{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_56487/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_56487","id":"gutenberg_56487","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/56487","summary":null,"tags":["Category: History - Religious","Category: Philosophy & Ethics","Category: Religion/Spirituality","Society of Friends -- Apologetic works","Society of Friends -- Doctrines -- Early works to 1800","Society of Friends -- Early works to 1800"],"text":"Produced by Emmanuel Ackerman and the Online Distributed\nProofreading Team at http://www.pgdp.net (This book was\nproduced from images made available by the HathiTrust\nDigital Library, Google and the University of Michigan\nLibrary.)\n\n\n\n\n\n\n\n\n\n  AN\n  APOLOGY\n  FOR THE\n  True Christian Divinity,\n\n  BEING AN\n  EXPLANATION and VINDICATION\n  OF THE\n  PRINCIPLES and DOCTRINES\n  Of the PEOPLE called\n  _QUAKERS_.\n\n  Written in LATIN and ENGLISH\n  By _ROBERT BARCLAY_,\n  And since translated into HIGH DUTCH, LOW DUTCH, FRENCH,\n  and SPANISH, for the Information of Strangers.\n\n  The EIGHTH EDITION in _ENGLISH_.\n\n  _BIRMINGHAM_;\n  Printed by JOHN BASKERVILLE,\n  and sold by the Booksellers of LONDON and WESTMINSTER.\n  M DCC LXV.\n\n\n\n\nTABLE OF CONTENTS\n\n\n  INTRODUCTION\n    To Charles II King of Great Britain.\n    _R. B._ Unto the Friendly Reader wisheth Salvation.\n    THESES THEOLOGIC\u00c6. To the Clergy.  i.\n\n  PROPOSITION I.                        1\n    Concerning the true FOUNDATION OF KNOWLEDGE.\n\n  PROPOSITION II.                       4\n    Of IMMEDIATE REVELATION.\n\n  PROPOSITION III.                     48\n    Concerning the SCRIPTURES.\n\n  PROPOSITION IV.                      73\n    Concerning the Condition of MAN in the FALL.\n\n  PROPOSITIONS V. & VI.                86\n    Concerning the UNIVERSAL REDEMPTION by CHRIST.\n    Concerning the SAVING and SPIRITUAL LIGHT, wherewith every Man is\n      enlightened.\n\n  PROPOSITION VII.                    164\n    Concerning JUSTIFICATION.\n\n  PROPOSITION VIII.                   204\n    Concerning PERFECTION.\n\n  PROPOSITION IX.                     224\n    Concerning PERSEVERANCE, and the Possibility of FALLING from GRACE.\n\n  PROPOSITION X.                      231\n    Concerning the MINISTRY.\n\n  PROPOSITION XI.                     296\n    Concerning WORSHIP.\n\n  PROPOSITION XII.                    355\n    Concerning BAPTISM.\n\n  PROPOSITION XIII.                   388\n    Concerning the COMMUNION, or PARTICIPATION of the BODY and BLOOD of\n      CHRIST.\n\n  PROPOSITION XIV.                    425\n    Concerning the POWER of the CIVIL MAGISTRATE in Matters Purely\n      RELIGIOUS, and pertaining to the CONSCIENCE.\n\n  PROPOSITION XV.                     449\n    Concerning SALUTATIONS and RECREATIONS _&c._\n\n  THE CONCLUSION.                     502\n\n  INDEX\n    _A TABLE of the AUTHORS cited in this BOOK._\n    _A TABLE of the CHIEF THINGS._\n\n  ERRATA.\n\n  TRANSCRIBER\u2019S NOTE.\n\n\n\n\nTO\n\n_CHARLES_ II.\n\nKING\n\nOF\n\nGREAT BRITAIN,\n\nAnd the _Dominions_ thereunto belonging:\n\n_ROBERT BARCLAY_,\n\n_A Servant of JESUS CHRIST, called of GOD to the Dispensation of the\n    _Gospel_ now again revealed, and, after a long and dark Night of\n    _Apostasy_, commanded to be preached to all NATIONS, _wisheth\n    Health and Salvation.\n\n\nAs the Condition of Kings and Princes puts Them in a Station more\nobvious to the View and Observation of the World than that of other\nMen, of whom, as _Cicero_ observes, neither any Word or Action can be\nobscure; so are those Kings, during whose Appearance upon the Stage of\nthis World it pleaseth the GREAT KING of _Kings_ singularly to make\nknown unto Men the wonderful Steps of His _unsearchable Providence_,\nmore signally observed, and their Lives and Actions more diligently\nremarked, and enquired into by Posterity; especially if those Things be\nsuch as not only relate to the outward Transactions of this World, but\nalso are signalized by the Manifestation or Revelation of the Knowledge\nof God in Matters spiritual and religious. These are the Things that\nrendered the Lives of _Cyrus_, _Augustus C\u00e6sar_, and _Constantine_ the\nGreat, in former Times, and of _Charles_ the Fifth, and some other\nmodern Princes in these last Ages, so considerable.\n\nBut among all the Transactions which it hath pleased God to permit,\nfor the Glory of His Power, and the Manifestation of His Wisdom\nand Providence, no Age furnisheth us with Things so _strange_ and\n_marvellous_, whether with Respect to Matters civil or religious, as\nthese that have fallen out within the Compass of Thy Time; who, though\nThou be not yet arrived at the Fiftieth Year of thy Age, hast yet\nbeen a Witness of stranger Things than many Ages before produced. So\nthat whether we respect those various Troubles wherein Thou foundest\nThyself engaged while scarce got out of Thy Infancy; the many different\nAfflictions, wherewith Men of Thy Circumstances are often unacquainted;\nthe strange and unparalleled Fortune that befel Thy Father; Thy own\nnarrow Escape, and Banishment following thereupon, with the great\nImprobability of Thy ever returning, at least without very much Pains\nand tedious Combatings; or finally, the Incapacity Thou wert under to\naccomplish such a Design; considering the Strength of those that had\npossessed themselves of Thy Throne, and the Terror they had inflicted\nupon foreign States; and yet that, after all this, Thou shouldest be\nrestored without Stroke of Sword, the Help or Assistance of foreign\nStates, or the Contrivance and Work of human Policy; all these do\nsufficiently declare that it is the _Lord\u2019s Doing_, which, as it is\nmarvellous in our Eyes, so it will justly be a Matter of Wonder and\nAstonishment to Generations to come; and may sufficiently serve, if\nrightly observed, to confute and confound that _Atheism_ wherewith this\nAge doth so much abound.\n\nAs the Vindication of the _Liberty of Conscience_ (which Thy Father, by\ngiving Way to the importunate Clamours of the _Clergy_, the Answering\nand Fulfilling of whose unrighteous Wills has often proved hurtful\nand pernicious to Princes, sought in some Part to restrain) was a\ngreat Occasion of those Troubles and Revolutions; so the Pretence of\n_Conscience_ was that which carried it on, and brought it to that Pitch\nit came to. And though no Doubt some that were engaged in that Work\ndesigned good Things, at least in the Beginning, albeit always wrong\nin the Manner they took to accomplish it, _viz._ by carnal Weapons;\nyet so soon as they had tasted the Sweets of the Possessions of them\nthey had turned out, they quickly began to do those Things themselves\nfor which they had accused others. For their Hands were found full of\nOppression, and _they hated the Reproof of Instruction, which is the\nWay of Life_; and they evilly intreated the Messengers of the Lord, and\ncaused his Prophets to be beaten and imprisoned, and persecuted his\nPeople, whom he had called and gathered out from among them, whom he\nhad made to beat their _Swords into Plow-shares, and their Spears into\nPruning-hooks_, and not to learn _carnal War_ any more: But he raised\nthem up, and armed them with _spiritual Weapons_, even with his own\nSpirit and Power, whereby they testified in the Streets and High-ways,\nand publick Markets and Synagogues, against the _Pride_, _Vanity_,\n_Lusts_, and _Hypocrisy_ of that Generation, who were righteous in\ntheir own Eyes; though often cruelly intreated therefore: And they\nfaithfully prophesied and foretold them of their judgment and Downfal,\nwhich came upon them; as by several Warnings and Epistles, delivered\nto _Oliver_ and _Richard Cromwell_, the _Parliament_, and other then\n_Powers_, yet upon Record, doth appear.\n\nAnd after it pleased God to restore Thee, what Oppressions, what\nBanishments, and evil Intreatings they have met with, by Men pretending\nThy Authority, and cloaking their Mischief with Thy Name, is known to\nmost Men in this Island; especially in _England_, where there is scarce\na Prison that hath not been filled with them, nor a Judge before whom\nthey have not been haled; _though they could never yet be found guilty_\nof any Thing that might deserve that Usage. Therefore the Sense of\ntheir Innocency did no Doubt greatly contribute to move thee, three\nYears ago, to cause some Hundreds of them to be set at Liberty: For\nindeed their Sufferings are singular, and obviously distinguishable\nfrom all the rest of such as live under Thee in these two Respects.\n\nFirst, _In that among all the Plots contrived by others against Thee,\nsince Thy Return into _Britain_, there was never any, owned of that\nPeople, found or known to be guilty, _(though many of them have been\ntaken and imprisoned upon such Kind of Jealousies)_ but were always\nfound innocent and harmless, _as became the Followers of Christ_ not\ncoveting after, nor contending for the Kingdoms of this World, but\nsubject to every Ordinance of Man, for Conscience Sake_.\n\nSecondly, _In that in the hottest Times of Persecution, and the most\nviolent Prosecution of those Laws made against Meetings, _being\nclothed with Innocency_, they have boldly stood to their Testimony for\nGod, without creeping into Holes or Corners, or once hiding themselves,\n_as all other Dissenters have done_; but daily met, according to their\nCustom, in the publick Places appointed for that End; _so that none\nof Thy Officers can say of them_, That they have surprized them in\na Corner, overtaken them in a private Conventicle, or catched them\nlurking in their secret Chambers; nor needed they to send out Spies to\nget them, whom they were sure daily to find in their open Assemblies,\ntestifying for God and His Truth_.\n\nBy which those who have an Eye to see, may observe their Christian\nPatience and Courage, Constancy and Suffering joined in one, more than\nin any other People that differ from them, or oppose them. And yet, in\nthe midst of those Troubles, Thou canst bear Witness, that as on the\none Part, they never sought to detract from Thee, or to render Thee\nand Thy Government odious to the People, by nameless and scandalous\nPamphlets and Libels; so on the other Hand they have not spared to\nadmonish, exhort, and reprove Thee; and have faithfully discharged\ntheir Consciences towards Thee, without flattering Words, as ever the\ntrue Prophets in ancient Times used to do to those Kings and Princes,\nunder whose Power Violence and Oppression was acted.\n\nAnd although it is evident by Experience to be most agreeable both\nto divine Truth, and human Policy, to allow every one to serve God\naccording to their Consciences; nevertheless those other Sects, who\nfor the most Part durst not peep out in the Times of Persecution,\nwhile these innocent People stood bold and faithful, do now combine\nin a joint Confederacy, notwithstanding all the Former Janglings and\nContentions among themselves, to render us odious; seeking unjustly to\nwrest our Doctrine and Words, as if they were both inconsistent with\nChristianity and civil Society; so that to effectuate this their Work\nof Malice against us, they have not been ashamed to take the Help, and\ncommend the Labours, of some invidious _Socinians_ against us. So do\n_Herod_ and _Pontius Pilate_ agree to crucify Christ.\n\nBut our Practice, known to Thee by good Experience to be more\nconsistent with Christianity and civil Society, and the Peace and\nWelfare of this Island, than that of those who thus accuse us, doth\nsufficiently guard us against this Calumny; and we may indeed appeal to\nthe Testimony of Thy Conscience, as a Witness for us in the Face of the\nNations.\n\nThese Things moved me to present the World with a brief, but true\nAccount of this People\u2019s Principles, in some short _Theological\nPropositions_; which, according to the Will of God, proving successful,\nbeyond my Expectation, to the Satisfaction of several, and to the\nexciting in many a Desire of being farther informed concerning us, as\nbeing every where evil spoken of; and likewise meeting with publick\nOpposition by some, as such will always do, so long as the _Devil rules\nin the Children of Disobedience_; I was thereby farther engaged, in\nthe Liberty of the Lord, to present to the World this _Apology_ of the\nTruth held by those People: Which, because of Thy Interest in them,\nand theirs in Thee, as having first appeared, and mostly increased, in\nthese Nations under Thy Rule, I make bold to present unto Thee.\n\nThou knowest, and hast experienced _their Faithfulness towards their\nGod, their Patience in Suffering, their Peaceableness towards the King,\ntheir Honesty, Plainness and Integrity in their faithful Warnings and\nTestimonies to Thee_; and if Thou wilt allow Thyself so much Time as to\nread this, Thou mayest find _how consonant their Principles are both to\nScripture, Truth, and right Reason_. The Simplicity of their Behaviour,\nthe Generality of their Condition, as being poor Men and illiterate;\nthe Manner of their Procedure, being without the Wisdom and Policy of\nthis World, hath made many conclude them Fools and Mad-men, and neglect\nthem, as not being capable of Reason. But though it be to them as their\nCrown, thus to be esteemed of the Wise, the Great, and Learned of this\nWorld, and tho\u2019 they rejoice to be accounted Fools for Christ\u2019s Sake;\nyet of late some, even such who in the World\u2019s Account are esteemed\nboth Wise and Learned, begin to judge otherwise of them, and find, that\nthey hold forth Things very agreeable both to Scripture, Reason, and\ntrue Learning.\n\nAs it is inconsistent with the Truth I bear, so it is far from me to\nuse this Epistle as an _Engine_ to _flatter_ Thee, the usual Design of\nsuch Works; and therefore I can neither Dedicate it to Thee, nor crave\nThy Patronage, as if thereby I might have more Confidence to present\nit to the World, or be more hopeful of its Success. To God alone I\nowe what I have, and that more immediately in Matters spiritual; and\ntherefore to Him alone, and to the Service of His Truth, I dedicate\nwhatever Work He brings forth in me; to whom only the Praise and Honour\nappertain, whose Truth needs not the Patronage of worldly Princes; His\nArm and Power being that alone by which it is propagated, established\nand confirmed. But I found it upon my Spirit to take Occasion to\npresent this Book unto Thee; that as Thou hast been often warned by\nseveral of that People, who are Inhabitants of _England_; so Thou\nmay\u2019st not want a seasonable Advertisement from a Member of Thy\nancient Kingdom of _Scotland_; and that Thou may\u2019st know, which I hope\nThou wilt have no Reason to be troubled at, that God is raising up\nand increasing that People in this Nation. And the Nations shall also\nhereby know, that the _Truth_ we profess is not a Work of Darkness, nor\npropagated by Stealth; and that we are not ashamed of the _Gospel of\nChrist_, because we know it to be _the Power of God unto Salvation_;\nand that we are no Ways so inconsistent with Government, nor such\nDisturbers of the Peace, as our Enemies, by traducing us, have sought\nto make the World believe we are: For which to Thee I dare appeal, as a\nWitness of our Peaceableness and Christian Patience.\n\nGenerations to come shall not more admire that singular Step of Divine\nProvidence, in Restoring Thee to Thy Throne, without outward Bloodshed,\nthan they shall admire the Increase and Progress of this _Truth_,\nwithout all outward Help, and against so great Opposition; which shall\nbe none of the least Things rendering Thy _Memory_ remarkable. God hath\ndone great Things for Thee; He hath sufficiently shewn Thee, that it\nis _by Him Princes rule_, and that _He can pull down and set up at His\nPleasure_. He hath often faithfully warned Thee by His Servants, since\nHe restored Thee to Thy _Royal Dignity_, that Thy Heart might not wax\nwanton against Him, to forget His Mercies and Providences towards Thee;\nwhereby He might permit Thee to be soothed up, and lulled asleep in Thy\nSins, by the Flattering of _Court-parasites_, who, by their Fawning,\nare the _Ruin_ of many _Princes_.\n\nThere is no King in the World, who can so experimentally testify\nof God\u2019s Providence and Goodness; neither is there any, who rules\nso many free People, so many true Christians: Which Thing renders\nThy Government more Honourable, Thyself more Considerable, than the\nAccession of many Nations, filled with slavish and superstitious Souls.\n\nThou hast tasted of Prosperity and Adversity; Thou knowest what it is\nto be banished Thy native Country, to be over-ruled, as well as to\nrule, and sit upon the Throne; and being _oppressed_, Thou hast Reason\nto know how _hateful_ the _Oppressor_ is both to God and Man: If after\nall these Warnings and Advertisements, Thou dost not turn unto the\nLord with all Thy Heart, but forget Him, who remembered Thee in Thy\nDistress, and give up Thyself to follow Lust and Vanity; surely great\nwill be Thy Condemnation.\n\nAgainst which Snare, as well as the Temptation of those, that may or do\nfeed Thee, and prompt Thee to Evil, the most excellent and prevalent\nRemedy will be, to apply Thyself to that _Light of Christ_, which\n_shineth in Thy Conscience_, which neither can, nor will flatter Thee,\nnor suffer Thee to be at Ease in Thy Sins; but doth and will deal\nplainly and faithfully with Thee, as those that are Followers thereof\nhave also done.\n\n_GOD Almighty, who hath so signally hitherto visited Thee with His\n    Love, so touch and reach Thy Heart, ere the Day of Thy Visitation\n    be expired, that Thou mayest effectually Turn to Him, so as to\n    improve Thy Place and Station for His Name._ So wisheth, so prayeth,\n\n                                        Thy Faithful Friend and Subject,\n\n                                                       ROBERT BARCLAY.\n\n_From _Ury_, in my native Country of _Scotland_, the 25th of the Month\n    called _November_, in the Year_ MDCLXXV.\n\n                                                                 _R. B._\n\n\n\n\n_R. B._ Unto the Friendly Reader wisheth Salvation.\n\n\n_Forasmuch as that, which above all Things I propose to myself, is\nto declare and defend the _Truth_; for the Service whereof I have\ngiven up and devoted myself, and all that is mine; therefore there is\nnothing which for its Sake (by the Help and Assistance of God) I may\nnot attempt. And in this Confidence, I did sometime ago publish certain\nPropositions of Divinity, comprehending briefly the chief Principles\nand Doctrines of _Truth_; which appearing not unprofitable to some, and\nbeing beyond my Expectation well received by many, though also opposed\nby some envious Ones, did so far prevail, as in some Part to remove\nthat false and monstrous Opinion, which lying Fame, and the Malice of\nour Adversaries, had implanted in the Minds of some, concerning us and\nour Doctrines._\n\n_In this Respect it seemed to me not fit to spare my Pains and Labour;\nand therefore, being actuated by the same Divine Spirit, and the\nlike Intention of propagating the Truth, by which I published the\nPropositions themselves, I judged it meet to explain them somewhat more\nlargely at this Time, and defend them by certain Arguments._\n\n_Perhaps my Method of Writing may seem not only different, but even\ncontrary, to that which is commonly used by the Men called _Divines_,\nwith which I am not concerned: Inasmuch as I confess myself to\nbe not only no Imitator and Admirer of the _School-men_, but an\nOpposer and Despiser of them as such, by whose Labour I judge the\n_Christian Religion_ to be so far from being bettered, that it is\nrather destroyed. Neither have I sought to accommodate this my Work\nto itching Ears, who desire rather to comprehend in their Heads the\nsublime Notions of Truth, than to embrace it in their Hearts: For\nwhat I have written comes more from my Heart than from my Head; what\nI have heard with the Ears of my Soul, and seen with my inward Eyes,\nand my Hands have handled of the _Word of Life_, and what hath been\ninwardly manifested to me of the Things of God, that do I declare; not\nso much regarding the Eloquence and Excellency of Speech, as desiring\nto demonstrate the Efficacy and Operation of Truth; and if I err\nsometimes in the former, it is no great Matter; for I act not here the\n_Grammarian_, or the _Orator_, but the _Christian_; and therefore in\nthis I have followed the certain Rule of the _Divine Light_, and of\nthe_ Holy Scriptures.\n\n_And to make an End; What I have written, is written not to feed\nthe _Wisdom_ and _Knowledge_, or rather _vain Pride of this World_,\nbut to starve and oppose it, as the little Preface prefixed to the\n_Propositions_ doth shew; which, with the Title of them, is as\nfolloweth._\n\n\n\n\n_THESES THEOLOGIC\u00c6._\n\n\nTO THE\nCLERGY,\nOF WHAT SORT SOEVER,\nUnto whose Hands these may come;\nBUT MORE PARTICULARLY\n\nTo the DOCTORS, PROFESSORS, and STUDENTS of Divinity, in the\n    Universities and Schools of _Great Britain_, whether Prelatical,\n    Presbyterian, or any other;\n\n_ROBERT BARCLAY_,\n\nA Servant of the LORD GOD, and one of those who in Derision\n    are called QUAKERS, wisheth unfeigned Repentance, unto the\n    Acknowledgment of the Truth.\n\n\n        FRIENDS,\n\n_Unto You these following Propositions are offered; in which, they\nbeing read and considered in the Fear of the Lord, you may perceive\nthat simple, naked Truth, which Man by his Wisdom hath rendered so\nobscure and mysterious, that the World is even burthened with the\ngreat and voluminous Tractates which are made about it, and by their\nvain Jangling and Commentaries, by which it is rendered a Hundred-fold\nmore dark and intricate than of itself it is: Which great Learning\n(so accounted of) to wit, your _School-divinity_ (which taketh up\nalmost a Man\u2019s whole Life-time to learn) brings not a Whit nearer\nto God, neither makes any Man less wicked, or more righteous than\nhe was. Therefore hath God laid aside the Wise and Learned, and the\nDisputers of this World; and hath chosen a few despicable and unlearned\nInstruments (as to Letter-learning) as he did Fishermen of old, to\npublish his pure and naked _Truth_, and to free it of those Mists and\nFogs wherewith the _Clergy_ hath clouded it, that the People might\nadmire and maintain them. And among several others, whom God hath\nchosen to make known these Things (seeing I also have received, in\nMeasure, Grace to be a Dispenser of the same Gospel) it seemed good\nunto me, according to my Duty, to offer unto you these _Propositions_;\nwhich though short, yet are weighty, comprehending much, and declaring\nwhat the true Ground of Knowledge is, even of that Knowledge which\nleads to _Life Eternal_; which is here witnessed of, and the Testimony\nthereof left unto the _Light of Christ_ in all your Consciences._\n\n                                                            Farewel.\n\n                                                                 _R. B._\n\n\nThe First Proposition.\n\nConcerning the true FOUNDATION of KNOWLEDGE.\n\nSeeing the Height of all Happiness is placed in the true Knowledge of\nGod ([1]_This is Life eternal, to know thee the only true God, and\nJesus Christ whom thou hast sent_) the true and right understanding of\nthis Foundation and Ground of Knowledge is that which is most necessary\nto be known and believed in the first Place.\n\n[1] John 17. 3.\n\n\nThe Second Proposition.\n\nConcerning IMMEDIATE REVELATION.\n\nSeeing [2]_no Man knoweth the Father but the Son, and he to whom the\nSon revealeth him_; and seeing _the Revelation of the Son is in and\nby the Spirit_; therefore the Testimony of the Spirit is that alone\nby which the true Knowledge of God hath been, is, and can be only\nrevealed; who as, by the moving of his own Spirit, he converted the\n_Chaos_ of this World into that wonderful Order wherein it was in the\nBeginning, and created Man a living Soul, to rule and govern it, so\nby the Revelation of the same Spirit he hath manifested himself all\nalong unto the Sons of Men, both Patriarchs, Prophets and Apostles;\nwhich Revelations of God by the Spirit, whether by outward Voices and\nAppearances, Dreams, or inward _objective Manifestations in the Heart_,\nwere of old the _formal Object_ of their Faith, and remain yet so to\nbe; _since the Object of the Saints\u2019 Faith is the same in all Ages_,\nthough set forth under divers Administrations. Moreover, these divine\ninward Revelations, which we make absolutely necessary for the building\nup of true Faith, neither do nor can ever contradict the outward\nTestimony of the Scriptures, or right and sound Reason. Yet from hence\nit will not follow, that these divine Revelations are to be subjected\nto the Examination, either of the outward Testimony of the Scriptures,\nor of the natural Reason of Man, as to a more noble or certain Rule or\nTouchstone: For this divine Revelation, and inward Illumination, is\nthat which is evident and clear of itself; forcing, by its own Evidence\nand Clearness, the well-disposed Understanding to assent, irresistibly\nmoving the same thereunto; even as the common Principles of natural\n_Truths_ move and incline the Mind to a natural Assent: As, That _the\nWhole is greater than its Part_; That _two contradictory Sayings cannot\nbe both true, nor both false_: Which is also manifest, according to\nour Adversaries Principle, who (supposing the Possibility of inward\ndivine Revelations) will nevertheless confess with us, that neither\nScripture nor sound Reason will contradict it: And yet it will not\nfollow, according to them, that the Scripture, or sound Reason, should\nbe subjected to the Examination of the divine Revelations in the Heart.\n\n[2] Mat. 11. 27.\n\n\nThe Third Proposition.\n\nConcerning the SCRIPTURES.\n\nFrom these Revelations of the Spirit of God to the Saints, have\nproceeded the Scriptures of Truth, which contain, 1. A faithful\nhistorical Account of the Actings of God\u2019s People in divers Ages,\nwith many singular and remarkable Providences attending them. 2. A\nprophetical Account of several Things, whereof some are already past,\nand some yet to come. 3. A full and ample Account of all the chief\nPrinciples of the Doctrine of Christ, held forth in divers precious\nDeclarations, Exhortations and Sentences, which, by the moving of God\u2019s\nSpirit, were at several Times, and upon sundry Occasions, spoken and\nwritten unto some Churches and their Pastors: Nevertheless, because\nthey are only a Declaration of the _Fountain_, and not the _Fountain_\nitself, therefore they are not to be esteemed the principal Ground of\nall Truth and Knowledge, nor yet the _adequate primary Rule_ of _Faith\nand Manners_. Nevertheless, as that which giveth a true and faithful\nTestimony of the first Foundation, they are and may be esteemed a\n_secondary Rule, subordinate_ to the _Spirit_, from which they have all\ntheir Excellency and Certainty; for as by the inward Testimony of the\nSpirit we do alone truly know them; so they testify, that [3]the Spirit\nis that Guide by which the Saints are led into _all Truth_: Therefore,\naccording to the Scriptures, the Spirit is the first and principal\nLeader. And seeing we do therefore receive and believe the Scriptures,\nbecause they proceeded from the Spirit; therefore also the Spirit is\nmore originally and principally the Rule, according to that received\nMaxim in the Schools, _Propter quod unumquodque est tale, illud ipsum\nest magis tale_. Englished thus: _That for which a Thing is such, that\nThing itself is more such_.\n\n[3] John 16. 13.; Rom. 8. 14.\n\n\nThe Fourth Proposition.\n\nConcerning the Condition of MAN in the FALL.\n\n[4]All _Adam_\u2019s Posterity (or Mankind) both _Jews_ and _Gentiles_,\nas to the first _Adam_ or earthly Man is fallen, degenerated, and\ndead, deprived of the Sensation or Feeling of this inward Testimony\nor _Seed of God_, and is subject unto the Power, Nature, and Seed of\nthe Serpent, which he sows in Men\u2019s Hearts, while they abide in this\nnatural and corrupted State; from whence it comes, that not their Words\nand Deeds only, but all their Imaginations are evil perpetually in\nthe Sight of God, as proceeding from this depraved and wicked Seed.\nMan therefore, as he is in this State, can know nothing aright; yea,\nhis Thoughts and Conceptions concerning God and Things spiritual,\nuntil he be disjoined from this evil Seed, and united to the _Divine\nLight_, are unprofitable both to himself and others: Hence are rejected\nthe _Socinian_ and _Pelagian_ Errors, in exalting a natural Light;\nas also of the _Papists_, and most _Protestants_, who affirm, _That\nMan, without the true Grace of God, may be a true Minister of the\nGospel_. Nevertheless, this Seed is not imputed to Infants, until by\nTransgression they actually join themselves therewith; [5]for they are\nby Nature the Children of Wrath, who walk according to the Power of the\nPrince of the Air.\n\n[4] Rom. 5. 12. 15.\n\n[5] Eph. 2. 1.\n\n\nThe Fifth and Sixth Propositions.\n\nConcerning the Universal Redemption by Christ, and also the Saving and\n    Spiritual Light, wherewith every Man is enlightened.\n\n\nThe Fifth Proposition.\n\n[6]_God, _out of his infinite Love_, who delighteth not in the\nDeath of a Sinner, but that all should live and be saved, hath so\nloved the World, that he hath given his only Son a Light, that\nwhosoever believeth in him should be saved; who enlighteneth every\nMan that cometh into the World, and maketh manifest all Things that\nare reproveable, and teacheth all Temperance, Righteousness, and\nGodliness_: And this Light enlighteneth the Hearts of all in a Day,[7]\nin order to Salvation, if not resisted: Nor is it less universal than\nthe Seed of Sin; being the Purchase of his Death, who _tasted Death for\nevery Man; for [8]as in _Adam_ all die, even so in _Christ_ shall all\nbe made alive_.\n\n[6] Ezek. 18. 23.; Isa. 49. 6.; John 3. 16. & 1. 9.; Tit. 2. 11.; Eph.\n5. 13.; Heb. 2. 9.\n\n[7] _Pro Tempore_, for a Time.\n\n[8] 1 Cor. 15. 22.\n\n\nThe Sixth Proposition.\n\nAccording to which Principle (or _Hypothesis_) all the Objections\nagainst the Universality of Christ\u2019s Death are easily solved; neither\nis it needful to recur to the Ministry of Angels, and those other\nmiraculous Means, which, they say, God makes use of, to manifest the\nDoctrine and History of Christ\u2019s Passion, unto such who (living in\nthose Places of the World where the outward Preaching of the Gospel\nis unknown) have well improved the first and common Grace; for hence\nit well follows, that as some of the old Philosophers might have been\nsaved, so also may now some (who by Providence are cast into those\nremote Parts of the World, where the Knowledge of the History is\nwanting) be made Partakers of the Divine Mystery, if they receive and\nresist not that Grace, [9]a _Manifestation whereof is given to every\nMan to profit withal_. This certain Doctrine then being received (_to\nwit_) that there is an Evangelical and Saving Light and Grace in all,\nthe Universality of the Love and Mercy of God towards Mankind (both\nin the Death of his beloved Son, the Lord Jesus Christ, and in the\nManifestation of the Light in the Heart) is established and confirmed\nagainst all the Objections of such as deny it. Therefore [10]_Christ\nhath tasted Death for every Man_; not only _for all Kinds of Men_, as\nsome vainly talk, but _for every one, of all Kinds_; the Benefit of\nwhose Offering is not only extended to such, who have the distinct\noutward Knowledge of his Death and Sufferings, as the same is declared\nin the Scriptures, but even unto those who are necessarily excluded\nfrom the Benefit of this Knowledge by some inevitable Accident; which\nKnowledge we willingly confess to be very profitable and comfortable,\nbut not absolutely needful unto such, from whom God himself hath\nwith-held it; yet they may be made Partakers of the Mystery of his\nDeath (though ignorant of the History) if they suffer his Seed and\nLight (enlightening their Hearts) to take Place (in which Light,\nCommunion with the Father and Son is enjoyed) so as of wicked Men to\nbecome holy, and Lovers of that Power, by whose inward and secret\nTouches they feel themselves turned from the Evil to the Good, and\nlearn _to do to others as they would be done by_; in which Christ\nhimself affirms all to be included. As they then have falsely and\nerroneously taught, who have denied Christ to have died for all Men;\nso neither have they sufficiently taught the Truth, who affirming him\nto have died for all, have added the absolute Necessity of the outward\nKnowledge thereof, in order to the obtaining its saving Effect; among\nwhom the _Remonstrants_ of _Holland_ have been chiefly wanting, and\nmany other Assertors of _Universal Redemption_, in that they have not\nplaced the Extent of this Salvation in that Divine and Evangelical\nPrinciple of Light and Life, wherewith Christ hath enlightened every\nMan that comes into the World, which is excellently and evidently held\nforth in these Scriptures, _Gen._ vi. 3. _Deut._ xxx. 14. _John_ i. 7,\n8, 9. _Rom._ x. 8. _Tit._ ii. 11.\n\n[9] 1 Cor. 12. 7.\n\n[10] Heb. 2. 9.\n\n\nThe Seventh Proposition.\n\nConcerning JUSTIFICATION.\n\nAs many as resist not this Light, but receive the same, in them is\nproduced an holy, pure, and spiritual Birth, bringing forth Holiness,\nRighteousness, Purity, and all these other blessed Fruits which are\nacceptable to God; by which Holy Birth (to wit, _Jesus Christ_ formed\nwithin us, and Working his Works in us) as we are sanctified, so are\nwe justified in the Sight of God, according to the Apostle\u2019s Words,\n[11]_But ye are washed, but ye are sanctified, but ye are justified, in\nthe Name of the Lord Jesus, and by the Spirit of our God_. Therefore\nit is not by our Works wrought in our Will, nor yet by good Works,\nconsidered as of themselves, but by Christ, who is both the Gift and\nthe Giver, and the Cause producing the Effects in us; who, as he\nhath reconciled us while we were Enemies, doth also in his Wisdom\nsave us, and justify us after this Manner, as saith the same Apostle\nelsewhere, [12]_According to his Mercy he saved us, by the washing of\nRegeneration, and the renewing of the Holy Ghost_.\n\n[11] 1 Cor. 6. 11.\n\n[12] Tit. 3. 5.\n\n\nThe Eighth Proposition.\n\nConcerning PERFECTION.\n\n[13]In whom this holy and pure Birth is fully brought forth, the Body\nof Death and Sin comes to be crucified and removed, and their Hearts\nunited and subjected unto the Truth, so as not to obey any Suggestion\nor Temptation of the Evil One, but to be free from actual sinning,\nand transgressing of the Law of God, and in that Respect perfect. Yet\ndoth this Perfection still admit of a Growth; and there remaineth a\nPossibility of sinning, where the Mind doth not most diligently and\nwatchfully attend unto the Lord.\n\n[13] Rom. 6. 14.; _Id._ 8. 13.; _Id._ 6. 2. 18.; 1 John 3. 6.\n\n\nThe Ninth Proposition.\n\nConcerning PERSEVERANCE, and the Possibility of FALLING from GRACE.\n\nAlthough this Gift, and inward Grace of God, be sufficient to work out\nSalvation, yet in those in whom it is resisted it both may and doth\nbecome their Condemnation. Moreover, in whom it hath wrought in Part,\nto purify and sanctify them, in order to their further Perfection, by\nDisobedience such may fall from it, and turn it to Wantonness, making\nShipwreck of Faith; and [14]_after having tasted of the Heavenly Gift,\nand been made Partakers of the Holy Ghost, again fall away_. Yet such\nan Increase and Stability in the Truth may in this Life be attained,\nfrom which there cannot be a total Apostasy.\n\n[14] 1 Tim. 1. 6.; Heb. 6. 4, 5, 6.\n\n\nThe Tenth Proposition.\n\nConcerning the MINISTRY.\n\nAs by this Gift, or Light of God, all true Knowledge in Things\nSpiritual is received and revealed; so by the same, as it is manifested\nand received in the Heart, by the Strength and Power thereof, every\ntrue Minister of the Gospel is ordained, prepared and supplied in the\nWork of the Ministry: And by the leading, moving, and drawing hereof,\nought every Evangelist and Christian Pastor to be led and ordered in\nhis Labour and Work of the Gospel, both as to the Place where, as\nto the Persons to whom, and as to the Times when he is to minister.\nMoreover, those who have this Authority may and ought to preach the\nGospel, though without human Commission or Literature; as on the\nother Hand, those who want the Authority of this Divine Gift, however\nlearned or authorized by the Commissions of Men and Churches, are to\nbe esteemed but as Deceivers, and not true _Ministers of the Gospel_.\nAlso, who have received this holy and unspotted Gift, [15]_as they\nhave freely received, so are they freely to give_, without Hire or\nBargaining, far less to use it as a Trade to get Money by it: Yet if\nGod hath called any from their Employments, or Trades, by which they\nacquire their Livelihood, it may be lawful for such (according to\nthe Liberty which they feel given them in the Lord) to receive such\nTemporals (to wit, what may be needful to them for Meat and Clothing)\nas are freely given them by those to whom they have communicated\nSpirituals.\n\n[15] Mat. 10. 8.\n\n\nThe Eleventh Proposition.\n\nConcerning WORSHIP.\n\nAll true and acceptable Worship to God is offered in the _inward_ and\n_immediate_ moving and drawing of his own Spirit, which is neither\nlimited to Places, Times, or Persons; for though we be to worship\nhim always, in that we are to fear before him, yet as to the outward\nSignification thereof in Prayers, Praises, or Preachings, we ought\nnot to do it where and when we will, but where and when we are moved\nthereunto by the secret Inspirations of his Spirit in our Hearts,\nwhich God heareth and accepteth of, and is never wanting to move us\nthereunto, when Need is, of which he himself is the alone proper Judge.\n[16]All other Worship then, both Praises, Prayers and Preachings, which\nMan sets about in his own Will, and at his own Appointment, which he\ncan both begin and end at his Pleasure, do or leave undone as himself\nsees meet, whether they be a prescribed Form, as a Liturgy, or Prayers\nconceived extemporarily, by the natural Strength and Faculty of the\nMind, they are all but Superstitions, Will-worship, and abominable\nIdolatry in the Sight of God; which are to be denied, rejected, and\nseparated from, in this Day of his spiritual Arising: [17]However it\nmight have pleased him (who winked at the Times of Ignorance, with\nRespect to the Simplicity and Integrity of some, and of his own\ninnocent Seed, which lay as it were buried in the Hearts of Men, under\nthe Mass of Superstition) to blow upon the dead and dry Bones, and to\nraise some Breathings, and answer them, and that until the Day should\nmore clearly dawn and break forth.\n\n[16] Ezek. 13., Mat. 10. 20., Acts 2. 4. & 18. 5.\n\n[17] John 3. 6. & 4. 21., Jude 19., Acts 17. 23.\n\n\nThe Twelfth Proposition.\n\nConcerning BAPTISM.\n\nAs there is [18]_one Lord_ and _one Faith_, so there is _one Baptism;\nwhich is not the putting away the Filth of the Flesh, but the Answer of\na good Conscience before God, by the Resurrection of Jesus Christ_. And\nthis Baptism is a pure and spiritual Thing, to wit, the _Baptism_ of\nthe _Spirit_ and _Fire_, by which we are _buried with him_, that being\nwashed and purged from our Sins, we may _walk in Newness of Life_;\n[19]of which the Baptism of _John_ was a Figure, which was commanded\nfor a Time, and not to continue for ever. As to the Baptism of Infants,\nit is a mere human Tradition, for which neither Precept nor Practice is\nto be found in all the Scripture.\n\n[18] Eph. 4. 5.; 1 Pet. 3. 21.; Rom. 6. 4.; Gal. 3. 27.; Col. 2. 12.;\nJohn 3. 30.\n\n[19] 1 Cor. 1. 17.\n\n\nThe Thirteenth Proposition.\n\nConcerning the COMMUNION, or PARTICIPATION of the BODY and BLOOD of\n    CHRIST.\n\nThe [20]_Communion_ of the Body and Blood of Christ is _inward_ and\n_spiritual_, which is the Participation of his Flesh and Blood, by\nwhich the _inward Man_ is [21]daily nourished in the Hearts of those in\nwhom Christ dwells; of which Things the _breaking of Bread_ by Christ\nwith his Disciples was a _Figure_, which they even used in the Church\nfor a Time, who had received the Substance, for the Cause of the Weak;\neven as [22]_abstaining from Things strangled, and from Blood_; the\n[23]_washing one another\u2019s Feet_, and the [24]_anointing of the Sick\nwith Oil_; all which are commanded with no less Authority and Solemnity\nthan the Former; yet seeing they are but the Shadows of better Things,\nthey cease in such as have obtained the Substance.\n\n[20] 1 Cor. 10. 16, 17.\n\n[21] John 6. 32, 33, 35.; 1 Cor. 5. 8.\n\n[22] Acts 15. 20.\n\n[23] John 13. 14.\n\n[24] James 5. 14.\n\n\nThe Fourteenth Proposition.\n\nConcerning the POWER of the CIVIL MAGISTRATE in Matters purely\n    RELIGIOUS, and pertaining to the CONSCIENCE.\n\nSince God hath assumed to himself the Power and Dominion of the\nConscience, who alone can rightly instruct and govern it therefore\n[25]it is not lawful for any whatsoever, by Virtue of any Authority or\nPrincipality they bear in the Government of this World, to force the\nConsciences of others; and therefore all Killing, Banishing, Fining,\nImprisoning, and other such Things, which Men are afflicted with, for\nthe alone Exercise of their Conscience, or Difference in Worship or\nOpinion, proceedeth from the Spirit of _Cain_, the Murderer, and is\ncontrary to the Truth; provided always, that no Man, under the Pretence\nof Conscience, prejudice his Neighbour in his Life or Estate; or do any\nThing destructive to, or inconsistent with Human Society; in which Case\nthe Law is for the Transgressor, and Justice to be administered upon\nall, without Respect of Persons.\n\n[25] Luke 9. 55, 56.; Mat. 7. 12. 29.; Tit. 3. 10.\n\n\nThe Fifteenth Proposition.\n\nConcerning SALUTATIONS and RECREATIONS, _&c._\n\n[26]Seeing the chief End of all Religion is to redeem Man from the\nSpirit and vain Conversation of this World, and to lead into inward\nCommunion with God, before whom, if we fear always, we are accounted\nhappy; therefore all the vain Customs and Habits thereof, both in\nWord and Deed, are to be rejected and forsaken by those who come to\nthis Fear; such as the taking off the Hat to a Man, the Bowings and\nCringings of the Body, and such other Salutations of that Kind, with\nall the foolish and superstitious Formalities attending them; all which\nMan has invented in his degenerate State, to feed his Pride in the vain\nPomp and Glory of this World; as also the unprofitable Plays, frivolous\nRecreations, Sportings and Gamings, which are invented to pass away\nthe precious Time, and divert the Mind from the Witness of God in the\nHeart, and from the living Sense of his Fear, and from that evangelical\nSpirit wherewith Christians ought to be leavened, and which leads into\nSobriety, Gravity, and Godly Fear; in which, as we abide, the Blessing\nof the Lord is felt to attend us in those Actions in which we are\nnecessarily engaged, in order to the taking Care for the Sustenance of\nthe outward Man.\n\n[26] Eph. 5. 11.; 1 Pet. 1. 14.; John 5. 44.; Jer. 10. 3.; Acts 10.\n26.; Mat. 15. 13.; Col. 2. 8.\n\n\n\n\nAN\n\nAPOLOGY\n\nFOR THE\n\nTrue Christian Divinity.\n\n\n\n\nPROPOSITION I.\n\nConcerning the true FOUNDATION of KNOWLEDGE.\n\n_Seeing the Height of all Happiness is placed in the true Knowledge\n    of God_, [27](This is Life Eternal, to know thee the only true\n    God, and Jesus Christ whom thou hast sent) _the true and right\n    understanding of this Foundation and Ground of Knowledge is that\n    which is most necessary to be known and believed in the first\n    Place_.\n\n[27] _John 17. 3._\n\n\nHe that desireth to acquire any Art or Science, seeketh first those\nMeans by which that Art or Science is obtained: If we ought to do so in\nThings Natural and Earthly, how much more then in Spiritual? In this\nAffair then should our Inquiry be the more diligent, because he that\nErrs in the Entrance, is not so easily brought back again into the\nRight Way; he that misseth his Road from the Beginning of his Journey,\nand is deceived in his first Marks, at his first setting forth, the\ngreater his Mistake is, the more difficult will be his Entrance into\nthe Right Way.\n\n[Sidenote: _The Way to the true Knowledge of God._] Thus when a Man\nfirst proposeth to himself the Knowledge of God, from a Sense of his\nown Unworthiness, and from the great Weariness of his Mind, occasioned\nby the secret Checks of his Conscience, and the tender yet real Glances\nof God\u2019s _Light_ upon his Heart; the earnest Desires he has to be\nredeemed from his present Trouble, and the fervent Breathings he has to\nbe eased of his disordered Passions and Lusts, and to find Quietness\nand Peace in the certain Knowledge of God, and in the Assurance of his\nLove and Good-will towards him, make his Heart tender, and ready to\nreceive any Impression; and so (not having then a distinct Discerning)\nthrough Forwardness embraceth any Thing that brings present Ease. If\neither through the Reverence he bears to certain Persons, or from the\nsecret Inclination to what doth comply with his natural Disposition, he\nfall upon any Principles or Means by which he apprehends he may come\nto know God, and so doth center himself, it will be hard to remove him\nthence again, how wrong soever they may be: For the first Anguish being\nover, he becomes more hardy; and the Enemy being near, creates a false\nPeace, and a certain Confidence, which is strengthened by the Mind\u2019s\nUnwillingness to enter again into new Doubtfulness, or the former\nAnxiety of a Search.\n\n[Sidenote: _Jewish Doctors and Pharisees resist Christ._] This is\nsufficiently verified in the Example of the _Pharisees_ and _Jewish\nDoctors_, who most of all resisted _Christ_, disdaining to be esteemed\nIgnorant; for this vain Opinion they had of their Knowledge, hindered\nthem from the true Knowledge; and the mean People, who were not so\nmuch pre-occupied with former Principles, nor conceited of their own\nKnowledge, did easily believe. Wherefore the _Pharisees_ upbraid them,\nsaying, [28]_Have any of the Rulers or Pharisees believed on him?\nBut this People, which know not the Law, are accursed._ This is also\nabundantly proved by the Experience of all such, as being secretly\ntouched with the Call of God\u2019s Grace unto them, do apply themselves to\nfalse Teachers, where the Remedy proves worse than the Disease; because\ninstead of knowing God, or the Things relating to their Salvation\naright, they drink in wrong Opinions of him; from which it is harder to\nbe disintangled, than while the Soul remains a Blank, or _Tabula rasa_.\nFor they that conceit themselves Wise, are worse to deal with than they\nthat are sensible of their Ignorance. Nor hath it been less the Device\nof the Devil, the great Enemy of Mankind, to persuade Men into wrong\nNotions of God, than to keep them altogether from acknowledging him;\nthe latter taking with few, because odious; but the other having been\nthe constant Ruin of the World: For there hath scarce been a Nation\nfound, but hath had some Notions or other of Religion; so that not from\ntheir denying any Deity, but from their Mistakes and Misapprehensions\nof it, hath proceeded all the Idolatry and Superstition of the World;\nyea, hence even Atheism itself hath proceeded: For these many and\nvarious Opinions of God and Religion, being so much mixed with the\nGuessings and uncertain Judgments of Men, have begotten in many the\nOpinion, That there is no God at all. This, and much more that might\nbe said, may shew how dangerous it is to miss in this first Step: _All\nthat come not in by the right Door, are _accounted_ as Thieves and\nRobbers._\n\n[28] John 7. 48, 49.\n\n[Sidenote: _Epictetus._] Again, How needful and desirable that\nKnowledge is, which brings _Life Eternal_, _Epictetus_ sheweth, saying\nexcellently well, _Cap. 38._ [Greek: isthi hoti to Kyri\u00f4taton: \u03b9\u03c3\u03b8\u03b9 \u1f41\u03c4\u03b9\n\u03c4\u03bf \u039a\u03c5\u03c1\u03b9\u03c9\u03c4\u03b1\u03c4\u03bf\u03bd], &c. _Know that the main Foundation of Piety is this, To\nhave_ [Greek: orthas hypol\u00eapseis: \u03bf\u03c1\u03b8\u03b1\u03c2 \u1f51\u03c0\u03bf\u03bb\u03b7\u03c8\u03b5\u03b9\u03c2], _right Opinions and\nApprehensions of God_.\n\nThis therefore I judged necessary, as a first Principle, in the first\nPlace, to affirm; and I suppose will not need much farther Explanation\nor Defence, as being generally acknowledged by all (and in these\nThings that are without Controversy I love to be brief) as that which\nwill easily commend itself to every Man\u2019s Reason and Conscience; and\ntherefore I shall proceed to the next Proposition; which, though it\nbe nothing less certain, yet by the Malice of Satan, and Ignorance of\nmany, comes far more under Debate.\n\n\n\n\nPROPOSITION II.\n\nOf IMMEDIATE REVELATION.\n\n[29]_Seeing _no Man knoweth the Father but the Son, and he to whom the\n    Son revealeth him;_ and seeing _the Revelation of the Son is_ in\n    _and_ by _the Spirit;_ therefore the Testimony of the Spirit is\n    that alone by which the true Knowledge of God hath been, is, and\n    can be only revealed: Who as, by the Moving of his own Spirit,\n    he disposed the_ Chaos _of this World into that wonderful Order\n    in which it was in the Beginning, and created Man a Living Soul,\n    to Rule and Govern it; so by the Revelation of the same Spirit\n    he hath manifested himself all along unto the Sons of Men, both\n    Patriarchs, Prophets and Apostles: Which Revelations of God by\n    the Spirit, whether by outward Voices and Appearances, Dreams,\n    or inward objective Manifestations in the Heart, were of old the\n    formal Object of their Faith, and remain yet so to be; since _the\n    Object of the Saints\u2019 Faith is the same in all Ages, tho\u2019 held\n    forth under divers Administrations._ Moreover, these Divine Inward\n    Revelations, which we make absolutely necessary for the building\n    up of true Faith, neither do, nor can ever, contradict the outward\n    Testimony of the Scriptures, or right and sound Reason; yet from\n    hence it will not follow, that these Divine Revelations are to\n    be subjected to the Test, either of the outward Testimony of the\n    Scriptures, or of the Natural Reason of Man, as to a more noble\n    or certain Rule and Touchstone; for this Divine Revelation, and\n    Inward Illumination, is that which is evident and clear of itself;\n    forcing, by its own Evidence and Clearness, the well-disposed\n    Understanding to assent, irresistibly moving the same thereunto,\n    even as the common Principles of natural Truths do move and incline\n    the Mind to a natural Assent: As,_ That the Whole is greater than\n    its Part; That two Contradictories can neither be both true, nor\n    both false.\n\n[29] Mat. 11. 27.\n\n\n\u00a7. I. [Sidenote: _Revelation by Apostate Christians rejected._]\nIt is very probable, that many carnal and natural Christians will\noppose this Proposition; who, being wholly unacquainted with the\nMovings and Actings of God\u2019s Spirit upon their Hearts, judge the same\nnothing necessary; and some are apt to flout at it as ridiculous:\nYea, to that Height are the Generality of Christians apostatized and\ndegenerated, that though there be not any Thing more plainly Asserted,\nmore seriously Recommended, or more certainly Attested to, in all\nthe Writings of the holy Scriptures; yet nothing is less minded, and\nmore rejected, by all Sorts of Christians, than _Immediate and Divine\nRevelation_; insomuch, that once to lay Claim to it, is Matter of\nReproach. Whereas of old, none were ever judged Christians, but such\nas _had the Spirit of Christ_, Rom. viii. 9. But now many do boldly\ncall themselves _Christians_, who make no Difficulty of confessing\nthey are without it, and laugh at such as say they have it. Of old\nthey were accounted _the Sons of God, who were led by the Spirit of\nGod_, ibid. verse 14. But now many aver themselves Sons of God, who\nknow nothing of this Leader; and he that affirms himself so led, is, by\nthe pretended Orthodox of this Age, presently proclaimed an Heretick.\nThe Reason hereof is very manifest, _viz._ Because many in these Days,\nunder the Name of _Christians_, do experimentally find, that they are\nnot actuated, nor led, by God\u2019s Spirit; yea, many great _Doctors_,\n_Divines_, _Teachers_ and _Bishops_ of Christianity, (commonly so\ncalled) have wholly shut their Ears from hearing, and their Eyes from\nseeing, this _Inward Guide_, and so are become Strangers unto it;\nwhence they are, by their own Experience, brought to this Strait,\neither to confess that they are as yet ignorant of God, and have only\nthe Shadow of _Knowledge_, and not the true _Knowledge_ of him, or that\nthis _Knowledge_ is acquired without Immediate Revelation.\n\n[Sidenote: _Knowledge Spiritual and Literal distinguished._] For the\nbetter understanding then of this Proposition, we do distinguish\nbetwixt the certain Knowledge of God, and the uncertain; betwixt the\nspiritual Knowledge, and the literal; the saving Heart-Knowledge, and\nsoaring, airy Head-Knowledge. The last, we confess, may be divers Ways\nobtained; but the first, by no other Way than the inward immediate\nManifestation and Revelation of God\u2019s Spirit, shining in and upon the\nHeart, inlightning and opening the Understanding.\n\n\n\u00a7. II. Having then proposed to myself, in these Propositions, to affirm\nthose Things which relate to the true and effectual Knowledge, which\nbrings Life Eternal with it; therefore I have truly affirmed, that this\nKnowledge is no otherways attained, and that none have any true Ground\nto believe they have attained it, who have it not by this Revelation of\nGod\u2019s Spirit.\n\nThe Certainty of which Truth is such, that it hath been acknowledged\nby some of the most refined and famous of all Sorts of Professors\nof Christianity in all Ages; who being truly upright-hearted, and\nearnest Seekers of the Lord, (however stated under the Disadvantages\nand epidemical Errors of their several Sects or Ages) the true Seed in\nthem hath been answered by God\u2019s Love, who hath had Regard to the Good,\nand hath had of his Elect Ones among all, who finding a Distaste and\nDisgust in all other outward Means, even in the very Principles and\nPrecepts more particularly relative to their own Forms and Societies,\nhave at last concluded, with _One Voice_, That there was no true\nKnowledge of God, but that which is revealed inwardly by his own\nSpirit. Whereof take these following Testimonies of the Ancients.\n\n[Sidenote: _Aug._] 1. [30]\u201c_It is the Inward Master (_saith_ Augustine)\nthat Teacheth, it is Christ that Teacheth, it is Inspiration that\nTeacheth: Where this Inspiration and Unction is wanting, it is in vain\nthat Words from without are beaten in._\u201d And thereafter: \u201c_For he that\ncreated us, and redeemed us, and called us, by Faith, and dwelleth in\nus by his Spirit, unless he speaketh unto us Inwardly, it is needless\nfor us to cry out._\u201d\n\n[30] _Aug. _ex Tract. Ep._ Joh. 3._\n\n[Sidenote: _Clem. Alex._] 2. [31]\u201c_There is a Difference (_saith_\nClemens Alexandrinus) betwixt that which any one saith of the Truth,\nand that which the Truth itself, interpreting itself, saith. A\nConjecture of Truth differeth from the Truth itself; a Similitude of\na Thing differeth from the Thing itself; it is one Thing that is\nacquired by Exercise and Discipline; and another Thing, which by Power\nand Faith._\u201d Lastly, the same _Clemens_ saith, [32]\u201c_Truth is neither\nhard to be arrived at, nor is it impossible to apprehend it; for it is\nmost Nigh unto us, even in our Houses, as the most wise_ Moses _hath\ninsinuated._\u201d\n\n[31] _Clem. Alex._ I. 1. Strom.\n\n[32] P\u00e6dag.\n\n[Sidenote: _Tertullian._] 3. [33]\u201c_How is it (_saith_ Tertullian) that\nsince the Devil always worketh, and stirreth up the Mind to Iniquity,\nthat the Work of God should either cease, or desist to act? Since for\nthis End the Lord did send the Comforter, that because human Weakness\ncould not at once bear all Things, Knowledge might be by little and\nlittle directed, formed, and brought to Perfection, by the Holy Spirit,\nthat Vicar of the Lord._ I have many Things yet (_saith he_) to speak\nunto you, but ye cannot as yet bear them; but when that Spirit of Truth\nshall come, he shall lead you into all Truth, and shall teach you these\nThings that are to come. _But of this his Work we have spoken above.\nWhat is then the Administration of the Comforter, but that Discipline\nbe directed, and the Scriptures revealed?_\u201d &c.\n\n[33] _Tertullianus_ Lib. de veland. Virginibus, cap. 1.\n\n[Sidenote: _Jerome_] 4. [34]\u201c_The Law (_saith_ Jerome) is Spiritual,\nand there is need of a Revelation to understand it._\u201d And in his\nEpistle 150. to _Hedibia_, Quest. 11. he saith, \u201c_The whole Epistle to\nthe _Romans_ needs an Interpretation; it being involved in so great\nObscurities, that for the understanding thereof we need the Help of the\nHoly Spirit, who through the Apostle dictated it._\u201d\n\n[34] _Jerome_ Ep. Paulin. 103.\n\n[Sidenote: _Athanasius._] 5. [35]\u201c_So great Things (_saith_ Athanasius)\ndoth our Saviour daily: He draws unto Piety, persuades unto Virtue,\nteaches Immortality, excites to the Desire of Heavenly Things, reveals\nthe Knowledge of the Father, inspires Power against Death, and shews\nhimself unto every one._\u201d\n\n[35] _Athanasius_ de Incarn. Verbi Dei.\n\n[Sidenote: _Gregory_] 6. [36]_Gregory_ the Great, upon these Words\n[_He shall teach you all Things_] saith, \u201c_That unless the same Spirit\nis present in the Heart of the Hearer, in vain is the Discourse of\nthe Doctor. Let no Man then ascribe unto the Man that teacheth, what\nhe understands from the Mouth of him that speaketh; for unless he\nthat teacheth be within, the Tongue of the Doctor, that is without,\nlaboureth in vain._\u201d\n\n[36] _Greg._ Mag. Hom. 30. upon the Gospel.\n\n[Sidenote: _Cyrillus Alexandrinus_] 7. [37]_Cyrillus Alexandrinus_\nplainly affirmeth, \u201c_That Men know that_ Jesus is the Lord by the Holy\nGhost, _no otherwise than they who taste Honey know that it is sweet,\neven by its proper Quality_.\u201d\n\n[37] _Cyril. Alex._ in _Thesauro_, lib. 13. c. 3.\n\n[Sidenote: _Bernard._] 8. [38]\u201c_Therefore (_saith_ Bernard) we daily\nexhort you, Brethren, that ye walk the Ways of the Heart, and that\nyour Souls be always in your Hands, that ye may hear what the Lord\nsaith in you._\u201d And again, upon these Words of the Apostle [_Let him\nthat glorieth, glory in the Lord_] \u201c_With which Threefold Vice _(saith\nhe)_ all Sorts of Religious Men are less or more dangerously affected,\nbecause they do not so diligently attend, with the Ears of the Heart,\nto what the Spirit of Truth (which flatters none) inwardly speaks._\u201d\n\n[38] _Bernard _in_ Psal. 84._\n\nThis was the very Basis, and main Foundation, upon which the Primitive\nReformers built.\n\n[Sidenote: _Luther._] [39]_Luther_, in his Book to the Nobility of\n_Germany_, saith, \u201c_This is certain, That no Man can make himself a\nTeacher of the holy Scriptures, but the Holy Spirit alone._\u201d And upon\nthe _Magnificat_ he saith, \u201c_No Man can rightly know God, or understand\nthe Word of God, unless he immediately receive it from the Holy Spirit;\nneither can any one receive it from the Holy Spirit, except he find\nit by Experience in himself; and in this Experience the Holy Ghost\nteacheth, as in his proper School; out of which School nothing is\ntaught but mere Talk._\u201d\n\n[39] _Luther._ Tom. 5. p. 76.\n\n[Sidenote: _Phil. Melancthon_] _Philip Melancthon_, in his Annotations\nupon _John_ vi. \u201c_Those who hear only an outward and bodily Voice, hear\nthe Creature; but _God is a Spirit_, and is neither discerned, nor\nknown, nor heard, but by the Spirit;_ [Sidenote: _By the Spirit alone\nGod is known._] _and therefore to hear the Voice of God, to see God,\nis to know and hear the Spirit. By the Spirit alone God is known and\nperceived._\u201d\n\nWhich also the more Serious to this Day do acknowledge, even all such\nwho satisfy themselves not with the Superficies of Religion, and\nuse it not as a Cover or Art. Yea, all those who apply themselves\neffectually to Christianity, and are not satisfied until they have\nfound its effectual Work upon their Hearts, redeeming them from Sin,\ndo feel that no Knowledge effectually prevails to the producing of\nthis, but that which proceeds from the warm Influence of God\u2019s Spirit\nupon the Heart, and from the comfortable Shining of his Light upon\ntheir Understanding. [Sidenote: _Dr. _Smith_ of _Cambridge_, concerning\nBook-Divinity._] And therefore to this Purpose a modern Author, _viz._\nDr. _Smith_ of _Cambridge_, in his Select Discourses, saith well; \u201c_To\nseek our Divinity merely in Books and Writings, is to seek the Living\namong the Dead. We do but in vain many Times seek God in these, where\nhis Truth is too often not so much Enshrined as Entombed._ Intra te\nqu\u00e6re Deum, _Seek God within thine own Soul: He is best discerned\n_[Greek: noera epaph\u00ea: \u03bd\u03bf\u03b5\u03c1\u03b1 \u03b5\u03c0\u03b1\u03c6\u03b7]_ (as _Plotinus_ phrased it) by an\nIntellectual Touch of him. We must_ see with our Eyes, and hear with\nour Ears, and our Hands must handle the Word of Life (_to express it in\nSt. _John_\u2019s Words_) [Greek: hoti t\u00eas psych\u00eas aisth\u00easis: \u1f41\u03c4\u03b9 \u03c4\u03b7\u03c2 \u03c8\u03c5\u03c7\u03b7\u03c2\n\u03b1\u03b9\u03c3\u03b8\u03b7\u03c3\u03b9\u03c2], _&c. The Soul itself hath its Sense, as well as the Body._\nAnd therefore, _David_, when he would teach us to know what the Divine\nGoodness is, calls not for Speculation, but Sensation: _Taste, and see\nhow good the Lord is_. That is not the best and truest Knowledge of\nGod, which is wrought out by the Labour and Sweat of the Brain, but\nthat which is kindled within us, by an heavenly Warmth in our Hearts.\n_And again_: There is a Knowing of the _Truth, as it is in Jesus_, as\nit is in a _Christ-like Nature_; as it is in that sweet, mild, humble,\nand loving Spirit of Jesus, which spreads itself, like a _Morning Sun_,\nupon the Souls of good Men, full of Light and Life. It profits little\nto know Christ himself after the Flesh; but he gives his Spirit to good\nMen, _that searcheth the deep things of God_. _And again_: It is but a\nthin airy Knowledge, that is got by mere Speculation, which is ushered\nin by Syllogisms and Demonstrations; but that which springs forth from\ntrue Goodness, is [Greek: theioteron ti pas\u00eas hypodeixe\u00f4s: \u03b8\u03b5\u03b9\u03bf\u03c4\u03b5\u03c1\u03bf\u03bd \u03c4\u03b9\n\u03c0\u03b1\u03c3\u03b7\u03c2 \u1f51\u03c0\u03bf\u03b4\u03b5\u03b9\u03be\u03b5\u03c9\u03c2] (as _Origen_ speaketh) _It brings such a Divine Light\ninto the Soul, as is more clear and convincing than any Demonstration_.\u201d\n\n\n\u00a7. III. [Sidenote: Apostasy and a false Knowledge introduced.] That\nthis certain and undoubted Method of the true Knowledge of God hath\nbeen brought out of use, hath been none of the least Devices of the\nDevil, to secure Mankind to his Kingdom. For after the Light and Glory\nof the Christian Religion had prevailed over a great Part of the\nWorld, and dispelled the thick Mists of the Heathenish Doctrine of the\nPlurality of Gods, he that knew there was no Probability of deluding\nthe World any longer that Way, did then puff Man up with a false\nKnowledge of the true God; setting him on work to seek God the wrong\nWay, and persuading him to be content with such a Knowledge as was of\nhis own acquiring, and not of God\u2019s teaching. And this Device hath\nproved the more successful, because accommodated to the natural and\ncorrupt Spirit and Temper of Man, who above all Things affects to exalt\nhimself; in which Exaltation, as God is greatly dishonoured, so therein\nthe Devil hath his End; who is not anxious how much God is acknowledged\nin Words, provided himself be but always served; he matters not how\ngreat and high Speculations the Natural Man entertains of God, so\nlong as he serves his own Lusts and Passions, and is obedient to his\nevil Suggestions and Temptations. [Sidenote: _Christianity is become\nan Art, acquired by human Science and Industry._] Thus _Christianity_\nis become as it were an Art, acquired by human Science and Industry;\nlike any other Art or Science; and Men have not only assumed the Name\nof _Christians_, but even have procured themselves to be esteemed\nas _Masters of Christianity_, by certain Artificial Tricks, though\naltogether Strangers to the Spirit and Life of Jesus. But if we make a\nright Definition of a _Christian_, according to the Scripture, That _he\nis one who hath the Spirit and is led by it_, how many _Christians_,\nyea, and of these great _Masters_ and _Doctors of Christianity_, so\naccounted, shall we justly divest of that Noble Title?\n\n[Sidenote: _By Revelation is the true Knowledge of God._] If\nthose therefore who have all the other Means of Knowledge, and\nare sufficiently Learned therein, whether it be the Letter of the\nScripture, the Traditions of Churches, or the Works of Creation and\nProvidence, whence they are able to deduce strong and undeniable\nArguments (which may be true in themselves) are not yet to be esteemed\n_Christians_, according to the certain and infallible Definition\nabove-mentioned; and if the inward and immediate Revelation of God\u2019s\nSpirit in the Heart, in such as have been altogether ignorant of some,\nand but very little skilled in others, of these Means of attaining\nKnowledge, hath brought them to Salvation; then it will necessarily\nand evidently follow, that Inward and Immediate Revelation is the only\nsure and certain Way to attain the true and saving Knowledge of God.\n\nBut the first is true: Therefore the last.\n\nNow as this Argument doth very strongly conclude for this Way of\nKnowledge, and against such as deny it; so in this Respect it is the\nmore to be regarded, as the Propositions, from which it is deduced, are\nso clear, that our very Adversaries cannot deny them. For as to the\nfirst, it is acknowledged, that many Learned Men may be, and have been,\ndamned. And as to the second, who will deny but many illiterate Men may\nbe, and are, saved? [Sidenote: Abel, Seth, Noah, _&c. instanced_.] Nor\ndare any affirm, that none come to the Knowledge of God and Salvation\nby the inward Revelation of the Spirit, without these other outward\nMeans; unless they be also so bold as to exclude _Abel_, _Seth_,\n_Noah_, _Abraham_, _Job_, and all the holy Patriarchs from true\nKnowledge and Salvation.\n\n\n\u00a7. IV. I would however not be understood as if hereby I excluded\nthose other Means of Knowledge from any Use or Service to Man; it is\nfar from me so to judge, as concerning the _Scriptures_, in the next\nProposition, will more plainly appear. The Question is not, what may be\nprofitable or helpful, but what is absolutely necessary. Many Things\nmay contribute to further a Work, which yet are not the main Thing that\nmakes the Work go on.\n\nThe Sum then of what is said amounts to this, That where the true\nInward Knowledge of God is, through the Revelation of his Spirit, there\nis all; neither is there an absolute Necessity of any other. But where\nthe best, highest, and most profound Knowledge is, without this there\nis nothing, as to the obtaining the great End of Salvation. This Truth\nis very effectually confirmed by the first Part of the Proposition\nitself, which in few Words comprehendeth divers unquestionable\nArguments, which I shall in brief subsume.\n\n[Sidenote: I.] First, _That there is no Knowledge of the Father but by\nthe Son_.\n\n[Sidenote: II.] Secondly, _That there is no Knowledge of the Son, but\nby the Spirit_.\n\n[Sidenote: III.] Thirdly, _That by the Spirit God hath always revealed\nhimself to his Children_.\n\n[Sidenote: IV.] Fourthly, _That these Revelations were the formal\nObject of the Saints\u2019 Faith_.\n\n[Sidenote: V.] And Lastly, _That the same continueth to be the Object\nof the Saints\u2019 Faith to this Day_.\n\nOf each of these I shall speak a little particularly, and then proceed\nto the latter Part.\n\n\n\u00a7. V. [Sidenote: _Assert. _I._ Proved._] As to the first, viz. _That\nthere is no Knowledge of the Father but by the Son_, it will easily\nbe proved, being founded upon the plain Words of Scripture, and\nis therefore a fit _Medium_ from whence to deduce the rest of our\nAssertions.\n\nFor the infinite and most wise God, who is the _Foundation_, _Root_\nand _Spring_ of all _Operation_, hath wrought all Things by his\nEternal Word and Son. [40]_This is that WORD that was in the Beginning\nwith God, and was God, by whom all Things were made, and without\nwhom was not any Thing made that was made_, [41]This is that _Jesus\nChrist, by whom God created all Things, by whom, and for whom, all\nThings were created, that are in Heaven and in Earth, visible and\ninvisible, whether they be Thrones, or Dominions, or Principalities,\nor Powers_, Col. i. 16. Who therefore is called, _The first-born of\nevery Creature_, Col. i. 15. As then that infinite and incomprehensible\nFountain of Life and Motion operateth in the Creatures by his own\nEternal Word and Power; so no Creature has Access again unto him but in\nand by the Son, according to his own express Words, _No Man knoweth the\nFather, but the Son, and he to whom the Son will reveal him_, Mat. xi.\n27. Luke x. 22. And again, he himself saith, _I am the Way, the Truth,\nand the Life: No Man cometh unto the Father but by me_, John xiv. 6.\n\n[40] John 1. 1, 2, 3.\n\n[41] Eph. 3. 9.\n\nHence he is fitly called, _The Mediator betwixt God and Man_: For\nhaving been with God from all Eternity, being himself God, and also in\nTime partaking of the Nature of Man; through him is the Goodness and\nLove of God conveyed to Mankind, and by him again Man receiveth and\npartaketh of these Mercies.\n\nHence is easily deduced the Proof of this first Assertion, thus:\n\nIf no Man knoweth the Father but the Son, and he to whom the Son will\nreveal him; then there is no Knowledge of the Father but by the Son.\n\nBut no Man knoweth the Father but the Son.\n\nTherefore, there is no Knowledge of the Father but by the Son.\n\nThe first Part of the Antecedent are the plain Words of Scripture: The\nConsequence thereof is undeniable; except one would say, that he hath\nthe Knowledge of the Father, while yet he knows him not; which were an\nabsurd Repugnance.\n\nAgain, if the Son be the Way, the Truth, and the Life, and that no Man\ncometh unto the Father but by him; then there is no Knowledge of the\nFather but by the Son.\n\nBut the first is true: Therefore the last.\n\nThe Antecedent are the very Scripture Words: The Consequence is very\nevident: For how can any know a Thing, who useth not the Way, without\nwhich it is not knowable? But it is already proved, that there is no\nother Way but by the Son; so that whoso uses not that Way, cannot know\nhim, neither come unto him.\n\n\n\u00a7. VI. [Sidenote: _Assert. _II._ Proved._] Having then laid down this\nfirst Principle, I come to the second, viz. _That there is no Knowledge\nof the Son but by the Spirit_; or, _That the Revelation of the Son of\nGod is by the Spirit_.\n\nWhere it is to be noted, that I always speak of the saving, certain and\nnecessary Knowledge of God; which that it cannot be acquired otherways\nthan by the Spirit, doth also appear from many clear Scriptures.\nFor Jesus Christ, in and by whom the Father is revealed, doth also\nreveal himself to his Disciples and Friends in and by his Spirit: As\nhis Manifestation was outward, when he testified and witnessed for\nthe Truth in this World, and approved himself faithful throughout;\nso being now withdrawn, as to the outward Man, he doth teach and\ninstruct Mankind inwardly, by his own Spirit; _He standeth at the\nDoor and knocketh, and whoso heareth his Voice and openeth, he comes\nin_ to such, _Rev._ iii. 20. Of this Revelation of Christ in him,\n_Paul_ speaketh, _Gal._ i. 16. in which he placeth the Excellency\nof his Ministry, and the Certainty of his Calling. And the Promise\nof Christ to his Disciples, _Lo, I am with you to the End of the\nWorld_, confirmeth the same Thing; for this is an Inward and Spiritual\nPresence, as all acknowledge: But what relates hereto will again occur.\n[Sidenote: _Proof_ I.] I shall deduce the Proof of this Proposition\nfrom two manifest Places of Scripture: The first is, 1 Cor. i. 11, 12.\n_What Man knoweth the Things of a Man, save the Spirit of a Man which\nis in him?_ [Sidenote: _The Things of God are known by the Spirit of\nGod._] _Even so the Things of God knoweth no Man, but the Spirit of\nGod. Now we have received not the Spirit of the World, but the Spirit\nwhich is of God, that we might know the Things which are freely given\nus of God._ The Apostle in the Verses before, speaking of the wonderful\nThings which are prepared for the Saints, after he hath declared, that\nthe _Natural Man cannot reach them_, adds, that _They are revealed by\nthe Spirit of God_, Ver. 9, 10. giving this Reason, _For the Spirit\nsearcheth all things, even the deep Things of God_. And then he\nbringeth in the Comparison, in the Verses above-mentioned, very apt,\nand answerable to our Purpose and Doctrine, that _as the Things of a\nMan are only known by the Spirit of Man; so the Things of God are only\nknown by the Spirit of God_: That is, that as nothing below the Spirit\nof Man (as the Spirit of Brutes, or any other Creatures) can properly\nreach unto, or comprehend the Things of a Man, as being of a nobler\nand higher Nature; so neither can the Spirit of Man, or the Natural\nMan, as the Apostle in the 14th Verse subsumes, receive nor discern the\nThings of God, or the Things that are Spiritual, as being also of an\nhigher Nature; which the Apostle himself gives for the Reason, saying,\n_Neither can he know them, because they are Spiritually discerned_. So\nthat the Apostle\u2019s Words, being reduced to an Argument, do very well\nprove the Matter under Debate, thus:\n\nIf that which appertaineth properly to Man, cannot be discerned by any\nlower or baser Principle than the Spirit of Man; then cannot those\nThings, that properly relate unto God and Christ, be known or discerned\nby any lower or baser Thing than the Spirit of God and Christ.\n\nBut the first is true: Therefore also the second.\n\nThe whole Strength of the Argument is contained in the Apostle\u2019s Words\nbefore-mentioned; which therefore being granted, I shall proceed to\ndeduce a second Argument, thus:\n\nThat which is Spiritual can only be known and discerned by the Spirit\nof God.\n\nBut the Revelation of Jesus Christ, and the true and saving Knowledge\nof him, is Spiritual:\n\nTherefore the Revelation of Jesus Christ, and the true and saving\nKnowledge of him, can only be known and discerned by the Spirit of God.\n\n[Sidenote: Proof II.] [Sidenote: _No Man can call Jesus Lord_, &c.]\nThe other Scripture is also a Saying of the same Apostle, 1 Cor. xii.\n3. _No Man can say that Jesus is the Lord, but by the Holy Ghost._\nThis Scripture, which is full of Truth, and answereth full well to\nthe enlightened Understanding of the spiritual and real Christian,\nmay perhaps prove very strange to the carnal and pretended Follower\nof Christ, by whom perhaps it hath not been so diligently remarked.\n[Sidenote: _Spiritual Truths are Lies spoken by Carnal Men._] Here\nthe Apostle doth so much require the Holy Spirit, in the Things that\nrelate to a Christian, that he positively avers, we cannot so much as\naffirm _Jesus to be the Lord without it_; which insinuates no less,\nthan that the Spiritual Truths of the Gospel are as Lies in the Mouths\nof carnal and unspiritual Men; for tho\u2019 in themselves they be true, yet\nare they not true as to them, because not known, nor uttered forth, in\nand by that Principle and Spirit that ought to direct the Mind, and\nactuate it; in such Things they are no better than the counterfeit\nRepresentations of Things in a Comedy; neither can it be more truly and\nproperly called a real and true Knowledge of God and Christ, than the\nActions of _Alexander_ the Great, _Julius C\u00e6sar_, &c. if now transacted\nupon a Stage, might be called truly and really their Doings, or the\nPersons representing them might be said truly and really to have\nconquered _Asia_, overcome _Pompey_, &c.\n\n[Sidenote: _Like the Pratling of a Parrot._] This Knowledge then of\nChrist, which is not by the Revelation of his own Spirit in the Heart,\nis no more properly the Knowledge of Christ, than the Pratling of a\n_Parrot_, which has been taught a few Words, may be said to be the\nVoice of a Man; for as that, or some other Bird, may be taught to\nsound or utter forth a rational Sentence, as it hath learned it by the\noutward Ear, and not from any living Principle of Reason actuating it;\nso just such is that Knowledge of the Things of God, which the natural\nand carnal Man hath gathered from the Words or Writings of Spiritual\nMen; which are not true to him, because conceived in the natural\nSpirit, and so brought forth by the wrong Organ, and not proceeding\nfrom the Spiritual Principle; no more than the Words of a Man, acquired\nby Art, and brought forth by the Mouth of a Bird, not proceeding from\na Rational Principle, are true, with respect to the Bird which utters\nthem. Wherefore from this Scripture I shall further add this Argument:\n\nIf no Man can say _Jesus is the Lord, but by the Holy Ghost_; then no\nMan can know _Jesus to be the Lord, but by the Holy Ghost_.\n\nBut the first is true: Therefore the second.\n\nFrom this Argument there may be another deduced, concluding in the very\nTerms of this Assertion: Thus,\n\nIf no Man can know _Jesus to be the Lord, but by the Holy Ghost_; then\ncan there be no certain Knowledge or Revelation of him, but by the\nSpirit.\n\nBut the first is true: Therefore the second.\n\n\n\u00a7. VII. [Sidenote: _Assert. _III._ Proved._] The third Thing affirmed\nis, _That by the Spirit God always revealed himself to his Children_.\n\nFor making the Truth of this Assertion appear, it will be but needful\nto consider God\u2019s manifesting himself towards, and in relation to his\nCreatures, from the Beginning, which resolves itself always herein.\nThe first Step of all is ascribed hereunto by _Moses_, Gen. i. 2. _And\nthe Spirit of God moved upon the Face of the Waters_. [Sidenote: _The\nRevelation is by the Spirit of God._] I think it will not be denied,\nthat God\u2019s Converse with Man, all along from _Adam to Moses_, was by\nthe Immediate Manifestation of his Spirit: And afterwards, through\nthe whole Tract of the Law, he spake to his Children no otherways;\nwhich, as it naturally followeth from the Principles above proved, so\nit cannot be denied, by such as acknowledge the Scriptures of Truth\nto have been written by the Inspiration of the Holy Ghost: For these\nWritings, from _Moses_ to _Malachi_, do declare, that during all that\nTime, God revealed himself to his Children by his Spirit.\n\n[Sidenote: Object.] But if any will Object, _That after the\nDispensation of the Law, God\u2019s Method of Speaking was altered_;\n\n[Sidenote: _Answ._] [Sidenote: _Sanctum Sanctorum._] I answer: _First_,\nThat God spake always immediately to the _Jews_, in that he spake\nalways immediately to the _High-Priest_ from betwixt the _Cherubims_;\nwho, when he entered into the _Holy of Holies_, returning, did relate\nto the whole People the Voice and Will of God, there immediately\nRevealed. So that this immediate Speaking never ceased in any Age.\n\n[Sidenote: _None shut out from this Immediate Fellowship._] _Secondly_,\nFrom this immediate Fellowship were none shut out, who earnestly sought\nafter, and waited for it; in that many, besides the _High-Priest_, who\nwere not so much as of the Kindred of _Levi_, nor of the Prophets, did\nreceive it and speak from it; as it is written, _Numb._ xi. 25. where\nthe _Spirit_ is said to have _rested upon the Seventy Elders_; which\nSpirit also reached unto two that were not in the Tabernacle, but in\nthe Camp; whom when some would have forbidden, _Moses_ would not, but\nrejoiced, _wishing that all the Lord\u2019s People were Prophets, and that\nhe would put his Spirit upon them_, Ver. 29.\n\nThis is also confirmed, _Neh._ ix. Where the Elders of the People,\nafter their Return from Captivity, when they began to sanctify\nthemselves by Fasting and Prayer, numbering up the many Mercies of God\ntowards their Fathers, say, Ver. 20. _Thou gavest also thy good Spirit\nto instruct them_; and Ver. 30. _Yet many Years didst thou forbear,\nand testify against them by thy Spirit in thy Prophets._ Many are the\nSayings of Spiritual _David_ to this Purpose, as _Psalm_ li. 11, 12.\n_Take not thy holy Spirit from me; uphold me with thy free Spirit._\nPsal. cxxxix. 7. _Whither shall I go from thy Spirit?_ Hereunto doth\nthe Prophet _Isaiah_ ascribe the Credit of his Testimony, saying, Chap.\nxlviii. 16. _And now the Lord God and his Spirit hath sent me._ And\nthat God revealed himself to his Children under the New Testament,\n_to wit_, to the Apostles, Evangelists, and Primitive Disciples,\nis confessed by all. How far now this yet continueth, and is to be\nexpected, comes hereafter to be spoken to.\n\n\n\u00a7. VIII. [Sidenote: _Assert._ IV.] The fourth thing affirmed is, _That\nthese Revelations were the Object of the Saints\u2019 Faith of old_.\n\n[Sidenote: _Proved._] This will easily appear by the Definition of\nFaith, and considering what its Object is: For which we shall not dive\ninto the curious and various Notions of the School-men, but stay in\nthe plain and positive Words of the Apostle _Paul_, who, _Heb._ xi.\ndescribes it two Ways. [Sidenote: _What Faith is?_] _Faith _(saith he)_\nis the Substance of Things hoped for, and the Evidence of Things not\nseen_: Which, as the Apostle illustrateth it in the same Chapter by\nmany Examples, is no other but a firm and certain Belief of the Mind,\nwhereby it _resteth_, and in a Sense _possesseth_ the Substance of some\nThings hoped for, through its Confidence in the Promise of God: And\nthus the Soul hath a most firm Evidence, by its Faith, of Things not\nyet seen nor come to pass. The Object of this Faith, is the _Promise_,\n_Word_, or _Testimony of God_, speaking in the Mind. [Sidenote:\n_The Object of Faith_, Deus Loquens.] Hence it hath been generally\naffirmed, That the Object of Faith is _Deus Loquens_, &c. that is,\n_God Speaking_, &c. Which is also manifest from all those Examples,\ndeduced by the Apostle throughout that whole Chapter, whose Faith was\nfounded neither upon any outward Testimony, nor upon the Voice or\nWriting of Man, but upon the Revelation of God\u2019s Will, manifest unto\nthem, and in them; as in the Example of _Noah_, Ver. 7, thus, _By\nFaith _Noah_ being warned of God, of Things not seen as yet, moved\nwith Fear, prepared an Ark to the saving of his House; by the which\nhe condemned the World, and became Heir of the Righteousness which is\nby Faith_. [Sidenote: Noah\u2019s _Faith_.] What was here the Object of\n_Noah\u2019s Faith_, but God speaking unto him? He had not the Writings nor\nProphesyings of any going before, nor yet the Concurrence of any Church\nor People, to strengthen him; and yet his Faith in the Word, by which\nhe contradicted the whole World, saved him and his House. [Sidenote:\nAbraham\u2019s _Faith_.] Of which also _Abraham_ is set forth as a singular\nExample, being therefore called the Father of the Faithful, who is said\n_against Hope to have believed in Hope_; in that he not only willingly\nforsook his Father\u2019s Country, not knowing whither he went; in that he\nbelieved concerning the coming of _Isaac_, though contrary to natural\nProbability; but above all, in that he refused not to offer him up,\nnot doubting but God was able to raise him from the Dead; of whom it\nis said, That in _Isaac shall thy Seed be called_. And last of all, In\nthat he rested in the Promise, that his Seed should possess the Land,\nwherein he himself was but a Pilgrim, and which to them was not to be\nfulfilled while divers Ages after. The Object of _Abraham\u2019s_ Faith in\nall this, was no other but inward and immediate Revelation, or God\nsignifying his Will unto him inwardly and immediately by his Spirit.\n\nBut because, in this Part of the Proposition, we made also Mention of\nexternal Voices, Appearances, and Dreams in the Alternative, I think\nalso fit to speak hereof what in that respect may be objected; to wit,\n\n[Sidenote: Object.] _That those who found their Faith now upon\nImmediate and Objective Revelation, ought to have also outward Voices\nor Visions, Dreams or Appearances for it._\n\n[Sidenote: Answ.] [Sidenote: _The Ministry of Angels speaking in the\nAppearance of Men to the Saints of old._] It is not denied, but God\nmade use of the Ministry of Angels, who, in the Appearance of Men,\nspake outwardly to the Saints of old, and that he did also reveal some\nThings to them in Dreams and Visions; none of which we will affirm to\nbe ceased, so as to limit the Power and Liberty of God, in manifesting\nhimself towards his Children. But while we are considering the Object\nof Faith, we must not stick to that which is but Circumstantially and\nAccidentally so, but to that which is Universally and Substantially so.\n\nNext again, We must distinguish betwixt that which in itself is subject\nto Doubt and Delusion, and therefore is received for and because of\nanother; and that which is not subject to any Doubt, but is received\nsimply for and because of itself, as being _Prima Veritas_, the _very\nFirst_ and _Original_ Truth. Let us then consider how, or how far,\nthese outward Voices, Appearances and Dreams, were the Object of the\nSaints\u2019 Faith: Was it because they were simply Voices, Appearances or\nDreams? [Sidenote: _Revelations by Dreams and Visions._] Nay certainly;\nfor they were not ignorant that the Devil might form a Sound of Words,\nconvey it to the outward Ear, and deceive the outward Senses, by making\nThings to appear that are not. Yea, do we not see by daily Experience,\nthat the _jugglers_ and _Mountebanks_ can do as much as all that, by\ntheir _Legerdemain_? God forbid then, that the Saints\u2019 Faith should\nbe founded upon so fallacious a Foundation, as Man\u2019s outward and\nfallible Senses. What made them then give Credit to these Visions?\nCertainly nothing else, but the secret Testimony of _God\u2019s Spirit_\nin their Hearts, assuring them that the Voices, Dreams and Visions,\nwere of and from God. _Abraham_ believed the Angels; but who told him\nthat these Men were Angels? We must not think his Faith then was built\nupon his outward Senses; but proceeded from the secret Persuasion of\nGod\u2019s Spirit in his Heart. This then must needs be acknowledged to be\noriginally and principally the Object of the Saints\u2019 Faith; without\nwhich there is no true and certain Faith, and by which many Times Faith\nis begotten and strengthened, without any of these outward or visible\nHelps; as we may observe in many Passages of the Holy Scripture, where\nit is only mentioned, _And God said_, &c. And _the Word of the Lord\ncame_ unto such and such, _saying_, &c.\n\n[Sidenote: Object.] But if any one should pertinaciously affirm, _That\nthis did import an outward audible Voice to the Carnal Ear_;\n\n[Sidenote: _Answ._] I would gladly know, what other Argument such\nan one could bring for this his Affirmation, saving his own simple\nConjecture. It is said indeed, _The Spirit witnesseth with our\nSpirit_; but not to our outward Ears, _Rom._ viii. 16. And seeing the\nSpirit of God is within us, and not without us only, it speaks to our\nspiritual, and not to our bodily Ear. [Sidenote: _The Spirit speaks to\nthe Spiritual Ear, not to the Outward._] Therefore I see no Reason,\nwhere it is so often said in Scripture, _The Spirit said_, _moved_,\n_hindered_, _called_ such or such a one, to _do_ or _forbear_ such or\nsuch a Thing, that any have to conclude that this was not an Inward\nVoice to the Ear of the Soul, rather than an Outward Voice to the\nBodily Ear. If any be otherwise minded, let them, if they can, produce\ntheir Arguments, and we may further consider of them.\n\nFrom all therefore which is above declared, I shall deduce an Argument,\nto conclude the Proof of this Assertion, thus:\n\nThat which any one firmly believes, as the Ground and Foundation of his\nHope in God, and Life Eternal, is the formal Object of his Faith.\n\nBut the inward and immediate Revelation of God\u2019s Spirit, speaking in\nand unto the Saints, was by them believed, as the Ground and Foundation\nof their Hope in God, and Life Eternal.\n\nTherefore these inward and immediate Revelations were the formal Object\nof their Faith.\n\n\n\u00a7. IX. [Sidenote: _Assert. _V._ Proved._] That which now cometh under\nDebate, is, what we asserted in the last Place, to wit, _That the same\ncontinueth to be the Object of the Saints\u2019 Faith unto this Day_. Many\nwill agree to what we have said before, who differ from us herein.\n\nThere is nevertheless a very firm Argument confirming the Truth of\nthis Assertion, included in the Proposition itself, to wit, _That the\nObject of the Saints\u2019 Faith is the same in all Ages, though held forth\nunder divers Administrations_. Which I shall reduce to an Argument, and\nprove, thus:\n\nFirst, _Where the Faith is one, the Object of the Faith is one_.\n\n_But the Faith is one: Therefore_, &c.\n\nThat the Faith is one, is the express Words of the Apostle, _Eph._ iv.\n5. who placeth the _one Faith_ with the _one God_; importing no less\nthan, that to affirm _two Faiths_, is as absurd as to affirm _two Gods_.\n\n[Sidenote: _The Faith of the Saints of old the same with ours._]\nMoreover, if the _Faith_ of the Ancients were not one and the same\nwith ours, _i. e._ agreeing in _Substance_ therewith, and receiving\nthe same Definition, it had been impertinent for the Apostle, _Heb._\nxi. to have illustrated the Definition of our Faith, by the Examples\nof that of the Ancients, or to go about to move us by the Example of\n_Abraham_, if _Abraham_\u2019s Faith were different in Nature from ours.\nNor doth any Difference arise hence, because they believed in Christ,\nwith respect to his Appearance outwardly as future; and we, as already\nappeared: For neither did they then so believe in him to come, as\nnot to feel him present with them, and witness him near; seeing the\nApostle saith, _They all drank of that spiritual Rock which followed\nthem, which Rock was Christ_. Nor do we so believe concerning his\nAppearance past, as not also to feel and know him _present with us_,\nand to _feed upon him_; _except Christ _(saith the Apostle)_ be in\nyou, ye are Reprobates_; so that both our Faith is one, terminating in\none and the same Thing. And as to the other Part or Consequence of the\nAntecedent; to wit, _That the Object is one, where the Faith is one_;\nthe Apostle also proveth it in the fore-cited Chapter, where he makes\nall the Worthies of old Examples to us. Now wherein are they imitable,\nbut because they believed in God? And what was the Object of their\nFaith, but inward and immediate Revelation, as we have before proved?\nTheir Example can be no-ways applicable to us, except we believe in\nGod as they did; that is, by the same Object. The Apostle clears this\nyet further by his own Example, _Gal._ i. 16. where he saith, _So soon\nas Christ was revealed in him, he consulted not with Flesh and Blood,\nbut forthwith believed and obeyed_. The same Apostle, _Heb._ xiii. 7,\n8. where he exhorteth the _Hebrews_ to follow the Faith of the Elders,\nadds this Reason, _Considering the End of their Conversation, Jesus\nChrist, the same To-day, Yesterday, and for ever_: Hereby notably\ninsinuating, that in the Object there is no Alteration.\n\n[Sidenote: Object.] If any now object the _Diversity of Administration_;\n\n[Sidenote: _Answ._] I answer; That altereth not at all the _Object_:\nFor the same Apostle mentioning this Diversity three Times, 1 _Cor._\nxii. 4, 5, 6. centereth always in the same Object; the same Spirit, the\nsame Lord, the same God.\n\nBut further; If the Object of Faith were not one and the same, both\nto us and to them, then it would follow that we were to know God some\nother Way than by the Spirit.\n\nBut this were absurd: Therefore, _&c._\n\nLastly, This is most firmly proved from a common and received Maxim\nof the School-men, to wit, _Omnis actus specificatur ab objecto_,\nEvery Act is specified from its Object: for which if it be true, as\nthey acknowledge; (though for the Sake of many, I shall not recur to\nthis Argument, as being too Nice and Scholastick; neither lay I much\nStress upon those Kind of Things, as being that which commends not the\nSimplicity of the Gospel) it would follow, that _If the Object were\ndifferent, then the Faith would be different also_.\n\nSuch as deny this Proposition now-a-days, use here a Distinction;\ngranting that _God is to be known by his Spirit_; but again denying\nthat _it is Immediate or Inward, but in and by the Scriptures, in which\nthe Mind of the Spirit _(as they say)_ being fully and amply Expressed,\nwe are thereby to know God, and be led in all Things_.\n\nAs to the Negative of this Assertion, That the Scriptures are not\nsufficient, neither were ever appointed to be the adequate and only\nRule, nor yet can guide or direct a Christian in all those Things\nthat are needful for him to know, we shall leave that to the next\nProposition to be examined. [Sidenote: _Christians are now to be led by\nthe Spirit, in the same Manner as the Saints of Old._] What is proper\nin this Place to be proved, is, _That Christians now are to be led\ninwardly and immediately by the Spirit of God_, even in the same Manner\n(though it befal not many to be led in the same Measure) as the Saints\nwere of old.\n\n\n\u00a7. X. I shall prove this by divers Arguments, and first from the\nPromise of Christ in these Words, _John_ xiv. 16. _And I will pray\nthe Father, and he will give you another Comforter, that he may abide\nwith you for ever._ Ver. 17. _Even the Spirit of Truth, whom the World\ncannot receive, because it seeth him not, neither knoweth him; but\nye know him, for he dwelleth with you, and shall be in you._ Again,\nVer. 26. _But the Comforter, which is the Holy Ghost, whom the Father\nwill send in my Name, he shall teach you all Things, and bring all\nThings to your Remembrance_; and xvi. 13. _But when the Spirit of\nTruth shall come, he shall lead you into all Truth: For he shall not\nspeak of himself; but whatsoever he shall hear, he shall speak, and\nshall declare unto you Things to come_. We have here first, who this\nis, and that is divers Ways expressed, to wit, _The Comforter_, _the\nSpirit of Truth_, _the Holy Ghost_, _the Sent of the Father in the\nName of Christ_. And hereby is sufficiently proved the Sottishness\nof those _Socinians_, and other carnal Christians, who neither know\nnor acknowledge any Internal Spirit or Power but that which is merely\nNatural, by which they sufficiently declare themselves to be of the\nWorld, who cannot receive the Spirit, because they neither see him\nnor know him. _Secondly_, Where this Spirit is to be, _He dwelleth\nwith you, and shall be in you_. And _Thirdly_, What his Work is, _He\nshall teach you all Things, and bring all Things to your Remembrance,\nand guide you into all Truth_, [Greek: hod\u00eag\u00easei hymas eis pasan t\u00ean\nal\u00eatheian: \u1f41\u03b4\u03b7\u03b3\u03b7\u03c3\u03b5\u03b9 \u1f51\u03bc\u03b1\u03c2 \u03b5\u03b9\u03c2 \u03c0\u03b1\u03c3\u03b1\u03bd \u03c4\u03b7\u03bd \u03b1\u03bb\u03b7\u03b8\u03b5\u03b9\u03b1\u03bd].\n\n[Sidenote: _Query _I_. Who is this Comforter?_] As to the _First_,\nMost do acknowledge that there is nothing else understood than what\nthe plain Words signify: which is also evident by many other Places\nof Scripture, that will hereafter occur; neither do I see how such as\naffirm otherways can avoid Blasphemy: For, if the _Comforter_, the\n_Holy Ghost_, and _Spirit of Truth_, be all one with the Scriptures,\nthen it will follow that the Scriptures are God, seeing it is true\nthat the Holy Ghost is God. [Sidenote: _Nonsensical Consequences from\nthe_ Socinians _Belief of the Scriptures being the Spirit._] If these\nMen\u2019s Reasoning might take Place, wherever the _Spirit_ is mentioned in\nrelation to the Saints, thereby might be truly and properly understood\nthe _Scriptures_: which, what a nonsensical Monster it would make of\nthe Christian Religion, will easily appear to all Men. As where it is\nsaid, _A Manifestation of the Spirit is given to every Man to profit\nwithal_; it might be rendered thus, A Manifestation of the _Scriptures_\nis given to every Man to profit withal; what notable Sense this would\nmake, and what a curious Interpretation; let us consider by the Sequel\nof the same Chapter, 1 _Cor._ xii. 9, 10, 11. _To another the Gifts of\nHealing, by the same Spirit; to another, the working of Miracles, _&c._\nBut all these worketh that one and the self-same Spirit, dividing to\nevery Man severally as he will._ What would now these great Masters of\nReason, the _Socinians_, judge, if we should place the _Scriptures_\nhere instead of the _Spirit_? Would it answer their Reason, which is\nthe great Guide of their Faith? Would it be good and sound Reason\nin their _Logical Schools_, to affirm that the Scripture divideth\nseverally, as it will, and giveth to some the _Gift of Healing, to\nothers the working of Miracles_? If then this Spirit, a Manifestation\nwhereof is given to every Man to profit withal, be no other than that\n_Spirit of Truth_, before-mentioned, _which guideth into all Truth_;\nthis Spirit of Truth cannot be the Scripture. I could infer an Hundred\nmore Absurdities of this Kind, upon this sottish Opinion; but what\nis said may suffice. For even some of themselves, being at Times\nforgetful, or ashamed of their own Doctrine, do acknowledge, that the\nSpirit of God is another Thing, and distinct from the Scriptures, to\nGuide and Influence the Saints.\n\n[Sidenote: _Query _II_. Where is his Place?_] _Secondly_, That\nthis Spirit is inward, in my Opinion, needs no Interpretation,\nor Commentary, _He dwelleth with you, and shall be in you_. This\nIndwelling of the Spirit in the Saints, as it is a Thing most needful\nto be known and believed; so is it as positively asserted in the\nScripture, as any Thing else can be. _If so be that the Spirit of God\ndwell in you_, saith the Apostle to the _Romans_, Chap. viii. 9. And\nagain, _Know ye not that your Body is the Temple of the Holy Ghost_, 1\nCor. vi. 19. _And that the Spirit of God dwelleth in you?_ 1 Cor. iii.\n16. Without this the Apostle reckoneth no Man a Christian. _If any Man\n_(saith he)_ have not the Spirit of Christ, he is none of his._ These\nWords immediately follow these above-mentioned, out of the Epistle to\nthe _Romans_, _But ye are not in the Flesh, but in the Spirit, if so\nbe the Spirit of God dwell in you_. [Sidenote: _The Spirit within, the\nmain Token of a Christian._] The Context of which sheweth, that the\nApostle reckoneth it the main Token of a Christian, both positively and\nnegatively: For in the former Verses, he sheweth how the _carnal Mind\nis Enmity against God_, and that such as are in the _Flesh_, _cannot\nplease him_. Where subsuming, he adds concerning the _Romans_, that\nthey _are not in the Flesh_, if the _Spirit of God dwell in them_.\nWhat is this but to affirm, that they, in whom the Spirit dwells,\nare no longer in the Flesh, nor of those who please not God, but\nare become Christians indeed? Again, in the next Verse he concludes\nnegatively, that _If any Man have not the Spirit of Christ, he is\nnone of his_; that is, he is no Christian. He then that acknowledges\nhimself Ignorant, and a Stranger to the Inward In-being of the Spirit\nof Christ in his Heart, doth thereby acknowledge himself to be yet in\nthe Carnal Mind, which is Enmity to God; to be yet in the Flesh, where\nGod cannot be pleased; and in short, whatever he may otherways know\nor believe of Christ, or however much skilled, or acquainted with the\nLetter of the Holy Scripture, not yet to be, notwithstanding all that,\nattained to the least Degree of a Christian; yea, not once to have\nembraced the Christian Religion. For take but away the Spirit, and\nChristianity remains no more Christianity, than the dead Carcase of a\nMan, when the Soul and Spirit is departed, remains a Man; which the\nliving can no more abide, but do bury out of their Sight as a noisome\nand useless Thing, however acceptable it hath been, when actuated and\nmoved by the Soul. Lastly, _Whatsoever is Excellent, whatsoever is\nNoble, whatsoever is Worthy, whatsoever is Desirable_ in the Christian\nFaith, is ascribed to this _Spirit_; without which it could no more\nsubsist, than the outward World without the Sun. Hereunto have all true\nChristians, in all Ages, attributed their Strength and Life. It is by\nthis Spirit, that they avouch themselves to have been converted to\nGod, to have been redeemed from the World, to have been strengthened\nin their Weakness, comforted in their Afflictions, confirmed in their\nTemptations, imboldened in their Sufferings, and triumphed in the\nMidst of all their Persecutions. [Sidenote: _The great and notable\nActs that have been and are performed by the Spirit in all Ages._]\nYea, The Writings of all true Christians are full of the great and\nnotable Things, which they all affirm themselves to have done, by the\nPower, and Virtue, and Efficacy of this Spirit of God working in them.\n_It is the Spirit that quickeneth_, _John_ vi. 63. It was the _Spirit\nthat gave them Utterance_, _Acts_ ii. 4. It was the _Spirit_ by which\n_Stephen_ spake, _That the Jews were not able to resist_, Acts vi. 10.\nIt is such as _walk after the Spirit, that receive no Condemnation_,\nRom. viii. 1. It is the _Law of the Spirit that makes free_, Ver. 2. It\nis by the _Spirit of God dwelling in us_, that we are _redeemed from\nthe Flesh, and from the Carnal Mind_, Ver. 9. It is _the Spirit of\nChrist dwelling in us, that quickeneth our mortal Bodies_, Ver. 11. It\nis through this _Spirit_, that the Deeds of the Body are _mortified_,\nand Life obtained, Ver. 13. It is by this _Spirit_, that we are\n_adopted_, and _cry ABBA Father_, Ver 15. It is this _Spirit_, _that\nbeareth Witness with our Spirit, that we are the Children of God_, Ver.\n16. It is this _Spirit_, _that helpeth our Infirmities, and maketh\nIntercession for us, with Groanings which cannot be uttered_, Ver.\n26. It is by this _Spirit_, that the glorious Things which God hath\nlaid up for us, _which neither outward Ear hath heard, nor outward Eye\nhath seen, nor the Heart of Man conceived_ by all his Reasonings, are\nrevealed unto us, 1 _Cor._ ii. 9, 10. It is by this _Spirit_, that both\n_Wisdom_, and _Knowledge_, and _Faith_, and _Miracles_, and _Tongues_,\nand _Prophecies_, are obtained, 1 _Cor._ xii. 8, 9, 10. It is by this\n_Spirit_, that we are _all Baptized into one Body_, Ver. 13. In short,\nwhat Thing relating to the Salvation of the Soul, and to the Life of\na Christian, is rightly performed, or effectually obtained, without\nit? And what shall I say more? For the Time would fail me, to tell of\nall those Things, which the Holy Men of Old have declared, and the\nSaints of this Day do themselves enjoy, by the Virtue and Power of this\n_Spirit dwelling in them_. Truly my Paper could not contain the many\nTestimonies, whereby this Truth is confirmed; wherefore, besides what\nis above-mentioned out of the Fathers, whom all pretend to Reverence,\nand those of _Luther_ and _Melancthon_, shall deduce yet one observable\nTestimony out of _Calvin_, because not a few of the Followers of\nhis Doctrine do refuse and deride (and that, as it is to be feared,\nbecause of their own Non-experience thereof) this Way of the Spirit\u2019s\nIn-dwelling, as uncertain and dangerous; that so, if neither the\nTestimony of the Scripture, nor the Sayings of others, nor right Reason\ncan move them, they may at least be reproved by the Words of their own\nMaster, who saith in the third Book of his Institutions, _Cap._ 2. on\nthis wise:\n\n[Sidenote: _Calvin of the Necessity of the Spirit\u2019s Indwelling in us._]\n\u201c_But they alledge, it is a bold Presumption for any to pretend to an\nundoubted Knowledge of God\u2019s Will_; which (saith he) I should grant\nunto them, if we should ascribe so much to ourselves, as to subject the\nIncomprehensible Counsel of God to the Rashness of our Understandings.\nBut while we simply say, with _Paul_, that _we have received not\nthe Spirit of this World, but the Spirit which is of God_; by whose\nTeaching we know those Things that are given us of God, what can they\nprate against it, without reproaching the Spirit of God? For if it be\nan horrible Sacrilege to accuse any Revelation coming from him, either\nof a Lie, of Uncertainty or Ambiguity, in asserting its Certainty,\nwherein do we offend? But they cry out, _That it is not without great\nTemerity, that we dare so boast of the Spirit of Christ_. Who would\nbelieve that the Sottishness of these Men were so great, who would be\nesteemed the Masters of the World, that they should so fail in the\nfirst Principles of Religion? Verily I could not believe it, if their\nown Writings did not testify so much. _Paul_ accounts those the _Sons\nof God, who are actuated by the Spirit of God_; but these will have the\nChildren of God actuated by their own Spirits, without the Spirit of\nGod. He will have us call God _Father_, the Spirit dictating that Term\nunto us, which only can witness to our Spirits, that we are the _Sons\nof God_. These, though they cease not to call upon God, do nevertheless\ndismiss the Spirit, by whose guiding he is rightly to be called upon.\nHe denies them to be the _Sons of God_, or the _Servants of Christ_,\nwho are not led by his Spirit; but these feign a Christianity that\nneeds not the Spirit of Christ. He takes away the Hope of a blessed\n_Resurrection_, unless we feel the Spirit residing in us; but these\nfeign a Hope without any such a Feeling; but perhaps they will answer,\nthat they deny not but that it is necessary to have it, only of Modesty\nand Humility we ought to deny and not acknowledge it. What means he\nthen, when he commands the _Corinthians_ to _Try themselves_, if they\nbe in the Faith; to _Examine themselves_, whether they have Christ,\nwhom whosoever acknowledges not dwelling in him, is a Reprobate? _By\nthe Spirit which he hath given us, _saith_ John, we know that he\nabideth in us._ And what do we then else but call in question Christ\u2019s\nPromise, while we would be esteemed the Servants of God, without his\nSpirit, which he declared he would _pour out upon all his_? Seeing\nthese Things are the first Grounds of Piety, it is miserable Blindness\nto accuse Christians of Pride, because they dare glory of the Presence\nof the Spirit; without which glorying, Christianity itself could not\nbe. [Sidenote: _Without the Spirit\u2019s Presence _Christianity_ must\ncease._] But by their Example they declare, how truly Christ spake,\nsaying, That his Spirit was unknown to the World, and that those only\nacknowledge it, with whom it remains.\u201d Thus far _Calvin_.\n\nIf therefore it be so, Why should any be so foolish as to deny, or so\nunwise as not to seek after this Spirit, which Christ hath promised\nshall dwell in his Children? They then that do suppose the Indwelling\nand Leading of his Spirit to be ceased, must also suppose Christianity\nto be ceased, which cannot subsist without it.\n\n[Sidenote: _Query _III_. What is the Work of the Spirit?_] Thirdly,\n_What the Work of this Spirit is_, is partly before shewn, which Christ\ncompriseth in two or three Things, [42]_He will guide you into all\nTruth_; _He will teach you all Things, and bring all Things to your\nRemembrance_. Since Christ hath provided for us so good an Instructor,\nwhy need we then lean so much to those Traditions and Commandments of\nMen, wherewith so many _Christians_ have burthened themselves? Why\nneed we set up our own carnal and corrupt Reason for a Guide to us, in\nMatters spiritual, as some will needs do? [Sidenote: _The Spirit the\nGuide._] May it not be complained of all such, as the Lord did of old,\nconcerning _Israel_, by the Prophets, _Jer._ ii. 13. _For my People\nhave committed two Evils, they have forsaken me, the Fountain of Living\nWaters; and hewed them out Cisterns, broken Cisterns, that can hold no\nWater?_ Have not many forsaken, do not many deride and reject, this\nInward and Immediate Guide, this Spirit, that leads into all Truth; and\ncast up to themselves other Ways, broken Ways indeed, which have not\nall this While brought them out of the Flesh, nor out of the World,\nnor from under the Dominion of their own Lusts and sinful Affections;\nwhereby Truth, which is only rightly learned by this Spirit, is so much\na Stranger in the Earth?\n\n[42] John 16. 13. and 14. 26.\n\n[Sidenote: _A perpetual Ordinance to _God_\u2019s Church and People._] From\nall then that hath been mentioned concerning this Promise, and these\nWords of Christ, it will follow, That Christians are always to be\nled inwardly and immediately by the Spirit of God dwelling in them;\nand that the same is a standing and perpetual Ordinance, as well to\nthe Church in general in all Ages, as to every Individual Member in\nparticular; as appears from this Argument:\n\nThe _Promises_ of Christ to his Children are _Yea_ and _Amen_, and\ncannot fail, but must of Necessity be fulfilled.\n\nBut Christ hath promised, That the _Comforter_, the _Holy Ghost_, the\n_Spirit of Truth_, shall abide with his Children for ever, shall dwell\nwith them, shall be in them, shall lead them into all Truth, shall\nteach them all Things, and bring all Things to their Remembrance:\n\nTherefore, The _Comforter_, the _Holy Ghost_, the _Spirit of Truth_,\nhis abiding with his Children, _&c._ is _Yea_ and _Amen_, &c.\n\nAgain: No Man is redeemed from the Carnal Mind, which is at Enmity with\nGod, which is not subject to the Law of God, neither can be; no Man is\nyet in the Spirit, but in the Flesh, and cannot please God; except he\nin whom the Spirit of God dwells.\n\nBut every true Christian is in measure redeemed from the Carnal Mind,\nis gathered out of the Enmity, and can be subject to the Law of God; is\nout of the Flesh, and in the Spirit, the Spirit of God dwelling in him:\n\nTherefore every true Christian hath the Spirit of God dwelling in him.\n\nAgain: _Whosoever hath not the Spirit of Christ, is none of his_; that\nis, no _Child_, no _Friend_, no _Disciple_ of Christ.\n\nBut every true Christian is a _Child_, a _Friend_, a _Disciple_ of\nChrist:\n\nTherefore every true Christian hath the Spirit of Christ.\n\nMoreover: Whosoever is the Temple of the _Holy Ghost_, in him the\nSpirit of God dwelleth and abideth.\n\nBut every true Christian is the Temple of the _Holy Ghost_:\n\nTherefore in every true Christian the Spirit of God dwelleth and\nabideth.\n\nBut to conclude: He in whom the Spirit of God dwelleth, it is not in\nhim a lazy, dumb, useless Thing; but it moveth, actuateth, governeth,\ninstructeth, and teacheth him all Things, whatsoever are needful for\nhim to know; yea, bringeth all Things to his Remembrance.\n\nBut the Spirit of God dwelleth in every true Christian:\n\nTherefore the Spirit of God leadeth, instructeth, and teacheth every\ntrue Christian whatsoever is needful for him to know.\n\n\n\u00a7. XI. [Sidenote: Object.] But there are some that will confess, _That\nthe Spirit doth now lead and influence the Saints, but that he doth\nit only Subjectively, or in a blind Manner, by enlightening their\nUnderstandings, to understand and believe the Truth delivered in the\nScriptures; but not at all by presenting those Truths to the Mind, by\nWay of Object_, and this they call, _Medium incognitum Assentiendi_, as\nthat _of whose working a Man is not sensible_.\n\n[Sidenote: _Answ._] This Opinion, though somewhat more tolerable than\nthe former, is nevertheless not altogether according to Truth, neither\ndoth it reach the Fulness of it.\n\n[Sidenote: _Arg 1._] 1. Because there be many Truths, which, as they\nare applicable to Particulars and Individuals, and most needful to be\nknown by them, are in no-wise to be found in the Scripture, as in the\nfollowing _Proposition_ shall be shewn.\n\nBesides, the _Arguments_ already adduced do prove, that the Spirit\ndoth not only _Subjectively_ help us to discern Truths elsewhere\ndelivered, but also _Objectively_ present those Truths to our Minds.\nFor that which teacheth me all Things, and is given me for that End,\nwithout doubt presents those Things to my Mind which it teacheth me.\nIt is not said, _It shall teach you how to understand those Things\nthat are written_; but, _It shall teach you all Things_. Again, that\nwhich brings all Things to my Remembrance, must needs present them by\nWay of Object; else it were improper to say, It brought them to my\nRemembrance; but only, that it helpeth to remember the Objects brought\nfrom elsewhere.\n\n[Sidenote: _Arg. 2._] My second Argument shall be drawn from the Nature\nof the _New Covenant_; by which, and those that follow, I shall prove\nthat we are led by the Spirit, both _Immediately_ and _Objectively_.\nThe Nature of the New Covenant is expressed in divers Places: And\n\n[Sidenote: _Proof 1._] First, _Isa._ lix. 21. _As for me, this is\nmy Covenant with them, saith the Lord, My Spirit that is upon thee,\nand my Words which I have put into thy Mouth, shall not depart out\nof thy Mouth, nor out of the Mouth of thy Seed, nor out of the Mouth\nof thy Seed\u2019s Seed, saith the Lord, from henceforth and for ever._\n[Sidenote: _The Leadings of the Spirit._] By the latter Part of this is\nsufficiently expressed the Perpetuity and Continuance of this Promise,\n_It shall not depart, saith the Lord, from henceforth and for ever_. In\nthe former Part is the Promise itself, which is the Spirit of God being\nupon them, and the Words of God being put into their Mouths.\n\n[Sidenote: 1. Immediately.] First, This was _Immediate_, for there is\nno Mention made of any _Medium_; he saith not, I shall by the Means of\nsuch and such Writings or Books, convey such and such Words into your\nMouths; but _My Words, I, even I, saith the Lord, have put into your\nMouths_.\n\n[Sidenote: 2. Objectively.] Secondly, This must be _Objectively_; for\n[_the Words put into the Mouth_] are the Object presented by him. He\nsaith not, The Words which ye shall see written, my Spirit shall only\nenlighten your Understandings to assent unto; but positively, _My\nWords, which I have put into thy Mouth_, &c. From whence I Argue thus:\n\nUpon whomsoever the Spirit remaineth always, and putteth Words into\nhis Mouth, him doth the Spirit teach _Immediately_, _Objectively_, and\n_Continually_.\n\nBut the Spirit is always upon the Seed of the Righteous, and putteth\nWords into their Mouths, neither departeth from them:\n\nTherefore the Spirit teacheth the Righteous _Immediately_,\n_Objectively_, and _Continually_.\n\n[Sidenote: _Proof 2._] Secondly, The Nature of the _New Covenant_ is\nyet more amply expressed, _Jer._ xxxi. 33. which is again repeated and\nre-asserted, by the Apostle, _Heb._ viii. 10, 11. in these Words, _For\nthis is the Covenant that I will make with the House of Israel, after\nthose Days, saith the Lord, I will put my Laws into their Minds, and\nwrite them in their Hearts, and I will be to them a God, and they shall\nbe to me a People. And they shall not teach every Man his Neighbour,\nand every Man his Brother, saying, Know the Lord; for they shall all\nknow me from the least to the greatest._\n\nThe Object here is _God\u2019s Law_ placed in the Heart, and written in the\nMind; from whence they become God\u2019s People, and are brought truly to\nknow him.\n\n[Sidenote: _The Difference between the Outward and Inward Law. _] In\nthis then is the _Law_ distinguished from the _Gospel_; the _Law_\nbefore was outward, written in Tables of Stone; but now is inward,\nwritten in the Heart: Of old the People depended upon their Priests\nfor the Knowledge of God, but now they have all a certain and sensible\nKnowledge of Him; concerning which _Augustine_ speaketh well, in his\nBook _De Litera & Spiritu_; from whom _Aquinas_ first of all seems to\nhave taken Occasion to move this Question, _Whether the New Law be a\nwritten Law, or an Implanted Law; Lex scripta, vel Lex indita?_ Which\nhe thus resolves, Affirming, _That the New Law, or Gospel, is not\nproperly a Law written, as the Old was, but _Lex indita_, an Implanted\nLaw_; and that _the old Law was written without, but the new Law is\nwritten within, on the Table of the Heart_.\n\nHow much then are they deceived, who, instead of making the Gospel\npreferable to the Law, have made the Condition of such as are under\nthe Gospel far worse? [Sidenote: _The Gospel Dispensation more\nglorious than that of the Law._] For no Doubt it is a far better, and\nmore desirable Thing, to converse with God _Immediately_, than only\n_Mediately_, as being an higher and more glorious Dispensation: And yet\nthese Men acknowledge, that many under the Law had _Immediate_ Converse\nwith God, whereas they now cry it is ceased.\n\nAgain, Under the Law, there was the Holy of Holies, into which the High\nPriest did enter, and received the Word of the Lord _immediately_ from\nbetwixt the Cherubims, so that the People could then certainly know the\nMind of the Lord; but now, according to these Men\u2019s Judgment, we are\nin a far worse Condition, having nothing but the outward Letter of the\nScripture to guess and divine from; concerning the Sense or Meaning of\none Verse of which scarce two can be found to agree. But Jesus Christ\nhath promised us better Things, tho\u2019 many are so unwise as not to\nbelieve him, even to guide us by his own unerring Spirit, and hath rent\nand removed the Veil, whereby not only one, and that once a Year, may\nenter; but all of us, at all Times, have Access unto him, as often as\nwe draw near unto him with pure Hearts: He reveals his Will to us by\nhis Spirit, and writes his Laws in our Hearts. These Things then being\nthus premised; I argue,\n\nWhere the Law of God is put into the Mind, and written in the Heart,\nthere the Object of Faith, and Revelation of the Knowledge of God, is\n_inward_, _immediate_, and _objective_.\n\nBut the Law of God is put into the Mind, and written in the Heart of\nevery True Christian, under the new Covenant:\n\nTherefore the Object of Faith, and Revelation of the Knowledge of God\nto every True Christian, is inward, immediate, and objective.\n\nThe _Assumption_ is the express Words of Scripture: The _Proposition_\nthen must needs be true, except that _which is put into the Mind, and\nwritten in the Heart_, were either not _inward_, not _immediate_, or\nnot _objective_, which is most absurd.\n\n\n\u00a7. XII. [Sidenote: _Arg. 3. The Anointing recommended, as_,] The third\nArgument is from these Words of _John_, 1 _John_ ii. Ver. 27. _But the\nAnointing, which ye have received of him, abideth in you, and ye need\nnot that any Man teach you: But the same Anointing teacheth you of all\nThings, and is Truth, and is no Lie; and even as it hath taught you, ye\nshall abide in him._\n\n[Sidenote: _1. Common._] _First_, This could not be any special,\npeculiar, or extraordinary Privilege, but that which is common to all\nthe Saints, it being a general Epistle, directed to all them of that\nAge.\n\n[Sidenote: _2. Certain._] _Secondly_, The Apostle proposeth this\nAnointing in them, as a more certain Touch-stone for them to discern\nand try Seducers by, even than his own Writings; for having in the\nformer Verse said, that he had written some Things to them concerning\nsuch as seduced them, he begins the next Verse, _But the Anointing_,\n&c. _and ye need not that any Man teach you_, &c. which infers, that\nhaving said to them what can be said, he refers them for all to\nthe inward Anointing, which teacheth all Things, as the most firm,\nconstant, and certain Bulwark, against all Seducers.\n\n[Sidenote: _3. Lasting._] And _Lastly_, That it is a lasting and\ncontinuing Thing; the Anointing which abideth. If it had not been\nto abide in them, it could not have taught them all Things, neither\nguarded them against all Hazard. From which I argue thus,\n\nHe that hath an Anointing abiding in him, which teacheth him all\nThings, so that he needs no Man to teach him, hath an inward and\nimmediate Teacher, and hath some Things inwardly and immediately\nRevealed unto him.\n\nBut the Saints have such an Anointing:\n\nTherefore, _&c._\n\nI could prove this Doctrine from many more Places of Scripture,\nwhich for Brevity\u2019s Sake I omit; and now come to the second Part of\nthe Proposition, where the Objections usually formed against it are\nanswered.\n\n\n\u00a7. XIII. [Sidenote: Object.] The most usual is, That _these Revelations\nare uncertain_.\n\n[Sidenote: _Answ._] But this bespeaketh much Ignorance in the Opposers;\nfor we distinguish between the _Thesis_ and the _Hypothesis_; that\nis, between the _Proposition_ and _Supposition_. For it is one Thing\nto affirm, _that the true and undoubted Revelation of God\u2019s Spirit is\ncertain and infallible_; and another Thing to affirm, that this or that\nparticular Person, or People, is led infallibly by this Revelation, in\nwhat they speak or write, because they affirm themselves to be so led,\nby the inward and immediate Revelation of the Spirit. The first is only\nasserted by us; the latter may be called in question. The Question is\nnot, Who are, or are not so led? But, Whether all ought not, or may not\nbe so led?\n\n[Sidenote: _The Certainty of the Spirit\u2019s Guidance proved._] Seeing\nthen we have already proved, that Christ hath promised his Spirit to\nlead his Children, and that every one of them both ought and may be led\nby it; if any depart from this certain Guide in Deeds, and yet in Words\npretend to be led by it, into Things that are not good, it will not\nfrom thence follow, that the true Guidance of the Spirit is uncertain,\nor ought not to be followed; no more than it will follow, that the Sun\nsheweth not Light, because a Blind Man, or one who wilfully hurts his\nEyes, falls into a Ditch at Noon-day for want of Light; or that no\nWords are spoken, because a Deaf Man hears them not; or that a Garden\nfull of fragrant Flowers has no sweet Smell, because he that has lost\nhis Smelling doth not Smell it. The Fault then is in the Organ, and not\nin the Object.\n\nAll these Mistakes therefore are to be ascribed to the Weakness or\nWickedness of Men, and not to that Holy Spirit. Such as bend themselves\nmost against this certain and infallible Testimony of the Spirit, use\ncommonly to alledge the Example of the old _Gnosticks_, and the late\nMonstrous and Mischievous Actings of the _Anabaptists_ of _Munster_;\nall which toucheth us nothing at all, neither weakens a Whit our most\ntrue Doctrine. Wherefore, as a most sure Bulwark against such Kind\nof Assaults, was subjoined that other Part of our Proposition, thus;\n_Moreover these Divine and Inward Revelations, which we establish,\nas absolutely necessary for the founding of the True Faith, as they\ndo not, so neither can they at any Time contradict the Scriptures\nTestimony, or sound Reason_.\n\n[Sidenote: _By Experience._] Besides the intrinsick and undoubted\nTruth of this Assertion, we can boldly affirm it, from our certain and\nblessed Experience. For this Spirit never deceived us, never acted nor\nmoved us to any Thing that was amiss; but is clear and manifest in its\nRevelations, which are evidently discerned by us, as we wait in that\n_pure and undefiled Light of God_, that proper and fit _Organ_, in\nwhich they are received. Therefore if any reason after this Manner,\n\n_That because some Wicked, Ungodly, Devilish Men, have committed wicked\nActions, and have yet more wickedly asserted, that they were led into\nthese Things by the Spirit of God_:\n\nTherefore, _No Man ought to lean to the Spirit of God, or seek to be\nled by it_;\n\n[Sidenote: _The Absurdity of the Consequence._] I utterly deny the\nConsequence of this Proposition; which, were it to be received\nas true, then would all _Faith in God_, and _Hope of Salvation_,\nbecome uncertain, and the _Christian Religion_ be turned into mere\n_Scepticism_. For after the same Manner I might reason thus:\n\nBecause _Eve_ was deceived by the _Lying of the Serpent_:\n\nTherefore she ought not to have trusted to the _Promise of God_.\n\nBecause the old World was deluded by _Evil Spirits_:\n\nTherefore ought neither _Noah_, nor _Abraham_, nor _Moses_, to have\ntrusted the _Spirit of the Lord_.\n\nBecause a lying Spirit spake through the Four Hundred Prophets, that\npersuaded _Ahab_ to go up and fight at _Ramoth Gilead_:\n\nTherefore the Testimony of the _true Spirit in Micaiah_ was uncertain,\nand dangerous to be followed.\n\nBecause there were _seducing Spirits_ crept into the Church of old:\n\nTherefore it was not good, or it is uncertain, to follow the\n_Anointing_, which taught all Things, and is Truth, and is no Lie.\n\nWho dare say, that this is a necessary Consequence? Moreover, not\nonly the Faith of the Saints, and Church of God of old, is hereby\nrendered uncertain, but also the Faith of all Sorts of Christians now\nis liable to the like Hazard, even of those who seek a Foundation for\ntheir Faith elsewhere than from the Spirit. For I shall prove by an\ninevitable Argument, _ab Incommodo_, i. e. from the Inconveniency of\nit, that if the Spirit be not to be followed upon that Account, and\nthat Men may not depend upon it, as their Guide, because some, while\npretending thereunto, commit great Evils; that then, neither Tradition,\nnor the Scriptures, nor Reason, which the _Papists_, _Protestants_ and\n_Socinians_, do respectively make the Rule of their Faith, are any Whit\nmore certain. [Sidenote: _1. Instances of Tradition._] The _Romanists_\nreckon it an Error to celebrate _Easter_ any other Ways than that\nChurch doth. This can only be decided by Tradition. And yet the _Greek_\nChurch, which equally layeth Claim to Tradition with herself, doth\nit otherwise. [43]Yea, so little effectual is Tradition to decide\nthe Case, that _Polycarpus_, the Disciple of _John_, and _Anicetus_,\nthe Bishop of _Rome_, who immediately succeeded them, according to\nwhole Example both Sides concluded the Question ought to be decided,\n_could not agree_. Here of Necessity one of them must Err, and that\nfollowing Tradition. Would the _Papists_ now judge we dealt fairly by\nthem, if we should thence aver, that Tradition is not to be regarded?\nBesides, in a Matter of far greater Importance, the same Difficulty\nwill occur, to wit, in the Primacy of the Bishop of _Rome_; for many\ndo affirm, and that by Tradition, That in the first Six Hundred Years\nthe _Roman Prelates_ never assumed the Title of _Universal Shepherd_,\nnor were acknowledged as such. And as that which altogether overturneth\nthis Presidency, there are that alledge, and that from Tradition\nalso, That _Peter_ never saw _Rome_; and that therefore the Bishop of\n_Rome_ cannot be his Successor. Would ye _Romanists_ think this sound\nReasoning, to say as you do?\n\n[43] Euseb. _Hist. Eccles. Lib. 5. c. 26._\n\nMany have been deceived, and erred grievously, in trusting to Tradition:\n\nTherefore we ought to reject all Traditions, yea, even those by which\nwe affirm the contrary, and, as we think, prove the Truth.\n\n_Lastly_, In the[44] Council of _Florence_, the chief Doctors of\nthe _Romish_ and _Greek Churches_ did debate whole Sessions long,\nconcerning the Interpretation of one Sentence of the Council of\n_Ephesus_, and of _Epiphanius_, and _Basilius_, neither could they ever\nagree about it.\n\n[44] _Conc. _Flor._ Sess. 5. decreto quodam Conc. _Eph._ Act. 6. Sess.\n11. & 12. Concil. _Flor._ Sess. 18, 20. Conc. _Flor._ Sess. 21._ P.\n480. & _Seq._\n\n[Sidenote: _2. Of Scripture._] _Secondly_, As to the Scripture,\nthe same Difficulty occurreth: The _Lutherans_ affirm they believe\nConsubstantiation by the Scripture; which the _Calvinists_ deny, as\nthat which, they say, according to the same Scripture, is a gross\nError. The _Calvinists_ again affirm _absolute Predestination_, which\nthe _Arminians_ deny, affirming the contrary; wherein both affirm\nthemselves to be ruled by the Scripture and Reason in the Matter.\nShould I argue thus then to the _Calvinists_?\n\nHere the _Lutherans_ and _Arminians_ grossly err, by following the\nScripture:\n\nTherefore the Scripture is not a good nor certain Rule; and _\u00e8\ncontrario_.\n\nWould either of them accept of this Reasoning as good and sound? What\nshall I say of the _Episcopalians_, _Presbyterians_, _Independents_,\nand _Anabaptists_ of _Great Britain_, who are continually buffeting\none another with the Scripture? To whom the same Argument might be\nalledged, though they do all unanimously acknowledge it to be the Rule.\n\n[Sidenote: _3. Of Reason._] And _Thirdly_, As to Reason, I shall not\nneed to say much; for whence come all the Controversies, Contentions\nand Debates in the World, but because every Man thinks he follows right\nReason? [Sidenote: _The Debates hence arising betwixt the old and late\nPhilosophers._] Hence of old, came the Jangles between the _Stoicks_,\n_Platonists_, _Peripateticks_, _Pythagoreans_, and _Cynicks_, as of\nlate betwixt the _Aristotelians_, _Cartesians_, and other Naturalists:\nCan it be thence inferred, or will the _Socinians_, those great\nReasoners, allow us to conclude, because many, and those very wise Men,\nhave erred, by following, as they supposed, their Reason, and that with\nwhat Diligence, Care and Industry they could, to find out the Truth,\nthat therefore no Man ought to make use of it at all, nor be positive\nin what he knows certainly to be Rational? And thus far as to Opinions;\nthe same Uncertainty is no less incident unto those other Principles.\n\n\n\u00a7. XIV. [Sidenote: Anabaptists _for their wild Practices, and_\nProtestants _and_ Papists _for their Wars and Bloodshed, each\npretending Scripture for it._] But if we come to Practices, though I\nconfess I do with my whole Heart abhor and detest those wild Practices,\nwhich are written concerning the _Anabaptists_ of _Munster_; I am bold\nto say, as bad, if not worse Things, have been committed by those\nthat lean to Tradition, Scripture, and Reason: Wherein also they have\naverred themselves to have been authorized by these Rules. I need but\nmention all the Tumults, Seditions, and horrible Bloodshed, wherewith\n_Europe_ hath been afflicted these divers Ages; in which _Papists_\nagainst _Papists_, _Calvinists_ against _Calvinists_, _Lutherans_\nagainst _Lutherans_, and _Papists_, assisted by _Protestants_, against\nother _Protestants_ assisted by _Papists_, have miserably Shed one\nanother\u2019s Blood, Hiring and Forcing Men to kill each other, who were\nIgnorant of the Quarrel, and Strangers one to another: All, mean while,\npretending Reason for so doing, and pleading the Lawfulness of it from\nScripture.\n\n[Sidenote: _Tradition, Scripture, and Reason, made a Cover for\nPersecution and Murder._] For what have the _Papists_ pretended for\ntheir many _Massacres_, acted as well in _France_ as elsewhere,\nbut _Tradition_, _Scripture_, and _Reason_? Did they not say, That\n_Reason_ persuaded them, _Tradition_ allowed them, and _Scripture_\ncommanded them, to Persecute, Destroy, and Burn _Hereticks_, such as\ndenied this plain Scripture, _Hoc est Corpus meum, This is my Body?_\nAnd are not the _Protestants_ assenting to this Bloodshed, who\nassert the same Thing, and encourage them, by Burning and Banishing,\nwhile their Brethren are so treated for the same Cause? Are not the\nIslands of _Great Britain_ and _Ireland_, yea, and all the Christian\nWorld, a lively Example hereof, which were divers Years together as a\nTheatre of Blood; where many lost their Lives, and Numbers of Families\nwere utterly destroyed and ruined? For all which no other Cause was\nprincipally given, than the Precepts of the Scripture. If we then\ncompare these Actings with those of _Munster_, we shall not find great\nDifference; for both affirmed and pretended they were called, and that\nit was lawful to Kill, Burn, and Destroy the Wicked. _We must Kill all\nthe Wicked, _said those_ Anabaptists, that we, that are the Saints, may\npossess the Earth. We must Burn obstinate Hereticks, _say the_ Papists,\nthat the _Holy Church of Rome_ may be purged of rotten Members, and\nmay live in Peace. We must cut off _Seducing Separatists, say the_\nPrelatical Protestants, who trouble the Peace of the Church, and refuse\nthe _Divine Hierarchy_, and _Religious Ceremonies_ thereof. We must\nKill, _say the_ Calvinistick Presbyterians, the Prophane Malignants,\nwho accuse the _Holy Consistorial_ and _Presbyterian Government_,\nand seek to defend the _Popish_ and _Prelatick Hierarchy_; as also\nthose other _Sectaries_ that trouble the Peace of our Church._ What\nDifference I pray thee, Impartial Reader, seest thou betwixt these?\n\n[Sidenote: Object.] If it be said, _The _Anabaptists_ went without, and\nagainst the Authority of the _Magistrate_; so did not the other_;\n\n[Sidenote: _Answ._] I might easily Refute it, by alledging the mutual\nTestimonies of these _Sects_ against one another. [Sidenote: Examples\nof Popish Cruelties.] The Behaviour of the _Papists_ towards _Henry_\nthe third and fourth of _France_; their Designs upon _James_ the sixth\nin the Gunpowder Treason; as also their Principle of the _Pope_\u2019s\nPower to depose Kings, for the Cause of _Heresy_, and to absolve their\nSubjects from their _Oath_, and give them to others, proves it against\nthem.\n\n[Sidenote: _Protestants Violences and Persecutions in_ Scotland,\nEngland, _and_ Holland.] And as to the _Protestants_, how much their\nActions differ from those other above-mentioned, may be seen by the\nmany Conspiracies and Tumults which they have been active in, both\nin _Scotland_ and _England_, and which they have acted within these\nHundred Years, in divers Towns and Provinces of the _Netherlands_. Have\nthey not oftentimes sought, not only from the _Popish Magistrates_,\nbut even from those that had begun to Reform, or that had given them\nsome Liberty of Exercising their Religion, that they might only be\npermitted, without Trouble or Hindrance, to Exercise their Religion,\npromising they would not hinder or molest the _Papists_ in the Exercise\nof theirs? And yet did they not on the contrary, so soon as they had\nPower, trouble and abuse those Fellow-Citizens, and turn them out\nof the City, and, which is worse, even such, who together with them\nhad forsaken the Popish Religion? Did they not these Things in many\nPlaces against the Mind of the Magistrates? Have they not publickly,\nwith contumelious Speeches, assaulted their Magistrates, from whom\nthey had but just before sought and obtained the free Exercise of\ntheir Religion? Representing them, so soon as they opposed themselves\nto their _Hierarchy_, as if they regarded neither God nor Religion?\nHave they not by violent Hands possessed themselves of the _Popish\nChurches_, so called, or by Force, against the Magistrates Mind, taken\nthem away? Have they not turned out of their Office and Authority\nwhole Councils of Magistrates, under Pretence that they were addicted\nto _Popery_? Which _Popish Magistrates_ nevertheless they did but a\nlittle before acknowledge to be Ordained by God; affirming themselves\nobliged to yield them Obedience and Subjection, not only for Fear, but\nfor Conscience Sake; to whom moreover the very Preachers and Overseers\nof the Reformed Church had willingly sworn Fidelity; and yet afterwards\nhave they not said, That the People are bound to force a wicked Prince\nto the Observation of God\u2019s Word? There are many other Instances of\nthis Kind to be found in their _Histories_, not to mention many worse\nThings, which we know to have been acted in our Time, and which for\nBrevity\u2019s Sake I pass by.\n\n[Sidenote: Lutheran _Seditions against the Reformed Teachers, and\nAssault upon the Marquis of _Brandenburg_, &c. in _Germany.] I might\nsay much of the _Lutherans_, whose tumultuous Actions against their\nMagistrates, not professing the _Lutheran Profession_, are testified\nof by several Historians worthy of Credit. Among others, I shall\npropose only one Example to the Reader\u2019s Consideration, which fell out\nat _Berlin_, in the Year 1615, \u201cWhere the seditious Multitude of the\n_Lutheran_ Citizens, being stirred up by the daily Clamours of their\nPreachers, did not only with Violence break into the Houses of the\nreformed Teachers, overturn their Libraries, and spoil their Furniture;\nbut also with reproachful Words, yea, and with Stones, assaulted the\nMarquis of _Brandenburg_, the Elector\u2019s Brother, while he sought by\nsmooth Words to quiet the Fury of the Multitude; they killed ten of his\nGuard, scarcely sparing himself, who at last by Flight escaped out of\ntheir Hands.\u201d\n\nAll which sufficiently declares, that the Concurrence of the Magistrate\ndoth not alter their Principles, but only their Method of Procedure. So\nthat for my own Part, I see no Difference betwixt the Actings of those\nof _Munster_, and these others, (whereof the one pretended to be led\nby the _Spirit_, the other by _Tradition_, _Scripture_, and _Reason_)\nsave this, that the former were rash, heady, and foolish, in their\nProceedings, and therefore were the sooner brought to nothing, and so\ninto Contempt and Derision: But the other, being more politick and wise\nin their Generation, held it out longer, and so have authorized their\nWickedness more, with the seeming Authority of Law and Reason. But both\ntheir Actings being equally Evil, the Difference appears to me to be\nonly like that which is between a simple silly Thief, that is easily\ncatched, and hanged without any more ado; and a Company of resolute\nbold Robbers, who being better guarded, though their Offence be nothing\nless, yet by Violence do, to shun the Danger, force their Masters to\ngive them good Terms.\n\nFrom all which then it evidently follows, that they argue very ill, who\ndespise and reject any Principle, because Men pretending to be led by\nit do evil; in case it be not the natural and consequential Tendency of\nthat Principle to lead unto those Things that are evil.\n\nAgain, It doth follow from what is above asserted, that if the Spirit\nbe to be rejected upon this Account, all those other Principles ought\non the same Account to be rejected. And for my Part, as I have never a\nWhit the lower Esteem of the blessed Testimony of the Holy Scriptures;\nnor do the less respect any solid Tradition, that is answerable and\naccording to Truth; neither at all despise Reason, that noble and\nexcellent Faculty of the Mind, because wicked Men have abused the Name\nof them, to cover their Wickedness, and deceive the Simple; [Sidenote:\n_Let none reject the Certainty of the unerring Spirit of God because of\nfalse Pretenders to it._] so would I not have any reject or doubt the\nCertainty of that Unerring Spirit, which God hath given his Children,\nas that which can alone guide them into all Truth, because some have\nfalsely pretended to it.\n\n\n\u00a7. XV. And because the Spirit of God is the Fountain of all Truth and\nsound Reason, therefore we have well said, That _it cannot contradict\neither the Testimony of the Scripture, or right Reason_: \u201c_Yet _(as\nthe Proposition itself concludeth, to the last Part of which I now\ncome)_ it will not from thence follow, that these Divine Revelations\nare to be subjected to the Examination either by the outward Testimony\nof Scripture, or of the human or natural Reason of Man, as to a more\nnoble and certain Rule or Touch-stone; for the Divine Revelation, and\nInward Illumination, is that which is evident by itself, forcing the\nwell-disposed Understanding, and irresistibly moving it to assent,\nby its own Evidence and Clearness; even as the common Principles of\nnatural Truths do bend the Mind to a natural Assent._\u201d\n\nHe that denies this Part of the Proposition, must needs affirm, that\nthe Spirit of God neither can nor ever hath manifested itself to Man,\nwithout the Scripture, or a distinct Discussion of Reason; or that the\nEfficacy of this Supernatural Principle, working upon the Souls of Men,\nis less evident than Natural Principles in their common Operations;\nboth which are false.\n\nFor, _First_, Through all the Scriptures we may observe, That the\nManifestation and Revelation of God by his Spirit to the Patriarchs,\nProphets, and Apostles, was _Immediate_ and _Objective_, as is above\nproved; which they did not examine by any other Principle, but their\nown Evidence and Clearness.\n\n[Sidenote: _The Self-Evidence of the Spirit._] _Secondly_, To say that\nthe Spirit of God has less Evidence upon the Mind of Man than Natural\nPrinciples have, is to have too mean and too low Thoughts of it.\nHow comes _David_ to invite us, to _taste and see that God is good_,\nif this cannot be felt and tasted? This were enough to overturn the\nFaith and Assurance of all the Saints, both now and of old. How came\n_Paul_ to be persuaded, that _nothing could separate him from the Love\nof God_, but by that Evidence and Clearness which the Spirit of God\ngave him? The Apostle _John_, who knew well wherein the Certainty of\nFaith consisted, judged it no ways absurd, without further Argument,\nto ascribe his Knowledge and Assurance, and that of all the Saints,\nhereunto in these Words, _Hereby know we, that we dwell in him, and\nhe in us, because he hath given us of his Spirit_, 1 John iv. 13. And\nagain, Ver. 6. It is _the Spirit that beareth Witness, because the\nSpirit is Truth_.\n\nObserve the Reason brought by him, _Because the Spirit is Truth_; of\nwhose Certainty and Infallibility I have heretofore spoken. [Sidenote:\n_The Spirit contradicts not the Scripture, nor right Reason._] We then\ntrust to and confide in this Spirit, because we know, and certainly\nbelieve, that it can only lead us aright, and never mislead us; and\nfrom this certain Confidence it is that we affirm, That no Revelation\ncoming from it can ever contradict the Scripture\u2019s Testimony, nor\nright Reason: Not as making this a more certain Rule to ourselves,\nbut as condescending to such, who not discerning the Revelations of\nthe Spirit, as they proceed purely from God, will try them by these\n_Mediums_. Yet those that have their Spiritual Senses, and can savour\nthe Things of the Spirit, as it were _in prima Instantia_, i. e. at\nthe first Blush, can discern them without, or before they apply them\neither to Scripture or Reason: [Sidenote: _Natural Demonstrations from_\nAstronomy _and_ Geometry.] Just as a good _Astronomer_ can calculate an\nEclipse infallibly, by which he can conclude (if the Order of Nature\ncontinue, and some strange and unnatural Revolution intervene not)\nthere will be an Eclipse of the Sun or Moon such a Day, and such an\nHour; yet can he not persuade an ignorant Rustick of this, until he\nvisibly see it. So also a _Mathematician_ can infallibly know, by the\nRules of Art, that the three Angles of a right Triangle are equal to\ntwo right Angles; yea, can know them more certainly than any Man by\nMeasure. And some _Geometrical Demonstrations_ are by all acknowledged\nto be infallible, which can be scarcely discerned or proved by the\nSenses; yet if a _Geometer_ be at the Pains to certify some ignorant\nMan concerning the Certainty of his Art, by condescending to measure\nit, and make it obvious to his Senses, it will not thence follow, that\nthat Measuring is so certain as the Demonstration itself; or that the\nDemonstration would be uncertain without it.\n\n\n\u00a7. XVI. But to make an End, I shall add one Argument to prove, That\nthis Inward, Immediate, Objective Revelation, which we have pleaded for\nall along, is the only, sure, certain, and unmoveable Foundation of all\n_Christian Faith_; which Argument, when well considered, I hope will\nhave Weight with all Sorts of Christians, and it is this:\n\n[Sidenote: _Immediate Revelation the Immoveable Foundation of all\nChristian Faith._] That which all Professors of _Christianity_, of\nwhat Kind soever, are forced ultimately to recur unto, when pressed\nto the last; That for and because of which all other Foundations are\nrecommended, and accounted worthy to be Believed, and without which\nthey are granted to be of no Weight at all, must needs be the only most\ntrue, certain, and unmoveable Foundation of all Christian Faith.\n\nBut Inward, Immediate, Objective Revelation by the Spirit, is that\nwhich all Professors of _Christianity_, of what Kind soever, are forced\nultimately to recur unto, _&c._\n\n_Therefore_, &c.\n\nThe Proposition is so evident, that it will not be denied: The\nAssumption shall be proved by Parts.\n\n[Sidenote: Papists _Foundation, their Church and Tradition_, Why?]\nAnd _First_, As to the _Papists_, they place their Foundation in the\nJudgment of the _Church_ and _Tradition_. If we press them to say,\nWhy they believe as the _Church_ doth? Their answer is, _Because the\nChurch is always led by the infallible Spirit_. So here the _Leading\nof the Spirit_ is the utmost Foundation. Again, if we ask them, Why we\nought to trust _Tradition_? They answer, _Because these Traditions were\ndelivered us by the Doctors and Fathers of the Church; which Doctors\nand Fathers, by the Revelation of the Holy Ghost, commanded the Church\nto observe them_. Here again all ends in the Revelation of the Spirit.\n\n[Sidenote: Protestants _and_ Socinians _make the Scriptures their\nGround and Foundation_, Why?] And for the _Protestants_ and\n_Socinians_, both which acknowledge the Scriptures to be the Foundation\nand Rule of their Faith; the one as subjectively influenced by the\nSpirit of God to use them; the other, as managing them with and by\ntheir own Reason; ask both, or either of them, Why they trust in the\n_Scriptures_, and take them to be their Rule? Their Answer is, _Because\nwe have in them the Mind of God delivered unto us by those to whom\nthese Things were inwardly, immediately, and objectively Revealed by\nthe Spirit of God_; and not because this or that Man wrote them, but\nbecause the _Spirit of God_ dictated them.\n\n[Sidenote: Christians _by Name, and not by Nature, hold Revelation\nceased, contrary to Scripture_.] It is strange then that Men should\nrender that so uncertain and dangerous to follow, upon which alone the\ncertain Ground and Foundation of their own Faith is built; or that they\nshould shut themselves out from that Holy Fellowship with God, which\nonly is enjoyed in the Spirit, in which we are commanded both to Walk\nand Live.\n\nIf any who read these Things find themselves moved, by the Strength\nof these Scripture-Arguments, to assent, and believe such Revelations\nnecessary; and yet find themselves Strangers to them, which, as I\nobserved in the Beginning, is the Cause that this is so much gainsaid\nand contradicted, let them know, that it is not because it is ceased\nto become the Privilege of every true Christian that they do not feel\nit, but rather because they are not so much Christians by Nature as\nby Name; and let such know, that the secret _Light_ which shines in\nthe Heart, and reproves Unrighteousness, is the small Beginning of\nthe Revelation of God\u2019s Spirit, which was first sent into the World\nto reprove it of Sin, _John_ xvi. 8. And as by forsaking Iniquity,\nthou comest to be acquainted with that Heavenly Voice in thy Heart,\nthou shalt feel, as the Old Man, or the Natural Man, that savoureth\nnot the Things of God\u2019s Kingdom, is put off, with his evil and corrupt\nAffections and Lusts; I say, thou shalt feel the New Man, or the\nSpiritual Birth and Babe raised, which hath its Spiritual Senses, and\ncan see, feel, taste, handle, and smell the Things of the Spirit; but\ntill then the Knowledge of Things Spiritual is but as an Historical\nFaith. [Sidenote: _Who wants his Sight sees not the Light._] But as the\nDescription of the Light of the Sun, or of curious Colours to a blind\nMan, who, though of the largest Capacity, cannot so well understand\nit by the most acute and lively Description, as a Child can by seeing\nthem; so neither can the Natural Man, of the largest Capacity, by the\nbest Words, even Scripture-words, so well understand the _Mysteries_ of\n_God\u2019s Kingdom_, as the least and weakest Child who tasteth them, by\nhaving them Revealed _inwardly_ and _objectively_ by the Spirit.\n\nWait then for this in the small Revelation of that pure Light, which\nfirst reveals Things more known; and as thou becomest fitted for it,\nthou shalt receive more and more, and by a Living Experience easily\nrefute their Ignorance, who ask, How dost thou know that thou art\nactuated by the Spirit of God? Which will appear to thee a Question no\nless ridiculous, than to ask one whose Eyes are open, How he knows the\nSun shines at Noon-day? And though this be the surest and most certain\nWay to answer all Objections; yet by what is above written it may\nappear, that the Mouths of all such Opposers as deny this Doctrine may\nbe shut, by unquestionable and unanswerable Reasons.\n\n\n\n\nPROPOSITION III.\n\nConcerning the SCRIPTURES.\n\n_From these Revelations of the Spirit of God to the Saints have\n    proceeded the Scriptures of Truth, which contain_,\n\nI. _A faithful Historical Account of the Actings of God\u2019s People\n    in divers Ages; with many singular and remarkable Providences\n    attending them._\n\nII. _A Prophetical Account of several Things, whereof some are already\n    past, and some yet to come._\n\nIII. _A full and ample Account of all the chief Principles of the\n    Doctrine of _Christ_, held forth in divers precious Declarations,\n    Exhortations, and Sentences, which, by the moving of God\u2019s Spirit,\n    were at several Times, and upon sundry Occasions, spoken and\n    written unto some Churches and their Pastors._\n\n_Nevertheless, because they are only a Declaration of the Fountain,\n    and not the Fountain itself, therefore they are not to be esteemed\n    the principal Ground of all Truth and Knowledge, nor yet the\n    Adequate Primary Rule of Faith and Manners. Yet because they give\n    a true and faithful Testimony of the first Foundation, they are\n    and may be esteemed a Secondary Rule, subordinate to the Spirit,\n    from which they have all their Excellency and Certainty: For, as\n    by the inward Testimony of the Spirit we do alone truly know them,\n    so they testify, That the Spirit is that Guide by which the Saints\n    are led into all Truth; therefore, according to the Scriptures,\n    the Spirit is the First and Principal Leader.[45] Seeing then that\n    we do therefore receive and believe the Scriptures because they\n    proceeded from the Spirit, so the very same Reason is the Spirit\n    more Originally and Principally the Rule, according to the received\n    Maxim in the Schools, _Propter quod unumquodque est tale, illud\n    ipsum est magis tale_: That for which a Thing is such, that Thing\n    itself is more such._\n\n[45] John 16. 13. Rom. 8. 14.\n\n\n\u00a7. I. The former Part of this Proposition, though it needs no Apology\nfor itself, yet it is a good Apology for us, and will help to sweep\naway that, among many other Calumnies, wherewith we are often loaded,\nas if we were Vilifiers and Deniers of the Scriptures; for in that\nwhich we affirm of them, it doth appear at what high Rate we value\nthem, accounting them, without all Deceit or Equivocation, the most\nexcellent Writings in the World; [Sidenote: _The Holy Scriptures\nthe most excellent Writings in the World._] to which not only no\nother Writings are to be preferred, but even in divers Respects not\ncomparable thereto. For as we freely acknowledge that their Authority\ndoth not depend upon the Approbation or Canons of any Church or\nAssembly; so neither can we subject them to the fallen, corrupt, and\ndefiled Reason of Man: And therein as we do freely agree with the\n_Protestants_ against the Error of the _Romanists_, so on the other\nHand, we cannot go the Length of such _Protestants_ as make their\nAuthority to depend upon any Virtue or Power that is in the Writings\nthemselves; but we desire to ascribe all to that Spirit from which they\nproceeded.\n\nWe confess indeed there wants not a Majesty in the Style, a Coherence\nin the Parts, a good Scope in the Whole; but seeing these Things are\nnot discerned by the natural, but only by the spiritual Man, it is\nthe Spirit of God that must give us that Belief of the Scriptures\nwhich may satisfy our Consciences; therefore some of the Chief\namong _Protestants_, both in their particular Writings and publick\nConfessions, are forced to acknowledge this.\n\n[Sidenote: Calvin\u2019s _Testimony that the Scripture certainly is from the\nSpirit_.] Hence _Calvin_, though he saith he is able to prove that, if\nthere be a God in Heaven, these Writings have proceeded from him, yet\nhe concludes another Knowledge to be necessary. _Instit. Lib. 1. Cap.\n7. Sect. 4._\n\n\u201cBut if (saith he) we respect the Consciences, that they be not\ndaily molested with Doubts, and hesitate not at every Scruple, it\nis requisite that this Persuasion which we speak of be taken higher\nthan human Reason, Judgment, or Conjecture; to wit, from the secret\nTestimony of the Spirit.\u201d _And again_, \u201cTo those who ask, that _we\nprove unto them, by Reason, that _Moses_ and the _Prophets_ were\ninspired of God to speak_, I answer, That the Testimony of the Holy\nSpirit is more excellent than all Reason.\u201d _And again_, \u201cLet this\nremain a firm Truth, that he only whom the Holy Spirit hath persuaded,\ncan repose himself on the Scripture with a true Certainty.\u201d _And\nlastly_, \u201cThis then is a judgment which cannot be begotten but by an\nHeavenly Revelation, _&c._\u201d\n\n[Sidenote: _The Confession of the _French_ Churches._] The same is also\naffirmed in the first publick Confession of the _French_ Churches,\npublished in the Year 1559. _Art. 4._ \u201cWe know these Books to be\ncanonical, and the most certain Rule of our Faith, not so much by the\ncommon Accord and Consent of the Church, as by the Testimony and inward\nPersuasion of the Holy Spirit.\u201d\n\n[Sidenote: _Churches of _Holland_ assert the same._] Thus also in the\n5th Article of the Confession of Faith, of the Churches of _Holland_,\nconfirmed by the Synod of _Dort_. \u201cWe receive these Books only for holy\nand canonical,--not so much because the Church receives and approves\nthem, as because the Spirit of God doth witness in our Hearts that they\nare of God.\u201d\n\n[Sidenote: Westminster _Confession the same_.] And lastly, The\n_Divines_, so called, at _Westminster_, who began to be afraid of, and\nguard against the Testimony of the Spirit, because they perceived a\nDispensation beyond that which they were under beginning to dawn, and\nto eclipse them; yet could they not get by this, though they have laid\nit down neither so clearly, distinctly, nor honestly as they that went\nbefore. It is in these Words, _Chap. 1. Sect. 5._ \u201cNevertheless our\nfull Persuasion and Assurance of the Infallible Truth thereof, is from\nthe inward Work of the Holy Spirit, bearing witness by and with the\nWord in our Hearts.\u201d\n\nBy all which it appeareth how necessary it is to seek the Certainty\nof the Scriptures from the Spirit, and no where else. The infinite\nJanglings and endless Contests of those that seek their Authority\nelsewhere, do witness to the Truth hereof.\n\n[Sidenote: _Apocrypha._] [46]For the Ancients themselves, even of the\nfirst Centuries, were not agreed among themselves concerning them;\nwhile some of them rejected Books which we approve, and others of them\napproved those which some of us reject. It is not unknown to such as\nare in the least acquainted with Antiquity, what great Contests are\nconcerning the Second Epistle of _Peter_, that of _James_, the Second\nand Third of _John_, and the _Revelations_, which many, even very\nancient, deny to have been written by the beloved Disciple and Brother\nof _James_, but by another of that Name. What should then become of\nChristians, if they had not received that Spirit, and those spiritual\nSenses, by which they know how to discern the _True_ from the _False?_\nIt is the Privilege of Christ\u2019s Sheep indeed that they hear his Voice,\nand refuse that of a Stranger; which Privilege being taken away, we are\nleft a Prey to all Manner of Wolves.\n\n[46] _Conc. _Laod._ Can. 58. in Cod. _Ec. 163._ Conc. _Laod._ held in\nthe Year 364. excluded from the Canon _Eccl._ the Wisdom of _Solomon,\nJudith, Tobias_, the _Maccabees_, which the Council of _Carthage_ held\nin the Year 399. received._\n\n\n\u00a7. II. Though then we do acknowledge the Scriptures to be very\nheavenly and divine Writings, the Use of them to be very comfortable\nand necessary to the Church of Christ, and that we also admire and\ngive Praise to the Lord, for his wonderful Providence in preserving\nthese Writings so pure and uncorrupted as we have them, through so\nlong a Night of Apostasy, to be a Testimony of his Truth against the\nWickedness and Abominations even of those whom he made instrumental in\npreserving them, so that they have kept them to be a Witness against\nthemselves; [Sidenote: _The Scriptures are not the principal Ground of\nTruth._] yet we may not call them the principal Fountain of all Truth\nand Knowledge, nor yet the first adequate Rule of Faith and Manners;\nbecause the principal Fountain of Truth must be the Truth itself;\n_i. e._ that whole Certainty and Authority depends not upon another.\nWhen we doubt of the Streams of any River or Flood, we recur to the\nFountain itself; and having found it, there we desist, we can go no\nfarther, because there it springs out of the Bowels of the Earth, which\nare inscrutable. Even so the Writings and Sayings of all Men we must\nbring to the Word of God, I mean the Eternal Word, and if they agree\nhereunto, we stand there. For this Word always proceedeth, and doth\neternally proceed from God, in and by which the unsearchable Wisdom\nof God, and unsearchable Counsel and Will conceived in the Heart of\nGod, is revealed unto us. That then the Scripture is not the principal\nGround of Faith and Knowledge, as it appears by what is above spoken,\nso it is proved in the latter Part of the Proposition; which being\nreduced to an Argument, runs thus:\n\nThat whereof the Certainty and Authority depends upon another, and\nwhich is received as Truth because of its proceeding from another, is\nnot to be accounted the principal Ground and Origin of all Truth and\nKnowledge:\n\nBut the Scriptures Authority and Certainty depend upon the Spirit by\nwhich they were dictated; and the Reason why they were received as\nTruth is, because they proceeded from the Spirit:\n\nTherefore they are not the principal Ground of Truth.\n\nTo confirm this Argument, I added the School Maxim, _Propter quod\nunumquodque est tale, illud ipsum magis est tale_. Which Maxim, though\nI confess it doth not hold universally in all Things, yet in this it\ndoth and will very well hold, as by applying it, as we have above\nintimated, will appear.\n\n[Sidenote: _Neither are they the primary Rule of Faith and Manners._]\nThe same Argument will hold as to the other Branch of the Proposition,\n_That it is not the primary adequate Rule of Faith and Manners_; thus:\n\nThat which is not the Rule of my Faith in believing the Scriptures\nthemselves, is not the primary adequate Rule of Faith and Manners:\n\n[Sidenote: _That the Spirit is the Rule._] But the Scripture is not,\nnor can it be the Rule of that Faith by which I believe them, _&c._\n\nTherefore, _&c._\n\nBut as to this Part, we shall produce divers Arguments hereafter. As to\nwhat is affirmed, that the _Spirit, _and_ not the Scriptures, is the\nRule_, it is largely handled in the former Proposition; the Sum whereof\nI shall subsume in one Argument, thus,\n\nIf by the Spirit we can only come to the true Knowledge of God; if by\nthe Spirit we are to be led into all Truth, and so be taught of all\nThings; then the Spirit, and not the Scriptures, is the Foundation and\nGround of all Truth and Knowledge, and the primary Rule of Faith and\nManners:\n\nBut the first is true: Therefore also the last.\n\nNext, the very Nature of the Gospel itself declareth that the\nScriptures cannot be the _only_ and _chief Rule_ of _Christians_, else\nthere should be no Difference betwixt the _Law_ and the _Gospel_; as\nfrom the Nature of the New Covenant, by divers Scriptures, described in\nthe former Proposition, is proved.\n\n[Sidenote: _Wherein the Law and Gospel differ._] But besides these\nwhich are before mentioned, herein doth the _Law_ and the _Gospel_\ndiffer, in that the _Law_, being outwardly written, brings under\n_Condemnation_, but hath _not Life_ in it to _save_; whereas the\n_Gospel_, as it declares and makes manifest the Evil, so, being an\ninward powerful Thing, it gives Power also to obey, and deliver from\nthe Evil. Hence it is called [Greek: Evangelian: \u0395\u03c5\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03bf\u03bd], which is\n_glad Tidings_. The _Law_ or _Letter_, which is _without_ us, _Kills_;\nbut the _Gospel_, which is the _inward_ spiritual _Law_, gives _Life_;\nfor it consists not so much in Words as in Virtue. Wherefore such\nas come to know it, and be acquainted with it, come to feel greater\nPower over their Iniquities than all outward Laws or Rules can give\nthem. Hence the Apostle concludes, _Rom._ vi. 14. _Sin shall not have\nDominion over you: for ye are not under the Law, but under Grace_.\nThis Grace then that is _inward_, and not an _outward_ Law, is to be\nthe Rule of Christians. Hereunto the Apostle commends the Elders of\nthe Church, saying, _Acts_ xx. 32. _And now, Brethren, I commend you\nto God, and to the Word of his Grace, which is able to build you up,\nand to give you an Inheritance among all them which are sanctified._\nHe doth not commend them here to outward Laws or Writings, but to the\n_Word of Grace_, which is inward; even the _spiritual Law_, which\nmakes free, as he elsewhere affirms, _Rom._ viii. 2. _The Law of the\nSpirit of Life in Christ Jesus, hath made me free from the Law of Sin\nand Death._ This spiritual Law is that which the Apostle declares he\npreached and directed People unto, which was not outward, as by _Rom._\nx. 8. is manifest; where distinguishing it from the Law, he saith,\n_The Word is nigh thee, in thy Heart, and in thy Mouth; and this is the\nWord of Faith which we preach_. From what is above said, I argue thus:\n\nThe principal Rule of _Christians_ under the Gospel is not an outward\nLetter, nor Law outwardly written and delivered, but an inward\nspiritual Law, _engraven in the Heart, the Law of the Spirit of Life,\nthe Word that is nigh in the Heart and in the Mouth_.\n\nBut the Letter of the Scripture is outward, of itself a dead Thing, a\nmere Declaration of good Things, but not the Things themselves:\n\n[Sidenote: _The Scripture not the Rule._] Therefore it is not, nor can\nbe, the chief or principal Rule of Christians.\n\n\n\u00a7. III. _Thirdly_, That which is given to _Christians_ for a Rule and\nGuide, must needs be so full, that it may clearly and distinctly guide\nand order them in all Things and Occurrences that may fall out.\n\nBut in that there are numberless Things, with regard to their\nCircumstances, which particular Christians may be concerned in, for\nwhich there can be no particular Rule had in the Scriptures:\n\nTherefore the Scriptures cannot be a Rule to them.\n\nI shall give an Instance in two or three Particulars to prove this\nProposition. It is not to be doubted but some Men are particularly\ncalled to some particular Services; their being not found in which,\nthough the Act be no general positive Duty, yet in so far as it may be\nrequired of them, is a great Sin to omit; forasmuch as God is zealous\nof his Glory, and every Act of Disobedience to his Will manifested,\nis enough not only to hinder one greatly from that Comfort and inward\nPeace which otherwise he might have, but also bringeth Condemnation.\n\nAs for Instance, Some are called to the Ministry of the Word: _Paul\n_saith_, There was a Necessity upon him to preach the Gospel, wo unto\nme, if I preach not._\n\nIf it be necessary that there be now Ministers of the Church, as well\nas then, then there is the same Necessity upon some, more than upon\nothers, to occupy this Place; which Necessity, as it may be incumbent\nupon particular Persons, the Scripture neither doth nor can declare.\n\n[Sidenote: Object.] If it be said, _That the Qualifications of\na Minister are found in the Scripture, and by applying these\nQualifications to myself, I may know whether I be fit for such a Place\nor not_:\n\n[Sidenote: _Answ._] I answer, The Qualifications of a _Bishop_, or\n_Minister_, as they are mentioned both in the Epistle to _Timothy_ and\n_Titus_, are such as may be found in a private Christian; yea, which\nought in some Measure to be in every true Christian: So that this\ngiveth a Man no Certainty. Every Capacity to an Office giveth me not a\nsufficient Call to it.\n\nNext again, By what Rule shall I judge if I be so qualified? How do\nI know that I am _sober_, _meek_, _holy_, _harmless_? Is it not the\nTestimony of the Spirit in my _Conscience_ that must assure me hereof?\nAnd suppose that I was qualified and called, yet what Scripture-rule\nshall inform me, Whether it be my Duty to preach in this or that Place,\nin _France_ or _England_, _Holland_ or _Germany_? Whether I shall\ntake up my Time in confirming the Faithful, reclaiming Hereticks, or\nconverting Infidels, as also in writing Epistles to this or that Church?\n\nThe general Rules of the Scripture, viz. _To be diligent in my Duty, to\ndo all to the Glory of God, and for the Good of his Church_, can give\nme no Light in this Thing. Seeing two different Things may both have\na Respect to that Way, yet may I commit a great Error and Offence in\ndoing the one, when I am called to the other. If _Paul_, when his Face\nwas turned by the Lord toward _Jerusalem_, had gone back to _Achaia_,\nor _Macedonia_, he might have supposed he could have done God more\nacceptable Service in preaching and confirming the Churches, than in\nbeing shut up in Prison in _Judea_; but would God have been pleased\nherewith? Nay certainly. _Obedience is better than Sacrifice_; and it\nis not our doing that which is good simply that pleaseth God, but that\nGood which he willeth us to do. Every Member hath its particular Place\nin the Body, as the Apostle sheweth, 1 _Cor._ xii. If then, I being\nthe Foot, should offer to exercise the Office of the Hand; or being\nthe Hand, that of the Tongue; my Service would be troublesome, and not\nacceptable; and instead of helping the Body, I should make a _Schism_\nin it. [Sidenote: _That which is good for one to do, may be sinful to\nanother._] So that that which is good for another to do, may be sinful\nto me: For as Masters will have their Servants to obey them, according\nto their good Pleasure, and not only in blindly doing that which may\nseem to them to tend to their Master\u2019s Profit, whereby it may chance\n(the Master having Business both in the Field and in the House) that\nthe Servant that knows not his Master\u2019s Will may go to the Field, when\nit is the Mind of the Master he should stay and do the Business of the\nHouse, would not this Servant then deserve a Reproof, for not answering\nhis Master\u2019s Mind? And what Master is so sottish and careless, as,\nhaving many Servants, to leave them in such Disorder as not to assign\neach his particular Station, and not only the general Terms of doing\nthat which is profitable? which would leave them in various Doubts, and\ncertainly end in Confusion.\n\nShall we then dare to ascribe unto Christ, in the ordering of his\nChurch and Servants, that which in Man might justly be accounted\nDisorder and Confusion? [Sidenote: _Diversities of Gifts._] The Apostle\nsheweth this Distinction well, Rom. xii. 6, 7, 8. _Having then Gifts\ndiffering according to the Grace that is given to us; whether Prophecy,\nlet us prophesy according to the Proportion of Faith; or Ministry, let\nus wait on our Ministring; or he that teacheth, on Teaching; or he that\nexhorteth, on Exhortation._ Now what Scripture-rule sheweth me that\nI ought to exhort, rather than prophesy? or to minister, rather than\nteach? Surely none at all. Many more Difficulties of this Kind occur in\nthe Life of a Christian.\n\n[Sidenote: _Of Faith and Salvation can the Scripture assure thee?_]\nMoreover, that which of all Things is most needful for him to know,\nto wit, whether he really be in the Faith, and an Heir of Salvation,\nor not, the Scripture can give him no Certainty in, neither can\nit be a Rule to him. That this Knowledge is exceeding desirable\nand comfortable all do unanimously acknowledge; besides that it is\nespecially commanded, 2 _Cor._ xiii. 5. _Examine yourselves whether ye\nbe in the Faith, prove yourselves; know ye not your own selves, how\nthat Jesus Christ is in you, except ye be Reprobates?_ And 2 _Pet._ i.\n10. _Wherefore the rather, Brethren, give all Diligence to make your\nCalling and Election sure._ Now I say, What Scripture-rule can assure\nme that I have true Faith? That my Calling and Election is sure?\n\nIf it be said, _By comparing the Scripture-marks of true Faith with\nmine_:\n\nI demand, Wherewith shall I make this Observation? What shall ascertain\nme that I am not mistaken? It cannot be the Scripture: That is the\nMatter under Debate.\n\nIf it be said, _My own Heart_:\n\nHow unfit a Judge is it in its own Case? And how like to be partial,\nespecially if it be yet unrenewed? Doth not the Scripture say, that\n_it is deceitful above all Things_? [Sidenote: _The Heart of Man\ndeceitful._] I find the Promises, I find the Threatenings in the\nScripture; but who telleth me that the one belongs to me more than the\nother? The Scripture gives me a mere Declaration of these Things, but\nmakes no Application; so that the Assumption must be of my own making,\nthus; as for Example: I find this Proposition in Scripture;\n\n_He that believes, shall be saved_: Thence I draw the Assumption.\n\nBut I, _Robert, believe_:\n\nTherefore, _I shall be saved_.\n\nThe _Minor_ is of my own making, not expressed in the Scripture; and\nso a human Conclusion, not a divine Position; so that my Faith and\nAssurance here is not built upon a Scripture Proposition, but upon an\nhuman Principle; which, unless I be sure of elsewhere, the Scripture\ngives me no Certainty in the Matter.\n\nAgain, If I should pursue the Argument further, and seek a new _Medium_\nout of the Scripture, the same Difficulty would occur: Thus,\n\nHe that hath the true and certain Marks of true Faith, hath true Faith:\n\nBut I have those Marks:\n\n_Therefore_ I have true Faith.\n\nFor the Assumption is still here of my own making, and is not found\nin the Scriptures; and by Consequence the Conclusion can be no\nbetter, since it still followeth the weaker Proposition. [Sidenote:\n_The inward Testimony of the Spirit the Seal of Scripture-Promises._]\nThis is indeed so pungent, that the best of _Protestants_, who\nplead for this Assurance, ascribe it to the inward Testimony of the\nSpirit, as _Calvin_, in that large Citation, quoted in the Former\nProposition. So that, not to seek farther into the Writings of the\nprimitive _Protestants_, which are full of such Expressions, even the\n_Westminster_ Confession of Faith affirmeth, _Chap._ 18. _Sect._ 12.\n\u201cThis Certainty is not a bare Conjecture and probable Persuasion,\ngrounded upon fallible Hope, but an infallible Assurance of Faith,\nfounded upon the Divine Truth of the Promise of Salvation; the inward\nEvidences of these Graces, unto which these Promises are made; the\nTestimony of the Spirit of Adoption, witnessing to our Spirits that\nwe are the Children of God; which Spirit is the _Earnest_ of our\n_Inheritance, whereby we are sealed to the Day of Redemption_.\u201d\n\nMoreover, the Scripture itself, wherein we are so earnestly pressed\nto seek after this Assurance, doth not at all affirm itself a Rule\nsufficient to give it, but wholly ascribeth it to the Spirit, as _Rom._\nviii. 16. _The Spirit itself beareth Witness with our Spirit, that we\nare the Children of God._ 1 John iv. 13. _Hereby know we that we dwell\nin him, and he in us, because he hath given us of his Spirit_; and\nChap. v. 6. _And it is the Spirit that beareth Witness, because the\nSpirit is Truth._\n\n\n\u00a7. IV. [Sidenote: _That the Scriptures are not the chief Rule._]\n_Lastly_, That cannot be the only, principal, nor chief Rule, which\ndoth not universally reach every Individual that needeth it to produce\nthe necessary Effect; and from the Use of which, either by some\ninnocent and sinless Defect, or natural, yet harmless and blameless\nImperfection, many who are within the Compass of the visible Church,\nand may, without Absurdity, yea, with great Probability, be accounted\nof the Elect, are necessarily excluded, and that either wholly, or\nat least from the immediate Use thereof. [Sidenote: _1. Deaf People\nChildren, and Idiots instanced._] But it so falls out frequently\nconcerning the Scriptures, in the Case of deaf People, Children, and\nIdiots, who can by no Means have the Benefit of the Scriptures. Shall\nwe then affirm, that they are without any Rule to God-ward, or that\nthey are all damned? As such an Opinion is in itself very absurd,\nand inconsistent both with the Justice and Mercy of God, so I know no\nsound Reason can be alledged for it. Now if we may suppose any such\nto be under the _New Covenant Dispensation_, as I know none will deny\nbut that we may suppose it without any Absurdity, we cannot suppose\nthem without some Rule and Means of Knowledge; seeing it is expresly\naffirmed, _They shall all be taught of God_, John vi. 45. _And they\nshall all know me from the least to the greatest_, Heb. viii. 11.\n\nBut Secondly, Though we were rid of this Difficulty, how many\nilliterate and yet good Men are there in the Church of God, who cannot\nread a Letter in their own Mother Tongue? Which Imperfection, though\nit be inconvenient, I cannot tell whether we may safely affirm it to\nbe sinful. These can have no immediate Knowledge of the Rule of their\nFaith; so their Faith must needs depend upon the Credit of other\nMen\u2019s Reading or Relating it unto them; where either the altering,\nadding, or omitting of a little Word may be a Foundation in the poor\nHearer of a very dangerous Mistake, whereby he may either continue in\nsome Iniquity ignorantly, or believe a Lie confidently. [Sidenote:\n2. Papists _conceal the Second Commandment from the People._] As\nfor Example, The _Papists_ in all their Catechisms, and publick\nExercises of Examinations towards the People, have boldly cut away\nthe Second Command, because it seems so expresly to strike against\ntheir Adoration and Use of Images; whereas many of these People,\nin whom by this Omission this false Opinion is fostered, are under\na simple Impossibility, or at least a very great Difficulty, to be\noutwardly informed of this Abuse. But further; suppose all could read\nthe Scriptures in their own Language; where is there one of a Thousand\nthat hath that thorough Knowledge of the Original Languages, in which\nthey are written, so as in that Respect immediately to receive the\nBenefit of them? [Sidenote: 3. _The Uncertainty of the _Interpreters_\nof the Scripture, and their Adulterating it._] Must not all these\nhere depend upon the Honesty and Faithfulness of the Interpreter?\nWhich how uncertain it is for a Man to build his Faith upon, the\nmany Corrections, Amendments, and various Essays, which even among\n_Protestants_ have been used (whereof the latter have constantly blamed\nand corrected the former, as Guilty of Defects and Errors) doth\nsufficiently declare. And that even the last Translators in the vulgar\nLanguages need to be corrected (as I could prove at large, were it\nproper in this Place) learned Men do confess.\n\nBut last of all, there is no less Difficulty occurs even to those\nskilled in the Original Languages, who cannot so immediately receive\nthe Mind of the Authors in these Writings, as that their Faith doth\nnot at least obliquely depend upon the Honesty and Credit of the\nTranscribers, since the Original Copies are granted by all not to be\nnow extant. [Sidenote: Jerome _Epist. 28. ad_ Lucin. _p. 247._] Of\nwhich Transcribers _Jerome_ in his Time complained, saying, _That\nthey wrote not what they found, but what they understood._ [Sidenote:\n_Epiph. in Anachor. Tom. Oper._] And _Epiphanius_ saith, _That in the\ngood and correct Copies of _Luke_ it was written, that _Christ Wept_,\nand that _Iren\u00e6us_ doth cite it; but that the _Catholicks_ blotted it\nout, fearing lest Hereticks should have abused it._ Other Fathers also\ndeclare, _That whole Verses were taken out of _Mark_, because of the_\nManichees.\n\n[Sidenote: _The various Readings of the _Hebrew_ Character_, &c.] But\nfurther, the various Readings of the _Hebrew Character_ by Reason\nof the _Points_, which some plead for, as co\u00e6val with the first\nWritings, which others, with no less Probability, alledge to be a\nlater Invention; the Disagreement of divers Citations of Christ and\nthe Apostles with those Passages in the Old Testament they appeal\nto; the great Controversy among the Fathers, whereof some highly\napprove the _Greek Septuagint_, decrying and rendering very doubtful\nthe _Hebrew Copy_, as in many Places vitiated, and altered by the\n_Jews_; other some, and particularly _Jerome_, exalting the Certainty\nof the _Hebrew_, and rejecting, yea, even deriding the History of the\n_Septuagint_, which the Primitive Church chiefly made use of; and\nsome Fathers that lived Centuries before him, affirmed to be a most\ncertain Thing; and the many various Readings in divers Copies of the\n_Greek_, and the great Altercations among the Fathers of the first\nthree Centuries, who had greater Opportunity to be better informed\nthan we can now lay claim to, concerning the Books to be admitted or\nrejected, as is above observed; I say, all these and much more which\nmight be alledged, puts the Minds even of the Learned into infinite\nDoubts, Scruples, and inextricable Difficulties: Whence we may very\nsafely conclude, that Jesus Christ, who promised to be _always_ with\nhis Children, to lead them into _all Truth_, to guard them against the\nDevices of the Enemy, and to establish their Faith upon an _unmoveable\nRock_, left them not to be principally ruled by that, which was subject\nin itself to many Uncertainties: And therefore he gave them his\n_Spirit_ as their principal Guide, which neither Moths nor Time can\nwear out, nor Transcribers nor Translators corrupt; which none are so\nyoung, none so illiterate, none in so remote a Place but they may come\nto be reached, and rightly informed by it.\n\nThrough and by the Clearness which that Spirit gives us, it is that we\nare only best rid of those Difficulties that occur to us concerning\nthe Scriptures. The real and undoubted Experience whereof I myself\nhave been a Witness of, with great Admiration of the Love of God to\nhis Children in these latter Days: [Sidenote: _Wrong Translations of\nScripture discerned in the Spirit by the Unlearned in Letters._] For\nI have known some of my Friends who profess the same Faith with me,\nfaithful Servants of the Most High God, and full of Divine Knowledge\nof his Truth, as it was immediately and inwardly revealed to them\nby the Spirit, from a true and living Experience, who not only were\nignorant of the _Greek_ and _Hebrew_, but even some of them could not\nread their own vulgar Language, who being pressed by their Adversaries\nwith some Citations out of the _English_ Translation, and finding\nthem to disagree with the Manifestation of Truth in their own Hearts,\nhave boldly affirmed the Spirit of God never said so, and that it\nwas certainly wrong; for they did not believe that any of the holy\nProphets or Apostles had ever written so; which when I on this Account\nseriously examined, I really found to be Errors and Corruptions of the\nTranslators; who (as in most Translations) do not so much give us the\ngenuine Signification of the Words, as strain them to express that\nwhich comes nearest to that Opinion and Notion they have of Truth. And\nthis seemed to me to suit very well with that Saying of _Augustine,\nEpist._ 19. _ad Hier. Tom._ ii. Fol. 14. after he has said, \u201cThat he\ngives only that Honour to those Books which are called _Canonical_, as\nto believe that the Authors thereof did in Writing not err,\u201d he adds,\n\u201cAnd if I shall meet with any Thing in these Writings that seemeth\nrepugnant to Truth, I shall not doubt to say, that either the Volume is\nfaulty or erroneous; that the Expounder hath not reached what was said;\nor that I have in no wise understood it.\u201d So that he supposes that in\nthe Transcription and Translation there may be Errors.\n\n\n\u00a7. V. [Sidenote: Object.] If it be then asked me, _Whether I think\nhereby to render the Scriptures altogether uncertain, or useless?_\n\n[Sidenote: _Answ._] I answer; Not at all. The Proposition itself\ndeclares how much I esteem them; and provided that to the Spirit from\nwhich they came be but granted that Place the Scriptures themselves\ngive it, I do freely concede to the Scriptures the second Place, even\nwhatsoever they say of themselves; which the Apostle _Paul_ chiefly\nmentions in two Places, _Rom._ xv. 4. _Whatsoever Things were written\naforetime, were written for our Learning, that we through Patience and\nComfort of the Scriptures might have Hope._ 2 Tim. iii. 15, 16, 17.\n_The Holy Scriptures are able to make wise unto Salvation, through\nFaith which is in Jesus Christ. All Scripture given by Inspiration of\nGod, is profitable for Correction, for Instruction in Righteousness,\nthat the Man of God may be perfect, throughly furnished unto every good\nWork._\n\nFor though God doth principally and chiefly lead us by his Spirit,\nyet he sometimes conveys his Comfort and Consolation to us through\nhis Children, whom he raises up and inspires to speak or write a Word\nin Season, [Sidenote: _The Saints mutual Comfort is the same Spirit\nin all._] whereby the Saints are made Instruments in the Hand of the\nLord to strengthen and encourage one another, which doth also tend\nto perfect and make them wise unto Salvation; and such as are led by\nthe Spirit cannot neglect, but do naturally love, and are wonderfully\ncherished by, that which proceedeth from the same Spirit in another;\nbecause such mutual Emanations of the heavenly Life tend to quicken the\nMind, when at any Time it is overtaken with Heaviness. _Peter_ himself\ndeclares this to have been the End of his Writing, 2 _Pet._ i. 12, 13.\n_Wherefore I will not be negligent to put you always in Remembrance of\nthese Things, though ye know them, and be established in the present\nTruth; yea, I think it meet, as long as I am in this Tabernacle, to\nstir you up, by putting you in Remembrance._\n\nGod is Teacher of his People himself; and there is nothing more\nexpress, than that such as are under the New Covenant, _need no Man to\nteach them_: Yet it was a Fruit of Christ\u2019s Ascension to send Teachers\nand Pastors for perfecting of the Saints. So that the same Work is\nascribed to the Scriptures as to Teachers; the one to make the Man of\nGod perfect, the other for the Perfection of the Saints.\n\nAs then Teachers are not to go before the teaching of God himself under\nthe New Covenant, but to follow after it; neither are they to rob us\nof that great Privilege which Christ hath purchased unto us by his\n_Blood_; so neither is the Scripture to go before the teaching of the\nSpirit, or to rob us of it.\n\n[Sidenote: _Answ._ 2.] _Secondly_, God hath seen meet that herein\nwe should, [Sidenote: _The Scriptures a Looking-Glass._] as in a\nLooking-Glass, see the Conditions and Experiences of the Saints of old;\nthat finding our Experience answer to theirs, we might thereby be the\nmore confirmed and comforted, and our Hope of obtaining the same End\nstrengthened; that observing the Providences attending them, seeing\nthe Snares they were liable to, and beholding their Deliverances, we\nmay thereby be made wise unto Salvation, and seasonably reproved and\ninstructed in Righteousness.\n\n[Sidenote: _The Scriptures Work and Service._] This is the great Work\nof the Scriptures, and their Service to us, that we may witness them\nfulfilled _in_ us, and so discern the Stamp of God\u2019s Spirit and Ways\nupon them, by the inward Acquaintance we have with the same Spirit and\nWork in our Hearts. The Prophecies of the Scriptures are also very\ncomfortable and profitable unto us, as the same Spirit enlightens us\nto observe them fulfilled, and to be fulfilled; for in all this it\nis to be observed, that it is only the Spiritual Man that can make a\nright Use of them: They are able to make the Man of God perfect (so\nit is not the Natural Man) and whatsoever was written aforetime, was\nwritten for _our Comfort_, [_our_] that are the Believers, [_our_]\nthat are the Saints; concerning such the Apostle speaks: For as for the\nothers, the Apostle _Peter_ plainly declares, that the _Unstable and\nUnlearned wrest them to their own Destruction_: These were they that\nwere unlearned in the Divine and Heavenly Learning of the Spirit, not\nin Human and School Literature; in which we may safely presume that\n_Peter_ himself, being a Fisherman, had no Skill; for it may with great\nProbability, yea Certainty, be affirmed, [Sidenote: _Logick._] that\nhe had no Knowledge of _Aristotle_\u2019s Logick, which both _Papists_ and\n_Protestants_ now,[47] degenerating from the Simplicity of Truth, make\nthe Handmaid of Divinity, as they call it, and a necessary Introduction\nto their carnal, natural, and human Ministry. By the infinite obscure\nLabours of which Kind of Men, intermixing their Heathenish Stuff, the\nScripture is rendered at this Day of so little Service to the simple\nPeople: Whereof if _Jerome_ complained in his Time, now twelve Hundred\nYears ago, _Jerome_ Epist. 134. _ad Cypr._ Tom. 3. saying, _It is wont\nto befal the most Part of learned Men, that it is harder to understand\ntheir Expositions, than the Things which they go about to expound_:\nwhat may we say now, considering those great Heaps of Commentaries\nsince, in Ages yet far more corrupted?\n\n[47] 1675.\n\n\n\u00a7. VI. [Sidenote: _The Scriptures a Secondary Rule._] In this Respect\nabove-mentioned then we have shewn what Service and Use the Holy\nScriptures, as managed in and by the Spirit, are of to the Church of\nGod; wherefore we do account them a Secondary Rule. Moreover, because\nthey are commonly acknowledged by all to have been written by the\nDictates of the Holy Spirit, and that the Errors which may be supposed\nby the Injury of Times to have slipt in, are not such but that there\nis a sufficient clear Testimony left to all the Essentials of the\nChristian Faith; we do look upon them as the only fit outward judge\nof Controversies among Christians; and that whatsoever Doctrine is\ncontrary unto their Testimony, may therefore justly be rejected as\nfalse. And for our Parts, we are very willing that all our Doctrines\nand Practices be tried by them; which we never refused, nor ever\nshall, in all Controversies with our Adversaries, as the judge and\nTest. We shall also be very willing to admit it as a positive certain\nMaxim, _That whatsoever any do, pretending to the Spirit, which is\ncontrary to the Scriptures, be accounted and reckoned a Delusion of\nthe Devil_. For as we never lay claim to the Spirit\u2019s Leadings, that\nwe may cover ourselves in any Thing that is evil; so we know, that as\nevery Evil contradicts the Scriptures, so it doth also the Spirit in\nthe first Place, from which the Scriptures came, and whose Motions\ncan never contradict one another, though they may appear sometimes to\nbe contradictory to the blind Eye of the natural Man, as _Paul_ and\n_James_ seem to contradict one another.\n\nThus far we have shewn both what we believe, and what we believe\nnot, concerning the Holy Scriptures, hoping we have given them their\ndue Place. But since they that will needs have them to be the only,\ncertain, and principal Rule, want not some Shew of Arguments, even from\nthe Scripture itself (though it no where calls itself so) by which they\nlabour to prove their Doctrine; I shall briefly lay them down by Way of\nObjections, and answer them, before I make an End of this Matter.\n\n\n\u00a7. VII. [Sidenote: Obj. 1.] Their first Objection is usually drawn from\n_Isaiah_ viii. 20. _To the Law and to the Testimony; if they speak not\naccording to this Word, it is because there is no Light in them._ Now\nthis _Law_, _Testimony_, and _Word_, they plead to be the Scriptures.\n\n[Sidenote: _Answ._] To which I answer; That that is to beg the Thing\nin Question, and remains yet unproved. Nor do I know for what Reason\nwe may not safely affirm this _Law_ and _Word_ to be _Inward_: But\nsuppose it was _Outward_, it proves not the Case at all for them,\nneither makes it against us; for it may be confessed, without any\nPrejudice to our Cause, that the outward Law was more particularly to\nthe _Jews_ a Rule, and more principally than to us; seeing their Law\nwas outward and literal, but ours, under the New Covenant (as hath been\nalready said) is expresly affirmed to be _Inward_ and _Spiritual_; so\nthat this Scripture is so far from making against us, that it makes\nfor us. [Sidenote: _To try all Things, by what?_] For if the _Jews_\nwere directed to try all Things by their Law, which was without them,\nwritten in Tables of Stone; then if we will have this Advice of the\nProphet to reach us, we must make it hold parallel to that Dispensation\nof the Gospel which we are under: So that we are to try all Things, in\nthe first Place, by that _Word of Faith_ which is preached unto us,\nwhich the Apostle saith is _in the Heart_; and by that Law which God\nhath given us, which the Apostle saith also expresly _is written and\nplaced in the Mind_.\n\n_Lastly_, If we look to this Place according to the _Greek_\nInterpretation of the _Septuagint_, our Adversaries shall have nothing\nfrom thence to carp; yea, it will favour us much; for there it is said,\nthat _the Law is given us for an Help_; which very well agrees with\nwhat is above asserted.\n\n[Sidenote: Obj. 2.] Their second Objection is from _John_ v. 39.\n_Search the Scriptures_, &c.\n\n_Here, _say they_, we are commanded, _by Christ himself_, to search the\nScriptures._\n\n[Sidenote: _Answ. 1._] I answer, _First_, That the Scriptures ought to\nbe searched, we do not at all deny; but are very willing to be tried by\nthem, as hath been above declared: But the Question is, _Whether they\nbe the Only and Principal Rule?_ Which this is so far from proving,\nthat it proveth the contrary; [Sidenote: _Search the Scripture_, &c.]\nfor Christ checks them here for too high an Esteem of the Scriptures,\nand neglecting of him that was to be preferred before them, and to\nwhom they bore Witness, as the following Words declare; _For in them\nye think ye have eternal Life, and they are they which testify of me:\nand ye will not come unto me, that ye might have Life._ This shews,\nthat while they thought they had Eternal Life in the Scriptures, they\nneglected to come unto Christ to have Life, of which the Scriptures\nbore witness. This answers well to our Purpose, since our Adversaries\nnow do also exalt the Scriptures, and think to have Life in them; which\nis no more than to look upon them as the only principal Rule and Way\nto Life, and yet refuse to come unto the Spirit of which they testify,\neven the inward spiritual Law, which could give them Life: So that\nthe Cause of this People\u2019s Ignorance and Unbelief was not their Want\nof Respect to the Scriptures, which though they knew, and had an high\nEsteem of, yet Christ testifies in the former Verses, that they had\nneither _seen the Father, nor heard his Voice at any Time; neither\nhad his Word abiding in them_; which had they then had, then they had\nbelieved in the Son. [Sidenote: _Answ. 2._] Moreover, that Place may\nbe taken in the Indicative Mood, _Ye search the Scriptures_; which\nInterpretation the _Greek_ Word will bear, and so _Pasor_ translateth\nit: Which by the Reproof following, seemeth also to be the more genuine\nInterpretation, as _Cyrillus_ long ago hath observed.\n\n\n\u00a7. VIII. [Sidenote: Obj. 3.] Their third Objection is from these Words,\n_Acts_ xvii. 11. _These were more noble than those in Thessalonica, in\nthat they received the Word with all Readiness of Mind, and searched\nthe Scriptures daily, whether those Things were so._\n\n[Sidenote: _Answ. 1._] _Here, _say they_, the _Bereans_ are commended\nfor searching the Scriptures, and making them the Rule._\n\nI answer; That the Scriptures either are the principal or only Rule,\nwill not at all follow from this; neither will their searching the\nScriptures, or being commended for it, infer any such Thing: For we\nrecommend and approve the Use of them in that Respect as much as any;\nyet will it not follow, that we affirm them to be the principal and\nonly Rule.\n\n[Sidenote: _Answ. 2._] _Secondly_, It is to be observed that these\nwere the _Jews_ of _Berea_, to whom these Scriptures, which were the\nLaw and the Prophets, were more particularly a Rule; [Sidenote: _The_\nBereans _searching the Scriptures, makes them not the only Rule to try\nDoctrines._] and the Thing under Examination was, whether the Birth,\nLife, Works, and Sufferings of Christ, did answer to the Prophecies\nconcerning him; so that it was most proper for them, being _Jews_, to\nexamine the Apostle\u2019s Doctrine by the Scriptures; seeing he pleaded\nit to be a fulfilling of them. It is said nevertheless, in the first\nPlace, That _they received the Word with Chearfulness_; and in the\nsecond Place, _They searched the Scriptures_: Not that they searched\nthe Scriptures, and then received the Word; for then could they not\nhave prevailed to convert them, had they not first minded the _Word\nabiding in them_, which opened their Understandings; no more than the\n_Scribes_ and _Pharisees_, who (as in the former Objection we observed)\nsearched the Scriptures, and exalted them, and yet remained in their\nUnbelief, because they had not the _Word abiding in them_.\n\n[Sidenote: _Answ. 3._] But _Lastly_, If this Commendation of the\n_Jewish Bereans_ might infer that the Scriptures were the only and\nprincipal Rule to try the Apostle\u2019s Doctrine by, what should have\nbecome of the _Gentiles_? How should they ever have come to have\nreceived the Faith of Christ, who neither knew the Scriptures, nor\nbelieved them? [Sidenote: _The _Athenians_ instanced._] We see in the\nEnd of the same Chapter, how the Apostle, preaching to the _Athenians_,\ntook another Method, and directed them to somewhat of _God within_\nthemselves, that they might _feel after him_. He did not go about to\nproselyte them to the _Jewish Religion_, and to the Belief of the _Law_\nand the _Prophets_, and from thence to prove the coming of Christ;\nnay, he took a nearer Way. Now certainly the principal and only Rule\nis not different; one to the _Jews_, and another to the _Gentiles_;\nbut is _Universal_, reaching both: Though secondary and subordinate\nRules and Means may be various, and diversly suited, according as the\nPeople they are used to are stated and circumstanced: Even so we see\nthat the Apostle to the _Athenians_ used a Testimony of one of their\nown Poets, which he judged would have Credit with them; and no doubt\nsuch Testimonies, whose Authors they esteemed, had more Weight with\nthem than all the Sayings of _Moses_ and the _Prophets_, whom they\nneither knew nor would have cared for. Now because the Apostle used\nthe Testimony of a Poet to the _Athenians_, will it therefore follow,\nhe made that the principal or only Rule to try his Doctrine by? So\nneither will it follow, that though he made use of the Scriptures to\nthe _Jews_, as being a Principle already believed by them, to try\nhis Doctrine, that from thence the Scriptures may be accounted the\nprincipal or only Rule.\n\n\n\u00a7. IX. The last, and that which at first View seems to be the greatest\nObjection, is this:\n\n[Sidenote: Obj. 4.] _If the Scripture be not the adequate, principal,\nand only Rule, then it would follow that the Scripture is not complete,\nnor the Canon filled; that if Men be now immediately led and ruled by\nthe Spirit, they may add new Scriptures of equal Authority with the\nOld; whereas every one that adds is cursed: Yea, what Assurance have\nwe, but at this Rate every one may bring in a new Gospel according to\nhis Fancy?_\n\n[Sidenote: _Answ._] The dangerous Consequences insinuated in this\nObjection were fully answered in the latter Part of the last\nProposition, in what was said a little before, offering freely to\ndisclaim all pretended Revelations contrary to the Scriptures.\n\n[Sidenote: Obj. 1.] But if it be urged, _That it is not enough to deny\nthese Consequences, if they naturally follow from your Doctrine of\nImmediate Revelation, and denying the Scripture to be the only Rule_:\n\n[Sidenote: _Answ. 1._] I answer; We have proved both these Doctrines\nto be true and necessary, according to the Scriptures themselves; and\ntherefore to fasten evil Consequences upon them, which we make appear\ndo not follow, is not to accuse us, but Christ and his Apostles, who\npreached them.\n\n[Sidenote: _Answ. 2._] But _Secondly_, We have shut the Door upon all\nsuch Doctrine in this very Position; affirming, _That the Scriptures\ngive a full and ample Testimony to all the principal Doctrines of the\nChristian Faith_. For we do firmly believe that there is no other\nGospel or Doctrine to be preached, but that which was delivered by the\nApostles; and do freely subscribe to that Saying, [48]_Let him that\npreacheth any other Gospel, than that which hath been already preached\nby the Apostles, and according to the Scriptures, be accursed_.\n\n[48] Gal. i. 8.\n\n[Sidenote: _A new Revelation is not a new Gospel._] So we distinguish\nbetwixt a Revelation of a _new Gospel_, and _new Doctrines_, and a\n_new Revelation_ of the _good old Gospel_ and _Doctrines_; the last we\nplead for, but the first we utterly deny. For we firmly believe, That\n_no other Foundation can any Man lay, than that which is laid already_.\nBut that this Revelation is necessary we have already proved; and this\nDistinction doth sufficiently guard us against the Hazard insinuated in\nthe Objection.\n\n[Sidenote: _Books Canonical._] As to the _Scriptures_ being a _filled\nCanon_, I see no Necessity of believing it. And if these Men, that\nbelieve the Scriptures to be the only Rule, will be consistent with\ntheir own Doctrine, they must needs be of my Judgment; seeing it is\nsimply impossible to prove the Canon by the Scriptures. For it cannot\nbe found in any Book of the Scriptures, that these Books, and just\nthese, and no other, are Canonical, as all are forced to acknowledge;\nhow can they then evite this Argument?\n\nThat which cannot be proved by Scripture is no necessary Article of\nFaith.\n\nBut the Canon of the Scripture; to wit, that there are so many Books\nprecisely, neither more nor less, cannot be proved by Scripture:\n\n_Therefore_, it is no necessary Article of Faith.\n\n[Sidenote: Obj. 2.] If they should allege; _That the admitting of\nany other Books to be now written by the same Spirit might infer the\nAdmission of new Doctrines_:\n\nI deny that Consequence; for the Principal or Fundamental Doctrines\nof the Christian Religion are contained in the tenth Part of the\nScripture; but it will not follow thence that the Rest are impertinent,\nor useless. [Sidenote: _Books lost._] If it should please God to bring\nto us any of those Books, which by the Injury of Time are lost, which\nare mentioned in the Scripture; as, _The Prophecy of_ Enoch, _the Book\nof_ Nathan, _&c._ or, _the Third Epistle of _Paul_ to the_ Corinthians;\nI see no Reason why we ought not to receive them, and place them with\nthe Rest. That which displeaseth me is, that Men should first affirm\nthat the Scripture is the only and principal Rule, and yet make that a\ngreat Article of Faith into which the Scripture can give us no Light.\n\nAs for Instance: How shall a _Protestant_ prove by Scripture, to such\nas deny the Epistle of _James_ to be authentick, that it ought to be\nreceived?\n\n_First_, If he would say, _Because it contradicts not the Rest_,\n(besides that there is no Mention of it in any of the Rest) perhaps\nthese Men think it doth contradict _Paul_ in Relation to _Faith_ and\n_Works_. But, if that should be granted, it would as well follow, that\nevery Writer that contradicts not the Scripture, should be put into the\nCanon; and by this Means these Men fall into a greater Absurdity than\nthey fix upon us: For thus they would equal every one the Writings of\ntheir own Sect with the Scriptures; for I suppose they judge their\nown Confession of Faith doth not contradict the Scriptures: Will it\ntherefore follow that it should be bound up with the Bible? And yet it\nseems impossible, according to their Principles, to bring any better\nArgument to prove the Epistle of _James_ to be Authentick. [Sidenote:\n_Whether the Epistle of _James_ be authentick, and how to know it?_]\nThere is then this unavoidable Necessity to say, We know it by the\nsame Spirit from which it was written; or otherwise to step back to\n_Rome_, and say, We know by Tradition that the Church hath declared it\nto be Canonical; and the Church is Infallible. Let them find a Mean, if\nthey can. So that out of this Objection we shall draw an unanswerable\nArgument _ad Hominem_, to our Purpose.\n\nThat which cannot assure me concerning an Article of Faith necessary to\nbe believed, is not the primary, adequate, only Rule of Faith, _&c._\n\nTherefore, _&c._\n\nI prove the Assumption thus:\n\nThat which cannot assure me concerning the Canon of the Scripture,\nto wit, that such Books are only to be admitted, and the _Apocrypha_\nexcluded, cannot assure me of this:\n\nTherefore, _&c._\n\n[Sidenote: Obj. 3.] And _Lastly_, As to these Words, _Rev._ xxii. 18.\n_That if any Man shall add unto these Things, God shall add unto him\nthe Plagues that are written in this Book_; [Sidenote: _Answ._] I\ndesire they will shew me how it relates to any Thing else than to that\nparticular Prophecy. It saith not, _Now the Canon of the Scripture\nis filled up, no Man is to write more from the Spirit_; yea, do not\nall confess that there have been Prophecies and true Prophets since?\nThe _Papists_ deny it not. And do not the _Protestants_ affirm, that\n_John Hus_ prophesied of the _Reformation?_ Was he therefore cursed?\nOr did he therein Evil? I could give many other Examples, confessed by\nthemselves. [Sidenote: _What it means to add to the Scriptures._] But,\nmoreover, the same was in Effect commanded long before, _Prov._ xxx. 6.\n_Add thou not unto his Words, lest he reprove thee, and thou be found a\nLiar_: Yet how many Books of the Prophets were written after? And the\nsame was said by _Moses_, Deut. iv. 2. _Ye shall not add unto the Word\nwhich I command you; neither shall ye diminish aught from it._ So that,\nthough we should extend that of the _Revelation_ beyond the particular\nProphecy of that Book, it cannot be understood but of a new Gospel,\nor new Doctrines, or of restraining Man\u2019s Spirit, that he mix not his\nHuman Words with the Divine; and not of _a new Revelation of the Old_,\nas we have said before.\n\n\n\n\nPROPOSITION IV.\n\nConcerning the Condition of MAN in the FALL.\n\n_All _Adam_\u2019s Posterity, or Mankind, both _Jews_ and _Gentiles_, as to\n    the first _Adam_, or Earthly Man, is fallen, degenerated, and dead;\n    deprived of the Sensation or Feeling of this _Inward Testimony_\n    or Seed of God; _[49]_and is subject unto the Power, Nature, and\n    Seed of the Serpent, which he soweth in Men\u2019s Hearts, while they\n    abide in this natural and corrupted Estate: From whence it comes,\n    that not only their Words and Deeds, but all their Imaginations,\n    are Evil perpetually in the Sight of God, as proceeding from\n    this depraved and wicked Seed. Man therefore, as he is in this\n    State, can know Nothing aright; yea, his Thoughts and Conceptions\n    concerning God and Things _Spiritual_, until he be disjoined from\n    this Evil Seed, and united to the _Divine Light_, are unprofitable\n    both to himself and others. Hence are rejected the _Socinian_ and\n    _Pelagian_ Errors, in exalting a Natural Light; as also of the\n    _Papists_, and most _Protestants_, who affirm, _That Man, without\n    the true Grace of God, may be a true Minister of the Gospel_.\n    Nevertheless, this Seed is not imputed to Infants, until by\n    Transgression they actually join themselves therewith; _[50]_for\n    they are by Nature _the Children of Wrath_, who walk according to\n    the _Power of the Prince of the Air, the Spirit that now worketh\n    in the Children of Disobedience_, having their Conversation in the\n    Lusts of the Flesh, fulfilling the Desires of the Flesh, and of the\n    Mind._\n\n[49] Rom. 5. 12, 15.\n\n[50] Ephes. 2.\n\n\n\u00a7. I. Hitherto we have discoursed how the True Knowledge of God is\nattained and preserved; also of what Use and Service the Holy Scripture\nis to the Saints.\n\nWe come now to examine _the State and Condition of Man as he stands in\nthe Fall_; _what his Capacity and Power is_; _and how far he is able,\nas of himself, to advance in Relation to the Things of God_. Of this\nwe touched a little in the Beginning of the second Proposition; but\nthe full, right, and thorough Understanding of it is of great Use and\nService; because from the Ignorance and Altercations that have been\nabout it, there have arisen great and dangerous Errors, both on the one\nHand and on the other. While some do so far exalt the Light of Nature,\nor the Faculty of the Natural Man, as capable of himself, by Virtue of\nthe inward Will, Faculty, Light and Power, that pertains to his Nature,\nto follow that which is good, and make real Progress towards Heaven.\nAnd of these are the _Pelagians_, and _Semi-Pelagians_ of Old; and of\nlate the _Socinians_, and divers others among the _Papists_. Others\nagain will needs run into another Extreme, [Sidenote: Augustine\u2019s _Zeal\nagainst Pelagius_.] (to whom _Augustine_, among the Ancients, first\nmade Way in his declining Age, through the Heat of his Zeal against\n_Pelagius_) not only confessing Man uncapable of himself to do Good,\nand prone to Evil; but that in his very Mother\u2019s Womb, and before he\ncommits any actual Transgression, he is contaminate with a real Guilt,\nwhereby he deserves eternal Death: In which Respect they are not afraid\nto affirm, _That many poor Infants are Eternally Damned, and for ever\nendure the Torments of Hell_. Therefore the God of Truth, having now\nagain revealed his Truth (that good and even Way) by his own Spirit,\nhath taught us to avoid both these Extremes.\n\nThat then which our Proposition leads to treat of is,\n\n[Sidenote: I.] First, _What the Condition of Man is in the Fall; and\nhow far uncapable to meddle in the Things of God_.\n\n[Sidenote: II.] And Secondly, _That God doth not impute this Evil to\nInfants, until they actually join with it_: That so, by Establishing\nthe Truth, we may overturn the Errors on both Parts.\n\n[Sidenote: III.] And, as for that Third Thing included in the\nProposition itself concerning these _Teachers_ which _want the Grace of\nGod_, we shall refer that to the tenth Proposition, where the Matter is\nmore particularly handled.\n\n\n\u00a7. II. [Sidenote: Part I. _Adam\u2019s Fall._] As to the first, not to dive\ninto the many curious Notions which many have concerning the _Condition\nof_ Adam _before the Fall_, all agree in this, That thereby he came to\na very great Loss, not only in the Things which related to the outward\nMan, but in Regard to that true Fellowship and Communion he had with\nGod. This Loss was signified unto him in the Command, _For in the Day\nthou eatest thereof, thou shalt surely die_, Gen. ii. 17. This Death\ncould not be an outward Death, or the Dissolution of the outward Man;\nfor as to that, he did not die yet many Hundred Years after; so that\nit must needs respect his spiritual Life and Communion with God. The\nConsequence of this Fall, besides that which relates to the Fruits of\nthe Earth, is also expressed, _Gen._ iii. 24. _So he drove out the\nMan, and he placed at the East of the Garden of Eden Cherubims, and\na flaming Sword, which turned every Way, to keep the Way of the Tree\nof Life._ Now whatsoever literal Signification this may have, we may\nsafely ascribe to this Paradise a mystical Signification, and truly\naccount it that spiritual Communion and Fellowship, which the Saints\nobtain with God by Jesus Christ; to whom only these Cherubims give\nWay, and unto as many as enter by him, who calls himself the _Door_.\n[Sidenote: _Guilt not ascribed to _Adam_\u2019s Posterity._] So that, though\nwe do not ascribe any Whit of _Adam_\u2019s Guilt to Men, until they make\nit theirs by the like Acts of Disobedience; yet we cannot suppose that\nMen, who are come of _Adam_ naturally, can have any good Thing in their\nNature, as belonging to it; which he, from whom they derive their\nNature, had not himself to communicate unto them.\n\nIf then we may affirm, that _Adam_ did not retain in his Nature (as\nbelonging thereunto) any Will or Light capable to give him Knowledge\nin spiritual Things, then neither can his Posterity: For whatsoever\nreal Good any Man doth, it proceedeth not from his Nature, as he\nis Man, or the Son of _Adam_; but from the _Seed of God in him_, as\na new Visitation of Life, in order to bring him out of this natural\nCondition: So that, though it be _in him_, yet it is not _of him_;\nand this the Lord himself witnessed, _Gen._ vi. 5. where it is said,\nhe _saw that every Imagination of the Thoughts of his Heart was only\nevil continually_: Which Words as they are very positive, so are they\nvery comprehensive. [Sidenote: _Every Imagination of the natural\nMan is evil._] Observe the Emphasis of them; _First, _There_ is\nevery Imagination of the Thoughts of his Heart_; so that this admits\nof no Exception of any Imagination of the Thoughts of his Heart.\n_Secondly, Is only evil continually_; it is neither in _some Part evil\ncontinually_, nor yet _only_ evil _at some Times_; but both _only_\nevil, and _always_ and _continually_ evil; which certainly excludes any\nGood, as a proper Effect of Man\u2019s Heart, naturally: For that which is\nonly evil, and that always, cannot of its own Nature produce any good\nThing. The Lord expressed this again a little after, Chap. viii. 21.\n_The Imagination of Man\u2019s Heart is evil from his Youth._ Thus inferring\nhow natural and proper it is unto him; from which I thus argue:\n\nIf the Thoughts of Man\u2019s Heart be not only evil, but always evil; then\nare they, as they simply proceed from his Heart, neither good in Part,\nnor at any Time:\n\nBut the First is true: Therefore the Last.\n\n        Again,\n\nIf Man\u2019s Thoughts be always and only evil, then are they altogether\nuseless and ineffectual to him in the Things of God:\n\nBut the First is true: Therefore the Last.\n\n[Sidenote: _The Heart of Man deceitful._] _Secondly_, This appears\nclearly from that Saying of the Prophet _Jeremiah_, Chap. xvii. 9. _The\nHeart is deceitful above all Things, and desperately wicked._ For who\ncan with any Colour of Reason imagine, that that which is so hath any\nPower of itself, or is in any wise fit, to lead a Man to Righteousness,\nwhereunto it is of its own Nature directly opposite? This is as\ncontrary to Reason, as it is impossible in Nature, that a Stone of its\nown Nature and proper Motion, should fly upwards: For as a Stone of\nits own Nature inclineth and is prone to move downwards towards the\nCenter, so the Heart of Man is naturally prone and inclined to Evil,\nsome to one, and some to another. From this then I also thus argue:\n\nThat which is _deceitful above all Things, and desperately wicked_, is\nnot fit, neither can it lead a Man aright in Things that are good and\nhonest.\n\nBut the Heart of Man is such:\n\nTherefore, _&c._\n\n[51]But the Apostle _Paul_ describeth the Condition of Men in the Fall\nat large, taking it out of the _Psalmist_. _There is none righteous, no\nnot one; There is none that understandeth, there is none that seeketh\nafter God. They are all gone out of the Way, they are altogether become\nunprofitable; there is none that doth good, no not one._ [Sidenote:\n_Man\u2019s Estate in the Fall._]_Their Throat is an open Sepulchre, with\ntheir Tongues they have used Deceit, the Poison of Asps is under their\nLips: Whose Mouths are full of Cursing and Bitterness. Their Feet are\nswift to shed Blood; Destruction and Misery are in their Ways: And the\nWay of Peace have they not known. There is no Fear of God before their\nEyes._ What more positive can be spoken? He seemeth to be particularly\ncareful to avoid that any Good should be ascribed to the natural Man;\nhe shews how he is polluted in all his Ways; he shews how he is void of\nRighteousness, of Understanding, of the Knowledge of God; how he is out\nof the Way, and in short unprofitable; than which nothing can be more\nfully said to confirm our Judgment: For if this be the Condition of the\nnatural Man, or of the Man as he stands in the Fall, he is unfit to\nmake one right Step to Heaven.\n\n[51] Rom. 3. 10. Psal. 14. 3. _&_ 53. 2, _&c._\n\n[Sidenote: Object.] If it be said, _That is not spoken of the Condition\nof Man in general; but only of some Particulars, or at the least that\nit comprehends not all_;\n\n[Sidenote: _Answ._] The Text sheweth the clear Contrary in the\nforegoing Verses, where the Apostle takes in himself, as he stood in\nhis natural Condition. _What then? Are we better than they? No, in no\nwise; for we have before proved both _Jews_ and _Gentiles_, that they\nare all under Sin, as it is written_: And so he goes on; by which it is\nmanifest that he speaks of Mankind in general.\n\n[Sidenote: Object.] If they object that which the same Apostle saith\nin the foregoing Chapter, Ver. 14. to wit, That _the _Gentiles_ do\nby Nature the Things contained in the Law, and so consequently do by\nNature that which is good and acceptable in the Sight of God_;\n\n[Sidenote: _Answ. 1._] I answer; This Nature must not, neither can be\nunderstood of _Man\u2019s own Nature_, which is corrupt and fallen; but\nof the _Spiritual Nature_, which proceedeth from the _Seed of God in\nMan_, as it receiveth a new Visitation of God\u2019s Love, and is quickened\nby it: Which clearly appears by the following Words, where he saith,\n[Sidenote: _By what Nature the _Gentiles_ did do the Things of the\nLaw._] _These not having a Law, _(i. e. outwardly)_ are a Law unto\nthemselves; which shews the Work of the Law written in their Hearts_.\nThese Acts of theirs then are an Effect of the Law written in their\nHearts; but the Scripture declareth, that the Writing of the Law in\nthe Heart is a Part, yea, and a great Part too, of the New Covenant\nDispensation, and so no Consequence nor Part of Man\u2019s Nature.\n\n[Sidenote: _Answ. 2._] _Secondly_, If this Nature here spoken of could\nbe understood of Man\u2019s own Nature, which he hath as he is a Man, then\nwould the Apostle unavoidably contradict himself; since he elsewhere\npositively declares, [Sidenote: _The natural Man discerneth not_, &c.]\n_That the natural Man discerneth not the Things of God, nor can_. Now\nI hope the Law of God is among the Things of God, especially as it\nis written in the Heart. The Apostle, in the viith Chap. of the same\nEpistle, saith, Ver. 12. that _the Law is, Holy, Just, and Good_;\nand Ver. 14. the _Law is Spiritual, but he is Carnal_. Now in what\nRespect is he Carnal, but as he stands in the Fall unregenerate? Now\nwhat Inconsistency would here be, to say, That he is Carnal, and\nyet not so of his own Nature, seeing it is from his Nature that he\nis so denominated? We see the Apostle contra-distinguisheth the Law\nas Spiritual, from Man\u2019s Nature as Carnal and Sinful. Wherefore, as\nChrist saith, [52]_There can no Grapes be expected from Thorns, nor\nFigs of Thistles_; so neither can the fulfilling of the Law, which\nis Spiritual, Holy, and Just, be expected from that Nature which is\nCorrupt, Fallen, and Unregenerate. Whence we conclude, with good\nReason, that the Nature here spoken of, by which the _Gentiles_ are\nsaid to have done the _Things contained in the Law_, is not the\n_common Nature of Men_; [Sidenote: _The _Gentiles_ Spiritual Nature\nin doing the Law._] but that _Spiritual Nature_ that ariseth from\nthe Works of the righteous and Spiritual Law that is written in the\nHeart. I confess they of the other Extreme, when they are pressed with\nthis Testimony by the _Socinians_ and _Pelagians_, as well as by us\nwhen we use this Scripture, to shew them how some of the _Heathens_,\nby the _Light of Christ in their Heart, came to be saved, are very\nfar to seek; giving this Answer_, That _there were some Reliques of\nthe heavenly Image left in _Adam_, by which the _Heathens_ could do\nsome good Things_. Which, as it is in itself without Proof, so it\ncontradicts their own Assertions elsewhere, and gives away their Cause.\nFor if these Reliques were of Force to enable them to fulfil the\nrighteous Law of God, it takes away the Necessity of Christ\u2019s coming;\nor at least leaves them a Way to be saved without him; unless they will\nsay (which is worst of all) _That though they really fulfilled the\nrighteous Law of God, yet God damned them, because of the Want of that\nparticular Knowledge, while he himself with-held all Means of their\ncoming to him from them_; but of this hereafter.\n\n[52] Mat. 7. 16.\n\n\n\u00a7. III. I might also here use another Argument from these Words of the\nApostle, 1 _Cor._ ii. where he so positively excludes the natural Man\nfrom an Understanding in the Things of God; but because I have spoken\nof _that Scripture_ in the Beginning of the second Proposition, I will\nhere avoid to repeat what is there mentioned, referring thereunto:\n[Sidenote: Socinians _exalting the Light of the natural Man._] Yet\nbecause the _Socinians_ and others, who exalt the Light of the natural\nMan, or a natural Light in Man, do object against this Scripture, I\nshall remove it before I proceed.[53]\n\n[53] Antequam progrediar.\n\n[Sidenote: Object.] They say, _The _Greek_ Word _[Greek: psychikos:\n\u03c8\u03c5\u03c7\u03b9\u03ba\u03bf\u03c2]_ ought to be translated _animal_, and not _natural_; else,\n_say they_, it would have been_ [Greek: physikos: \u03c6\u03c5\u03c3\u03b9\u03ba\u03bf\u03c2]. From which\nthey seek to infer, _that it is only the Animal Man, and not the\nRational, that is excluded here from discerning the Things of God_.\nWhich _Shift_, without disputing about the Word, is easily refuted;\nneither is it any wise consistent with the Scope of the Place. For\n\n[Sidenote: _Answ. 1._] [Sidenote: _The Animal Life is the same with\nNatural._] _First_, The _Animal Life_ is no other than that which Man\nhath in common with other living Creatures; for as he is a mere Man,\nhe differs no otherwise from Beasts than by the _Rational Property_.\nNow the Apostle deduceth his Argument in the foregoing Verses from\nthis _Simile_; That _as the Things of a Man cannot be known but by the\nSpirit of a Man, so the Things of God no Man knoweth but by the Spirit\nof God_. But I hope these Men will confess unto me, that the Things of\na Man are not known by the _Animal Spirit_ only, _i. e._ by that which\nhe hath in common with the Beasts, but by the _Rational_; so that it\nmust be the _Rational_ that is here understood. Again, the Assumption\nshews clearly that the Apostle had no such Intent as these Men\u2019s Gloss\nwould make him have, viz. _So the Things of God knoweth no Man, but the\nSpirit of God_. According to their Judgment he should have said, _The\nThings of God knoweth no Man by his Animal Spirit, but by his Rational\nSpirit_: For to say, _The Spirit of God_, here spoken of, is no other\nthan the _Rational Spirit of Man_, would border upon Blasphemy, since\nthey are so often contra-distinguished. Again, going on, he saith not\nthat they are _Rationally_, but _Spiritually discerned_.\n\n[Sidenote: _Answ. 2._] _Secondly_, The Apostle throughout this Chapter\nshews how the Wisdom of Man is unfit to judge of the Things of God, and\nignorant of them. Now I ask these Men, whether a Man be called a _Wise\nMan_ from his _Animal Property_, or from his _Rational_? [Sidenote:\n_The Rational Man in the Natural State excluded from discerning the\nThings of God._] If from his _Rational_, then it is not only the\n_Animal_, but also the _Rational_, as he is yet in the Natural State,\nwhich the Apostle excludes here, and whom he contra-distinguisheth from\nthe Spiritual, Ver. 15. _But the Spiritual Man judgeth all Things._\nThis cannot be said of any Man merely because _Rational_, or as he\nis a Man, seeing the Men of the greatest Reason, if we may so esteem\nMen, whom the Scripture calls _Wise_, as were the _Greeks_ of Old,\nnot only may be, but often are Enemies to the Kingdom of God; while\nboth the _Preaching of Christ_ is said to be _Foolishness with the\nWise Men of the World_, and the _Wisdom of the World_ is said to be\n_Foolishness with God_. Now whether it be any ways probable that either\nthese Wise Men that are said to account the _Gospel Foolishness_, are\nonly so called with respect to their _Animal Property_, and not their\n_Rational_; or that the _Wisdom_ that is Foolishness with God is not\nmeant of the _Rational_, but only the _Animal Property_, any Rational\nMan, laying aside Interest, may easily judge.\n\n\n\u00a7. IV. [Sidenote: Infants, _no Sin imputed to them_.] I come now to the\nother Part, to wit, That _this evil and corrupt Seed is not imputed to\nInfants, until they actually join with it_. For this there is a Reason\ngiven in the End of the Proposition itself, drawn from _Ephes._ ii.\nFor these are _by Nature Children of Wrath, who walk according to the\nPrince of the Power of the Air, the Spirit that now worketh in the\nChildren of Disobedience_. Here the Apostle gives their evil walking,\nand not any Thing that is not reduced to act, as a Reason of their\nbeing _Children of Wrath_. And this is suitable to the whole Strain of\nthe Gospel, where no Man is ever threatened or judged for what Iniquity\nhe hath not actually wrought: Such indeed as continue in Iniquity, and\nso do allow the Sins of their Fathers, God will visit the Iniquity of\nthe Fathers upon the Children.\n\nIs it not strange then that Men should entertain an Opinion so\nabsurd in itself, and so cruel and contrary to the Nature as well of\nGod\u2019s Mercy as Justice, concerning which the Scripture is altogether\nsilent? But it is manifest that Man hath invented this Opinion out of\nSelf-love, and from that bitter Root from which all Errors spring;\n[Sidenote: _The absolute Decree of Election springs from Self-love._]\nfor the most Part of _Protestants_ that hold this, having, as they\nfancy, the _Absolute Decree of Election_ to secure them and their\nChildren, so as they cannot miss of Salvation, they make no Difficulty\nto send all others, both Old and Young, to Hell. For whereas Self-love,\nwhich is always apt to believe that which it desires, possesseth them\nwith an Hope that their Part is secure, they are not solicitous how\nthey leave their Neighbours, which are the far greater Part of Mankind,\nin these inextricable Difficulties. The _Papists_ again use this\nOpinion as an Art to augment the Esteem of their Church, and Reverence\nof its Sacraments, seeing they pretend it is washed away by Baptism;\nonly in this they appear to be a little more merciful, in that they\nsend not these unbaptized Infants to Hell, but to a certain _Limbus_,\nconcerning which the Scriptures are as silent as of the other. This\nthen is not only not authorized in the Scriptures, but contrary to the\nexpress Tenor of them. The Apostle saith plainly, _Rom._ iv. 15. _Where\nno Law is, there is no Transgression._ And again, v. 13. _But Sin is\nnot imputed, where there is no Law._ [Sidenote: _To Infants there is\nno Law so no Transgression._] Than which Testimonies there is nothing\nmore positive; since to Infants there is no Law, seeing as such they\nare utterly uncapable of it; the Law cannot reach any but such as have\nin some Measure less or more the Exercise of their Understanding, which\nInfants have not. So that from thence I thus argue:\n\nSin is imputed to none, where there is no Law.\n\nBut to Infants there is no Law:\n\nTherefore Sin is not imputed to them.\n\nThe _Proposition_ is the Apostle\u2019s own Words; the _Assumption_ is thus\nproved:\n\nThose who are under a Physical Impossibility of either hearing,\nknowing, or understanding any Law, where the Impossibility is not\nbrought upon them by any Act of their own, but is according to the very\nOrder of Nature appointed by God; to such there is no Law.\n\nBut Infants are under this Physical Impossibility:\n\nTherefore, _&c._\n\n_Secondly_, What can be more positive than that of _Ezek._ xviii.\n20. _The Soul that sinneth, it shall die: The Son shall not bear the\nFather\u2019s Iniquity?_ For the Prophet here first sheweth what is the\nCause of Man\u2019s Eternal Death, which he saith is his _Sinning_; and\nthen, as if he purposed expresly to shut out such an Opinion, he\nassures us, _The Son shall not bear the Father\u2019s Iniquity_. From which\nI thus argue:\n\n[Sidenote: _Infants bear not _Adam_\u2019s Transgression._] If the Son bear\nnot the Iniquity of his Father, or of his immediate Parents, far less\nshall he bear the Iniquity of _Adam_.\n\nBut the Son shall not bear the Iniquity of his Father:\n\n_Therefore_, &c.\n\n\n\u00a7. V. Having thus far shewn how absurd this Opinion is, I shall briefly\nexamine the Reasons its Authors bring for it.\n\n[Sidenote: Obj. 1.] _First, _They say, Adam_ was a publick Person, and\ntherefore all Men sinned in him, as being in his Loins_. And for this\nthey allege that of _Rom._ v. 12. _Wherefore as by one Man Sin entered\ninto the World, and Death by Sin; and so Death passed upon all Men,\nfor that all have sinned, _&c._ These last Words, _say they,_ may be\ntranslated, In whom all have sinned._\n\n[Sidenote: _Answ._] To this I answer: That _Adam_ is a publick Person\nis not denied; and that through him there is a Seed of Sin propagated\nto all Men, which in its own Nature is sinful, and inclines Men to\nIniquity; yet it will not follow from thence, that Infants, who join\nnot with this Seed, are guilty. As for these Words in the _Romans_, the\nReason of the Guilt there alleged is, _For that all have sinned_. Now\nno Man is said to sin, unless he actually sin in his own Person; for\nthe _Greek_ Words [Greek: eph' \u00f4: \u03b5\u03c6 \u03c9] may very well relate to [Greek:\nthanatos: \u03b8\u03b1\u03bd\u03b1\u03c4\u03bf\u03c2], which is the nearest Antecedent; so that they\nhold forth, how that _Adam_, by his Sin, gave an Entrance to Sin in\nthe World; _And so Death entered by Sin_, [Greek: eph' \u00f4: \u03b5\u03c6 \u03c9] i. e.\n_upon which_ [viz. Occasion] or, _in which_ [viz. Death] _all_ others\n_have sinned_; that is, actually in their own Persons; to wit, all that\nwere capable of sinning: Of which Number that Infants could not be,\nthe Apostle clearly shews by the following Verse, _Sin is not imputed,\nwhere there is no Law_: And since, as is above proved, there is no Law\nto Infants, they cannot be here included.\n\n[Sidenote: Obj. 2.] Their Second Objection is from _Psalm_ li. 5.\n_Behold I was shapen in Iniquity, and in Sin did my Mother conceive me.\nHence, _they say,_ it appears that Infants from their Conception are\nguilty._\n\n[Sidenote: _Answ._]How they infer this Consequence, for my Part I see\nnot. The Iniquity and Sin here appears to be far more ascribable to the\nParents than to the Child. [Sidenote: _Conceived in Sin_ answered.]\nIt is said indeed, _In Sin did my Mother conceive me_; not _my Mother\ndid conceive me a Sinner_. Besides that, so interpreted, contradicts\nexpresly the Scripture before-mentioned in making Children guilty of\nthe Sins of their immediate Parents, (for of _Adam_ there is not here\nany Mention) contrary to the plain Words, _The Son shall not bear the\nFather\u2019s Iniquity_.\n\n[Sidenote: Obj. 3.] Thirdly, They object, _That the Wages of Sin is\nDeath; and that seeing Children are subject to Diseases and Death,\ntherefore they must be guilty of Sin._\n\n[Sidenote: _Answ._] I answer; That these Things are a Consequence\nof the Fall, and of Adam\u2019s Sin, is confessed; but that that infers\nnecessarily a Guilt in all others that are subject to them is denied.\n[Sidenote: _Death the Wages of Sin_ answered.] For though the Whole\noutward _Creation_ suffered a Decay by _Adam_\u2019s Fall, which groans\nunder Vanity; according to which it is said in _Job_, That _the Heavens\nare not clean in the Sight of God_; yet will it not from thence follow,\nthat the Herbs, Earth, and Trees are Sinners.\n\nNext, Death, though a Consequent of the Fall, incident to Man\u2019s earthly\nNature, is not the Wages of Sin in the Saints, but rather a Sleep,\nby which they pass from Death to Life; which is so far from being\ntroublesome and painful to them, as all real Punishments for Sin are,\nthat the Apostle counts it Gain: _To me, _saith he,_ to die is Gain_,\n_Philip._ i. 21.\n\n[Sidenote: Obj. 4.] Some are so foolish as to make an Objection\nfarther, saying, _That if _Adam_\u2019s Sin be not imputed to those who\nactually have not sinned, then it would follow that all Infants are\nsaved_.\n\n[Sidenote: _Answ._] But we are willing that this supposed Absurdity\nshould be the Consequence of our Doctrine, rather than that which it\nseems our Adversaries reckon not absurd, though the undoubted and\nunavoidable Consequence of theirs, _viz._ That _many Infants eternally\nperish, not for any Sin of their own, but only for _Adam_\u2019s Iniquity;_\nwhere we are willing to let the Controversy stop, commending both to\nthe illuminated Understanding of the _Christian Reader_.\n\nThis Error of our Adversaries is both denied and refuted by\n_Zuinglius,_ that eminent Founder of the _Protestant Churches of\nSwitzerland_, in his Book _De Baptismo_, for which he is anathematized\nby the Council of _Trent_, in the _Fifth Session_. We shall only\nadd this Information: That we confess then that a Seed of Sin is\ntransmitted to all Men from _Adam_, although imputed to none, until by\nsinning they actually join with it; in which Seed he gave Occasion to\nall to sin, and it is the Origin of all evil Actions and Thoughts in\nMen\u2019s Hearts, [Greek: eph' \u00f4: \u03b5\u03c6 \u03c9] to wit, [Greek: thanat\u00f4: \u03b8\u03b1\u03bd\u03b1\u03c4\u03c9],\nas it is in _Rom._ v. i. e. _In which Death all have sinned._ For\nthis Seed of Sin is frequently called _Death_ in the Scripture, and\n_the Body of Death_; seeing indeed it is a _Death_ to the Life of\nRighteousness and Holiness: Therefore its Seed and its Product is\ncalled the _Old Man_, the _Old Adam_, in which all Sin is; for which\ncause we use this Name to express this Sin, and not that of _Original\nSin_; [Sidenote: _Original Sin no Scripture Phrase._] of which\nPhrase the Scripture makes no Mention, and under which invented and\nunscriptural Barbarism this Notion of _Imputed Sin to Infants_ took\nPlace among Christians.\n\n\n\n\nPROPOSITIONS V. & VI.\n\nConcerning the UNIVERSAL REDEMPTION by CHRIST, and also the SAVING and\n    SPIRITUAL LIGHT, wherewith every Man is enlightened.\n\n\nPROPOSITION V.\n\n[54]God, _out of his Infinite Love_, who delighteth not in the Death\n    of a Sinner, but that all should live and be saved, hath so\n    loved the World, that he hath given his only Son a LIGHT, that\n    whosoever believeth in him shall be saved, _John_ iii. 16. Who\n    enlighteneth EVERY Man that cometh into the World, _John_ i. 9.\n    And maketh manifest all Things that are reproveable, _Ephes._ v.\n    13. _And teacheth all Temperance, Righteousness, and Godliness;\n    and this _Light_ enlighteneth the Hearts of all, for a Time, in\n    order to Salvation; and this is it which reproves the Sin of all\n    Individuals, and would work out the Salvation of all, if not\n    resisted. Nor is it less _Universal_ than the Seed of Sin, being\n    the Purchase of his Death,_ who tasted Death for every Man. For as\n    in _Adam_ all die, even so in _Christ_ all shall be made alive, 1\n    _Cor._ xv. 22.\n\n[54] Ezek. 18. 32. & 33. 11.\n\n\nPROPOSITION VI.\n\n_According to which Principle, or _Hypothesis_, all the Objections\n    against the _Universality_ of _Christ\u2019s Death_ are easily solved;\n    neither is it needful to recur to the Ministry of Angels, and\n    those other Miraculous Means which they say God useth to manifest\n    the Doctrine and History of _Christ\u2019s Passion_ unto such, who,\n    living in Parts of the World where the outward Preaching of the\n    Gospel is unknown, have well improved the first and common Grace.\n    For as hence it well follows, that some of the Old _Philosophers_\n    might have been saved, so also may some, who by Providence are\n    cast into those remote Parts of the World where the Knowledge of\n    the History is wanting, be made Partakers of the Divine Mystery,\n    if they receive, and resist not that Grace, _[55]A Manifestation\n    whereof is given to every Man to profit withal._ This most certain\n    Doctrine being then received, that there is an _Evangelical_ and\n    _Saving Light and Grace in all_, the Universality of the Love and\n    Mercy of God towards Mankind, both in the Death of his Beloved Son,\n    the _Lord Jesus Christ_, and in the Manifestation of the _Light_ in\n    the Heart, is established and confirmed, against all the Objections\n    of such as deny it. Therefore _[56]Christ hath tasted Death for\n    every Man;_ not only for _all Kinds of Men,_ as some vainly talk,\n    but for every Man of all _Kinds_: The Benefit of whose Offering is\n    not only extended to such who have the distinct outward Knowledge\n    of his _Death_ and _Sufferings_, as the same is declared in the\n    Scriptures, but even unto those who are necessarily excluded\n    from the Benefit of this Knowledge by some inevitable Accident;\n    which Knowledge we willingly confess to be very Profitable and\n    Comfortable, but not absolutely Needful unto such from whom God\n    himself hath with-held it; yet they may be made Partakers of the\n    Mystery of his Death, though ignorant of the History, if they\n    suffer his _Seed_ and _Light, enlightening their Hearts,_ to take\n    Place; _in which Light Communion with the Father and the Son is\n    enjoyed;_ so as of wicked Men to become holy, and Lovers of that\n    Power, by whose inward and secret Touches they feel themselves\n    turned from the Evil to the Good, and learn _to do to others as\n    they would be done by,_ in which Christ himself affirms all to\n    be included. As _They_ have then falsely and erroneously Taught,\n    who have denied Christ to have died for all Men; so neither have\n    _They_ sufficiently taught the Truth, who affirming him to have\n    died for all, have added the absolute Necessity of the outward\n    Knowledge thereof, in order to obtain its saving Effect. Among\n    whom the _Remonstrants_ of _Holland_ have been chiefly wanting,\n    and many other Assertors of _Universal Redemption,_ in that they\n    have not placed the Extent of this Salvation in that _Divine_\n    and _Evangelical Principle of Light and Life_ wherewith _Christ\n    hath enlightened every Man that cometh into the World;_ which is\n    excellently and evidently held forth in these Scriptures_, Gen. vi.\n    3. Deut. xxx. 14. John i. 7, 8, 9, 16. Rom. x. 8. Titus ii. 11.\n\n[55] 1 Cor. 12. 7.\n\n[56] Heb. 2. 9.\n\n\n[Sidenote: Absolute Reprobation, _that horrible and blasphemous\nDoctrine, described_.] Hitherto we have considered Man\u2019s fallen, lost,\ncorrupted, and degenerated Condition. Now it is fit to enquire, _How\nand by what Means he may come to be freed out of this miserable and\ndepraved Condition_, which in these two Propositions is declared and\ndemonstrated; which I thought meet to place together because of their\nAffinity, the one being as it were an Explanation of the other.\n\nAs for that Doctrine which these Propositions chiefly strike at, to\nwit, _absolute Reprobation_, according to which some are not afraid\nto assert, \u201cThat God, by an Eternal and Immutable Decree, hath\nPredestinated to _Eternal Damnation_ the far greater Part of Mankind,\nnot considered as made, much less as fallen, without any Respect to\ntheir Disobedience or Sin, but only for the demonstrating of the Glory\nof his Justice; and that for the bringing this about, he hath appointed\nthese miserable Souls necessarily to walk in their wicked Ways, that so\nhis Justice may lay hold on them: And that God doth therefore not only\nsuffer them to be liable to this Misery in many Parts of the World, by\nwith-holding from them the Preaching of the Gospel and the Knowledge\nof Christ, but even in those Places where the Gospel is preached, and\nSalvation by Christ is offered; whom though he publickly invite them,\nyet he justly condemns for Disobedience, albeit he hath with-held from\nthem all Grace by which they could have laid hold of the Gospel, _viz._\nBecause he hath, by a secret Will unknown to all Men, ordained and\ndecreed (without any Respect had to their Obedience or Sin) that they\nshall not obey, and that the Offer of the Gospel shall never prove\neffectual for their Salvation, but only serve to aggravate and occasion\ntheir greater Condemnation.\u201d\n\nI say, as to this horrible and blasphemous Doctrine, our Cause is\ncommon with many others, who have both wisely and learnedly, according\nto Scripture, Reason, and Antiquity, refuted it. Seeing then that so\nmuch is said already and so well against this Doctrine, that little can\nbe superadded, except what hath been said already, I shall be short in\nthis Respect; yet, because it lies so in Opposition to my Way, I cannot\nlet it altogether pass.\n\n\n\u00a7. I. [Sidenote: _This Doctrine a Novelty._] First, We may safely\ncall this Doctrine a Novelty, seeing in the first four hundred Years\nafter Christ there is no Mention made of it: For as it is contrary\nto the Scriptures Testimony, and to the Tenor of the Gospel, so all\nthe ancient Writers, Teachers, and Doctors of the Church pass it over\nwith a profound Silence. [Sidenote: _The Rise of it._] The first\nFoundations of it were laid in the later Writings of _Augustine_, who,\nin his Heat against _Pelagius_, let fall some Expressions which some\nhave unhappily gleaned up, to the establishing of this Error; thereby\ncontradicting the Truth, and sufficiently gainsaying many others, and\nmany more and frequent Expressions of the same _Augustine_. Afterwards\nwas this Doctrine fomented by _Dominicus_ a Friar, and the Monks of\nhis Order; and at last unhappily taken up by _John Calvin_ (otherwise\na Man in divers Respects to be commended) to the great staining of\nhis Reputation, and Defamation both of the _Protestant_ and Christian\nReligion; which though it received the Decrees of the Synod of _Dort_\nfor its Confirmation, hath since lost Ground, and begins to be exploded\nby most Men of Learning and Piety in all _Protestant_ Churches.\nHowever, we should not oppugn it for the Silence of the Ancients,\nPaucity of its Assertors, or for the Learnedness of its Opposers, if we\ndid observe it to have any real Bottom in the Writings or Sayings of\nChrist and the Apostles, and that it were not _highly injurious to God\nhimself, to Jesus Christ our Mediator and Redeemer, and to the Power,\nVirtue, Nobility, and Excellency if his blessed Gospel, and lastly\nunto all Mankind_.\n\n\n\u00a7. II. [Sidenote: _Highly injurious to God, in making him the Author\nof Sin._] First, _It is highly injurious to God_, because it makes him\nthe Author of Sin, which of all Things is most contrary to his Nature.\nI confess the Assertors of this Principle deny this Consequence; but\nthat is but a mere Illusion, seeing it so naturally follows from this\nDoctrine, and is equally ridiculous, as if a Man should pertinaciously\ndeny that _one_ and _two_ make _three_. For if God has decreed that\nthe reprobated Ones shall perish, without all Respect to their evil\nDeeds, but only of his own Pleasure, and if he hath also decreed long\nbefore they were in Being, or in a Capacity to do Good or Evil, that\nthey should walk in those wicked Ways, by which, as by a secondary\nMeans, they are led to that End, who, I pray, is the first Author and\nCause thereof but God, who so willed and decreed? This is as natural a\nConsequence as can be: And therefore, although many of the Preachers\nof this Doctrine have sought out various, strange, strained and\nintricate Distinctions to defend their Opinion, and avoid this horrid\nConsequence; yet some, and that of the most eminent of them, have been\nso plain in the Matter, as they have put it beyond all Doubt; of which\nI shall instance a few among many Passages. [57]_I say, That by the\nOrdination and Will of God _Adam_ fell. God would have Man to fall.\nMan is blinded by the Will and Commandment of God. We refer the Causes\nof hardening us to God. The highest or remote Cause of hardening is\nthe Will of God. It followeth that the hidden Counsel of God is the\nCause of hardening._ These are _Calvin_\u2019s Expressions. [58]_God_ (saith\n_Beza_) _hath predestinated not only unto Damnation, but also unto the\nCauses of it, whomsoever he saw meet_. [59]_The Decree of God cannot\nbe excluded from the Causes of Corruption._ [60]_It is certain_ (saith\n_Zanchius_) _that God is the first Cause of Obduration_. _Reprobates\nare held so fast under God\u2019s Almighty Decree, that they cannot but sin\nand perish._ [61]_It is the Opinion_ (saith _Par\u00e6us_) _of our Doctors,\nThat God did inevitably decree the Temptation and Fall of Man_. _The\nCreature sinneth indeed necessarily, by the most just Judgment of God.\nOur Men do most rightly affirm, That the Fall of Man was necessary and\ninevitable, by Accident, because of God\u2019s Decree._ [62]_God_ (saith\n_Martyr_) _doth incline and force the Wills of wicked Men into great\nSins_. [63]_God_ (saith _Zuinglius_) _moveth the Robber to kill_. _He\nkilleth, God forcing him thereunto. But thou wilt say, He is forced to\nsin; I permit truly that he is forced._ [64]_Reprobate Persons_ (saith\n_Piscator_) _are absolutely ordained to this twofold End; to undergo\neverlasting Punishment, and necessarily to sin, and therefore to sin,\nthat they may be justly punished_.\n\n[57] _Calvin_ in cap. 3. _Gen. Id._ 1. Inst. _c. 18, S. 1. Id._ lib. de\nPr\u00e6d. _Idem_ lib. de Provid. _Id._ Inst. c. 23. S. 1.\n\n[58] _Beza_ lib. de Pr\u00e6d.\n\n[59] _Id._ de Pr\u00e6d. ad Art. 1.\n\n[60] _Zanch._ de Exc\u00e6cat. q. 5. _Id._ lib. 5. de Nat. Dei cap. 2. de\nPr\u00e6d.\n\n[61] _Par\u00e6us_ lib. 3. de Amis. grati\u00e6 c. 2. _ibid._ c. 1.\n\n[62] _Martyr_ in Rom.\n\n[63] _Zuing._ lib. de Prov. c. 5.\n\n[64] _Resp._ ad _Vorst._ part. 1. p. 120.\n\nIf these Sayings do not plainly and evidently import, that _God is the\nAuthor of Sin_, we must not then seek these Men\u2019s Opinions from their\nWords, but some Way else. It seems as if they had assumed to themselves\nthat monstrous and twofold Will they feigned of God; one by which\nthey declare their Minds openly, and another more secret and hidden,\nwhich is quite contrary to the other. Nor doth it at all help them to\nsay, That Man sins willingly, since that Willingness, Proclivity, and\nPropensity to Evil is, according to their Judgment, so necessarily\nimposed upon him, that he cannot but be willing, because God hath\nwilled and decreed him to be so. Which shift is just as if I should\ntake a Child uncapable to resist me, and throw it down from a great\nPrecipice; the Weight of the Child\u2019s Body indeed makes it go readily\ndown, and the Violence of the Fall upon some Rock or Stone beats out\nits Brains and kills it. Now then, I pray, though the Body of the Child\ngoes willingly down (for I suppose it as to its Mind uncapable of any\nWill) and the Weight of its Body, and not any immediate Stroke of my\nHand, who perhaps am at a great Distance, makes it die, whether is the\nChild or I the proper Cause of its Death? Let any Man of Reason judge,\nif God\u2019s Part be, with them, as great, yea, more immediate, in the Sins\nof Men, as by the Testimonies above brought doth appear, whether doth\nnot this make him not only the Author of Sin, but more unjust than the\nunjustest of Men?\n\n\n\u00a7. III. [Sidenote: _2. It makes God delight in the Death of a Sinner._]\nSecondly, _This Doctrine is injurious to God_, because it makes him\ndelight in the Death of Sinners; yea, and to will many to die in their\nSins, contrary to these Scriptures, _Ezek._ xxxiii. 11. 1 _Tim._ ii.\n3. 2 _Pet._ iii. 9. For if he hath created Men only for this very End,\nthat he might shew forth his Justice and Power in them, as these Men\naffirm, and for effecting thereof hath not only with-held from them the\nMeans of doing Good, but also predestinated the Evil, that they might\nfall into it; and that he inclines and forces them into great Sins;\ncertainly he must necessarily delight in their Death, and will them to\nDie; seeing against his own Will he neither doth, nor can do any Thing.\n\n\n\u00a7. IV. [Sidenote: _3. It renders Christ\u2019s Mediation Ineffectual._]\nThirdly, _It is highly injurious to Christ our Mediator, and to the\nEfficacy and Excellency of his Gospel_; for it renders his Mediation\nineffectual, as if he had not by his Sufferings throughly broken down\nthe _middle Wall_, nor yet removed the _Wrath_ of God, or purchased\nthe Love of God towards all Mankind, if it was afore-decreed that it\nshould be of no Service to the far greater Part of Mankind. It is to no\nPurpose to allege, that the Death of Christ was of Efficacy enough to\nhave saved all Mankind, if in effect its Virtue be not so far extended\nas to put all Mankind into a Capacity of Salvation.\n\n[Sidenote: _4. It makes the Gospel a Mock._] Fourthly, _It makes\nthe Preaching of the Gospel a mere Mock and Illusion_, if many of\nthese, to whom it is preached, be by any irrevocable Decree excluded\nfrom being benefited by it; it wholly makes useless the Preaching\nof Faith and Repentance, and the whole Tenor of the Gospel-promises\nand Threatenings, as being all relative to a former Decree and Means\nbefore appointed to such; which, because they cannot fail, Man needs\ndo nothing but wait for that irresistible Juncture, which will come,\nthough it be but at the last Hour of his Life, if he be in the Decree\nof _Election_; and be his Diligence and Waiting what it can, he shall\nnever attain it, if he belong to the Decree of _Reprobation_.\n\n[Sidenote: _5. It makes the Coming of Christ an Act of Wrath._]\nFifthly, _It makes the Coming of Christ, and his Propitiatory\nSacrifice_, which the Scripture affirms to have been the Fruit of God\u2019s\nLove to the World, and transacted for the Sins and Salvation of all\nMen, _to have been rather a Testimony of God\u2019s Wrath to the World, and\none of the greatest Judgments, and severest Acts of God\u2019s Indignation\ntowards Mankind_, it being only ordained to save a very few, and for\nthe hardening, and augmenting the Condemnation of the far greater\nNumber of Men, because they believe not truly in it; the Cause of which\nUnbelief again, as the Divines [so called] above assert, is the hidden\nCounsel of God: Certainly the Coming of Christ was never to them a\nTestimony of God\u2019s Love, but rather of his implacable Wrath: And if the\nWorld may be taken for the far greater Number of such as live in it,\nGod never loved the World, according to this Doctrine, but rather hated\nit greatly, in sending his Son to be crucified in it.\n\n\n\u00a7. V. [Sidenote: 6. _It renders Mankind in a worse Condition than the\nDevils--_] Sixthly, _This Doctrine is highly injurious to Mankind_;\nfor it renders them in a far worse Condition than the Devils in Hell.\nFor these were sometime in a Capacity to have stood, and do suffer\nonly for their own Guilt; whereas many Millions of Men are for ever\ntormented, according to them, for _Adam_\u2019s Sin, which they neither knew\nof, nor ever were accessary to; it renders them worse than the Beasts\nof the Field, of whom the Master requires no more than they are able\nto perform; and if they be killed, Death to them is the End of Sorrow;\nwhereas Man is for ever tormented for not doing that which he never was\nable to do. [Sidenote:--_Than the_ Israelites _under_ Pharaoh.] It puts\nhim into a far worse Condition than _Pharaoh_ put the _Israelites_;\nfor though he with-held Straw from them, yet by much Labour and Pains\nthey could have gotten it: But from Men they make God to with-hold all\nMeans of Salvation, so that they can by no Means attain it; [Sidenote:\nTantalus\u2019_s Condition_.] yea, they place Mankind in that Condition\nwhich the Poets feign of _Tantalus_, who, oppressed with Thirst, stands\nin Water up to the Chin, yet can by no Means reach it with his Tongue;\nand being tormented with Hunger, hath Fruits hanging at his very Lips,\nyet so as he can never lay hold on them with his Teeth; and these\nThings are so near him, not to nourish him, but to torment him. So do\nthese Men: They make the outward Creation of the Works of Providence,\nthe Smiting of Conscience, sufficient to convince the _Heathens_ of\nSin, and so to condemn and judge them: But not at all to help them\nto Salvation. They make the Preaching of the Gospel, the Offer of\nSalvation by Christ, the Use of the Sacraments, of Prayer, and good\nWorks, sufficient to condemn those they account _Reprobates_ within\nthe Church, serving only to inform them, to beget a seeming Faith and\nvain Hope; yet because of a secret Impotency, which they had from their\nInfancy, all these are wholly ineffectual to bring them the least Step\ntowards Salvation; and do only contribute to render their Condemnation\nthe greater, and their Torments the more violent and intolerable.\n\nHaving thus briefly removed this false Doctrine which stood in my Way,\nbecause they that are desirous may see it both learnedly and piously\nrefuted by many others, I come to the Matter of our Proposition, which\nis, That _God out of his infinite Love, who delighteth not in the Death\nof a Sinner, but that all should live and be saved, hath sent his only\nbegotten Son into the World, that whosoever believeth in him might be\nsaved_; which also is again affirmed in the sixth Proposition, in these\nWords, [Sidenote: Christ _tasted Death for every Man_.]_Christ then\ntasted Death for every Man, of all Kinds_. Such is the Evidence of this\nTruth, delivered almost wholly in the express Words of Scripture, that\nit will not need much Probation. Also, because our Assertion herein is\ncommon with many others, who have both earnestly and soundly, according\nto the Scripture, pleaded for this _universal Redemption_, I shall\nbe the more brief in it, that I may come to that which may seem more\nsingularly and peculiarly ours.\n\n\n\u00a7. VI. [Sidenote: Christ\u2019_s Redemption universal, contrary to the\nDoctrine of_ Absolute Reprobation.] This Doctrine of _universal\nRedemption_, or _Christ\u2019s dying for all Men_, is of itself so evident\nfrom the Scripture-Testimony, that there is scarce found any other\nArticle of the Christian Faith so frequently, so plainly, and so\npositively asserted. It is that which maketh the preaching of Christ\nto be truly termed the _Gospel_, or an _Annunciation of glad Tidings\nto all_. Thus the Angel declared the Birth and Coming of Christ to the\nShepherds to be, _Luke_ ii. 10. _Behold, I bring you good Tidings of\ngreat Joy, which shall be to all People_: He saith not, to _a few_. Now\nif this coming of Christ had not brought a Possibility of Salvation\n_to all_, it should rather have been accounted bad Tidings of great\nSorrow to most People; neither should the Angel have had Reason to have\nsung, _Peace on Earth, and good Will towards Men_, if the greatest\nPart of Mankind had been necessarily shut out from receiving any\nBenefit by it. How should Christ have sent out his Servants to _preach\nthe Gospel to every Creature_, Mark xvi. 15. (a very comprehensive\nCommission) that is, _to every Son and Daughter of Mankind_, without\nall Exception? He commands them to preach _Salvation to all, Repentance\nand Remission of Sins to all; warning every one, and exhorting every\none_, as _Paul_ did, _Col._ i. 28. Now how could they have preached the\nGospel _to every Man_, as became the Ministers of Jesus Christ, in much\nAssurance, if Salvation by that Gospel had not been possible to all?\nWhat! if some of those had asked them, or should now ask any of these\nDoctors, who deny the Universality of Christ\u2019s Death, and yet preach\nit to all promiscuously, _Hath Christ died for me?_ How can they, with\nConfidence, give a certain Answer to this Question? If they give a\nconditional Answer, as their Principle obligeth them to do, and say,\n_If thou repent, Christ hath died for thee_; doth not the same Question\nstill recur? _Hath Christ died for me, so as to make Repentance\npossible to me?_ To this they can answer nothing, unless they run in\na Circle; whereas the _Feet of those that bring the glad Tidings of\nthe Gospel of Peace _are said to be_ beautiful_, for that they preach\nthe _common Salvation_, Repentance unto all; offering a Door of Mercy\nand Hope to all, through _Jesus Christ, who gave himself a Ransom for\nall_. [Sidenote: _The Gospel is preached to every Man._] The Gospel\ninvites all: And certainly, by the Gospel _Christ_ intended not to\ndeceive and delude the greater Part of Mankind, when he invites, and\ncrieth, saying; _Come unto me, all ye that are weary and heavy laden,\nand I will give you Rest_. If all then ought to seek after him, and to\nlook for Salvation by him, he must needs have made _Salvation possible_\nto _all_; for who is bound to seek after that which is impossible?\nCertainly it were a mocking of Men to bid them do so. And such as deny,\nthat by the Death of Christ _Salvation_ is made _possible to all Men_,\ndo most blasphemously make God mock the World, in giving his Servants\na Commission to _preach the Gospel of Salvation unto all_, while he\nhath before decreed that it shall not be possible for them to receive\nit. Would not this make the Lord to send forth his Servants with a\n_Lie in their Mouth_, (which were blasphemous to think) commanding\nthem to bid _all_ and _every one_ believe that Christ died for them,\nand had purchased Life and Salvation? [Sidenote: _The Absurdity of\nthat Doctrine of_ Absolute Reprobation.] whereas it is no such Thing,\naccording to the fore-mentioned Doctrine. But seeing Christ, after he\narose and perfected the Work of our Redemption, gave a Commission to\npreach _Repentance_, _Remission of Sins_, and _Salvation_ to all, it\nis manifest that he _died for all_. For He that hath commissionated\nhis Servants thus to preach, is a _God of Truth_, and no Mocker of\npoor Mankind; neither doth he require of any Man that which is simply\nimpossible for him to do: For that _no Man is bound to do that which\nis impossible_, is a Principle of Truth engraven in every Man\u2019s Mind.\nAnd seeing he is both a righteous and merciful God, it cannot at all\nstand, either with his Justice or Mercy, to bid such Men _repent_ or\n_believe_, to whom it is impossible.\n\n\n\u00a7. VII. Moreover, if we regard the Testimony of the Scripture in\nthis Matter, where there is not one Scripture, that I know of,\nwhich affirmeth, _Christ not to die for all_, there are divers\nthat positively and expresly assert, _He did_; [Sidenote: _To pray\nfor _all_; for Christ died for_ all--] as 1 _Tim._ ii. 1, 3, 4, 6.\n_I exhort therefore, that first of all, Supplications, Prayers,\nIntercessions, and giving of Thanks, be made for all Men_, &c. _For\nthis is good and acceptable in the Sight of God our Saviour, who will\nhave all Men to be saved, and to come to the Knowledge of the Truth;\nwho gave himself a Ransom for all, to be testified in due Time._ Except\nwe will have the Apostle here to assert quite another Thing than he\nintended, there can be nothing more plain to confirm what we have\nasserted. And this Scripture doth well answer to that Manner of arguing\nwhich we have hitherto used: For, first, the Apostle here recommends\nthem to _pray for all Men_; and to obviate such an Objection, as if\nhe had said with our Adversaries, _Christ prayed not for the World,\nneither willeth he us to pray for all; because he willeth not that all\nshould be saved, but hath ordained many to be damned, that he might\nshew forth his Justice in them_; he obviates, I say, such an Objection,\ntelling them, that _it is good and acceptable in the Sight of God, who\nwill have all Men to be saved._ [Sidenote:--_And will have _all_ Men\nto be saved._] I desire to know what can be more expresly affirmed?\nor can any two Propositions be stated in Terms more contradictory than\nthese two? _God willeth some not to be saved_; and _God willeth all\nMen to be saved_, or God _will have no Man perish_. If we believe the\nlast, as the Apostle hath affirmed, the first must be destroyed; seeing\nof contradictory Propositions, the one being admitted, the other is\ndestroyed. Whence, to conclude, he gives us a Reason of his Willingness\nthat all Men should be saved, in these Words, _Who gave himself a\nRansom for all_; as if he would have said, Since Christ died for all,\nsince he gave himself a Ransom for all, therefore he will have all Men\nto be saved. This Christ himself gives as a Reason of God\u2019s Love to\nthe World, in these Words: _John_ iii. 16. _God so loved the World,\nthat he gave his only begotten Son, that _whosoever_ believeth in him\nshould not perish, but have everlasting Life_; compared with 1 _John_\niv. 9. This [_whosoever_] is an indefinite Term, from which no Man is\nexcluded. From all which then I thus argue:\n\n[Sidenote: _Arg. 1._] For whomsoever it is lawful to pray, to them\nSalvation is possible:\n\nBut it is lawful to pray for every individual Man in the whole World:\n\nTherefore Salvation is possible unto them.\n\nI prove the _Major Proposition_ thus;\n\n[Sidenote: _Arg. 2._] No Man is bound to pray for that which is\nimpossible to be attained:\n\nBut every Man is bound and commanded to pray for all Men:\n\nTherefore it is not impossible to be obtained.\n\nI prove also this _Proposition_ further, thus;\n\n[Sidenote: _Arg. 3._] No Man is bound to pray, but in Faith:\n\nBut he that prayeth for that, which he judges\nsimply impossible to be obtained, cannot pray in Faith:\n\nTherefore, _&c._\n\nAgain,\n\n[Sidenote: _Arg. 4._] That which God willeth is not impossible:\n\nBut God willeth all Men to be saved:\n\nTherefore it is not impossible.\n\nAnd Lastly;\n\n[Sidenote: _Arg. 5._] Those for whom our Saviour gave himself a Ransom,\nto such Salvation is possible:\n\nBut our Saviour gave himself a Ransom for all:\n\nTherefore Salvation is possible.\n\n\n\u00a7. VIII. [Sidenote: _Proof 1._] This is very positively affirmed,\n_Heb._ ii. 9. in these Words, _But we see Jesus, who was made a little\nlower than the Angels, for the suffering of Death, crowned with Glory\nand Honour, that he by the Grace of God might taste Death for every\nMan_. He that will but open his Eyes, may see this Truth here asserted:\nIf he _tasted Death for every Man_, then certainly there is no Man\nfor whom he did not taste Death; then there is no Man who may not be\nmade a Sharer of the Benefit of it: For _he came not to condemn the\nWorld, but that the World through him might be saved_, John iii. 17.\n_He came not to judge the World, but to save the World_, John xii. 47.\n[Sidenote: _Our Adversaries false Doctrine of a great Part of Mankind\nbeing pre-ordained for Damnation, refuted._] Whereas, according to the\nDoctrine of our Adversaries, he rather came to condemn the World, and\njudge it; and not that it might be saved by him, or to save it. For\nif he never came to bring Salvation to the greater Part of Mankind,\nbut that his Coming, though it could never do them good, yet shall\naugment their Condemnation, from thence it necessarily follows, that\nhe came not of Intention to save, but to judge and condemn the greater\nPart of the World, contrary to his own express Testimony; and as the\nApostle _Paul_, in the Words above cited, doth assert affirmatively,\n_That God willeth the Salvation of all_, [Sidenote: _Proof 2._] so\ndoth the Apostle _Peter_ assert negatively, _That he willeth not the\nperishing of any_, 2 Pet. iii. 9. _The Lord is not slack concerning\nhis Promise, as some Men count Slackness, but is long-suffering to\nus-ward, not willing that any should perish, but that all should come\nto Repentance._ And this is correspondent to that of the Prophet\n_Ezekiel_, xxxiii. 11. _As I live, saith the Lord, I have no Pleasure\nin the Death of the Wicked, but that the Wicked turn from his Way and\nlive._ If it be safe to believe God, and trust in him, we must not\nthink that he intends to cheat us by all these Expressions through his\nServants, but that he was in good earnest. And that this Will and\nDesire of his hath not taken effect, the Blame is on our Parts, as\nshall be after spoken of; which could not be, if we never were in any\nCapacity of Salvation, or that Christ had never died for us, but left\nus under an Impossibility of Salvation. What mean all those earnest\nInvitations, all those serious Expostulations, all those regretting\nContemplations, wherewith the Holy Scriptures are full? As, _Why will\nyou die, O House of _Israel!_ Why will ye not come unto me, that ye\nmight have Life? I have waited to be gracious unto you: I have sought\nto gather you: I have knocked at the Door of your Hearts: Is not your\nDestruction of yourselves? I have called all the Day long._ If Men who\nare so invited be under no Capacity of being saved, if Salvation be\nimpossible unto them, shall we suppose God in this to be no other but\nlike the Author of a _Romance_, or Master of a _Comedy_, who amuses and\nraises the various Affections and Passions of his Spectators by divers\nand strange Accidents; sometimes leading them into Hope, and sometimes\ninto Despair; all those Actions, in effect, being but a mere Illusion,\nwhile he hath appointed what the Conclusion of all shall be?\n\n[Sidenote: _Proof 3._] _Thirdly_, This Doctrine is abundantly confirmed\nby that of the Apostle, 1 _John_ ii. 1, 2. _And if any Man sin, we\nhave an Advocate with the Father, Jesus Christ the Righteous. And he\nis the Propitiation for our Sins; and not for ours only, but also for\nthe Sins of the whole World._ [Sidenote: _Adversaries comment on the\nWords the_ whole World.] The Way which our Adversaries take to evite\nthis Testimony, is most foolish and ridiculous: _The [World] here,\n_say they,_ is the World of Believers_: For this _Commentary_ we have\nnothing but their own Assertion, and so while it manifestly destroys\nthe Text, may be justly rejected. For, _First_, let them shew me, if\nthey can, in all the Scripture, where the [_whole World_] is taken\nfor _Believers_ only; I shall shew them where it is many Times taken\nfor the quite Contrary; as, _The World knows me not_: _The World\nreceives me not, I am not of this World_: Besides all these Scriptures,\n_Psalm_ xvii. 14. _Isai._ xiii. 11. _Mat._ xviii. 7. _John_ vii. 7.\nand viii. 26. and xii. 19. and xiv. 17. and xv. 18, 19. and xvii.\n14. and xviii. 20. 1 _Cor._ i. 21. and ii. 12. and vi. 2. _Gal._ vi.\n14. _James_ i. 27. 2 _Pet._ ii. 20. 1 _John_ ii. 15. and iii. 1. and\niv. 4, 5, and many more. _Secondly_, The Apostle in this very Place\ncontra-distinguished the _World_ from the _Saints_ thus; _And not for\nours only, but for the Sins of the whole World_: What means the Apostle\nby [_Ours_] here? Is not that the Sins of Believers? Was not he one\nof those Believers? And was not this an universal Epistle, written\nto all the Saints that then were? So that according to these Men\u2019s\nComment, there should be a very unnecessary and foolish Redundancy in\nthe Apostle\u2019s Words; as if he had said, _He is a Propitiation not only\nfor the Sins of all Believers, but for the Sins of all Believers_: Is\nnot this to make the Apostle\u2019s Words void of good Sense? Let them shew\nus wherever there is such a Manner of speaking in all the Scripture,\nwhere any of the Penmen first name the _Believers_ in _Concreto_ with\nthemselves, and then contra-distinguish them from some other whole\nWorld of Believers? That [_whole World_] if it be of Believers, must\nnot be the World we live in. But we need no better Interpreter for the\nApostle than himself, who uses the very same Expression and Phrase in\nthe same Epistle, Ch. v. 19. saying, _We know that we are of God, and\nthe whole World lieth in Wickedness_. There cannot be found in all the\nScripture two Places which run more parallel; seeing in both the same\nApostle, in the same Epistle to the same Persons, contra-distinguisheth\nhimself, and the Saints to whom he writes, from the whole World;\nwhich, according to these Men\u2019s Commentary, ought to be understood of\n_Believers_: As if _John_ had said, _We know particular Believers are\nof God; but the whole World of Believers lieth in Wickedness_. What\nabsurd wresting of Scripture were this? And yet it may be as well\npleaded for as the other; for they differ not at all. Seeing then that\nthe Apostle _John_ tells us plainly, That Christ not only died for\nhim, and for the Saints and Members of the Church of God, to whom he\nwrote, but for the _whole World_, let us then hold it for a certain and\nundoubted Truth, notwithstanding the Cavils of such as oppose.\n\nThis might also be proved from many more Scripture-Testimonies, if\nit were at this Season needful. All the _Fathers_, so called, and\n_Doctors_ of the Church, for the first four Centuries, preached\nthis Doctrine; according to which they boldly held forth the Gospel\nof Christ, and Efficacy of his Death; [Sidenote: _The _Heathens_\ninvited to Salvation; none predestinated to Damnation._] inviting and\nintreating the _Heathens_ to come and be Partakers of the Benefits of\nit, shewing them how there was a _Door_ open for them _all_ to be saved\nthrough Jesus Christ; not telling them that God had predestinated any\nof them to Damnation, or had made Salvation impossible to them, by\nwith-holding Power and Grace, necessary to believe, from them. But of\nmany of their Sayings, which might be alleged, I shall only instance a\nfew.\n\n[Sidenote: _Proof 4. The Testimonies of the _Doctors_ and _Fathers_\nof the first Church, that Christ died for all._] _Augustine_ on the\nxcvth _Psalm_ saith, \u201cThe Blood of Christ is of so great Worth, that\nit is of no less Value than the whole World.\u201d _Prosper ad Gall._ c. 9.\n\u201cThe Redeemer of the World gave his Blood for the World, and the World\nwould not be Redeemed, because the Darkness did not receive the Light.\nHe that saith, the Saviour was not crucified for the Redemption of the\nwhole World, looks not to the Virtue of the Sacrament, but to the Part\nof Infidels; since the Blood of our Lord Jesus Christ is the Price of\nthe whole World; from which Redemption they are Strangers, who either\ndelighting in their Captivity would not be Redeemed, or after they were\nRedeemed returned to the same Servitude.\u201d\n\nThe same _Prosper_, in his Answer to _Vincentius_\u2019s first Objection:\n\u201cSeeing therefore because of one common Nature and Cause in Truth,\nundertaken by our Lord, all are rightly said to be Redeemed, and\nnevertheless all are not brought out of Captivity; the Property of\nRedemption without doubt belongeth to those from whom the Prince of\nthis World is shut out, and now are not Vessels of the Devil, but\nMembers of Christ; whole Death was so bestowed upon Mankind, that it\nbelonged to the Redemption of such who were not to be regenerated. But\nso, that that which was done by the Example of one for all, might,\nby a singular Mystery, be celebrated in every one. For the Cup of\nImmortality, which is made up of our Infirmity and the Divine Power,\nhath indeed that in it which may Profit all; but if it be not drank, it\ndoth not heal.\u201d\n\nThe Author _de Vocat. Gentium_, Lib. 11. Cap. 6. \u201cThere is no Cause\nto doubt but that our Lord Jesus Christ died for Sinners and wicked\nMen. And if there can be any found, who may be said not to be of this\nNumber, Christ hath not died for all; he made himself a Redeemer for\nthe whole World.\u201d\n\n_Chrysostom_ on _John_ i. \u201cIf he enlightens every Man coming into the\nWorld, how comes it that so many Men remain without Light? For all do\nnot so much as acknowledge Christ. How then doth he enlighten every\nMan? He illuminates indeed so far as in him is; but if any of their\nown accord, closing the Eyes of their Mind, will not direct their\nEyes unto the Beams of this Light, [Sidenote: _The Cause they remain\nin Darkness._] the Cause that they remain in Darkness is not from the\nNature of the Light, but through their own Malignity, who willingly\nhave rendered themselves unworthy of so great a Gift. But why believed\nthey not? Because they would not: Christ did his Part.\u201d\n\nThe _Arelatensian_ Synod, held about the Year 490, \u201cPronounced him\naccursed, who should say that Christ hath not died for all, or that he\nwould not have all Men to be saved.\u201d\n\n_Ambr._ on _Psalm_ cxviii. _Serm. 8._ \u201cThe mystical Sun of\nRighteousness is arisen to all; he came to all; he suffered for all;\nand rose again for all: And therefore he suffered, that he might take\naway the Sin of the World. But if any one believe not in Christ, he\nrobs himself of this general Benefit, [Sidenote: _The Sun-Beams shut\nout, heat not._] even as if one by closing the Windows should hold out\nthe Sun-Beams. The Sun is not therefore not arisen to all, because\nsuch an one hath so robbed himself of its Heat: But the Sun keeps its\nPrerogative; it is such an one\u2019s Imprudence that he shuts himself out\nfrom the common Benefit of the Light.\u201d\n\nThe same Man, in his 11th Book of _Cain_ and _Abel_, Cap. 13. saith,\n\u201cTherefore he brought unto all the Means of Health, that whosoever\nshould perish, may ascribe to himself the Causes of his Death, who\nwould not be cured when he had the Remedy by which he might have\nescaped.\u201d\n\n\n\u00a7. IX. Seeing then that this Doctrine of the Universality of Christ\u2019s\nDeath is so certain and agreeable to the Scripture-Testimony, and to\nthe Sense of the purest Antiquity, it may be wondered how so many,\nsome whereof have been esteemed not only Learned, but also Pious, have\nbeen capable to fall into so gross and strange an Error. But the Cause\nof this doth evidently appear, in that the Way and Method by which\nthe Virtue and Efficacy of his Death is communicated to all Men, hath\nnot been rightly understood, or indeed hath been erroneously taught.\n[Sidenote: Pelagian _Errors._] The _Pelagians_, ascribing all to Man\u2019s\nWill and Nature, denied Man to have any Seed of Sin conveyed to him\nfrom _Adam_. And the _Semi-Pelagians_, making Grace as a Gift following\nupon Man\u2019s Merit, or right improving of his Nature, according to the\nknown Principle, _Facienti quod in se est, Deus non denegat gratiam_.\n\n[Sidenote: _Extremes fallen into by some, making God the Author of\nSin._] This gave _Augustine_, _Prosper_, and some others Occasion,\nlabouring, in Opposition to these Opinions, to magnify the Grace of\nGod, and paint out the Corruptions of Man\u2019s Nature (as the Proverb is\nof those that seek to make straight a crooked Stick) to incline to the\nother Extreme. So also the Reformers, _Luther_ and others, finding\namong other Errors the strange Expressions used by some of the Popish\nScholasticks concerning Free-Will, and how much the Tendency of their\nPrinciples is to exalt Man\u2019s Nature and lessen God\u2019s Grace, having all\nthose Sayings of _Augustine_ and others for a Pattern, through the like\nMistake run upon the same Extreme: Though afterwards the _Lutherans_,\nseeing how far _Calvin_ and his Followers drove this Matter, (who, as\na Man of subtle and profound judgment, foreseeing where it would land,\nresolved above-board to assert that God had decreed the Means as well\nas the End, and therefore had ordained Men to sin, and excites them\nthereto, which he labours earnestly to defend) and that there was no\navoiding the making of God the Author of Sin, thereby received Occasion\nto discern the Falsity of this Doctrine, and disclaimed it, as appears\nby the latter Writings of _Melancthon_, and the _Mompelgartensian_\nConference, [65]where _Lucas Osiander_, one of the Collocutors, terms\nit _Impious_; calls it a making _God the Author of Sin_, and an _horrid\nand horrible Blasphemy_. Yet because none of those who have asserted\nthis universal Redemption since the Reformation have given a clear,\ndistinct, and satisfactory Testimony how it is communicated to all, and\nso have fallen short of fully declaring the Perfection of the Gospel\nDispensation, others have been thereby the more strengthened in their\nErrors; which I shall illustrate by one singular Example.\n\n[65] _Epit. Hist. Eccl. _Luc\u00e6 Osiand. Cent. 16._ l. 4. Cap. 32._\n\nThe _Arminians_, and other Assertors of universal Grace, use this as a\nchief Argument.\n\n_That which every Man is bound to believe, is true_:\n\n_But every Man is bound to believe that Christ died for him_:\n\n_Therefore_, &c.\n\n[Sidenote: Remonstrants _Opinion strengthens the precise Decree of\nReprobation_.] Of this Argument the other Party deny the Assumption,\nsaying; That _they who never heard of Christ, are not obliged to\nbelieve in him_; _and seeing the Remonstrants _(as they are commonly\ncalled)_ do generally themselves acknowledge, that without the outward\nKnowledge of Christ there is no Salvation_, that gives the other Party\nyet a stronger Argument for their precise Decree of Reprobation. _For,\n_say they,_ seeing we all see really, and in effect, that God hath\nwith-held from many Generations, and yet from Nations, that Knowledge\nwhich is absolutely needful to Salvation, and so hath rendered it\nsimply impossible unto them; Why may he not as well with-hold the\nGrace necessary to make a saving Application of that Knowledge,\nwhere it is preached? For there is no Ground to say, That this were\nInjustice in God, or Partiality, more than his leaving those others in\nutter Ignorance; the one being but a with-holding Grace to apprehend\nthe Object of Faith, the other a withdrawing the Object itself._\nFor answer to this, they are forced to draw a Conclusion from their\nformer _Hypothesis_ of Christ\u2019s dying for all, and God\u2019s Mercy and\nJustice, saying, That _if these _Heathens,_ who live in those remote\nPlaces, where the outward Knowledge of Christ is not, did improve that\ncommon Knowledge they have, to whom the outward Creation is for an\nObject of Faith, by which they may gather that there is a God, then\nthe Lord would by some Providence, either send an Angel to tell them\nof Christ, or convey the Scriptures to them, or bring them some Way\nan Opportunity to meet with such as might inform them._ Which, as it\ngives always too much to the Power and Strength of Man\u2019s Will and\nNature, and favours a little of _Socinianism_ and _Pelagianism_, or at\nleast of _Semi-Pelagianism_, so, since it is only built upon probable\nConjectures, neither hath it Evidence enough to convince any strongly\ntainted with the other Doctrine; nor yet doth it make the Equity and\nwonderful Harmony of God\u2019s Mercy and Justice towards _ALL_ so manifest\nto the Understanding. So that I have often observed, that these\nAssertors of Universal Grace did far more pithily and strongly overturn\nthe false Doctrine of their Adversaries, than they did establish and\nconfirm the Truth and Certainty of their own. [Sidenote: _None, by an\nirrevocable Decree, excluded from Salvation._] And though they have\nProof sufficient from the Holy Scriptures to confirm the Universality\nof Christ\u2019s Death, and that none are precisely, by any irrevocable\nDecree, excluded from Salvation, yet I find when they are pressed in\nthe Respects above-mentioned, to shew how God hath so far equally\nextended the Capacity to partake of the Benefit of Christ\u2019s Death unto\nall, as to communicate unto them a sufficient Way of so doing, they are\nsomewhat in a Strait, and are put more to give us their Conjectures\nfrom the Certainty of the former pre-supposed Truth, to wit, that\nbecause Christ hath certainly died for all, and God hath not rendered\nSalvation impossible to any, therefore there must be some Way or other\nby which they may be saved; which must be by improving some common\nGrace, or by gathering from the Works of Creation and Providence, than\nby really demonstrating, by convincing and spiritual Arguments, what\nthat Way is.\n\n\n\u00a7. X. It falls out then, that as Darkness, and the great Apostasy,\ncame not upon the Christian World all at once, but by several Degrees,\none Thing making way for another; until that thick and gross Veil\ncame to be overspread, wherewith the Nations were so blindly covered,\nfrom the _seventh_ and _eighth_, until the _sixteenth Century_; even\nas the Darkness of the Night comes not upon the outward Creation at\nonce, but by Degrees, according as the Sun declines in each Horizon;\nso neither did that full and clear Light and Knowledge of the glorious\nDispensation of the Gospel of Christ appear all at once; the Work of\nthe first Witnesses being more to testify against and discover the\nAbuses of the Apostasy, than to establish the Truth in Purity. He that\ncomes to build a new City, must first remove the old Rubbish, before he\ncan see to lay a new Foundation; and he that comes to an House greatly\npolluted and full of Dirt, will first sweep away and remove the Filth,\nbefore he put up his own good and new Furniture. The dawning of the\nDay dispels the Darkness, and makes us see the Things that are most\nconspicuous: But the distinct discovering and discerning of Things,\nso as to make a certain and perfect Observation, is reserved for the\narising of the Sun, and its shining in full Brightness. And we can,\nfrom a certain Experience, boldly affirm, that the not waiting for\nthis, but building among, yea, and with, the _Old Popish Rubbish_,\nand setting up before a full Purgation, hath been to most Protestants\nthe Foundation of many a Mistake, and an Occasion of unspeakable Hurt.\n[Sidenote: _The more full Discovery of the Gospel reserved to this our\nAge._] Therefore the Lord God, who as he seeth meet doth communicate\nand make known to Man the more full, evident, and perfect Knowledge\nof his everlasting Truth, hath been pleased to reserve the more full\nDiscovery of this Glorious and Evangelical Dispensation to this our\nAge; albeit divers Testimonies have thereunto been borne by some noted\nMen in several Ages, as shall hereafter appear. And for the greater\nAugmentation of the Glory of his Grace, that no Man might have whereof\nto boast, he hath raised up a few _despicable and illiterate Men_,\nand for the most Part _Mechanicks_, to be the Dispensers of it; by\nwhich Gospel all the Scruples, Doubts, Hesitations and Objections\nabove-mentioned are easily and evidently answered, and the Justice as\nwell as Mercy of God, according to their divine and heavenly Harmony,\nare exhibited, established, and confirmed. According to which certain\nLight and Gospel, as the Knowledge thereof has been manifested to us by\nthe Revelation of Jesus Christ _in us_, fortified by our own sensible\nExperience, and sealed by the Testimony of the Spirit in our Hearts, we\ncan confidently affirm, and clearly evince, according to the Testimony\nof the Holy Scriptures, the following Points:\n\n\n\u00a7. XI. [Sidenote: Prop. I.] First, _That God_, who out of his infinite\nLove sent his Son, the Lord Jesus Christ, into the World, [Sidenote:\n_A day of Visitation to all._] who tasted Death for every Man, _hath\ngiven to every Man_, whether _Jew_ or _Gentile_, _Turk_ or _Scythian_,\n_Indian_ or _Barbarian_, of whatsoever Nation, Country, or Place, _a\ncertain Day or Time of Visitation; during which Day or Time it is\npossible for them to be saved, and to partake of the Fruit of Christ\u2019s\nDeath_.\n\n[Sidenote: Prop. II.] [Sidenote: _A Measure of Light in all._]\nSecondly, _That for this End God hath communicated and given unto every\nMan a Measure of the Light of his own Son, a Measure of Grace, or a\nMeasure of the Spirit_, which the Scripture expresses by several Names,\nas sometimes of the _Seed of the Kingdom_, Mat. xiii. 18, 19. _the\nLight that makes all Things manifest_, Ephes. v. 13. _the Word of God_,\nRom. x. 17. or _Manifestation of the Spirit given to profit withal_, 1\nCor. xii. 7. _A Talent_, Mat. xxv. 15. _A little Leaven_, Mat. xiii.\n33. the _Gospel preached in every Creature_, Col. i. 23.\n\n[Sidenote: Prop. III.] Thirdly, _That God, in and by this Light and\nSeed, invites, calls, exhorts, and strives with every Man, in order\nto save him_; [Sidenote: _God\u2019s Salvation wrought by the Light in\nall._] which, as it is received and not resisted, works the Salvation\nof _all_, even of those who are ignorant of the Death and Sufferings\nof Christ, and of _Adam_\u2019s Fall, both by bringing them to a Sense of\ntheir own _Misery_, and to be Sharers in the Sufferings of Christ\ninwardly, and by making them Partakers of his Resurrection, in becoming\nHoly, Pure, and Righteous, and recovered out of their Sins. By which\nalso are saved they that have the Knowledge of Christ outwardly, in\nthat it opens their Understanding rightly to use and apply the Things\ndelivered in the Scriptures, and to receive the saving Use of them: But\n_that this may be resisted and rejected in both, in which then God is\nsaid to be resisted and pressed down, and Christ to be again crucified,\nand put to open Shame in and among Men_. And to those who thus resist\nand refuse him, he becomes their Condemnation.\n\n[Sidenote: _Conseq. 1._] First then, According to this Doctrine\n_the Mercy of God is excellently well exhibited_, in that none are\nnecessarily shut out from Salvation; and his Justice is demonstrated,\nin that he condemns none but such to whom he really made offer of\nSalvation, affording them the Means sufficient thereunto.\n\n[Sidenote: _Conseq. 2._] Secondly, This Doctrine, if well weighed,\nwill be found to be the _Foundation of Christianity, Salvation, and\nAssurance._\n\n[Sidenote: _Conseq. 3._] Thirdly, It agrees and answers _with the whole\nTenor of the Gospel Promises and Threats, and with the Nature of the\nMinistry of Christ_; according to which, the Gospel, Salvation, and\nRepentance are commanded to be preached to every Creature, without\nRespect of Nations, Kindred, Families or Tongues.\n\n[Sidenote: _Conseq. 4._] Fourthly, _It magnifies and commends the\nMerits and Death of Christ_, in that it not only accounts them\nsufficient to save all, but declares them to be brought so nigh unto\nall, as thereby to be put into the nearest Capacity of Salvation.\n\n[Sidenote: _Conseq. 5._] Fifthly, _It exalts above all the Grace of\nGod_, to which it attributeth all Good, even the least and smallest\nActions that are so; ascribing thereunto not only the first Beginnings\nand Motions of Good, but also the whole Conversion and Salvation of the\nSoul.\n\n[Sidenote: _Conseq. 6._] Sixthly, _It contradicts, overturns, and\nenervates the false Doctrine of the_ Pelagians, Semi-Pelagians,\nSocinians, _and others_, who exalt the Light of Nature, the Liberty\nof Man\u2019s Will, in that it wholly excludes the natural Man from having\nany Place or Portion in his own Salvation, by any acting, moving,\nor working of his own, until he be first quickened, raised up, and\nactuated by God\u2019s Spirit.\n\n[Sidenote: _Conseq. 7._] Seventhly, _As it makes the whole Salvation of\nMan solely and alone to depend upon God, so it makes his Condemnation\nwholly and in every Respect to be of himself_, in that he refused and\nresisted somewhat that from God wrestled and strove in his Heart,\nand forces him to acknowledge God\u2019s just judgment in rejecting and\nforsaking of him.\n\n[Sidenote: _Conseq. 8._] Eighthly, _It takes away all Ground of\nDespair_, in that it gives every one Cause of Hope and certain\nAssurance that they may be saved; _neither doth feed any in Security_,\nin that none are certain how soon their Day may expire: And therefore\nit is a constant Incitement and Provocation, and lively Encouragement\nto every Man, to forsake Evil, and close with that which is Good.\n\n[Sidenote: _Conseq. 9._] Ninthly, _It wonderfully commends as well the\nCertainty of the Christian Religion among _Infidels_, as it manifests\nits own Verity to all_, in that it is confirmed and established by the\nExperience of all Men; seeing there was never yet a Man found in any\nPlace of the Earth, however barbarous and wild, but hath acknowledged\nthat at some Time or other, less or more, he hath found _somewhat_\nin his Heart reproving him for some Things evil which he hath done,\nthreatening a certain Horror if he continued in them, as also promising\nand communicating a certain Peace and Sweetness, as he has given Way to\nit, and not resisted it.\n\n[Sidenote: _Conseq. 10._] Tenthly, _It wonderfully sheweth the\nexcellent Wisdom of God_, by which he hath made the Means of Salvation\nso universal and comprehensive, that it is not needful to recur to\nthose miraculous and strange Ways; seeing, according to this most true\nDoctrine, the Gospel reacheth all, of whatsoever Condition, Age, or\nNation.\n\n[Sidenote: _Conseq. 11._] Eleventhly, _It is really and effectively,\n_though not in so many Words, yet by Deeds,_ established and confirmed\nby all the Preachers, Promulgators, and Doctors of the _Christian\nReligion_ that ever were, or now are, even by those that otherways in\ntheir Judgment oppose this Doctrine_, in that they all, whatever they\nhave been or are, or whatsoever People, Place, or Country they come\nto, do preach to the People, and to every Individual among them, that\nthey may be saved; intreating and desiring them to believe in Christ,\nwho hath died for them. So that what they deny in the general, they\nacknowledge of every Particular; there being no Man to whom they do not\npreach in order to Salvation, telling him _Jesus Christ calls and wills\nhim to believe and be saved_; and that if he refuse, he shall therefore\nbe condemned, and that his Condemnation is of himself. Such is the\nEvidence and Virtue of Truth, that it constrains its Adversaries, even\nagainst their Wills, to plead for it.\n\n[Sidenote: _Conseq. 12._] Lastly, According to this Doctrine the former\nArgument used by the _Arminians_, and evited by the _Calvinists_,\nconcerning every Man\u2019s being bound to believe that _Christ died for\nhim_, is, by altering the Assumption, _rendered invincible_; thus,\n\n_That which every Man is bound to believe, is true_:\n\n_But every man is bound to believe that God is merciful unto him_:\n\n_Therefore_, &c.\n\nThis Assumption no Man can deny, seeing _his Mercies_ are said to be\n_over all his Works_. And herein the Scripture every Way declares\nthe _Mercy of God_ to be, in that he invites and calls Sinners to\nRepentance, and hath opened a Way of Salvation for them: So that\nthough those Men be not bound to believe the _History of Christ\u2019s\nDeath and Passion_ who never came to know of it, yet they are bound to\nbelieve that God will be merciful to them, if they follow his Ways,\nand that he is merciful unto them, in that he reproves them for Evil,\nand encourages them to Good. [Sidenote: _Our Adversaries unmerciful\nAssertion of God._] Neither ought any Man to believe that God is\nunmerciful to him, or that he hath from the Beginning, ordained him to\ncome into the World that he might be left to his own evil Inclinations,\nand so do wickedly as a Means appointed by God to bring him to eternal\nDamnation; which, were it true, as our Adversaries affirm it to be\nof many Thousands, I see no Reason why a Man might not believe; for\ncertainly a Man may believe the Truth.\n\nAs it manifestly appears from the Thing itself, that these good and\nexcellent Consequences follow from the Belief of this Doctrine, so\nfrom the Proof of them it will yet more evidently appear; to which\nbefore I come, it is requisite to speak somewhat concerning the State\nof the Controversy, which will bring great Light to the Matter: For\nfrom the not right understanding of a Matter under Debate, sometimes\nboth Arguments on the one Hand, and Objections on the other, are\nbrought, which do no Way hit the Case; and hereby also our Sense and\nJudgment therein will be more fully understood and opened.\n\n\n\u00a7. XII. [Sidenote: Quest. 1.] [Sidenote: _The stating of the\nQuestion._] First then, by this _Day and Time of Visitation_, which\nwe say God gives unto all, during which they may be saved, _we do not\nunderstand the whole Time of every Man\u2019s Life_; though to some it may\nbe extended even to the very Hour of Death, as we see in the Example\nof the Thief converted upon the Cross: But _such a Season at least as\nsufficiently exonerateth God of every Man\u2019s Condemnation_, which to\nsome may be sooner, and to others later, according as the Lord in his\nWisdom sees meet. [Sidenote: _That many may out-live the Day of God\u2019s\nVisitation._] So that many Men may out-live this Day, after which there\nmay be no Possibility of Salvation to them, and God justly suffers them\nto be hardened, as a just Punishment of their Unbelief, and even raises\nthem up as Instruments of Wrath, and makes them a Scourge one against\nanother. Whence to Men in this Condition may be fitly applied those\nScriptures which are abused to prove _that God incites Men necessarily\nto sin_: This is notably expressed by the Apostle, _Rom._ i. from Ver.\n17. to the End, but especially Ver. 28. _And even as they did not like\nto retain God in their Knowledge, God gave them up to a Reprobate Mind,\nto do those Things which are not convenient._ That many may out-live\nthis Day of God\u2019s gracious Visitation unto them, is shewn by the\nExample of _Esau_, _Heb._ xii. 16, 17. who _sold his Birthright_ So he\nhad it once, and was capable to have kept it; but afterwards when he\nwould have inherited the Blessing, he was rejected. This appears also\nby Christ\u2019s weeping over _Jerusalem_, _Luke_ xix. 42. saying, _If thou\nhadst known in this thy Day the Things that belong unto thy Peace; but\nnow they are hid from thine Eyes_. Which plainly imports a Time when\nthey might have known them, which now was removed from them, though\nthey were yet alive; but of this more shall be said hereafter.\n\n\n\u00a7. XIII. [Sidenote: Quest. 2.] Secondly, _By this Seed, Grace, and\nWord of God, and Light wherewith, _we say,_ every one is enlightened_,\nand hath a Measure of it, which strives with him in order to save him,\nand which may, by the Stubbornness and Wickedness of Man\u2019s Will, be\nquenched, bruised, wounded, pressed down, slain and crucified, _we\nunderstand not the proper Essence and Nature of God precisely taken,\nwhich is not divisible into Parts and Measures, _as being a_ most pure,\nsimple Being, void of all Composition or Division_, and therefore can\nneither be resisted, hurt, wounded, crucified, or slain by all the\nEfforts and Strength of Men; [Sidenote: _The Light what it is, and its\nProperties described._] _but we understand a spiritual, heavenly, and\ninvisible Principle, in which God, as Father, Son, and Spirit, dwells_;\na Measure of which divine and glorious Life is _in all Men, _as a_\nSeed_, [66]which of its own Nature draws, invites, and inclines to God;\nand this some call _Vehiculum Dei_, or the _spiritual Body of Christ,\nthe Flesh and Blood of Christ, which came down from Heaven_, of which\nall the Saints do feed, and are thereby nourished unto eternal Life.\nAnd as every unrighteous Action is witnessed against and reproved by\nthis _Light_ and _Seed_, so by such Actions it is hurt, wounded, and\nslain, and flees from them even as the Flesh of Man flees from that\nwhich is of a contrary Nature to it. Now because it is never separated\nfrom God nor Christ, [67]but wherever it is, God and Christ are as\nwrapped up therein, therefore and in that Respect as it is resisted,\nGod is said to be resisted; and where it is borne down, God is said\nto be pressed _as a Cart under Sheaves_, and Christ is said to be\nslain and crucified. And on the contrary, as this Seed is received in\nthe Heart, and suffered to bring forth its natural and proper Effect,\nChrist comes to be formed and raised, of which the Scripture makes\nso much Mention, calling it _the new Man_, _Christ within, the Hope\nof Glory_. This is that _Christ within_, which we are heard so much\nto speak and declare of, every where preaching him up, and exhorting\nPeople to believe in the _Light_, and obey it, that they may come to\nknow _Christ in them_, to deliver them from all Sin.\n\n[66] _Cant. 3. 9._\n\n[67] 1 Tim. vi. 16.\n\nBut by this, as we do not at all intend to _equal ourselves_ to that\nHoly Man the _Lord Jesus Christ_, who was born of the Virgin _Mary_, in\nwhom all the Fulness of the Godhead dwelt bodily, [Sidenote: _That the\nFulness of the Godhead dwells in Christ bodily_, &c.] so neither do we\n_destroy the Reality of his present Existence_, as some have falsely\ncalumniated us. For though we affirm that Christ dwells in us, yet not\nimmediately, but mediately as he is in that _Seed_ which is _in us_;\nwhereas he, to wit, the _Eternal Word_, which was with God, and was\nGod, dwelt immediately in that Holy Man. He then is as the Head, and\nwe as the Members; he the Vine, and we the Branches. Now as the Soul\nof Man dwells otherwise and in a far more immediate Manner in the Head\nand in the Heart than in the Hands or Legs, and as the Sap, Virtue,\nand Life of the Vine lodgeth far otherwise in the Stock and Root than\nin the Branches, so God dwelleth otherwise in the Man _Jesus_ than in\nus. We also freely reject the Heresy of _Apollinarius_, who denied him\nto have any Soul, but said the Body was only actuated by the Godhead.\nAs also the Error of _Eutyches_, who made the Manhood to be wholly\nswallowed up of the Godhead. Wherefore, as we believe he was a true and\nreal Man, so we also believe that he continues so to be glorified in\nthe Heavens in Soul and Body, by whom God shall judge the World, in the\ngreat and general Day of Judgment.\n\n\n\u00a7. XIV. [Sidenote: Quest. 3.] [Sidenote: _That the Light is a Spiritual\nSubstance, which may be felt in the Soul and apprehended._] Thirdly,\n_We understand not this Seed, Light, or Grace to be an Accident, as\nmost Men ignorantly do, but a real spiritual Substance_, which the\nSoul of Man is capable to feel and apprehend, from which that real,\nspiritual, inward Birth in Believers arises, called _the New Creature_,\nthe _New Man in the Heart_. This seems strange to Carnal-minded Men,\nbecause they are not acquainted with it; but we know it, and are\nsensible of it, by a true and certain Experience. Though it be hard for\nMan in his natural Wisdom to comprehend it until he come to feel it in\nhimself, and if he should, holding it in the mere Notion it would avail\nhim little, yet we are able to make it appear to be true, and that our\nFaith concerning it is not without a solid Ground: For it is in and by\nthis inward and substantial Seed in our Hearts as it comes to receive\nNourishment, and to have a Birth or Geniture _in_ us, that we come to\nhave those spiritual Senses raised by which we are made capable of\n_tasting_, _smelling_, _seeing_, and _handling_ the Things of God: For\na Man cannot reach unto those Things by his natural Spirit and Senses,\nas is above declared.\n\nNext, We know it to be a _Substance_, because it subsists _in_ the\nHearts of wicked Men, even while they are in their Wickedness, as\nshall be hereafter proved more at large. Now no _Accident_ can be in a\n_Subject_ without it give the Subject its own Denomination; as where\n_Whiteness_ is in a Subject, there the Subject is called _White_.\n[Sidenote: _The Degrees of its Operation in the Soul of Man._] So\nwe distinguish betwixt _Holiness_, as it is an _Accident_, which\ndenominates Man so, as the Seed receives a Place _in him_, and betwixt\nthe _holy substantial Seed_, which many Times lies _in Man\u2019s Heart_\nas a naked Grain in the stony Ground. So also as we may distinguish\nbetwixt _Health_ and _Medicine_; _Health_ cannot be in a Body without\nthe Body be called _Healthful_, because _Health_ is an Accident; but\n_Medicine_ may be in a Body that is most unhealthful, for that it is\na Substance. And as when a _Medicine_ begins to work, the Body may in\nsome Respect be called _Healthful_, and in some Respect _Unhealthful_,\nso we acknowledge as this _divine Medicine_ receives Place in _Man\u2019s\nHeart_, it may denominate him in some Part Holy and Good, though there\nremain yet a corrupted unmortified Part, or some Part of the evil\nHumours unpurged out; for where two contrary Accidents are in one\nSubject, as _Health_ and _Sickness_ in a Body, the Subject receives its\nDenomination from the Accident which prevails most. So many Men are\ncalled Saints, good and holy Men, and that truly, when this holy Seed\nhath wrought _in them_ in a good Measure, and hath somewhat leavened\nthem into its Nature, though they may be yet liable to many Infirmities\nand Weaknesses, yea, and to some Iniquities; for as the Seed of Sin and\nGround of Corruption, yea, and the Capacity of yielding thereunto, and\nsometimes actually falling, doth not denominate a good and holy Man\n_impious_; so neither doth the Seed of Righteousness in evil Men, and\nthe Possibility of their becoming one with it, denominate them _good_\nor _holy_.\n\n\n\u00a7. XV. [Sidenote: Quest. 4.] Fourthly, _We do not hereby intend any\nways to lessen or derogate from the Atonement and Sacrifice of Jesus\nChrist_; but on the contrary do magnify and exalt it. For as we believe\nall those Things to have been certainly transacted which are recorded\nin the Holy Scriptures concerning the _Birth_, _Life_, _Miracles_,\n_Sufferings_, _Resurrection and Ascension of Christ_; so we do also\nbelieve that it is the Duty of every one to believe it to whom it\npleases God to reveal the same, and to bring to them the Knowledge of\nit; yea, we believe it were _damnable Unbelief_ not to believe it, when\nso declared; but to resist that holy Seed, which as minded would lead\nand incline every one to believe it as it is offered unto them, though\nit revealeth not in every one the outward and explicit Knowledge of\nit, nevertheless it always assenteth to it, _ubi declaratur_, where it\nis declared. Nevertheless as we firmly believe it was necessary that\nChrist should come, that by his Death and Sufferings he might offer up\nhimself a Sacrifice to God for our Sins, who his own self _bare our\nSins in his own Body on the Tree_; so we believe that the Remission\nof Sins which any partake of, is only in and by Virtue of that most\nsatisfactory Sacrifice, and no otherwise. [Sidenote: _That Remission\nof Sins is only and alone by Christ._] For it is _by the Obedience of\nthat One that the Free-gift is come upon all to Justification_. For\nwe affirm, that as all Men partake of the Fruit of _Adam_\u2019s Fall, in\nthat by Reason of that evil Seed, which through him is communicated\nunto them, they are prone and inclined unto Evil, though Thousands of\nThousands be ignorant of _Adam_\u2019s Fall, neither ever knew of the Eating\nof the Forbidden Fruit; so also many may come to feel the Influence of\nthis Holy and Divine _Seed_ and _Light_, and be turned from Evil to\nGood by it, though they knew nothing of Christ\u2019s coming in the Flesh,\nthrough whose Obedience and Sufferings it is purchased unto them.\nAnd as we affirm it is absolutely needful that those do believe the\nHistory of Christ\u2019s outward Appearance, whom it pleased God to bring to\nthe Knowledge of it; so we do freely confess, that even that outward\nKnowledge is very comfortable to such as are subject to and led by\nthe inward _Seed_ and _Light_. For not only doth the Sense of Christ\u2019s\nLove and Sufferings tend to humble them, but they are thereby also\nstrengthened in their Faith, and encouraged to follow that excellent\nPattern which he hath left us, _who suffered for us_, as saith the\nApostle _Peter_, 1 _Pet._ ii. 21: _Leaving us an Example that we should\nfollow his Steps_: And many Times we are greatly edified and refreshed\nwith the gracious Sayings which proceed out of his Mouth. [Sidenote:\n_The History is profitable with the Mystery._] The _History_ then is\nprofitable and comfortable with the _Mystery_, and never without it;\nbut the _Mystery_ is and may be profitable without the explicit and\noutward Knowledge of the History.\n\n[Sidenote: Quest. 5. _How Christ is in all Men._] But _Fifthly_,\nThis brings us to another Question, to wit, _Whether Christ be in\nall Men or no?_ Which sometimes hath been asked us, and Arguments\nbrought against it; because indeed it is to be found in some of our\nWritings that _Christ is in all Men_; and we often are heard, in our\npublick _Meetings_ and _Declarations_, to desire every Man to know\nand be acquainted with _Christ in them_, telling them that _Christ is\nin them_; it is fit therefore, for removing of all Mistakes, to say\nsomething in this Place concerning this Matter. We have said before,\nhow that _a divine, spiritual, and supernatural Light is in all Men_;\nhow that _that divine supernatural Light or Seed is_ Vehiculum Dei; how\nthat _God and Christ dwelleth in it, and is never separated from it_;\nalso how that, _as it is received and closed with in the Heart, Christ\ncomes to be formed and brought forth_: But we are far from ever having\nsaid, _That Christ is thus formed in all Men, _or_ in the Wicked_: For\nthat is a great Attainment, which the Apostle travailed that it might\nbe brought forth in the _Galatians_. Neither is _Christ in all Men_ by\nWay of _Union_, or indeed, to speak strictly, by Way of _Inhabitation_;\nbecause this _Inhabitation_, as it is generally taken, imports _Union_,\nor _the Manner of Christ\u2019s being in the Saints_: As it is written, _I\nwill dwell in them, and walk in them_, 2 _Cor._ vi. 16. But in regard,\n_Christ is in all Men_ as in a _Seed_, yea, and that he never is nor\ncan be separate from that _holy pure Seed_ and _Light_ which is _in\nall Men_; therefore may it be said in a larger Sense, that he is _in\nall_, even as we observed before. The Scripture saith, _Amos_ ii. 13.\nGod _is pressed down as a Cart under Sheaves_, and _Christ crucified\nin the Ungodly_; though to speak properly and strictly, neither can\n_God be pressed down_, nor _Christ_, as _God_, be _crucified_. In this\nRespect then, as he is _in the Seed_ which is in _all Men_, we have\nsaid _Christ is in all Men_, and have preached and directed all Men to\n_Christ in them_, [Sidenote: _Christ crucified in Man by Iniquities._]\nwho lies crucified in them by their Sins and Iniquities, that they may\n_look upon him whom they have pierced_, and repent: Whereby he that\nnow lies as it were slain and buried _in them_, may come to be raised,\nand have Dominion in their Hearts over all. And thus also the Apostle\n_Paul_ preached to the _Corinthians_ and _Galatians_, 1 _Cor._ ii. 2.\n_Christ crucified in them_, [Greek: en hymin: \u03b5\u03bd \u1f51\u03bc\u03b9\u03bd], as the _Greek_\nhath it. This _Jesus Christ_ was that which the Apostle desired to\nknow _in them_, and make known _unto them_, that they might come to be\nsensible how they had thus been _crucifying Christ_, that so they might\nrepent and be saved. And forasmuch as Christ is called that _Light that\nenlightens every Man, the Light of the World_, therefore the _Light_\nis taken for _Christ_, who truly is the Fountain of _Light_, and hath\nhis Habitation in it for ever. Thus the _Light of Christ_ is sometimes\ncalled _Christ_, i. e. that in which Christ is, and from which he is\nnever separated.\n\n\n\u00a7. XVI. _Sixthly_, It will manifestly appear by what is above said,\nthat _we understand not this Divine Principle to be any Part of Man\u2019s\nNature, nor yet to be any Reliques of any Good which _Adam_ lost by\nhis Fall_, in that we make it a distinct separate Thing from Man\u2019s\nSoul, and all the Faculties of it: Yet such is the _Malice_ of our\nAdversaries, that they cease not sometimes to calumniate us, as if we\npreached up a natural Light, or the Light of Man\u2019s natural Conscience.\nNext there are those that lean to the Doctrine of _Socinus_ and\n_Pelagius_, who persuade themselves through Mistake, and out of no ill\nDesign to injure us, as if this which we preach up were some natural\nPower and Faculty of the Soul, and that we only differ in the wording\nof it, and not in the Thing itself; whereas there can be no greater\nDifference than is betwixt us in that Matter: For we certainly know\nthat this _Light_ of which we speak is not only distinct, but of a\ndifferent Nature from the Soul of Man, and its Faculties. [Sidenote:\n_The Faculties of Man\u2019s Reason._] Indeed that Man, as he is a rational\nCreature, hath Reason as a natural Faculty of his Soul, by which he can\ndiscern Things that are Rational, we deny not; for this is a Property\nnatural and essential to him, by which he can know and learn many Arts\nand Sciences, beyond what any other Animal can do by the mere animal\nPrinciple. Neither do we deny but by this rational Principle Man may\napprehend in his Brain, and in the Notion, a Knowledge of God and\nspiritual Things; yet that not being the right Organ, as in the second\nProposition hath more at length been signified, it cannot profit him\ntowards Salvation, but rather hindereth; and indeed the great Cause\nof the Apostasy hath been, that Man hath sought to fathom the Things\nof God in and by this natural and rational Principle, and to build\nup a Religion in it, neglecting and overlooking this Principle and\nSeed of God in the Heart; [Sidenote: _Anti-Christ in the Temple of\nGod._] so that herein, in the most universal and catholick Sense, hath\n_Anti-Christ in every Man set up himself, and sitteth in the Temple\nof God as God, and above every Thing that is called God_. For _Men\nbeing the Temple of the Holy Ghost_, as saith the Apostle, 1 _Cor._\niii. 16. when the rational Principle sets up itself there above the\nSeed of God, to reign and rule as a Prince in spiritual Things, while\nthe Holy Seed is wounded and bruised, there is _Anti-Christ in every\nMan_, or somewhat exalted above and against Christ. Nevertheless we do\nnot hereby affirm as if Man had received his Reason to no Purpose, or\nto be of no Service unto him, in no wise; we look upon Reason as fit\nto order and rule Man in Things natural. [Sidenote: _The Divine Light\nand natural Reason distinguished._] For as God gave two great Lights\nto rule the outward World, the Sun and Moon, the greater Light to rule\nthe Day, and the lesser Light to rule the Night; so hath he given Man\nthe Light of his Son, a Spiritual Divine Light, to rule him in Things\nSpiritual, and the Light of Reason to rule him in Things Natural. And\neven as the Moon borrows her Light from the Sun, so ought Men, if\nthey would be rightly and comfortably ordered in natural Things, to\nhave their Reason enlightened by this divine and pure Light. Which\nenlightened Reason, in those that obey and follow this true Light,\nwe confess may be useful to Man even in Spiritual Things, as it is\nstill subservient and subject to the other; even as the animal Life\nin Man, regulated and ordered by his Reason, helps him in going about\nThings that are rational. [Sidenote: _The Light distinguished from\nMan\u2019s natural Conscience._] We do further rightly distinguish this\nfrom Man\u2019s natural Conscience; for Conscience being that in Man which\nariseth from the natural Faculties of Man\u2019s Soul, may be defiled and\ncorrupted. It is said expresly of the Impure, _Tit._ i. 15. _That\neven their Mind and Conscience is defiled_; but this Light can never\nbe corrupted nor defiled; neither did it ever consent to Evil or\nWickedness in any: For it is said expresly, that _it makes all Things\nmanifest that are reproveable_, Ephes. v. 13. and so is a faithful\nWitness for God against every Unrighteousness _in Man_. [Sidenote:\n_Conscience defined._] Now _Conscience_, to define it truly, comes from\n[_Conscire_,] and _is that Knowledge which ariseth in Man\u2019s Heart,\nfrom what agreeth, contradicteth, or is contrary to any Thing believed\nby him, whereby he becomes conscious to himself that he transgresseth\nby doing that which he is persuaded he ought not to do_. So that the\nMind being once blinded or defiled with a wrong Belief, there ariseth\na Conscience from that Belief, which troubles him when he goes against\nit. [Sidenote: _Example of a_ Turk.] As for Example: A _Turk_ who hath\npossessed himself with a false Belief that it is unlawful for him to\ndrink Wine, if he do it, his Conscience smites him for it; but though\nhe keep many Concubines, his Conscience troubles him not, because his\nJudgment is already defiled with a false Opinion that it is lawful\nfor him to do the one, and unlawful to do the other. Whereas if the\nLight of Christ in him were minded, it would reprove him, not only for\ncommitting Fornication, but also, as he became obedient thereunto,\ninform him that _Mahomet_ was an _Impostor_; as well as _Socrates_ was\ninformed by it, in his Day, of the Falsity of the Heathens Gods.\n\n[Sidenote: _Example of a_ Papist.] So if a _Papist_ eat Flesh in\n_Lent_, or be not diligent enough in Adoration of Saints and Images,\nor if he should contemn Images, his Conscience would smite him for it,\nbecause his Judgment is already blinded with a false Belief concerning\nthese Things: Whereas the Light of Christ never consented to any of\nthose Abominations. Thus then Man\u2019s natural Conscience is sufficiently\ndistinguished from it; for Conscience followeth the Judgment, doth not\ninform it; but this Light, as it is received, removes the Blindness of\nthe Judgment, opens the Understanding, and rectifies both the Judgment\nand Conscience. So we confess also, that Conscience is an excellent\nThing, where it is rightly informed and enlightened: Wherefore some of\nus have fitly compared it to the Lanthorn, and the Light of Christ to a\nCandle: [Sidenote: _The natural _Conscience_ compared to a _Lanthorn_,\nand the Light of Christ is a_ Candle.] A Lanthorn is useful, when\na clear Candle burns and shines in it; but otherwise of no Use. To\nthe Light of Christ then in the Conscience, and not to Man\u2019s natural\nConscience, it is that we continually commend Men; this, not that, is\nit which we preach up, and direct People to, as to a most certain Guide\nunto Life eternal.\n\n_Lastly_, This _Light_, _Seed_, &c. appears to be no Power or natural\nFaculty of Man\u2019s Mind; because a Man that is in his Health can, when\nhe pleases, stir up, move, and exercise the Faculties of his Soul; he\nis absolute Master of them; and except there be some natural Cause or\nImpediment in the Way, he can use them at his Pleasure: But this _Light\nand Seed of God in Man_ he cannot move and stir up when he pleaseth;\nbut it moves, blows, and strives with Man, as the Lord seeth meet.\n[Sidenote: _The Waiting upon the Movings of the Light and Grace._] For\nthough there be a Possibility of Salvation to every Man during the Day\nof his Visitation, yet cannot a Man, at any Time when he pleaseth,\nor hath some Sense of his _Misery_, stir up that Light and Grace, so\nas to procure to himself Tenderness of Heart; but he must wait for\nit: Which comes upon all at certain Times and Seasons, wherein it\nworks powerfully upon the Soul, mightily tenders it, and breaks it;\nat which Time, if Man resist it not, but closes with it, he comes to\nknow Salvation by it. Even as the Lake of _Bethesda_ did not cure all\nthose that washed in it, but such only as washed first after the Angel\nhad moved upon the Waters; so God moves in Love to Mankind, in this\nSeed in his Heart, at some singular Times, setting his Sins in Order\nbefore him, and seriously inviting him to Repentance, offering to him\nRemission of Sins and Salvation; which if Man accept of, he may be\nsaved. Now there is no Man alive, and I am confident there shall be\nnone to whom this Paper shall come, who, if they will deal faithfully\nand honestly with their own Hearts, will not be forced to acknowledge\nthat they have been sensible of this in some Measure, less or more;\nwhich is a Thing that Man cannot bring upon himself with all his Pains\nand Industry. This then, O Man and Woman! is the Day of God\u2019s gracious\nVisitation to thy Soul, which if thou resist not, thou shalt be happy\nfor ever. This is the Day of the Lord, which, as Christ saith, [68]_is\nlike the Lightning, which shineth from the East unto the West_; and the\n[69]_Wind _or_ Spirit, which blows upon the Heart, and no Man knows\nwhither it goes, nor whence it comes_.\n\n[68] Mat. 24. 27.\n\n[69] John 3. 8.\n\n\n\u00a7. XVII. [Sidenote: Quest. 7.] And lastly, This leads me to speak\nconcerning the Manner _of this Seed_ or _Light\u2019s Operation in the\nHearts of all Men_, which will shew yet more manifestly how widely\nwe differ from all those that exalt a natural Power or Light in Man;\nand how our Principle leads above all others to attribute our whole\nSalvation to the mere Power, Spirit, and Grace of God.\n\nTo them then that ask us after this Manner, _How do ye offer from\nthe_ Pelagians _and_ Arminians? _For if two Men have equal sufficient\nLight and Grace, and the one be saved by it, and the other not; is it\nnot because the one improves it, the other not? Is not then the Will\nof Man the Cause of the one\u2019s Salvation beyond the other_? [Sidenote:\n_The Light\u2019s Operations in Order to Salvation._] I say, to such we\nthus answer: That as the Grace and Light in all is sufficient to save\nall, and of its own Nature would save all; so it strives and wrestles\nwith all in order to save them; he that resists its Striving, is the\nCause of his own Condemnation; he that resists it not, it becomes his\nSalvation: So that in him that is saved, the working is of the _Grace_,\nand not of the _Man_; and it is a Passiveness rather than an Act;\nthough afterwards, as Man is wrought upon, there is a Will raised in\nhim, by which he comes to be a Co-worker with the Grace: For according\nto that of _Augustine_, _He that made us without us, will not save\nus without us_. So that the first Step is not by Man\u2019s working, but\nby his not contrary working. And we believe, that at these singular\nSeasons of every Man\u2019s Visitation above-mentioned, as Man is wholly\nunable of himself to work with the Grace, neither can he move one Step\nout of the natural Condition, until the Grace lay hold upon him; so\nit is possible for him to be passive, and not to resist it, as it is\npossible for him to resist it. So we say, the Grace of God works in\nand upon Man\u2019s Nature; which, though of itself wholly corrupted and\ndefiled, and prone to Evil, yet is capable to be wrought upon by the\nGrace of God; even as Iron, though an hard and cold Metal of itself,\nmay be warmed and softened by the Heat of the Fire, and Wax melted\nby the Sun. And as Iron or Wax, when removed from the Fire or Sun,\nreturneth to its former Condition of Coldness and Hardness; so Man\u2019s\nHeart, as it resists or retires from the Grace of God, returns to its\nformer Condition again. I have often had the Manner of God\u2019s working,\nin order to Salvation towards all Men, illustrated to my Mind by one\nor two clear Examples, which I shall here add for the Information of\nothers.\n\n[Sidenote: _The Example of a Diseased Man and the Physician._] The\nfirst is, _Of a Man heavily diseased_; to whom I compare Man in\nhis fallen and natural Condition. I suppose God, who is the great\nPhysician, not only to give this Man Physick, after he hath used all\nthe Industry he can for his own Health, by any Skill or Knowledge of\nhis own; as those that say, _If a Man improve his Reason or natural\nFaculties, God will superadd Grace_; _or, _as others say,_ That he\ncometh and maketh Offer of a Remedy to this Man outwardly, leaving it\nto the Liberty of Man\u2019s Will either to receive it or reject it_. But\nHe, even the Lord, this great Physician, cometh, and poureth the Remedy\ninto his Mouth, and as it were layeth him in his Bed; so that if the\nsick Man be but passive, it will necessarily work the Effect: But if he\nbe stubborn and untoward, and will needs rise up and go forth into the\nCold, or eat such Fruits as are hurtful to him, while the _Medicine_\nshould operate; then, though of its Nature it tendeth to cure him, yet\nit will prove destructive to him, because of those Obstructions which\nit meeteth with. Now as the Man that should thus undo himself would\ncertainly be the Cause of his own Death; so who will say, that, if\ncured, he owes not his Health wholly to the Physician, and not to any\nDeed of his own; seeing his Part was not any Action, but a Passiveness?\n\n[Sidenote: _The Example of _Men_ lying stupified in a dark _Pit_, and\ntheir _Deliverer.] The second Example is, _Of divers Men lying in a\ndark Pit together, where all their Senses are so stupified, that they\nare scarce sensible of their own Misery_. To this I compare Man in his\nnatural, corrupt, fallen Condition. I suppose not that any of these\nMen, wrestling to deliver themselves, do thereby stir up or engage one\nable to deliver them to give them his Help, saying within himself, _I\nsee one of these Men willing to be delivered, and doing what in him\nlies, therefore he deserves to be assisted_; as say the _Socinians_,\n_Pelagians_, and _Semi-Pelagians_. Neither do I suppose that this\nDeliverer comes to the Top of the Pit, and puts down a Ladder, desiring\nthem that will to come up; and so puts them upon using their own\nStrength and Will to come up; as do the _Jesuits_ and _Arminians_:\nYet, as they say, such are not delivered without the Grace; seeing the\nGrace is that Ladder by which they were delivered. But I suppose that\nthe Deliverer comes at certain Times, and fully discovers and informs\nthem of the great Misery and Hazard they are in, if they continue in\nthat noisome and pestiferous Place; yea, forces them to a certain Sense\nof their Misery (for the wickedest Men at Times are made sensible of\ntheir Misery by God\u2019s Visitation) and not only so, but lays Hold upon\nthem, and gives them a Pull, in order to lift them out of their Misery;\nwhich if they resist not will save them; only they may resist it. This\nbeing applied as the former, doth the same Way illustrate the Matter.\nNeither is the Grace of God frustrated, though the Effect of it be\ndivers, according to its Object, being the _Ministration of Mercy and\nLove_ in those that reject it not, but receive it, _John_ i. 12. but\nthe _Ministration of Wrath and Condemnation_ in those that do reject\nit, _John_ iii. 19. [Sidenote: _A _Simile_ of the Sun\u2019s melting and\nhardening Power._] even as the Sun, by one Act or Operation, melteth\nand softeneth the Wax, and hardeneth the Clay. The Nature of the Sun is\nto cherish the Creation, and therefore the Living are refreshed by it,\nand the Flowers send forth a good Savour, as it shines upon them, and\nthe Fruits of the Trees are ripened; yet cast forth a dead Carcase, a\nThing without Life, and the same Reflection of the Sun will cause it to\nstink, and putrify it; yet is not the Sun said thereby to be frustrated\nof its proper Effect. So every Man during the Day of his Visitation\nis shined upon by the Sun of Righteousness, and capable of being\ninfluenced by it, so as to send forth good Fruit, and a good Savour,\nand to be melted by it; but when he hath sinned out his Day, then the\nsame Sun hardeneth him, as it doth the Clay, and makes his Wickedness\nmore to appear and putrify, and send forth an evil Savour.\n\n\n\u00a7. XVIII. [Sidenote: _All have Grace sufficient for Salvation given\nthem of God._] _Lastly_, As we truly affirm that God willeth no Man to\nperish, and therefore hath given to all Grace sufficient for Salvation;\nso we do not deny, but that in a special Manner he worketh in some,\nin whom Grace so prevaileth, that they necessarily obtain Salvation;\nneither doth God suffer them to resist. For it were absurd to say,\nthat God had not far otherwise extended himself towards the Virgin\n_Mary_ and the Apostle _Paul_, than towards many others: Neither can we\naffirm, that God equally loved the beloved Disciple _John_ and _Judas_\nthe Traitor; yet so far, nevertheless, as none wanted such a Measure of\nGrace by which they might have been saved, all are justly inexcusable.\nAnd also God working in those to whom this Prevalency of Grace is\ngiven, doth so hide himself, to shut out all Security and Presumption,\nthat such may be humbled, and the free Grace of God magnified, and\nall reputed to be of the free Gift; and nothing from the Strength of\nSelf. Those also who perish, when they remember those Times of God\u2019s\nVisitation towards them, wherein he wrestled with them by his _Light_\nand _Spirit_, are forced to confess, that there was a Time wherein the\nDoor of Mercy was open unto them, and that they are justly condemned,\nbecause they rejected their own Salvation.\n\nThus both the Mercy and Justice of God are established, and the Will\nand Strength of Man are brought down and rejected; his Condemnation\nis made to be of himself, and his Salvation only to depend upon God.\nAlso, by these Positions, two great Objections, which often are brought\nagainst this Doctrine, are well solved.\n\n[Sidenote: Object.] The first is deduced from those Places of\nScripture, wherein God seems precisely to have decreed and\npredestinated some to Salvation; and for that End, to have ordained\ncertain Means, which fall not out to others; as in the Calling of\n_Abraham_, _David_, and others, and in the Conversion of _Paul_; for\nthese being numbered among such to whom this Prevalency is given, the\nObjection is easily loosed.\n\n[Sidenote: _Predestination to Salvation, and Pre-ordination to\nDestruction_, answered.] The second is drawn from those Places, wherein\nGod seems to have ordained some wicked Persons to Destruction; and\ntherefore to have obdured their Hearts to force them unto great Sins,\nand to have raised them up, that he might shew in them his Power, who,\nif they be numbered amongst those Men whose Day of Visitation is passed\nover, that Objection is also solved; as will more evidently appear to\nany One that will make a particular Application of those Things, which\nI at this Time, for Brevity\u2019s Sake, thought meet to pass over.\n\n\n\u00a7. XIX. Having thus clearly and evidently stated the Question, and\nopened our Mind and Judgment in this Matter, as divers Objections are\nhereby prevented, so will it make our Proof both the easier and the\nshorter.\n\n[Sidenote: Prop. I.] [Sidenote: _Proved._] The first Thing to be proved\nis, _That God hath given to every Man a Day or Time of Visitation,\nwherein it is possible for him to be saved_. If we can prove that there\nis a Day and Time given, in which those might have been saved that\nactually perish, the Matter is done: For none deny but those that are\nsaved have a Day of Visitation. [Sidenote: Proof I.] This then appears\nby the Regrets and Complaints which the Spirit of God throughout the\nwhole Scriptures makes, even to those that did perish; [Sidenote:\n_Those that perish, had a Day of Mercy offered them._] sharply\nreproving them, for that they did not accept of, nor close with God\u2019s\nVisitation and Offer of Mercy to them. Thus the Lord expresses himself\nthen first of all to _Cain_, Gen. iv. 6, 7. [Sidenote: _Instances._ 1.\nCain.] _And the Lord said unto Cain, Why art thou wroth? And why is\nthy Countenance fallen? If thou dost well, shalt thou not be accepted?\nIf thou dost not well, Sin lieth at the Door._ This was said to _Cain_\nbefore he slew his Brother _Abel_, when the evil Seed began to tempt\nhim, and work in his Heart; we see how God gave Warning to _Cain_ in\nSeason, and in the Day of his Visitation towards him, Acceptance and\nRemission if he did well: For this Interrogation, _Shalt thou not be\naccepted?_ imports an Affirmative, _Thou shalt be accepted, if thou\ndost well_. So that if we may trust God Almighty, the Fountain of all\nTruth and Equity, it was possible in a Day, even for _Cain_ to be\naccepted. Neither could God have proposed the doing of _Good_ as a\nCondition, if he had not given _Cain_ sufficient Strength, whereby he\nwas capable to do _Good_. This the Lord himself also shews, even that\nhe gave a Day of Visitation to the Old World, [Sidenote: _The_ Old\nWorld.] _Gen._ vi. 3. _And the Lord said, My Spirit shall not always\nstrive in Man_; for so it ought to be translated. This manifestly\nimplies, that his Spirit did strive with Man, and doth strive with\nhim for a Season, which Season expiring, God ceaseth to strive with\nhim, in order to save him: For the Spirit of God cannot be said to\nstrive with Man after the Day of his Visitation is expired; seeing it\nnaturally, and without any Resistance, works its Effect then, to wit,\ncontinually to judge and condemn him. From this _Day of Visitation_,\nthat God hath given to every One, is it, that he is said to _wait to\nbe gracious_, Isa. xxx. 18. [Sidenote: _God is Long-suffering, and\nlong waiting to be gracious unto all_.--] And to be _Long-suffering_,\nExod. xxxiv. 6. Numb. xiv. 18. Psal. lxxxvi. 15. Jer. xv. 15. Here the\nProphet _Jeremy_, in his Prayer, lays hold upon the _Long-suffering of\nGod_; and in his expostulating with God, he shuts out the Objection of\nour Adversaries in the 18th Verse; _Why is my Pain perpetual, and my\nWound incurable, which refuseth to be healed? Wilt thou altogether be\nunto me as a Liar, and as Waters that fail?_ Whereas, according to our\nAdversaries Opinion, the Pain of the most Part of Men is perpetual, and\ntheir Wound altogether incurable; yea, the Offer of the Gospel, and\nof Salvation unto them, is as a Lie, and as Waters that fail, being\nnever intended to be of any Effect unto them. The Apostle _Peter_\nsays expresly, that this _Long-suffering of God waited in the Days\nof _Noah_ for those of the Old World_, 1 Pet. iii. 20. which, being\ncompared with that of _Gen._ vi. 3. before-mentioned, doth sufficiently\nhold forth our Proposition. And that none may object that this\n_Long-suffering_ or _Striving of the Lord_ was not in order to save\nthem, the same Apostle saith expresly, 2 _Pet._ iii. 15. [Sidenote:\n_In order to save them._] _That the Long-suffering of God is to be\naccounted Salvation_; and with this _Long-suffering_, a little before\nin the 9th Verse, he couples, _That God is not willing that any should\nperish_. Where, taking him to be his own Interpreter (as he is most\nfit) he holdeth forth, That those to whom the Lord is _Long-suffering_,\n(which he declareth he was to the Wicked of the Old World, and is now\nto all, _not willing that any should perish_) they are _to account\nthis Long-suffering of God to them Salvation_. Now, how or in what\nrespect can they account it _Salvation_, if there be not so much as a\n_Possibility_ of _Salvation_ conveyed to them therein? For it were not\n_Salvation_ to them, if they could not be saved by it. In this Matter\n_Peter_ further refers to the Writings of _Paul_, holding forth this to\nhave been the universal Doctrine. Where it is observable what he adds\nupon this Occasion, [Sidenote: _Some Things in _Paul_\u2019s Epistles hard\nto be understood._] how _there are some Things in _Paul_\u2019s Epistles\nhard to be understood, which the Unstable and Unlearned wrest to\ntheir own Destruction_; insinuating plainly this of those Expressions\nin _Paul_\u2019s Epistles, as _Rom._ ix. _&c._ which some, _unlearned_\nin spiritual Things, did make to contradict the Truth of _God\u2019s\nLong-suffering towards all_, in which he willeth not any of them should\nperish, and in which they all may be saved. Would to God many had taken\nmore Heed than they have done to this Advertisement! That Place of the\nApostle _Paul_, which _Peter_ seems here most particularly to hint at,\ndoth much contribute also to clear the Matter, _Rom._ ii. 4. _Despisest\nthou the Riches of his Goodness, and Forbearance, and Long-suffering,\nnot knowing that the Goodness of God leadeth thee to Repentance?_\n_Paul_ speaketh here to the Unregenerate, and to the Wicked, who (in\nthe following _Verse_ he saith) _Treasure up Wrath unto the Day of\nWrath_; and to such he commends the Riches of the Forbearance and\nLong-suffering of God; shewing that the Tendency of God\u2019s Goodness\nleadeth to Repentance. How could it necessarily tend to _lead them to\nRepentance_, how could it be called _Riches_ or _Goodness_ to them, if\nthere were not a Time wherein they might repent by it, and come to be\nSharers of the Riches exhibited in it? From all which I thus argue.\n\n[Sidenote: Arg.] [Sidenote: _God\u2019s Spirit strives in the Wicked._]\nIf God plead with the Wicked, from the Possibility of their being\naccepted; if God\u2019s Spirit strive in them for a Season, in order to\nsave them, who afterwards perish; if he wait to be gracious unto them;\nif he be Long-suffering towards them; and if this Long-suffering be\nSalvation to them while it endureth, during which Time God willeth\nthem not to perish, but exhibiteth to them the Riches of his Goodness\nand Forbearance to lead them to Repentance; then there is a Day of\nVisitation wherein such might have been, or some such now may be saved,\nwho have perished; and may perish, if they repent not:\n\nBut the first is true: Therefore also the last.\n\n\n\u00a7. XX. [Sidenote: _Proof 2._] _Secondly_, This appeareth from the\nProphet _Isaiah_ v. 4. [Sidenote: _The Vineyard planted brought forth\nwild Grapes._] _What could I have done more to my Vineyard?_ For in\nVer. 2. he saith; _He had fenced it, and gathered out the Stones\nthereof, and planted it with the choicest Vine: And yet _(saith he)_\nwhen I looked it should have brought forth Grapes, it brought forth\nwild Grapes_. Wherefore he calleth the Inhabitants of _Jerusalem_, and\nMen of _Judah_, to judge betwixt him and his Vineyard, saying; _What\ncould I have done more to my Vineyard, than I have done in it? and\nyet _(as is said)_ it brought forth wild Grapes_: Which was applied\nto many in _Israel_, who refused God\u2019s Mercy. The same Example is\nused by Christ, _Matth._ xxi. 33. _Mark_ xii. 1. _Luke_ xx. 9. where\n_Jesus_ shews, how to some _a Vineyard was planted_, and all Things\ngiven necessary for them, to get them Fruit to pay or restore to their\nMaster; and how the Master many Times waited to be merciful to them, in\nsending Servants after Servants, and passing by many Offences, before\nhe determined to destroy and cast them out. _First_ then, this cannot\nbe understood of the Saints, or of such as repent and are saved; for it\nis said expresly, _He will destroy them_. Neither would the Parable any\nways have answered the End for which it is alleged, if these Men had\nnot been in a Capacity to have done Good; yea, such was their Capacity,\nthat Christ saith in the Prophet, _What could have I done more?_ So\nthat it is more than manifest, that by this Parable, repeated in three\nsundry _Evangelists_, Christ holds forth his Long-suffering towards\nMen, and their Wickedness, to whom Means of Salvation being afforded,\ndo nevertheless resist, to their own Condemnation. To these also are\nparallel these Scriptures, _Prov._ i. 24, 25, 26. _Jer._ xviii. 9, 10.\n_Matth._ xviii. 32, 33, 34. _Acts_ xiii. 46.\n\n[Sidenote: _Proof 3._] _Lastly_, That there is a Day of Visitation\ngiven to the Wicked, wherein they might have been saved, and which\nbeing expired, they are shut out from Salvation, [Sidenote: _Christ\u2019s\nLamentation over_ Jerusalem.] appears evidently by Christ\u2019s Lamentation\nover _Jerusalem_, expressed in three sundry Places, _Matth._ xxiii.\n37. _Luke_ xiii. 34. and xix. 41, 42. _And when he was come near, he\nbeheld the City, and wept over it, saying; If thou hadst known, even\nthou, at least in this thy Day, the Things that belong to thy Peace;\nbut now they are hid from thine Eyes!_ Than which nothing can be said\nmore evident to prove our Doctrine. For, _First_, he insinuates that\nthere was a Day wherein the Inhabitants of _Jerusalem_ might have\nknown those Things that belonged to their Peace. _Secondly_, That\nduring that Day he was willing to have gathered them, even as an _Hen\ngathereth her Chickens_. A familiar Example, yet very significative in\nthis Case; which shews that the Offer of Salvation made unto them was\nnot in vain on his Part, but as really, and with as great Chearfulness\nand Willingness, as an _Hen gathereth her Chickens_. Such as is the\nLove and Care of the Hen toward her Brood, such is the Care of Christ\nto gather lost Men and Women, to redeem them out of their corrupt and\ndegenerate State. _Thirdly_, That because they refused, the Things\nbelonging to their _Peace were hid from their Eyes_. Why were they hid?\nBecause ye would not suffer me to _gather you_; ye would not see those\nThings that were _good for you_, in the Season of God\u2019s Love towards\nyou; and therefore _now_, that Day being expired, _ye cannot see them_:\nAnd, for a farther judgment, God suffers you to be hardened in Unbelief.\n\n[Sidenote: _God hardens, when._] So it is, after real Offers of Mercy\nand Salvation rejected, that Men\u2019s Hearts are hardened, and not before.\nThus that Saying is verified, _To him that hath, shall be given; and\nfrom him that hath not, shall be taken away even that which he hath._\nThis may seem a Riddle, yet it is according to this Doctrine easily\nsolved. He hath not, because he hath lost the Season of using it,\nand so to him it is now as nothing; for Christ uses this Expression,\n_Matth._ xxv. 26. [Sidenote: _The one Talent was sufficient._] upon the\nOccasion of the taking the _one Talent_ from the _slothful Servant_,\nand giving it to him that was diligent; which _Talent_ was no ways\ninsufficient of itself, but of the same Nature with those given to the\nothers; and therefore the Lord had Reason to exact the Profit of it\nproportionably, as well as from the rest: So, I say, it is after the\nrejecting of the Day of Visitation, that the Judgment of Obduration is\ninflicted upon Men and Women, as Christ pronounceth it upon the _Jews_\nout of _Isa._ vi. 9. which all the four _Evangelists_ make Mention of,\n_Matth._ xiii. 14. _Mark_ iv. 12. _Luke_ viii. 10. _John_ xii. 40. and\nlast of all the Apostle _Paul_, after he had made Offer of the Gospel\nof Salvation to the _Jews_ at _Rome_, pronounceth the same, _Acts_\nxxviii. 26. after that some believed not; _Well spake the Holy Ghost,\nby _Isaiah_ the Prophet, unto our Fathers, saying, Go unto this People,\nand say, Hearing ye shall hear, and shall not understand; and seeing\nye shall see, and shall not perceive. For the Heart of this People is\nwaxed gross, and their Ears are dull of hearing, and their Eyes have\nthey closed; lest they should see with their Eyes, and hear with their\nEars, and understand with their Hearts, and should be converted, and\nI should heal them._ So it appears, that God would have them to see,\nbut they closed their Eyes; and therefore they are justly hardened.\n[Sidenote: Cyril. Alex.] Of this Matter _Cyrillus Alexandrinus_ upon\n_John_, Lib. 6. Cap. 21. speaks well, answering to this Objection. _But\nsome may say, If Christ be come into the World, that those that see may\nbe blinded, their Blindness is not imputed unto them; but it rather\nseems that Christ is the Cause of their Blindness, who saith_, He is\ncome into the World, that those that see may be blinded. _But, _saith\nhe,_ they speak not rationally, who object these Things unto God, and\nare not afraid to call him the Author of Evil. For, as the sensible Sun\nis carried upon our Horizon, that it may communicate the Gift of its\nClearness unto all, and make its Light shine upon all_; [Sidenote:\n_The Cause of Man\u2019s remaining in Darkness, the closing of his Eyes._]\n_yet if any one close his Eye-lids, or willingly turn himself from the\nSun, refusing the Benefit of its Light, he wants its Illumination, and\nremains in Darkness, not through the Defect of the Sun, but through\nhis own Fault. So that the true Sun, who came to enlighten those that\nsat in Darkness, and in the Region of the Shadow of Death, visited\nthe Earth for this Cause, that he might communicate unto all the Gift\nof Knowledge and Grace, and illuminate the inward Eyes of all by a\nspiritual Splendor: But many reject the Gift of this heavenly Light\nfreely given to them, and have closed the Eyes of their Minds, lest so\nexcellent an Illumination or Irradiation of the eternal Light should\nshine unto them. It is not then through Defect of the true Sun that\nthey are blinded, but only through their own Iniquity and Hardness_;\nfor, _as the wise Man saith, Wisdom_ ii. Their Wickedness hath blinded\nthem.\n\nFrom all which I thus argue:\n\n[Sidenote: _The obstinate _Jews_ had a Day._] If there was a Day\nwherein the obstinate _Jews_ might have known the Things that _belonged\nto their Peace_, which, because they rejected it, _was hid from their\nEyes_; if there was a Time wherein Christ would have gathered them,\nwho, because they refused, could not be gathered; then such as might\nhave been saved do actually perish, that slighted the Day of God\u2019s\nVisitation towards them, wherein they might have been converted and\nsaved.\n\nBut the first is true: Therefore also the last.\n\n\n\u00a7. XXI. [Sidenote: Prop. II.] [Sidenote: _Proved._] _Secondly_,\nThat which comes in the second Place to be proved is, _That whereby\nGod offers to work this Salvation during the Day of every Man\u2019s\nVisitation_; and that is, _That he hath given to every Man a Measure\nof saving, sufficient, and supernatural Light and Grace_. This I shall\ndo, by God\u2019s Assistance, by some plain and clear Testimonies of the\nScripture.\n\n[Sidenote: _Proof 1._] _First_, From that of _John_ i. 9. _That was\nthe true Light, which lighteth every Man that cometh into the World_.\n[Sidenote: _The Light enlightening every Man_, &c.--] This Place doth\nso clearly favour us, that by some it is called the _Quakers Text_; for\nit doth evidently demonstrate our Assertion; so that it scarce needs\neither Consequence or Deduction, seeing itself is a Consequence of two\nPropositions asserted in the former Verses, from which it followeth\nas a Conclusion in the very Terms of our Faith. The first of these\nPropositions is, _The Life that is in him is the Light of Men_: The\nsecond, _The Light shineth in the Darkness_; And from these two he\ninfers, and _He is the true Light, which lighteth every Man that cometh\ninto the World_.\n\n[Sidenote: Obs. 1.] From whence I do in short observe, That this divine\nApostle calls _Christ the Light of Men_, and giveth us this as one\nof the chief Properties, at least considerably and especially to be\nobserved by us; seeing hereby, as he is the _Light_, and as we walk\nwith him in that _Light_ which he communicates to us, we come to have\nFellowship and Communion with him; as the same Apostle saith elsewhere,\n1 _John_ i. 7. _Secondly_, That _this Light shineth in Darkness, though\nthe Darkness comprehend it not_. [Sidenote:--_Not to a certain Number\nof Men, but every Man._] _Thirdly_, That _this true Light enlighteneth\nevery Man that cometh into the World_. Where the Apostle, being\ndirected by God\u2019s Spirit, hath carefully avoided their Captiousness,\nthat would have restricted this to any certain Number: Where every\none is, there is none excluded. Next, should they be so obstinate, as\nsometimes they are, as to say that this [_every Man_] is only every\none of the Elect; these Words following, _every Man that cometh into\nthe World_, would obviate that Objection. So that it is plain there\ncomes no Man into the World, whom Christ hath not _enlightened_ in some\nMeasure, and in whose dark Heart this _Light_ doth not shine; though\nthe _Darkness comprehend it not_, yet it shineth there; and the Nature\nthereof is to dispel the Darkness where Men shut not their Eyes upon\nit. [Sidenote: _The Light dispelling Darkness begets Faith._] Now for\nwhat End this _Light_ is given, is expressed, Ver. 7. where _John_ is\nsaid to come for a _Witness, to bear Witness to the Light, that all\nMen through it might believe_; to wit, through the _Light_, [Greek:\ndi autou: \u03b4\u03b9 \u03b1\u03c5\u03c4\u03bf\u03c5], which doth very well agree with [Greek: ph\u00f4tos:\n\u03c6\u03c9\u03c4\u03bf\u03c2], as being the nearest Antecedent, though most Translators have\n(to make it suit with their own Doctrine) made it relate to _John_,\nas if all Men were to believe through _John_. For which, as there is\nnothing directly in the Text, so it is contrary to the very Strain\nof the Context. For, seeing Christ hath _lighted every Man_ with\nthis _Light_, Is it not that they may come to believe through it?\nAll could not believe through _John_, because all Men could not know\nof _John_\u2019s Testimony; whereas every Man being lighted by this, may\ncome therethrough to believe. _John_ shined not in _Darkness_; but\nthis _Light_ shineth in the _Darkness_, that having dispelled the\n_Darkness_, it may produce and beget Faith. And, _Lastly_, We must\nbelieve through that, and become Believers through that, by walking\nin which, Fellowship with God is known and enjoyed; but, as hath\nbeen above-observed, it is by walking in this _Light_ that we have\nthis Communion and Fellowship; not by walking in _John_, which were\nNonsense. So that this Relative [Greek: di autou: \u03b4\u03b9 \u03b1\u03c5\u03c4\u03bf\u03c5], must needs\nbe referred to the _Light_, whereof _John_ bears Witness, that through\nthat _Light_, wherewith Christ hath _lighted every Man_, all Men might\ncome to believe. Seeing then this _Light_ is the _Light_ of Jesus\nChrist, and the _Light_ through which Men come to believe, I think it\nneeds not to be doubted, but that it is a supernatural, saving, and\nsufficient _Light_. [Sidenote: _The Light is supernatural, saving, and\nsufficient._] If it were not supernatural, it could not be properly\ncalled the _Light_ of Jesus; for though all Things be his, and of him,\nand from him; yet those Things which are common and peculiar to our\nNature, as being a Part of it, we are not said in so special a Manner\nto have from Christ. Moreover, the Evangelist is holding out to us here\nthe Office of Christ as Mediator, and the Benefits which from him as\nsuch do redound unto us.\n\n[Sidenote: Obser. 2.] _Secondly_, It cannot be any of the natural Gifts\nor Faculties of our Soul, whereby we are said here to be enlightened,\nbecause this Light is said to _shine in the Darkness_, and cannot be\ncomprehended by it. [Sidenote: _The Darkness is Man\u2019s natural State and\nCondition._] Now this Darkness is no other but Man\u2019s natural Condition\nand State; in which natural State he can easily comprehend, and doth\ncomprehend, those Things that are peculiar and common to him as such.\nThat Man in his natural Condition is called _Darkness_, see _Eph._ v.\n8. _For ye were sometimes Darkness, but now are ye Light in the Lord._\nAnd in other Places, as _Acts_ xxvi. 18. _Col._ i. 3. 1 _Thess._ v. 5.\nwhere the Condition of Man in his natural State, is termed _Darkness_:\nTherefore, I say, this _Light_ cannot be any natural Property or\nFaculty of Man\u2019s Soul, but a supernatural Gift and Grace of Christ.\n\n[Sidenote: Obser. 3.] _Thirdly_, It is sufficient and saving.\n\n[Sidenote: Arg. 1.] That which is given, _That all Men through it\nmay believe_, must needs be saving and sufficient: That, by walking\nin which, Fellowship with the Saints and the Blood of Christ, _Which\ncleanseth from all Sin_, is possessed, must be sufficient:\n\nBut such is the LIGHT, 1 _John_ i. 7.\n\nTherefore, _&c._\n\n        Moreover;\n\n[Sidenote: Arg. 2.] That which we are commanded to believe in, _That\nwe may become the Children of the Light_, must be a supernatural,\nsufficient and saving Principle:\n\nBut we are commanded to _believe in this Light_:\n\nTherefore, _&c._\n\nThe _Proposition_ cannot be denied. The _Assumption_ is Christ\u2019s own\nWords, _John_ xii. 36. _While ye have the Light, believe in the Light,\nthat ye may be the Children of the Light._\n\n[Sidenote: Object.] To this they object, _That by _[Light]_ here is\nunderstood Christ\u2019s outward Person, in whom he would have them believe._\n\n[Sidenote: _Answ._] That they ought to have believed in Christ, that\nis, that he was the MESSIAH that was to come, is not denied; [Sidenote:\n_Whether Christ\u2019s outward Person was the Light?_] but how they evince\nthat Christ intended _that_ here, I see not: Nay, the Place itself\nshews the Contrary, by these Words, _While ye have the Light_; and by\nthe Verse going before, _Walk while ye have the Light, lest Darkness\ncome upon you_: Which Words import, That when that Light in which\nthey were to believe was removed, then they should lose the Capacity\nor Season of believing. Now this could not be understood of Christ\u2019s\nPerson, else the _Jews_ might have believed in him; and many did\nsavingly believe in him, as all Christians do at this Day, when the\nPerson, to wit, his bodily Presence, or outward Man, is far removed\nfrom them. [Sidenote: _The Light of Christ is not Christ\u2019s outward Man\nor Person._] So that this Light in which they were commanded to believe\nmust be that inward spiritual Light that shines in their Hearts for\na Season, even during the Day of Man\u2019s Visitation; which, while it\ncontinueth to call, invite, and exhort, Men are said to have it, and\nmay believe in it; but when Men refuse to believe in it, and reject\nit, then it ceaseth to be a Light to shew them the Way; but leaves the\nSense of their Unfaithfulness as a Sting in their Conscience, which is\na Terror and Darkness unto them, and upon them, in which they cannot\nknow where to go, neither can work any Ways profitably in order to\ntheir Salvation. And therefore to such rebellious Ones the Day of the\nLord is said to be _Darkness_, and not _Light_, Amos v. 18.\n\nFrom whence it appears, that though many receive not the Light, as many\ncomprehend it not, nevertheless this saving Light shines in all, that\nit may save them. [Sidenote: Cyrillus Alexandrinus _upon _John_ Lib. 1.\nChap. II._] Concerning which also _Cyrillus Alexandrinus_ saith well,\nand defends our Principle: \u201cWith great Diligence and Watchfulness,\u201d\nsaith he, \u201cdoth the Apostle _John_ endeavour to anticipate and prevent\nthe vain Thoughts of Men: For there is here a wonderful Method of\nsublime Things, and overturning of Objections. He had just now called\nthe Son the _true Light_, by whom he affirmed, That every Man coming\ninto the World was enlightened; yea, that he was in the World, and\nthe World was made by him. One may then object, If the Word of God be\nthe Light, and if this Light enlighten the Hearts of Men, and suggest\nunto Men Piety and the Understanding of Things; if he was always in\nthe World, and was the Creator or Builder of the World, why was he so\nlong unknown unto the World? It seems rather to follow because he was\nunknown to the World, therefore the World was not enlightened by him,\nnor he totally Light. Lest any should so object, he divinely infers\n[and the World knew him not.] [Sidenote: _The Sun enlightens: But Man\nthrough Negligence buries Illumination._] Let not the World,\u201d saith he,\n\u201caccuse the Word of God, and his eternal Light, but its own Weakness;\nfor the Sun enlightens, but the Creature rejects the Grace that is\ngiven unto it, and abuseth the Sharpness of Understanding granted\nit, by which it might have naturally known God; and, as a Prodigal,\nhath turned its Sight to the Creatures, neglecting to go forward, and\nthrough Laziness and Negligence buried the Illumination, and despised\nthis Grace. Which that the Disciple of _Paul_ might not do, he was\ncommanded to watch; therefore it is to be imputed to their Wickedness,\nwho are illuminated, and not unto the Light. For as albeit the Sun\nriseth upon all, yet he that is blind receiveth no Benefit thereby;\nnone thence can justly accuse the Brightness of the Sun, but will\nascribe the Cause of not seeing to the Blindness: So I judge it is\nto be understood of the only begotten Son of God; for he is the true\nLight, and sendeth forth his Brightness upon all; but the God of this\nWorld, as _Paul_ saith, hath blinded the Minds of those that believe\nnot, 2 _Cor._ iv. 4. that the Light of the Gospel shine not unto them.\nWe say then, that Darkness is come upon Men, not because they are\naltogether deprived of Light, for Nature retaineth still the Strength\nof Understanding divinely given it, but because Man is dulled by an\nevil Habit, and become worse, and hath made the Measure of Grace, in\nsome respect, to languish. When therefore the Like befalls Man, the\n_Psalmist_ justly prays, crying, _Open mine Eyes, that I may behold\nthe wonderful Things of thy Law_. For the Law was given that this\nLight might be kindled in us, the Blearedness of the Eyes of our Minds\nbeing wiped away, and the Blindness being removed which detained us\nin our former Ignorance. By these Words then, the World is accused as\nungrateful and unsensible, not knowing its Author, nor bringing forth\nthe good Fruit of the _Illumination_; that it may now seem to be said\ntruly of all, which was of old said by the Prophet of the _Jews_, I\nexpected that it should have brought forth Grapes, but it brought forth\nwild Grapes. For the good Fruit of the _Illumination_ was the Knowledge\nof the Only Begotten, as a Cluster hanging from a fruitful Branch,\n_&c._\u201d\n\nFrom which it appears _Cyrillus_ believed, That a _saving Illumination_\nwas given unto all. [Sidenote: _Grace no natural Gift._] For as to what\nhe speaks of Nature, he understands it not of the common Nature of Man\nby itself, but of that Nature which hath the Strength of Understanding\n_divinely_ given it: For he understands this _universal Illumination_\nto be of the same Kind with that _Grace_ of which _Paul_ makes Mention\nto _Timothy_, saying, _Neglect not the Grace that is in thee._ Now it\nis not to be believed, that _Cyrillus_ was so ignorant as to judge that\nGrace to have been some natural Gift.\n\n\n\u00a7. XXII. [Sidenote: Proof II.] That this saving Light and Seed, or a\nMeasure of it, is given to all, Christ tells us expresly in the Parable\nof the Sower, _Mat._ xiii. from Ver. 18. _Mark_ iv. and _Luke_ viii.\n11. he saith, [Sidenote: _The Seed of the Kingdom is sown in several\nSorts of Ground, without Distinction._] That this _Seed_, sown in\nthose several Sorts of Ground is the _Word of the Kingdom_, which the\nApostle calls the _Word of Faith_, Rom. x. 8. James i. 21.[Greek: ho\nLogos emphytos: \u1f41 \u039b\u03bf\u03b3\u03bf\u03c2 \u03b5\u03bc\u03c6\u03c5\u03c4\u03bf\u03c2], _the implanted ingrafted Word, which\nis able to save the Soul_; the Words themselves declare that it is\nthat which is _saving_ in the Nature of it, for in the good Ground it\nfructified abundantly.\n\nLet us then observe, That this Seed of the Kingdom, this saving,\nsupernatural, and sufficient _Word_, was really sown in the stony,\nthorny Ground, and by the Way-side, where it did not profit, but\nbecame useless as to these Grounds: It was, I say, the same _Seed_\nthat was sown in the good Ground. It is then the Fear of Persecution\nand Deceitfulness of Riches, as Christ himself interpreteth the\nParable, which hindereth this Seed to grow in the Hearts of many: Not\nbut that in its own Nature it is sufficient, being the same with that\nwhich groweth up and prospereth in the Hearts of those who receive\nit. So that, though all are not saved by it, yet there is a Seed of\nSalvation planted and sown in the Hearts of _all_ by God, which would\ngrow up and redeem the Soul, if it were not choked and hindered.\nConcerning this Parable, _Victor Antiochenus_, on _Mark_ iv. as he is\ncited by _Vossius_, in his _Pelagian History_, Book 7. saith, \u201cThat\nour Lord Christ hath liberally sown the divine Seed of the Word, and\nproposed it to all, without Respect of Persons; and as he that soweth\ndistinguisheth not betwixt Ground and Ground, but simply calleth in\nthe Seed without Distinction, so our Saviour hath offered the Food of\nthe divine Word so far as was his Part, although he was not ignorant\nwhat would become of many. _Lastly_, He so behaved himself, as he\nmight justly say, What should I have done that I have not done?\u201d And\nto this answered the Parable of the _Talents_, Mat. xxv. he that had\n_two Talents_ was accepted, as well as he that had _five_, because he\nused them to his Master\u2019s Profit: And he that had _one_ might have done\nso; his Talent was of the same Nature of the rest; it was as capable\nto have proportionably brought forth its Interest as the rest. And so\nthough there be not a like Proportion of Grace given to all, to some\n_five Talents_, to some _two Talents_, and to some but _one Talent_;\nyet there is given to all that which is sufficient, and no more is\nrequired than according to that which is given: _For unto whomsoever\nmuch is given, from him shall much be required_, Luke xii. 48. He that\nhad the _two Talents_ was accepted for giving _four_, nothing less than\nhe that gave the _ten_: So should he also that gave the _one_, if he\nhad given _two_; and no doubt _one_ was capable to have produced _two_,\nas well as _five_ to have produced _ten_, or _two four_.\n\n\n\u00a7. XXIII. [Sidenote: Pro. III.] [Sidenote: _The Light is the Gospel,\nthe Power of God, _preached_ in every Creature under Heaven._]\n_Thirdly_, This saving spiritual Light is the Gospel, which the Apostle\nsaith expresly, is preached _in every Creature under Heaven_; even\nthat very _Gospel whereof Paul was made a Minister_, Col. i. 23. For\nthe Gospel is not a mere Declaration of good Things, being the _Power\nof God unto Salvation to all those that believe_, Rom. i. 16. Though\nthe outward Declaration of the Gospel be taken sometimes for the\nGospel; yet it is but figuratively, and by a _Metonymy_. For to speak\nproperly, the Gospel is this inward Power and Life which preacheth\n_glad Tidings_ in the Hearts of all Men, offering Salvation unto them,\nand seeking to redeem them from their Iniquities, and therefore it is\nsaid to be preached _in every Creature under Heaven_: Whereas there\nare many Thousands of Men and Women, to whom the outward Gospel was\nnever preached. Therefore, the Apostle _Paul_, _Romans_ i. where he\nsaith, _The Gospel is the Power of God unto Salvation_, adds, That\n_therein is revealed the Righteousness of God from Faith to Faith_;\nand also the _Wrath of God against such as hold the Truth of God in\nUnrighteousness_: For this Reason, saith he, _Because that which may\nbe known of God is manifest in them; for God hath shewed it unto\nthem_. Now that which may be known of God, is known by the Gospel,\nwhich was manifest in them. For those of whom the Apostle speaks, had\nno outward Gospel preached unto them; so that it was by the inward\nManifestation of the Knowledge of God _in them_, which is indeed the\nGospel preached in Men, _That the Righteousness of God is revealed from\nFaith to Faith_; that is, it reveals to the Soul that which is just,\ngood, and righteous; and that as the Soul receiveth it, and believes,\nRighteousness comes more and more to be revealed from one Degree of\nFaith to another. For though, as the following Verse saith, the outward\nCreation declares the Power of God; yet _that which may be known of\nhim is manifest within_: By which inward Manifestation, we are made\ncapable to see and discern the eternal Power and Godhead in the outward\nCreation; so, were it not for this inward Principle, we could no more\nunderstand the invisible Things of God by the outward visible Creation,\nthan a blind Man can see and discern the Variety of Shapes and Colours,\nor judge of the Beauty of the outward Creation. Therefore he saith,\nFirst, _That which may be known of God is manifest in them_, and in and\nby that they may read and understand the Power and Godhead in those\nThings that are outward and visible. And though any might pretend\nthat the outward Creation doth of itself, without any supernatural or\nsaving Principle in the Heart, even declare to the natural Man that\nthere is a God; yet what would such a Knowledge avail, if it did not\nalso communicate to me what the Will of God is, and how I shall do\nthat which is acceptable to him? [Sidenote: _The _outward Creation_\nmay beget a Persuasion in Man of an eternal Power or Virtue._] For the\noutward Creation, though it may beget a Persuasion that there is some\neternal Power or Virtue by which the World hath had its Beginning;\nyet it doth not tell me, nor doth it inform me of that which is just,\nholy, and righteous; how I shall be delivered from my Temptations and\nevil Affections, and come unto Righteousness; that must be from some\ninward Manifestation in my Heart. Whereas those _Gentiles_, of whom\nthe Apostle speaks, knew by that _inward Law_, and Manifestation of\nthe Knowledge of God in them to distinguish betwixt Good and Evil, as\nin the next Chapter appears, of which we shall speak hereafter. The\nProphet _Micah_, speaking of Man indefinitely, or in general, declares\nthis, _Mic._ vi. 8. _He hath shewed thee, O Man, what is good. And what\ndoth the Lord require of thee, but to do justly, and to love Mercy,\nand to walk humbly with thy God?_ He doth not say God requires, till\nhe hath first assured that he hath shewed unto them. Now, because this\nis shewed unto all Men, and manifest _in them_, therefore, saith the\nApostle, is the _Wrath of God revealed against them, for that they\nhold the Truth in Unrighteousness_; that is, the Measure of Truth,\nthe Light, the Seed, the Grace _in them_: For that they _hide the\nTalent in the Earth_; that is, in the earthly and unrighteous Part\nin their Hearts, and suffer it not to bring forth Fruit, but to be\nchoked with the sensual Cares of this Life, the Fear of Reproach, and\nthe Deceitfulness of Riches, as by the Parables above-mentioned doth\nappear. But the Apostle _Paul_ opens and illustrates this Matter yet\nmore, _Rom._ x. where he declares, _That the Word which he preached_\n(now the Word which he preached, and the Gospel which he preached,\nand whereof he was a Minister, is one and the same) _is not far off,\nbut nigh in the Heart and in the Mouth_; which done, he frameth as it\nwere the Objection of our Adversaries in the 14th and 15th Verses,\n_How shall they believe in him of whom they have not heard? And how\nshall they hear without a Preacher?_ This he answers in the 18th\nVerse, saying, _But, I say, have they not heard? Yes verily, their\nSound went into all the Earth, and their Words unto the Ends of the\nWorld_; [Sidenote: _The divine Preacher (the Word nigh) hath founded\nin the Ears and Hearts of all Men._] insinuating, that this divine\nPreacher had founded in the Ears and Hearts of _all Men_: For of the\n_outward Apostles_ that Saying was not true, neither then, nor many\nhundred Years after; yea, for aught we know, there may be yet great\nand spacious Nations and Kingdoms that never have heard of _Christ_\nnor his Apostles as outwardly. This inward and powerful _Word of God_\nis yet more fully described in the Epistle to the _Hebrews_, Chap. iv.\n12, 13. _For the Word of God is quick and powerful, and sharper than\nany two-edged Sword, piercing even to the dividing asunder of Soul\nand Spirit, and of the Joints and Marrow, and is a Discerner of the\nThoughts and Intents of the Heart._ The Virtues of this spiritual Word\nare here enumerated: It is _quick_, because it _searches_ and _tries\nthe Hearts of all_; no Man\u2019s Heart is exempt from it: For the Apostle\ngives this Reason of its being so, in the following Verse, [Sidenote:\n_Before whom all Things are manifest._] _But all Things are naked and\nopened unto the Eyes of him with whom we have to do: And there is not\nany Creature that is not manifest in his Sight._ Though this ultimately\nand mediately be referred to God, yet nearly and immediately it relates\nto the _Word_ or _Light_, which, as hath been before proved, is _in\nthe Hearts of all_, else it had been improper to have brought it in\nhere. [Sidenote: _And every Thought and Intent of the Heart._] The\nApostle shews how _every Intent and Thought of the Heart is discerned\nby the Word of God_, because all Things are naked before God; which\nimports nothing else but it is in and by this Word whereby God sees and\ndiscerns Man\u2019s Thoughts; and so it must needs be in all Men, because\nthe Apostle saith, _There is no Creature that is not manifest in his\nSight_. [Sidenote: The _Faithful Witness_.] This then is that faithful\n_Witness_ and _Messenger_ of God that bears Witness for God, and for\nhis Righteousness in the Hearts of all Men: _For he hath not left Man\nwithout a Witness_, Acts xiv. 17. and he is said to be _given for a\nWitness to the People_, Isa. lv. 4. And as this Word beareth Witness\nfor God, so it is not placed in Men only to condemn them: For as he is\ngiven for a _Witness_, so saith the Prophet, _He is given for a Leader\nand Commander_. [Sidenote: _A Leader and Commander._] _The Light is\ngiven, that all through it may believe_, John i. 7. _For Faith cometh\nby Hearing, and Hearing by the Word of God_, which is placed in Man\u2019s\nHeart, both to be a Witness for God, and to be a Means to bring Man to\nGod through Faith and Repentance: It is therefore _powerful_, that it\nmay divide betwixt the Soul and the Spirit: [Sidenote: _A two-edged\nSword._] It is like a _Two-edged Sword_, that it may cut off Iniquity\nfrom him, and separate betwixt the Precious and the Vile; [Sidenote: _A\nFire and a Hammer._] and because Man\u2019s Heart is cold and hard like Iron\nnaturally, therefore hath God placed this Word _in him_, which is said\nto be like a _Fire_, and like a _Hammer_, Jer. xxiii. 29. that like as\nby the Heat of the Fire the Iron, of its own Nature cold, is warmed\nand softened, and by the Strength of the Hammer is framed according\nto the Mind of the Worker; so the cold and hard Heart of Man is by the\nVirtue and Powerfulness of this Word of God _near_ and _in_ the Heart,\nas it resists not, warmed and softened, and receiveth an heavenly and\nc\u0153lestial Impression and Image. The most Part of the Fathers have\nspoken at large touching this _Word_, _Seed_, _Light_, and _saving\nVoice_, calling all unto Salvation, and able to save.\n\n[Sidenote: Clem. Alex.] _Clemens Alexandrinus_ saith, _Lib. 2.\nStromat._ \u201cThe divine Word hath cried, calling all, knowing well those\nthat will not obey; and yet, because it is in our Power either to obey\nor not to obey, that none may have a Pretext of Ignorance, it hath\nmade a righteous Call, and requireth but that which is according to\nthe Ability and Strength of every one.\u201d The self-same, in his Warning\nto the _Gentiles_; \u201cFor as,\u201d saith he, \u201cthat Heavenly Ambassador of\nthe Lord, _The Grace of God, that brings Salvation, hath appeared unto\nall_, _&c._ This is, the new Song, Coming and Manifestation of the\nWord, which now shows itself in us, which was in the Beginning, and was\nfirst of all.\u201d And again, \u201cHear therefore, ye that are afar off; hear,\nye who are near; the Word is hid from none, the Light is common to all,\nand shineth to all. There is no Darkness in the _Word_; let us hasten\nto Salvation, to the new Birth, that we being many, may be gathered\ninto the one alone Love.\u201d [Sidenote: _The gathering unto the one and\nalone Love._] _Ibid._ he saith, \u201cThat there is infused into all, but\nprincipally into those that are trained up in Doctrine, a certain\n_divine Influence_, [Greek: tis achorrhoia theia: \u03c4\u03b9\u03c2 \u03b1\u03c7\u03bf\u03c1\u1fe5\u03bf\u03b9\u03b1 \u03b8\u03b5\u03b9\u03b1].\u201d\nAnd again, he speaks concerning the \u201c_innate Witness_, worthy of\nBelief, which of itself doth plainly chuse that which is most honest.\u201d\nAnd again he saith, \u201cThat it is not impossible to come unto the Truth,\nand lay Hold of it, seeing it is most near to us, in our own Houses, as\nthe most wise _Moses_ declareth, living in three Parts of us, _viz._\nin our Hands, in our Mouths, and in our Hearts. This,\u201d saith he, \u201cis a\nmost true Badge of the Truth, which is also fulfilled in three Things,\nnamely, in Counsel, in Action, in Speaking.\u201d And again he saith also\nunto the unbelieving Nations, \u201cReceive Christ, receive Light, receive\nSight, to the End thou mayest rightly know both God and Man. [Sidenote:\n_The enlightening Word._] The Word that hath enlightened us is more\npleasant than Gold, and the Stone of great Value.\u201d And again, he saith,\n\u201cLet us receive the Light, that we may receive God; let us receive the\nLight, that we may be the Scholars of the Lord.\u201d And again he saith to\nthose Infidel Nations, \u201cThe heavenly Spirit helpeth thee; resist and\nflee Pleasure.\u201d Again, _Lib. 5. Strom._ he saith, \u201cGod forbid that Man\nbe not a Partaker of divine Acquaintance, [Greek: theias ennoias: \u03b8\u03b5\u03b9\u03b1\u03c2\n\u03b5\u03bd\u03bd\u03bf\u03b9\u03b1\u03c2], who in _Genesis_ is said to be a Partaker of Inspiration.\u201d\nAnd _P\u00e6d. Lib. 1. Cap. 3_. \u201cThere is,\u201d saith he, \u201csome lovely and\nsome desirable Thing in Man, which is called the In-breathing of God,\n[Greek: emphys\u00eama Theou: \u03b5\u03bc\u03c6\u03c5\u03c3\u03b7\u03bc\u03b1 \u0398\u03b5\u03bf\u03c5].\u201d The same Man, _Lib. 10.\nStrom._ directeth Men unto the _Light_ and _Water_ in themselves, who\nhave the Eye of the Soul darkened or dimmed through evil Education\nand Learning: Let them enter in unto their own _domestic Light_, or\nunto the _Light_ which is in their own House, [Greek: pros to oikeion\nph\u00f4s badizet\u00f4: \u03c0\u03c1\u03bf\u03c2 \u03c4\u03bf \u03bf\u03b9\u03ba\u03b5\u03b9\u03bf\u03bd \u03c6\u03c9\u03c2 \u03b2\u03b1\u03b4\u03b9\u03b6\u03b5\u03c4\u03c9], unto the _Truth_, which\nmanifests accurately and clearly these Things that have been written.\n\n[Sidenote: J. Martyr.] _Justin Martyr_, in his first _Apology_, saith,\n\u201cThat the Word which was and is, is in all; even that very same Word\nwhich, through the Prophets, foretold Things to come.\u201d\n\n[Sidenote: Auth. de Voc. Gent.] The Writer of the _Calling of the_\nGentiles saith, _Lib. 1. Cap. 2_. \u201cWe believe according to the same\n(_viz._ Scripture) and most religiously confess, that God was never\nwanting in Care to the Generality of Men; who, although he did lead,\nby particular Lessons, a People gathered to himself unto Godliness,\nyet he withdrew from no Nation of Men the Gifts of his own Goodness,\nthat they might be convinced that they had received the Words of the\nProphets, and legal Commands in Services and Testimonies of the first\nPrinciples.\u201d Cap. 7. he saith, \u201cThat he believes that the Help of Grace\nhath been wholly withdrawn from no Man.\u201d _Lib. 2. Cap. 1._ \u201cBecause,\nalbeit Salvation is far from Sinners, yet there is nothing void of\nthe Presence and Virtue of his Salvation.\u201d _Cap. 2._ \u201cBut seeing none\nof that People over whom was set both the Doctrines, were justified\nbut through Grace by the Spirit of Faith, who can question but that\nthey, who of whatsoever Nation, in whatsoever Times, could please God,\nwere ordered by the Spirit of the Grace of God, which, although in\nfore Time it was more sparing and hid, yet denied itself to no Ages,\nbeing in Virtue one, in Quantity different, in Counsel unchangeable, in\nOperation multifarious.\u201d\n\n\n\u00a7. XXIV. [Sidenote: Prop. III.] [Sidenote: _Proved._] The third\nProposition which ought to be proved, is, _That it is by this Light,\nSeed, or Grace, that God works the Salvation of all Men; and many come\nto partake of the Benefit of Christ\u2019s Death, and Salvation purchased\nby him._ [Sidenote: _God\u2019s Salvation _wrought_ by the Light in all._]\nBy the inward and effectual Operations of which, as many _Heathens_\nhave come to be Partakers of the Promises who were not of the Seed of\n_Abraham_ after the Flesh, so may some now, to whom God hath rendered\nthe Knowledge of the History impossible, come to be saved by Christ.\nHaving already proved that _Christ_ hath _died for all_, that there\nis a _Day of Visitation_ given to _all_, during which Salvation is\npossible to them, and that God hath actually given a Measure of _saving\nGrace_ and _Light_ unto _all_, preached the Gospel _to_ and _in_\nthem, and placed the _Word of Faith_ in their Hearts; the Matter of\nthis Proposition may seem to be proved. Yet shall I a little, for the\nfarther Satisfaction of all who desire to know the Truth, and hold\nit as it is in Jesus, prove this from two or three clear Scripture\nTestimonies, and remove the most common as well as the more strong\nObjections usually brought against it.\n\n[Sidenote: 1 Part.] Our Theme then hath two Parts; First, _That those\nthat have the Gospel and Christ outwardly preached unto them, are not\nsaved but by the Working of the Grace and Light in their Hearts_.\n\n[Sidenote: 2 Part.] Secondly, _That by the Working and Operation of\nthis, many have been, and some may be saved, to whom the Gospel hath\nnever been outwardly preached, and who are utterly ignorant of the\noutward History of Christ_.\n\n[Sidenote: 1 Part. _Proved._] As to the first, though it be\ngranted by most, yet because it is more in Words than Deeds (the more\nfull discussing of which will occur in the next Proposition concerning\n_Justification_) I shall prove it in few Words. And first from the\nWords of Christ to _Nicodemus_, John iii. 3. _Verily, verily I say\nunto thee, except a Man be born again, he cannot see the Kingdom of\nGod._ [Sidenote: _The New Birth (or Regeneration) cometh not by the\noutward Knowledge of Christ._] Now this Birth cometh not by the outward\nPreaching of the Gospel, or Knowledge of Christ, or historical Faith\nin him; seeing many have that, and firmly believe it, who are never\nthus renewed. The Apostle _Paul_ also goes so far, while he commends\nthe Necessity and Excellency of this _new Creation_, as in a certain\nRespect to lay aside the outward Knowledge of Christ, or the Knowledge\nof him after the Flesh, in these Words, 2 _Cor._ v. 16, 17. _Wherefore\nhenceforth know we no Man after the Flesh; yea, though we have known\nChrist after the Flesh, yet now henceforth know we him no more.\nTherefore if any Man be in Christ, he is a new Creature, old Things are\npassed away, behold all Things are become new._ Whence it manifestly\nappears, that he makes the Knowledge of Christ after the Flesh but as\nit were the Rudiments which young Children learn, which after they are\nbecome better Scholars, are of less Use to them; because they have and\npossess the very Substance of those first Precepts in their Minds. As\nall Comparisons halt in some Part, so shall I not affirm this to hold\nin every Respect; yet so far will this hold, that as those that go no\nfarther than the Rudiments are never to be accounted learned, and as\nthey grow beyond these Things, so they have less Use of them, even\nso such as go no farther than the outward Knowledge of Christ shall\nnever inherit the Kingdom of Heaven. But such as come to know this\n_new Birth_, to be in Christ indeed, to be a _new Creature_, to have\n_Old Things passed away, and all Things become new_, may safely say\nwith the Apostle, _Though we have known Christ after the Flesh, yet\nnow henceforth know we him no more_. [Sidenote: _But by the Work of\nLight and Grace in the Heart._] Now this _new Creature_ proceeds from\nthe Work of this _Light_ and _Grace_ in the Heart: It is that Word\nwhich we speak of, that is sharp and piercing, that _implanted Word_,\nable to save the Soul, by which this Birth is begotten; and therefore\nChrist has purchased unto us this holy Seed, that thereby this Birth\nmight be brought forth _in_ us, which is therefore also called _the\nManifestation of the Spirit, given to every one to profit withal_;\nfor it is written, that _by one Spirit we are all baptized into one\nBody_. And the Apostle _Peter_ also ascribeth this Birth to the Seed\nand Word of God, which we have so much declared of, saying, 1 _Pet._ i.\n23. _Being born again, not of corruptible Seed, but of incorruptible,\nby the Word of God, which liveth and abideth for ever._ Though then\nthis Seed be small in its Appearance, so that Christ compares it to a\n_Grain of Mustard-seed, which is the least of all Seeds_, Matth. xiii.\n31, 32. and that it be hid in the earthly Part of Man\u2019s Heart; yet\ntherein is Life and Salvation towards the Sons of Men wrapped up, which\ncomes to be revealed as they give Way to it. [Sidenote: _The Kingdom\nof God is in the _Seed_, in the Hearts of all Men._] And in this Seed\nin the Hearts of all Men is the _Kingdom of God_, as in Capacity to\nbe produced, or rather exhibited, according as it receives Depth, is\nnourished, and not choked: Hence Christ saith, that _The Kingdom of\nGod was in the very Pharisees_, Luke xvii. 20, 21. who did oppose and\nresist him, and were justly accounted as _Serpents_, and a _Generation\nof Vipers_. Now the _Kingdom of God_ could be no otherwise in them\nthan in a _Seed_, even as the _Thirty-fold_ and the _Hundred-fold_\nis wrapt up in a small Seed, lying in a barren Ground, which springs\nnot forth because it wants Nourishment: And as the whole Body of a\ngreat Tree is wrapped up potentially in the Seed of the Tree, and so\nis brought forth in due Season; and as the Capacity of a Man or Woman\nis not only in a Child, but even in the very _Embryo_, even so the\n_Kingdom of Jesus Christ_, yea, _Jesus Christ _himself_, Christ within,\nwho is the Hope of Glory_, and becometh _Wisdom_, _Righteousness_,\n_Sanctification_ and _Redemption_, is in every Man\u2019s and Woman\u2019s Heart,\nin that little _incorruptible Seed_, ready to be brought forth, as it\nis cherished and received in the Love of it. For there can be no Men\nworse than those rebellious and unbelieving _Pharisees_ were; and yet\nthis _Kingdom_ was thus _within them_, and they were directed to look\nfor it there: So it is neither _lo here_, nor _lo there_, in this or\nthe other Observation, that this is known, but as this Seed of God in\nthe Heart is minded and entertained. And certainly hence it is, even\nbecause this Light, Seed, and Grace that appears in the Heart of Man\nis so little regarded, and so much overlooked, that so few know Christ\nbrought forth in them. [Sidenote: Calvinists, Papists, Arminians _and\n_Socinians_ Errors denying the Light to be saving._] The one Sort,\nto wit, the _Calvinists_, they look upon Grace as an irresistible\nPower, and therefore neglect and despise this eternal Seed of the\nKingdom in their Hearts, as a low, insufficient, useless Thing as to\ntheir Salvation. On the other Hand, the _Papists_, _Arminians_, and\n_Socinians_, they go about to set up their natural Power and Will with\none Consent, denying that this little Seed, this small Appearance of\nthe Light, is that supernatural saving Grace of God given to every Man\nto save him. And so upon them is verified that Saying of the Lord Jesus\nChrist, _This is the Condemnation of the World, that Light is come\ninto the World, but Men love Darkness rather than Light_; the Reason\nis added, _Because their Deeds are evil_. All confess they feel this;\nbut they will not have it to be of that Virtue. Some will have it to\nbe _Reason_; some a _natural Conscience_; some, _certain Reliques of\nGod\u2019s Image, that remained in_ Adam. So that Christ, as he met with\nOpposition from all Kinds of Professors in his outward Appearance, doth\nnow also in his inward. [Sidenote: _The Meanness of Christ\u2019s Appearance\nin the Flesh._] It was the Meanness of his outward Man that made many\ndespise him, saying, _Is not this the Son of the Carpenter? Are not\nhis Brethren and Sisters among us? Is not this a_ Galilean_? And\ncame there ever a Prophet out of_ Galilee? And such-like Reasonings.\nFor they expected an outward Deliverer, who as a Prince should deliver\nthem with great Ease from their Enemies, and not such a MESSIAH as\nshould be crucified shamefully, and as it were lead them into many\nSorrows, Troubles, and Afflictions. So the Meanness of this Appearance\nmakes the crafty _Jesuits_, the pretended rational Socinians, and the\nlearned _Arminians_, overlook it; desiring rather something that they\nmight exercise their Subtilty, Reason, and Learning about, and use the\nLiberty of their own Wills. And the secure _Calvinists_, they would\nhave a Christ to save them without any Trouble; to destroy all their\nEnemies for them without them, and nothing or little within, and in\nthe mean While to be at Ease to live in their Sins secure. [Sidenote:\n_The Nature of the Light._] Whence, when all is well examined, the\nCause is plain; it is _Because their Deeds are Evil_, that with one\nConsent they reject this _Light_: For it checks the wisest of them all,\nand the learnedest of them all; in Secret it reproves them; neither\ncan all their _Logick_ silence it, nor can the securest among them\nstop its Voice from crying, and reproving them within, for all their\nConfidence in the outward Knowledge of Christ, or of what he hath\nsuffered outwardly for them. For, as hath been often said, _In a Day\nit strives with all, wrestles with all_; and it is the unmortified\nNature, the first Nature, the old _Adam_, yet alive in the wisest,\nin the learnedest, in the most zealous for the outward Knowledge of\nChrist, that denies this, that despises it, that shuts it out, to their\nown Condemnation. They come all under this Description, _Every one\nthat doeth evil hateth the Light, neither cometh to the Light, lest\nhis Deeds should be reproved_, John iii. 20. So that it may be said,\nnow, and we can say from a true and certain Experience, as it was of\nold, _Psalm_ cxviii. 22. _Mat._ xxi. 42. _Mark_ xii. 10. _Luke_ xx.\n17. _Acts_ iv. 11. _The Stone which the Builders_ of all Kinds _have\nrejected, the same is become unto us the Head of the Corner._ Glory to\nGod for ever! who hath chosen us as First-fruits to himself in this\nDay, wherein he is arisen to plead with the Nations; and therefore hath\nsent us forth to preach this everlasting Gospel unto all, Christ nigh\nto all, the Light in all, the Seed sown in the Hearts of all, that\nMen may come and apply their Minds to it. And we rejoice that we have\nbeen made to lay down our Wisdom and Learning (such of us as have had\nsome of it) and our carnal Reasoning, to learn of Jesus; and sit down\nat the Feet of Jesus in our Hearts, and hear him, who there makes all\nThings manifest, and reproves all Things by his Light, _Ephes._ v.\n13. For many are wise and learned in the Notion, in the Letter of the\nScripture, [Sidenote: _The Wise and Learned in the Notion, Crucifiers\nof Christ._] as the _Pharisees_ were, and can speak much of Christ,\nand plead strongly against _Infidels_, _Turks_, and _Jews_, and it may\nbe also against some _Heresies_, who, in the mean Time, are crucifying\nChrist in the small Appearance of his Seed in their Hearts. Oh! better\nwere it to be stripped and naked of all, to account it as Dross and\nDung, and become a Fool for Christ\u2019s Sake, thus knowing him to teach\nthee in thy Heart, so as thou mayest witness him raised there, feel\nthe Virtue of his Cross there, and say with the Apostle, _I glory in\nnothing, save in the Cross of Christ, whereby I am crucified to the\nWorld, and the World unto me_. This is better than to write thousands\nof Commentaries, and to preach many Sermons. And it is thus to preach\nChrist, and direct People to his pure Light in the Heart, that God\nhath raised us up, and for which the wise Men of this World account\nus Fools; [Sidenote: _None are saved by the Knowledge of the History,\nbut by the Operation of the Light of Christ in the Mystery._] because\nby the Operation of this Cross of Christ in our Hearts, we have\ndenied our own Wisdom and Wills in many Things, and have forsaken the\nvain Worships, Fashions, and Customs of this World. For these divers\nCenturies the World hath been full of a dry, fruitless, and barren\nKnowledge of Christ, feeding upon the Husk, and neglecting the Kernel;\nfollowing after the Shadow, but Strangers to the Substance. Hence the\nDevil matters not how much of that Knowledge abounds, provided he can\nbut possess the Heart, and rule in the Will, crucify the Appearance of\nChrist there, and so keep the Seed of the Kingdom from taking Root.\n[Sidenote: _Contentions about outward Observations and Lo here\u2019s._]\nFor he has led them abroad, _lo here_, and _lo there_, and has made\nthem wrestle in a false Zeal so much one against another, contending\nfor this outward Observation, and for the other outward Observation,\nseeking CHRIST in this and the other external Thing, as in _Bread_\nand _Wine_; contending one with another how he is there, while some\nwill have him to be present therein this Way, and some the other Way;\nand some in Scriptures, in Books, in Societies, and Pilgrimages, and\nMerits. But some, confiding in an external barren Faith, think all is\nwell, if they do but firmly believe that he died for their Sins past,\npresent, and to come; while in the mean Time Christ lies crucified\nand slain, and is daily resisted and gainsayed in his Appearance in\ntheir Hearts. [Sidenote: _The Call of God to blinded Christendom._]\nThus, from a Sense of this Blindness and Ignorance that is come over\nChristendom, it is that we are led and moved of the Lord so constantly\nand frequently to call all, invite all, intreat all, to turn to the\nLight in them, to mind the Light in them, to believe in Christ, as he\nis in them: And that in the Name, Power, and Authority of the Lord, not\nin School-arguments and Distinctions (for which many of the wise Men\nof this World account us Fools and Mad-men) we do charge and command\nthem to lay aside their Wisdom, to come down out of that proud, airy,\nBrain-knowledge, and to stop that Mouth, how eloquent soever to the\nworldly Ear it may appear, and to be silent, and sit down as in the\nDust, and to mind the Light of Christ in their own Consciences; which,\nif minded, they would find as a _sharp two-edged Sword_ in their\nHearts, and as a _Fire_ and a _Hammer_, that would knock against and\nburn up all that carnal, gathered, natural Stuff, and make the stoutest\nof them all tremble, and become _Quakers_ indeed: Which those that come\nnot to feel now, and kiss not the Son while the Day lasteth, but harden\ntheir Hearts, will feel to be a certain Truth when it is too late.\nTo conclude, as saith the Apostle, _All ought to examine themselves,\nwhether they be in the Faith indeed; and try their ownselves: For\nexcept Jesus Christ be in them, they are certainly Reprobates_, 2 Cor.\nxiii. 5.\n\n\n\u00a7. XXV. [Sidenote: 2 Part.] [Sidenote: _Proved._] [Sidenote: _That\nmany by the Light may be saved, that have not the outward Knowledge of\nChrist._] _Secondly_, That which remains now to be proved, is, _That by\nthe Operation of this Light and Seed, some have been, and may yet be\nsaved, to whom the Gospel is not outwardly preached, nor the History\nof Christ outwardly known_. To make this the easier, we have already\nshewn how that Christ hath died for all Men; and consequently these\nare enlightened by Christ, and have a Measure of saving Light and\nGrace; yea, that the Gospel, though not in any outward Dispensation,\nis preached to them, and in them: So that thereby they are stated in a\nPossibility of Salvation. From which I may thus argue:\n\n[Sidenote: Arg.] To whom the Gospel, the Power of God unto Salvation,\nis manifest, they may be saved, whatever outward Knowledge they want:\n\nBut this Gospel is preached _in every Creature_; in which is certainly\ncomprehended many that have not the outward Knowledge:\n\nTherefore of those many may be saved.\n\nBut to those Arguments, by which it hath been proved, _That all Men\nhave a Measure of saving Grace_, I shall add one, and that very\nobservable, not yet mentioned, _viz._ that excellent Saying of the\nApostle _Paul_ to _Titus_, Chap. ii. Ver. 11. _The Grace of God, that\nbrings Salvation, hath appeared to all Men; teaching us, That denying\nUngodliness and worldly Lusts, we should live soberly, righteously, and\ngodly, in this present World_: Than which there can be nothing more\nclear, it comprehending both the Parts of the Controversy. _First_, It\ntestifies that it is no natural Principle or Light, but saith plainly,\n_It brings Salvation_. _Secondly_, It says not, that it hath appeared\nto a _few_, but _unto all Men_. [Sidenote: _The saving Grace of God\nteacheth the whole Duty of Man._] The Fruit of it declares also how\nefficacious it is, seeing it comprehends the whole Duty of Man: It\nboth teacheth us, first, to forsake Evil, to deny Ungodliness and\nworldly Lusts; and then it teacheth us our whole Duty. _First_, to\nlive _Soberly_; that comprehends Temperance, Chastity, Meekness, and\nthose Things that relate unto a Man\u2019s self. _Secondly_, _Righteously_;\nthat comprehends Equity, Justice, and Honesty, and those Things which\nrelate to our Neighbours. And lastly, _Godly_; which comprehends Piety,\nFaithfulness, and Devotion, which are the Duties relating to God. So\nthen there is nothing required of Man, or is needful to Man, which\nthis Grace teacheth not. Yet I have heard a public Preacher (one of\nthose that are accounted zealous Men) to evade the Strength of this\nText, deny this Grace to be saving, and say, _It was only intended of\ncommon Favours and Graces, such as is the Heat of the Fire, and outward\nLight of the Sun_. Such is the Darkness and Ignorance of those that\noppose the Truth; whereas the Text saith expresly, that it is _saving_.\n[Sidenote: _The Absurdities of our Adversaries Comment upon the Word\n_All_, denying Grace to be saving._ Tit. 2. 11.] Others, that cannot\ndeny but it is saving, alledge, This [_All_] comprehends not every\nIndividual, but only all Kinds: But is a bare Negation sufficient to\noverturn the Strength of a positive Assertion? If the Scriptures may\nbe so abused, what so absurd, as may not be pleaded for from them? Or\nwhat so manifest, as may not be denied? But we have no Reason to be\nstaggered by their denying, so long as our Faith is found in express\nTerms of Scripture; they may as well seek to persuade us, that we\ndo not intend that which we affirm (though we know the Contrary) as\nmake us believe, that when the Apostle speaks forth our Doctrine in\nplain Words, yet he intends theirs, which is quite the Contrary. And\nindeed, can there be any Thing more absurd, than to say, where the\nWord is plainly [_All_] _Few_ is only intended? For they will not have\n[_All_] taken here for the _greater Number_. Indeed, as the Case may be\nsometimes, by a Figure [_All_] may be taken, of two Numbers, for the\ngreater Number; but let them shew us, if they can, either in Scripture,\nor profane or ecclesiastical Writings, that any Man that wrote Sense\ndid ever use the Word [_All_] to express, of two Numbers, the lesser.\nWhereas they affirm, that the far lesser Number have received saving\nGrace; and yet will they have the Apostle, by [_All_] to have signified\nso. Though this might suffice, yet, to put it further beyond all\nQuestion, I shall instance another Saying of the same Apostle, that\nwe may use him as his own Commentator, _Rom._ v. 18. _Therefore as\nby the Offence of One, Judgment come upon all Men to Condemnation,\neven so by the Righteousness of One, the Free-gift came upon all Men\nunto Justification of Life._ Here no Man of Reason, except he will be\nobstinately ignorant, will deny, but this similitive Particle [_As_]\nmakes the [_All_] which goes before, and comes after, to be of one\nand the same Extent; or else let them shew one Example, either in\nScripture, or elsewhere, among Men that speak proper Language, where it\nis otherwise. We must then either affirm that this Loss, which leads to\nCondemnation, hath not come upon _all_; or say, that this free Gift is\ncome upon _all_ by Christ. Whence I thus argue:\n\n[Sidenote: Arg.] If all Men have received a Loss from _Adam_, which\nleads to Condemnation; then all Men have received a Gift from _Christ_,\nwhich leads to Justification:\n\nBut the first is true: Therefore also the last.\n\n[Sidenote: _Even the _Heathens_ may be saved by the Light._] From all\nwhich it naturally follows, that all Men, even the _Heathens_, may be\nsaved: For _Christ_ was given as a _Light to enlighten the Gentiles_,\n_Isa._ xlix. 6. Now, to say that though they might have been saved, yet\nnone were, is to judge too uncharitably. I see not what Reason can be\nalleged for it; yea, though it were granted, which never can be, that\nnone of the _Heathens_ were saved; it will not from thence follow, That\nthey could not have been saved; or that none now in their Condition can\nbe saved. For, _A non esse ad non posse non datur sequela_, _i. e._\nThat Consequence is false, that concludes a Thing cannot be, because it\nis not.\n\n[Sidenote: Obj.] But if it be objected, which is the great Objection,\n_That there is no Name under Heaven, by which Salvation is known, but\nby the Name_ JESUS:\n\n_Therefore they (not knowing this) cannot be saved._\n\n[Sidenote: _Answ._] I answer; Though they know it not outwardly, yet\nif they know it inwardly, by feeling the Virtues and Power of it, the\nName JESUS indeed, which signifies a _Saviour_, to free them from Sin\nand Iniquity in their Hearts, they are saved by it: [Sidenote: _The\nliteral Knowledge of Christ is not saving; but the real experimental._]\nI confess there is no other Name to be saved by: But Salvation lieth\nnot in the literal, but in the experimental Knowledge; albeit those\nthat have the literal Knowledge are not saved by it, without this real\nexperimental Knowledge: Yet those that have the real Knowledge may be\nsaved without the external; as by the Arguments hereafter brought will\nmore appear. For if the outward distinct Knowledge of him, by whose\nMeans I receive Benefit, were necessary for me before I could reap any\nFruit of it; then, by the Rule of _Contraries_, it would follow, that I\ncould receive no Hurt, without I had also the distinct Knowledge of him\nthat occasioned it; whereas Experience proves the Contrary. How many\nare injured by _Adam_\u2019s Fall, that know nothing of there ever being\nsuch a Man in the World, or of his eating the forbidden Fruit? Why\nmay they not then be saved by the Gift and Grace of _Christ_ in them,\nmaking them righteous and holy, though they know not distinctly how\nthat was purchased unto them by the Death and Sufferings of _Jesus_\nthat was crucified at _Jerusalem_; especially seeing God hath made that\nKnowledge simply impossible to them? As many Men are killed by Poison\ninfused into their Meat, though they neither know what the Poison was,\nnor who infused it; so also on the other Hand, how many are cured of\ntheir Diseases by good Remedies, who know not how the Medicine is\nprepared, what the Ingredients are, nor oftentimes who made it? The\nlike may also hold in spiritual Things, as we shall hereafter prove.\n\n\n\u00a7. XXVI. [Sidenote: _The outward Knowledge not essential to Salvation:\nInstance in Infants and deaf Persons._] _First_, If there were such\nan absolute Necessity for this outward Knowledge, that it were even\nof the Essentials of Salvation, then none could be saved without it;\nwhereas our Adversaries deny not, but readily confess, that many\nInfants and deaf Persons are saved without it: So that here they break\nthat general Rule, and make Salvation possible without it. Neither can\nthey allege, that it is because such are free from Sin; seeing they\nalso affirm, that all Infants, because of _Adam_\u2019s Sin, deserve eternal\nCondemnation, as being really guilty in the Sight of God; and of deaf\nPeople, it is not to be doubted, and Experience shews us, that they are\nsubject to many common Iniquities, as well as other Men.\n\n[Sidenote: Obj. 1.] If it be said, _That these Children are the\nChildren of believing Parents_:\n\n[Sidenote: _Answ._] What then? They will not say that they transmit\nGrace to their Children. Do they not affirm, That the Children of\nbelieving Parents are guilty of original Sin, and deserve Death as well\nas others? How prove they that that makes up the Loss of all explicit\nKnowledge?\n\n[Sidenote: Obj. 2.] If they say, _Deaf People may be made sensible of\nthe Gospel by Signs_:\n\n[Sidenote: _Answ._] All the Signs cannot give them any explicit\nKnowledge of the History of the Death, Sufferings, and Resurrection of\nChrist. For what Signs can inform a deaf Man, _That the Son of God took\non him Man\u2019s Nature, was born of a Virgin, and suffered under_ Pontius\nPilate?\n\n[Sidenote: Obj. 3.] And if they should further allege, _That they\nare within the Bosom of the visible Church, and Partakers of the\nSacraments_:\n\n[Sidenote: _Answ._] All that gives no Certainty of Salvation; for, as\nthe _Protestants_ confess, they confer not Grace _ex opere operato_.\nAnd will they not acknowledge, that many are in the Bosom of the\nChurch, who are visibly no Members of it? But if this Charity be\nextended towards such who are where the Gospel is preached, so that\nthey may be judged capable of Salvation, because they are under a\nsimple Impossibility of distinctly knowing the Means of Salvation;\nwhat Reason can be alleged why the like Charity may not be had to\nsuch, as though they can hear, yet are under a simple Impossibility of\nhearing, because it is not spoken unto them? [Sidenote: _A _Chinese_ or\n_Indian_ excusable for not knowing the History of the Death of Christ_,\n&c.] Is not a Man in _China_, or in _India_, as much to be excused\nfor not knowing a Thing which he never heard of, as a deaf Man here,\nwho cannot hear? For as the deaf Man is not to be blamed, because God\nhath been pleased to suffer him to lie under this Infirmity; so is the\n_Chinese_ or the _Indian_ as excusable, because God hath with-held from\nhim the Opportunity of hearing. He that cannot hear a Thing, as being\nnecessarily absent, and he that cannot hear it, as being naturally\ndeaf, are to be placed in the same Category.\n\n[Sidenote: _Answ. 2._] _Secondly_, This manifestly appears by that\nSaying of _Peter_, Acts x. 34. _Of a Truth I perceive that God is\nno Respecter of Persons; but in every Nation, he that feareth him,\nand worketh Righteousness, is accepted of him_. _Peter_ was before\nliable to that Mistake that the rest of the _Jews_ were in; judging\nthat all were unclean, except themselves, and that no Man could be\nsaved, except they were proselyted to their Religion, and circumcised.\nBut God shewed _Peter_ otherwise in a Vision, and taught him to call\nnothing _common_ or _unclean_; [Sidenote: _God regarded the Prayers\nof _Cornelius_, a Stranger to the Law._] and therefore, seeing that\nGod regarded the Prayers of _Cornelius_, who was a Stranger to the\nLaw, and to Jesus Christ as to the outward, yet _Peter_ saw that God\nhad accepted him; and he is said to _fear God_ before he had this\noutward Knowledge: Therefore _Peter_ concludes that every one in every\nNation, without respect of Persons, that feareth God and worketh\nRighteousness, is accepted of him. So he makes the Fear of God and the\nworking of Righteousness, and not an outward historical Knowledge,\nthe _Qualification_: They then that have this, wherever they be, they\nare saved. Now we have already proved, that to every Man that Grace is\ngiven, whereby he may live godlily and righteously; and we see, that\nby this Grace _Cornelius_ did so, and was accepted, and his Prayers\ncame up for a Memorial before God before he had this outward Knowledge.\n[Sidenote: _From what Scripture did _Job_ learn his excellent\nKnowledge?_] Also, Was not _Job a perfect and upright Man, that feared\nGod, and eschewed Evil_? Who taught _Job_ this? How knew _Job Adam_\u2019s\nFall? And from what Scripture learned he that excellent Knowledge he\nhad, and that Faith, by which he knew his _Redeemer lived_? (For many\nmake him as old as _Moses_). Was not this by an inward Grace in the\nHeart? Was it not that inward Grace that taught _Job_ to eschew Evil,\nand to fear God? And was it not by the Workings thereof that he became\na just and upright Man? How doth he reprove the Wickedness of Men,\n_Chap._ xxiv? And after he hath numbered up their Wickedness, doth he\nnot condemn them, _Ver. 13._ for _rebelling_ against this _Light_,\nfor not knowing the Way thereof, nor abiding in the Paths thereof? It\nappears then _Job_ believed that Men had a Light, and that because they\nrebelled against it, therefore they knew not its Ways, and abode not in\nits Paths; even as the _Pharisees_, who had the Scriptures, are said\nto _err_, not knowing the Scriptures. [Sidenote: Job_\u2019s Friends; their\nexcellent Sayings._] And also _Job_\u2019s Friends, though in some Things\nwrong; yet who taught them all those excellent Sayings and Knowledge\nwhich they had? Did not God give it them, in order to save them? or was\nit merely to condemn them? Who taught _Elihu_, That _the Inspiration of\nthe Almighty giveth Understanding_; _that the Spirit of God made him_,\n_and the Breath of the Almighty gave him Life_? And did not the Lord\naccept a Sacrifice for them? And who dare say that they are damned?\nBut further, the Apostle puts this Controversy out of Doubt; for, if\nwe may believe his plain Assertions, he tells us, _Rom._ ii. _That the\n_Heathens_ did the Things contained in the Law._ From whence I thus\nargue;\n\n[Sidenote: Arg.] In every Nation he that feareth God, and worketh\nRighteousness, is accepted:\n\nBut many of the _Heathens_ feared God, and wrought Righteousness:\n\nTherefore they were accepted.\n\nThe _Minor_ is proved from the Example of _Cornelius_: But I shall\nfurther prove it thus;\n\nHe that doth the Things contained in the Law, feareth God, and worketh\nRighteousness:\n\nBut the _Heathens_ did the Things contained in the Law:\n\nTherefore they feared God, and wrought Righteousness.\n\nCan there be any Thing more clear? For if to do the Things contained in\nthe Law, be not to fear God, and work Righteousness, then what can be\nsaid to do so, seeing the Apostle calls the Law _Spiritual_, _Holy_,\n_Just_, and _Good_? But this appears manifestly by another _Medium_,\ntaken out of the same Chapter, _Ver._ 13. So that nothing can be more\nclear: The Words are, _The Doers of the Law shall be justified_. From\nwhich I thus argue, without adding any Word of my own;\n\n[Sidenote: Arg.] The Doers of the Law shall be justified:\n\nBut the _Gentiles_ do the Things contained in the Law:\n\n[Sidenote: _The _Gentiles_ justified doing the Law._] All that know\nbut a Conclusion, do easily see what follows from these express Words\nof the Apostle. And indeed, he through that whole Chapter labours,\nas if he were contending now with our Adversaries, to confirm this\nDoctrine, Ver. 9, 10, 11. _Tribulation and Anguish upon every Soul\nof Man that doth Evil, to the _Jew_ first, and also to the Gentile:\nFor there is no Respect of Persons with God._ Where the _Apostle_\nclearly _homologates_, or confesses to the Sentence of _Peter_\nbefore-mentioned; and shews that _Jew_ and _Gentile_, or as he himself\nexplains in the following _Verses_, both they that have an outward Law\nand they that have none, when they _do Good_ shall be _justified_. And\nto put us out of all Doubt, in the very following Verses he tells, That\n_the Doers of the Law are justified_; and that the _Gentiles did the\nLaw_. So that except we think he spake not what he intended, we may\nsafely conclude, that such _Gentiles_ were justified, and did partake\nof that Honour, Glory, and Peace, which comes upon every one that doth\nGood; even the _Gentiles_, that are without the Law, when they _work\nGood_; seeing with God there is no _Respect of Persons_. So as we see,\nthat it is not the having the outward Knowledge that doth save, without\nthe inward; so neither doth the Want of it, to such to whom God hath\nmade it impossible, who have the inward, bring Condemnation. And many\nthat have wanted the Outward, have had a Knowledge of this inwardly, by\nVirtue of that inward Grace and Light given to every Man, working in\nthem, by which they forsook Iniquity, and became just and holy, as is\nabove proved; [Sidenote: _Many wanting the History, were sensible of\nthe Loss by _Adam_, and Salvation come by Christ in themselves._] who,\nthough they knew not the History of _Adam_\u2019s Fall, yet were sensible in\nthemselves of the Loss that came by it, feeling their Inclinations to\nsin, and the Body of Sin in them: And though they knew not the Coming\nof Christ, yet were sensible of that inward Power and Salvation which\ncame by him, even before as well as since his Appearance in the Flesh.\nFor I question whether these Men can prove, that all the _Patriarchs_\nand _Fathers_ before _Moses_ had a distinct Knowledge either of the one\nor the other, or that they knew the History of the Tree of Knowledge\nof Good and Evil, and of _Adam_\u2019s eating the forbidden Fruit; far\nless that Christ should be born of a Virgin, should be crucified,\nand treated in the Manner he was. For it is justly to be believed,\nthat what _Moses_ wrote of _Adam_, and of the first Times, was not by\nTradition, but by Revelation; [Sidenote: _How little the _Jews_ knew\nChrist, mistaking the Prophets._] yea, we see that not only after\nthe Writing of _Moses_, but even of _David_ and all the _Prophets_,\nwho prophesied so much of Christ, how little the _Jews_, that were\nexpecting and wishing for the _Messiah_, could thereby discern him when\nhe came, that they crucified him as a _Blasphemer_, not as a _Messiah_,\nby mistaking the Prophecies concerning him; for _Peter_ saith expresly,\n_Acts_ iii. 17. to the _Jews_, _That both they and their Rulers did\nit through Ignorance_. And _Paul_ saith, 1 _Cor._ ii. 8. _That had\nthey known it, they would not have crucified the Lord of Glory._ Yea,\n_Mary_ herself, to whom the Angel had spoken, and who had laid up all\nthe miraculous Things accompanying his Birth in her Heart, she did not\nunderstand how, when _he disputed with the Doctors in the Temple,\nthat he was about his Father\u2019s Business_. And the Apostles that had\nbelieved him, conversed daily with him, and saw his Miracles, could not\nunderstand, neither believe those Things which related to his _Death_,\n_Sufferings_, and _Resurrection_, but were in a certain Respect\nstumbled at them.\n\n\n\u00a7. XXVII. So we see how that it is the inward Work, and not the outward\nHistory and Scripture, that gives the true Knowledge; [Sidenote: _The\n_Heathens_ were sensible of the Loss received by _Adam.] and by\nthis inward _Light_ many of the _Heathen Philosophers_ were sensible\nof the Loss received by _Adam_, though they knew not the outward\nHistory: Hence _Plato_ asserted, That _Man\u2019s Soul was fallen into a\ndark Cave, where it only conversed with Shadows_. _Pythagoras_ saith,\n_Man wandereth in this World as a Stranger, banished from the Presence\nof God_. And _Plotinus_ compareth _Man\u2019s Soul, fallen from God, to\na Cinder, or dead Coal, out of which the Fire is extinguished_.\n[Sidenote: Heathen-Philosophers _Divine Knowledge_. Plato. Pythag.\nPlotin.] Some of them said, That _the Wings of the Soul were clipped or\nfallen off, so that it could not flee unto God_. All which, and many\nmore such Expressions, that might be gathered out of their Writings,\nshew, that they were not without a Sense of this Loss. Also they had\na Knowledge and Discovery of Jesus Christ inwardly, as a Remedy _in_\nthem, to deliver them from that evil Seed, and the evil Inclinations of\ntheir own Hearts, though not under that particular Denomination.\n\nSome called him an _Holy Spirit_, as _Seneca_, Epist. 41. who said,\n_There is an holy Spirit in us, that treateth us as we treat him._\n[Sidenote: Cicero _calls it an Innate Light. _Lactan._ In Sect._]\n_Cicero_ calleth it an _innate Light_, in his Book _De Republica_,\ncited by _Lactantius_, 6 _Instit._ where he calls this _Right Reason,\ngiven unto all, constant and eternal, calling unto Duty by commanding,\nand deterring from Deceit by forbidding_. Adding, _That it cannot be\nabrogated, neither can any be freed from it, neither by Senate or\nPeople; that it is one, eternal, and the same always to all Nations;\nso that there is not one at _Rome_, and another at _Athens_: Whoso\nobeys it not, must flee from himself, and in this is greatly tormented,\nalthough he should escape all other Punishments_. _Plotinus_ also calls\nhim _Light_, saying, That _as the Sun cannot be known but by its own\nLight, so God cannot be known but with his own Light: And as the Eye\ncannot see the Sun but by receiving its Image, so Man cannot know God\nbut by receiving his Image; and that it behoveth Man to come to Purity\nof Heart before he could know God_; calling him also _Wisdom_, a name\nfrequently given him in Scripture; see _Prov._ i. 20. to the End; and\n_Prov._ viii. 9, 34. where _Wisdom_ is said to cry, intreat, and invite\nall to come unto her, and learn of her: And what is this _Wisdom_ but\nChrist? Hence such as came among the _Heathen_, to forsake Evil and\ncleave to Righteousness, were called _Philosophers_, that is, Lovers\nof _Wisdom_. [Sidenote: Philosophers _whence so called?_] They knew\nthis _Wisdom_ was nigh unto them, and that _The best Knowledge of God,\nand divine Mysteries, was by the Inspiration of the Wisdom of God_.\n[Sidenote: Phocylides.] _Phocylides_ affirmed, That _the Word of the\nWisdom of God was best_. His Words in the Greek are, [Greek: T\u00eas de\nTheopneustou sophias logos estin aristos: \u03a4\u03b7\u03c2 \u03b4\u03b5 \u0398\u03b5\u03bf\u03c0\u03bd\u03b5\u03c5\u03c3\u03c2\u03bf\u03c5 \u03c3\u03bf\u03c6\u03b9\u03b1\u03c2\n\u03bb\u03bf\u03b3\u03bf\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u03b1\u03c1\u03b9\u03c3\u03c4\u03bf\u03c2].\n\nAnd much more of this Kind might be instanced, by which it appears\nthey knew Christ; and by his working _in_ them, were brought from\nUnrighteousness to Righteousness, and to love that Power by which they\nfelt themselves redeemed; so that, as saith the Apostle, _They shew the\nWork of the Law written in their Hearts, and did the Things contained\nin the Law_; and therefore, as _all Doers of the Law are, were no\nDoubt justified_, and saved thus by the Power of Christ _in_ them. And\nas this was the Judgment of the Apostle, so was it of the primitive\nChristians. [Sidenote: Socrates _a Christian_, &c.] Hence _Justin\nMartyr_ stuck not to call _Socrates a Christian_, saying, That _all\nsuch as lived according to the divine Word in them, which was in all\nMen, were Christians_, _such as_ Socrates _and_ Heraclitus, and others\namong the Greeks, _&c._ _That such as live with the Word, are Christians\nwithout Fear or Anxiety._\n\n[Sidenote: Clem. Alex.] _Clemens Alexandrinus_ saith, _Apol. 2.\nStrom. Lib. 1_. That _this Wisdom or Philosophy was necessary to the\n_Gentiles_, and was their _School-master_ to lead them unto Christ, by\nwhich of old the Greeks were justified._\n\n[Sidenote: Augustin. _de Civ. Dei._] _Nor do I think_, saith\n_Augustine_, in his Book of the _City of God_, Lib. 18. Cap. 47. _that\nthe _Jews_ dare affirm that none belonged unto God but the_ Israelites.\n[Sidenote: Lud. Vives.] Upon which Place _Ludovicus Vives_ saith, That\n_thus the _Gentiles_, not having a Law, were a Law unto themselves; and\nthe Light of so living is the Gift of God, and proceeds from the Son;\nof whom it is written, that he_ enlighteneth every Man that cometh into\nthe World.\n\n[Sidenote: _The _Platonists_ saw the Word in the Beginning; which was\nLight._] _Augustine_ also testifies in his Confessions, _Lib. 1. Cap.\n9_. That _he had read in the Writings of the _Platonists_, though not\nin the very same Words, yet that which by many and multiplied Reasons\ndid persuade, that in the Beginning was the Word, and the Word was\nwith God; this was in the Beginning with God, by which all Things were\nmade, and without which nothing was made that was made: In him was\nLife, and the Life was the Light of Men: And the Light shined in the\nDarkness, and the Darkness did not comprehend it. And albeit the Soul\ngives Testimony concerning the Light, yet it is not the _Light_, but\nthe _Word of God_; for GOD is the true LIGHT, which enlighteneth every\nMan that cometh into the World_; and so repeats to Ver. 14. of _John_\ni. adding, _These Things have I there read_.\n\n[Sidenote: Hai Eben Yokdan.] Yea, there is a Book translated out of\nthe _Arabick_, which gives an Account of one _Hai Eben Yokdan_; who\nliving in an Island alone, without Converse of Man, attained to such\na profound Knowledge of God, as to have immediate Converse with him,\nand to affirm, _That the best and most certain Knowledge of God is not\nthat which is attained by Premises premised, and Conclusions deduced_;\n[Sidenote: _The _Supreme Intellect_ enjoyed by the Mind of Men._]\n_but that which is enjoyed by Conjunction of the Mind of Man with the\nSupreme Intellect, after the Mind is purified from its Corruptions, and\nis separated from all bodily Images, and is gathered into a profound\nStillness_.\n\n\n\u00a7. XXVIII. Seeing then it is by this inward Gift, Grace, and Light,\nthat both those that have the Gospel preached unto them, come to have\nJesus brought forth _in_ them, and to have the saving and sanctified\nUse of all outward Helps and Advantages; and also by this same Light\nthat all may come to be saved; and that God calls, invites, and strives\nwith all, in a Day, and saveth many, to whom he hath not seen meet\nto convey this outward Knowledge; [Sidenote: _The Day of the Lord\nproclaimed._] therefore we, having the Experience of the inward and\npowerful Work of this Light in our Hearts, even _Jesus_ revealed _in_\nus, cannot cease to proclaim the Day of the Lord that is arisen in\nit, crying out with the Woman of _Samaria_; _Come and see one that\nhath told me all that ever I have done; Is not this the Christ?_ That\nothers may come and feel the same _in_ themselves, and may know, that\nthat little small Thing that reproves them in their Hearts, however\nthey have despised and neglected it, is nothing less than the Gospel\npreached _in_ them; _Christ_, the _Wisdom_ and _Power of God_, being\n_in_ and _by_ that Seed seeking to save their Souls.\n\nOf this _Light_ therefore _Augustine_ speaks in his _Confessions_,\nLib. 11. Cap. 9. _In this Beginning, O God! thou madest the Heavens\nand the Earth, in thy Word, in thy Son, in thy Virtue, in thy Wisdom,\nwonderfully saying, and wonderfully doing. Who shall comprehend it? Who\nshall declare it_? [Sidenote: Augustine _trembled at the In-shinings\nof the Light unto him, and why_?] _What is that which shineth in unto\nme, and smites my Heart without Hurt, at which I both tremble, and\nam inflamed? I tremble, in so far as I am unlike unto it; and I am\ninflamed in so far as I am like unto it: It is Wisdom, Wisdom which\nshineth in unto me, and dispelleth my Cloud, which had again covered\nme, after I was departed from it, with Darkness and the Heap of my\nPunishments._ And again he saith, Lib. 10. Cap. 27. _It is too late\nthat I have loved thee, O thou Beautifulness, so ancient and so new!\nLate have I loved thee, and behold thou wast within, and I was without,\nand there was seeking thee! Thou didst call, thou didst cry, thou didst\nbreak my Deafness, thou glancedst, thou didst shine, thou chasedst away\nmy Darkness._\n\n[Sidenote: Buchanan _testifying to the Light._] Of this also our\nCountryman _George Buchanan_ speaketh thus in his Book _De Jure regni\napud Scotos_: _Truly I understand no other Thing at present than that\n_Light_ which is divinely infused into our Souls: For when God formed\nMan, he not only gave him Eyes to his Body, by which he might shun\nthose Things that are hurtful to him, and follow those Things that are\nprofitable; but also hath set before his Mind as it were a certain\nLight, by which he may discern Things that are vile from Things that\nare honest. Some call this Power _Nature_, others the _Law of Nature_;\nI truly judge it to be divine, and am persuaded that Nature and Wisdom\nnever say different Things. Moreover God hath given us a Compend of the\nLaw, which in few Words comprehends the Whole; to wit, that we should\nlove him from our Hearts, and our Neighbours as ourselves. And of this\nLaw all the Books of the holy Scriptures, which pertain to the forming\nof Manners, contain no other but an Explication._\n\n[Sidenote: Jew _and _Gentile, Scythian_ and _Barbarian_, Partakers\nof the Salvation of Christ._] This is that universal evangelical\nPrinciple, in and by which this Salvation of Christ is exhibited to\n_all_ Men, both _Jew_ and _Gentile_, _Scythian_ and _Barbarian_, of\nwhatsoever Country or Kindred he be: And therefore God hath raised up\nunto himself, in this our Age, faithful Witnesses and Evangelists to\npreach again his _everlasting Gospel_, and to direct _all_, as well the\nhigh Professors, who boast of the _Law_ and the _Scriptures_, and the\n_outward Knowledge of Christ_, as the _Infidels_ and _Heathens_ that\nknow not him that Way, that they may all come to mind the Light _in_\nthem, and know Christ _in_ them, _the just one_, [Greek: ton Dichaion:\n\u03c4\u03bf\u03bd \u0394\u03b9\u03ba\u03b1\u03b9\u03bf\u03bd], _whom they have so long killed, and made merry over, and\nhe hath not resisted_, James v. 6. and give up their Sins, Iniquities,\nfalse Faith, Professions, and outside Righteousness, to be crucified by\nthe Power of his Cross in them, so as they may know _Christ within_ to\nbe the _Hope of Glory_, and may come to walk in his Light and be saved,\nwho is that _true Light that enlighteneth every Man that cometh into\nthe World_.\n\n\n\n\nPROPOSITION VII.\n\nConcerning JUSTIFICATION.\n\n_As many as resist not this _Light_, but receive the same, it becomes\n    in them an holy, pure, and spiritual Birth, bringing forth\n    Holiness, Righteousness, Purity, and all those other blessed Fruits\n    which are acceptable to _God_: By which holy Birth, to wit, _Jesus\n    Christ formed within us_, and working his Works in us, as we are\n    sanctified, so are we justified in the Sight of God, according to\n    the Apostle\u2019s Words; _But ye are washed, but ye are sanctified,\n    but ye are justified in the Name of the Lord Jesus, and by the\n    Spirit of our God, 1_ Cor. _vi. 11._ Therefore it is not by our\n    Works wrought in our Will, nor yet by good Works considered as\n    of themselves; but by _Christ_, who is both the _Gift_ and the\n    _Giver_, and the Cause producing the Effects in us; who, as he hath\n    reconciled us while we were Enemies, doth also in his Wisdom save\n    us and justify us after this Manner, as saith the same Apostle\n    elsewhere_; According to his Mercy he saved us, by the Washing of\n    Regeneration, and the Renewing of the Holy Ghost, _Tit._ iii. 5.\n\n\n\u00a7. I. The _Doctrine of Justification_ comes well in Order after the\ndiscussing of the Extent of Christ\u2019s Death, and of the Grace thereby\ncommunicated, some of the sharpest Contests concerning this having\nfrom thence their Rise. Many are the Disputes among those called\n_Christians_ concerning this Point; and indeed, if all were truly\nminding that which justifieth, there would be less Noise about the\n_Notions of Justification_. I shall briefly review this Controversy\nas it stands among others, and as I have often seriously observed it;\nthen in short state the Controversy as to us, and open our Sense and\nJudgment of it; and _lastly_ prove it, if the Lord will, by some\nScripture Testimonies, and the certain Experience of all that ever were\ntruly justified.\n\n\n\u00a7. II. [Sidenote: Observat. _The Method of Justification taken by the\nChurch of_ Rome.] That this _Doctrine of Justification_, hath been and\nis greatly vitiated in the Church of _Rome_, is not by us questioned;\nthough our Adversaries, who for want of better Arguments do often\nmake Lies their Refuge, have not spared in this Respect to stigmatize\nus with Popery, but how untruly will hereafter appear. For to speak\nlittle of their _Meritum ex condigno_, which was no Doubt a very\ncommon Doctrine of the _Romish Church_, especially before _Luther_,\nthough most of their modern Writers, especially in their Controversies\nwith Protestants, do partly deny it, partly qualify it, and seem to\nstate the Matter only as if they were Propagators and Pleaders for\ngood Works by the others denied; yet if we look to the Effects of\nthis Doctrine among them, as they appear in the Generality of their\nChurch Members, not in Things disapproved, but highly approved and\ncommended by their Father the _Pope_ and all his _Clients_, as the\nmost beneficial Casualty of all his Revenue, [Sidenote: _The _Pope_\u2019s\nDoctrine of _Merits_, the most beneficial of all his _Revenue.] we\nshall find that _Luther_ did not without great Ground oppose himself\nto them in this Matter: And if he had not run himself into another\nExtreme, of which hereafter, his Work would have stood the better.\nFor in this, as in most other Things, he is more to be commended for\nwhat he pulled down of _Babylon_, than for what he built of his own.\nWhatever then the _Papists_ may pretend, or even some good Men among\nthem may have thought, Experience sheweth, and it is more than manifest\nby the universal and approved Practice of their People, that they place\nnot their _Justification_ so much in Works that are truly and morally\ngood, and in the being truly renewed and sanctified in the Mind, as in\nsuch Things as are either nor Good nor Evil, or may truly be called\nEvil, and can no otherwise be reckoned Good than because the _Pope_\npleases to call them so. [Sidenote: Papists _Justification depends\nupon the _Pope_\u2019s Bulls._] So that if the Matter be well sifted, it\nwill be found, that the greatest Part of their _Justification_ depends\nupon the Authority of his _Bulls_, and not upon the Power, Virtue, and\nGrace of Christ revealed in the Heart, and renewing of it, as will\nappear. [Sidenote: Proof 1. _Their Sacraments._] _First_, From their\nPrinciple concerning their _Sacraments_, which they say confer Grace\n_ex opere operato_. So that if a Man partake but of them, he thereby\nobtains Remission of Sin, though he remains as he was; the Virtue of\nthe _Sacraments_ making up the Want that is in the Man. So that this\nAct of Submission and Faith to the Laws of the Church, and not any\nreal inward Change, is that which justifieth him. As for Example;\n[Sidenote: _Papists Penance._] if a Man make use of the _Sacrament_,\nas they call it, _of Penance_, so as to tell over his Sins to a\nPriest, though he have not true _Contrition_, which the Lord hath made\nabsolutely necessary for penitent Sinners, but only _Attrition_, a\nFigment of their own, that is, if he be sorry he hath sinned, not out\nof any Love to God, or his Law which he hath transgressed, but for\nfear of Punishment, yet doth the Virtue of the _Sacrament_, as they\naffirm, procure to him Remission of Sins; so that being absolved by\nthe Priest, he stands accepted and justified in the Sight of God. This\nMan\u2019s Justification then proceedeth not from his being truly penitent,\nand in any Measure inwardly changed and renewed by the working of God\u2019s\nGrace in his Heart, but merely from the Virtue of the _Sacrament_, and\nAuthority of the Priest, who hath pronounced him _absolved_; so that\nhis Justification is from somewhat without him, and not within him.\n\n[Sidenote: Proof 2. _Papist Indulgences._] _Secondly_, This will\nyet more appear in the Matter of _Indulgences_, where Remission of\nall Sins, not only past but for Years to come, is annexed to the\nvisiting such and such _Churches_ and _Reliques_, saying such and\nsuch _Prayers_; so that the Person that so doth is presently cleared\nfrom the Guilt of his Sin, and justified and accepted in the Sight\nof God. As for Example: He that in the great _Jubilee_ will go to\n_Rome_, and present himself before the Gate of _Peter_ and _Paul_, and\nthere receive the _Pope\u2019s Blessing_; or he that will go a Pilgrimage\nto _James_\u2019s Sepulchre in _Spain_, or to _Mary_ of _Loreto_, is upon\nthe Performance of those Things promised Forgiveness of Sins. Now\nif we ask them the Reason how such Things as are not morally good\nin themselves come to have Virtue? They have no other Answer but\n_because of the Church and Pope\u2019s Authority_, who being the great\nTreasurer of the Magazine of _Christ\u2019s Merits_, lets them out upon\nsuch and such Conditions. [Sidenote: _Papists Mass, what it is?_] Thus\nalso the Invention of saying _Mass_ is made a chief Instrument of\n_Justification_; for in it they pretend to offer _Christ_ daily to the\nFather a _propitiatory Sacrifice_ for the Sins of the Living and Dead:\nSo that a Man for Money can procure _Christ_ thus to be offered for him\nwhen he pleases; by which Offering he is said to obtain Remission of\nSins, and to stand justified in the Sight of God. From all which, and\nmuch more of this Nature which might be mentioned, it doth appear, that\nthe _Papists_ place their Justification, not so much in any Work of\nHoliness really brought forth in them, and real forsaking of Iniquity,\nas in the mere Performance of some Ceremonies, and a blind Belief\nwhich their Teachers have begotten in them, that the _Church_ and the\n_Pope_ having the absolute Dispensation of the _Merits of Christ_,\nhave Power to make these Merits effectual for the Remission of Sins,\nand Justification of such as will perform those Ceremonies. This is\nthe true and real Method of _Justification_ taken by the Generality of\nthe Church of _Rome_, and highly commended by their publick Preachers,\nespecially the _Monks_, in their Sermons to the People, of which I\nmyself have been an Ear and an Eye-witness; however some of their\nmodern Writers have laboured to qualify it in their Controversies.\n[Sidenote: Luther _and the _Protestants_ opposing the Pope\u2019s Doctrine\nof Works, fell into the other Extreme, of no good Works necessary to\nJustification._] This Doctrine _Luther_ and the _Protestants_ then had\ngood Reason to deny and oppose; though many of them ran into another\nExtreme, so as to deny _good Works to be necessary to Justification_,\nand to preach up _not only Remission of Sins, but Justification by\nFaith alone, without all Works, however good_. So that Men do not\nobtain their _Justification_ according as they are inwardly sanctified\nand renewed, but are justified merely by believing that _Christ died\nfor them_; and so some may be perfectly justified, though they be lying\nin gross Wickedness; as appears by the Example of _David_, who they say\nwas fully and perfectly justified while he was lying in the gross Sins\nof _Murder_ and _Adultery_. As then the _Protestants_ have sufficient\nGround to quarrel and confute the _Papists_ concerning those many\nAbuses in the Matter of _Justification_, shewing how the _Doctrine of\nChrist_ is thereby vitiated and overturned, and the _Word at God_ made\nvoid by many and useless Traditions, the _Law of God_ neglected, while\nfoolish and needless _Ceremonies_ are prized and followed, through a\nfalse Opinion of being justified by the Performance of them; and the\n_Merits_ and _Sufferings_ of Christ, which is the only _Sacrifice_\nappointed of God for Remission of Sins, derogated from, by the setting\nup of a daily _Sacrifice_ never appointed by God, and chiefly devised\nout of Covetousness to get Money by; [Sidenote: _Papists Device to\nget Money._] so the _Protestants_ on the other Hand, by not rightly\nestablishing and holding forth the _Doctrine_ of _Justification_\naccording as it is delivered in the holy Scriptures, have opened a Door\nfor the _Papists_ to accuse them, as if they were Neglecters of good\nWorks, Enemies to Mortification and Holiness, such as esteem themselves\njustified while lying in great Sins: By which Kind of Accusations,\nfor which too great Ground hath been given out of the Writings of\nsome _rigid Protestants_, the Reformation hath been greatly defamed\nand hindered, and the Souls of many insnared. Whereas, whoever will\nnarrowly look into the Matter, may observe these Debates to be more _in\nSpecie_ than _in Genere_, seeing both do upon the Matter _land in one_;\nand like two Men in a Circle, who though they go sundry Ways, yet meet\nat last; in the same Center.\n\n[Sidenote: _Papists Belief of Justification meets in the same Center\nwith the--_] For the _Papists_ say, _They obtain Remission of Sins, and\nare justified by the Merits of Christ, as the same are applied unto\nthem in the Use of the Sacraments of the Church, and are dispensed in\nthe Performance of such and such Ceremonies, Pilgrimages, Prayers, and\nPerformances, though there be not any inward renewing of the Mind,\nnor knowing of Christ inwardly formed; yet they are remitted and made\nrighteous _ex opere operato_, because of the Power and Authority\naccompanying the Sacraments and the Dispensers of them_.\n\n[Sidenote:--_Protestants Belief. So saith the _Westminster Confession_\nof _Faith_. Chap. 11. Sect. 1._] The _Protestants_ say, _That they\nobtain Remission of Sins, and stand justified in the Sight of God by\nVirtue of the _Merits_ and _Sufferings_ of Christ, not by infusing\nRighteousness into them, but by pardoning their Sins, and by accounting\nand accepting their Persons as righteous, they resting on him and his\nRighteousness by_ Faith; _which_ Faith, _the Act of believing, is not\nimputed unto them for Righteousness_.\n\nSo the _Justification_ of neither here is placed in any inward Renewing\nof the Mind, or by Virtue of any spiritual Birth, or Formation of\nChrist in them; but only by a bare Application of the Death and\nSufferings of Christ outwardly performed for them: Whereof the one lays\nhold on a Faith resting upon them, and hoping to be justified by them\nalone; the other by the saying of some outward Prayers and Ceremonies,\nwhich they judge makes the Death of Christ effectual unto them. I\nexcept here, being unwilling to wrong any, what Things have been\nsaid as to the Necessity of inward Holiness, either by some _modern\nPapists_, or some _modern Protestants_, who, in so far as they have\nlaboured after a Midst betwixt these two Extremes, have come near to\nthe Truth, as by some Citations out of them hereafter to be mentioned\nwill appear: Though this Doctrine hath not since the Apostasy, so far\nas ever I could observe, been so distinctly and evidently held forth\naccording to the Scripture\u2019s Testimony, as it hath pleased God to\nreveal it and preach it forth in this Day, by the Witnesses of his\nTruth whom he hath raised to that End; which _Doctrine_, though it be\nbriefly held forth and comprehended in the Thesis itself, [Sidenote:\n_State of the Controversy._] yet I shall a little more fully explain,\nand shew the State of the Controversy as it stands betwixt us and those\nthat now oppose us.\n\n\n\u00a7. III. [Sidenote: Expl. 1.] _First_ then, as by the Explanation of the\nformer Thesis appears, we renounce all natural Power and Ability in\nourselves, in order to bring us out of our lost and fallen Condition\nand first Nature; and confess, that as of ourselves we are able to do\nnothing that is good, so neither can we procure Remission of Sins or\nJustification by any Act of our own, so as to merit it, or draw it as\na Debt from God due unto us; [Sidenote: _Justification springs _of_\nand _from_ the Love of God._] but we acknowledge all to be _of_ and\n_from_ his _Love_, which is the original and fundamental Cause of our\nAcceptance.\n\n[Sidenote: Expl. 2.] [Sidenote: _Christ giving himself a Sacrifice\nfor us._] _Secondly_, God manifested this _Love_ towards us, in the\nsending of his beloved Son the Lord _Jesus Christ_ into the World,\nwho gave himself for us an _Offering_ and a _Sacrifice_ to God, for a\n_sweet-smelling Savour_; and having made Peace through the Blood of his\n_Cross_, that he might reconcile us unto himself, and by the Eternal\nSpirit offered himself without Spot unto God, and suffered for our\nSins, the _Just_ for the _Unjust_, that he might bring us unto God.\n\n[Sidenote: Expl. 3.] _Thirdly_ then, Forasmuch as all Men who have come\nto Man\u2019s Estate (the Man _Jesus_ only excepted) have sinned, therefore\nall have Need of this Saviour, to remove the Wrath of God from them\ndue to their Offences; in this Respect he is truly said to _have borne\nthe Iniquities of us all in his Body on the Tree_, and therefore is\nthe _only Mediator_, having qualified the Wrath of God towards us;\nso that our former Sins stand not in our Way, being by Virtue of his\nmost satisfactory Sacrifice removed and pardoned. [Sidenote: _To\nRemission of Sins._] Neither do we think that Remission of Sins is\nto be expected, sought, or obtained any other Way, or by any Works\nor Sacrifice whatsoever; though, as has been said formerly, they may\ncome to partake of this Remission that are ignorant of the History.\n[Sidenote: _The only Mediator betwixt God and Man._] So then Christ\nby his Death and Sufferings hath reconciled us to God, even while we\nare Enemies; that is, he offers Reconciliation unto us; we are put\ninto a Capacity of being reconciled; God is willing to forgive us our\nIniquities, and to accept us, as is well expressed by the Apostle, 2\n_Cor._ v. 19. _God was in Christ, reconciling the World unto himself,\nnot imputing their Trespasses unto them, and hath put in us the Word\nof Reconciliation_. And therefore the Apostle, in the next Verses,\nintreats them in _Christ\u2019s Stead to be reconciled to God_; intimating\nthat the Wrath of God being removed by the Obedience of _Christ Jesus_,\nhe is willing to be reconciled unto them, and ready to remit the Sins\nthat are past, if they repent.\n\n[Sidenote: _A twofold Redemption._] We consider then our Redemption\nin a twofold Respect or State, both which in their own Nature are\nperfect, though in their Application to us the one is not, nor can be,\nwithout Respect to the other.\n\n[Sidenote: I. _The Redemption of Christ without us._] The First is\nthe Redemption performed and accomplished by _Christ for us_ in his\ncrucified Body without us: The other is the Redemption wrought by\n_Christ in us_, which no less properly is called and accounted a\nRedemption than the former. The first then is that whereby a Man, as\nhe stands in the Fall, is put into a Capacity of Salvation, and hath\nconveyed unto him a Measure of that Power, Virtue, Spirit, Life, and\nGrace that was in _Christ Jesus_, which, as the free Gift of God,\nis able to counter-balance, overcome, and root out the evil Seed,\nwherewith we are naturally, as in the Fall, leavened.\n\n[Sidenote: II. _The Redemption wrought by Christ in us._] The Second\nis that whereby we witness and know this pure and perfect Redemption\n_in ourselves_, purifying, cleansing, and redeeming us from the Power\nof Corruption, and bringing us into Unity, Favour, and Friendship with\nGod. By the first of these two, we that were lost in _Adam_, plunged\ninto the bitter and corrupt Seed, unable of ourselves to do any good\nThing, but naturally joined and united to Evil, forward and propense to\nall Iniquity, Servants and Slaves to the Power and Spirit of Darkness,\nare, notwithstanding all this, so far reconciled to God by the Death of\nhis Son, while Enemies, that we are put into a Capacity of Salvation,\nhaving the glad Tidings of the Gospel of Peace offered unto us, and God\nis reconciled unto us in Christ, calls and invites us to himself, in\nwhich Respect we understand these Scriptures; [70]_He slew the Enmity\nin himself. He loved us first; seeing us in our Blood, he said unto us,\nLive; he who did not sin his own self, bare our Sins in his own Body on\nthe Tree; and he died for our Sin, the Just for the Unjust._\n\n[70] Eph. 2. 15. 1 John 4. 10. Ezek. 16. 6. 1 Pet. 2. 22, 24. & 3. 18.\n\nBy the Second, we witness this Capacity brought into Act, whereby\nreceiving and not resisting the Purchase of his Death, to wit, the\nLight, Spirit, and Grace of Christ revealed in us, we witness and\npossess a real, true, and inward Redemption from the Power and\nPrevalency of Sin, and so come to be truly and really redeemed,\njustified, and made righteous, and to a sensible Union and Friendship\nwith God.[71] Thus _he died for us, that he might redeem us from all\nIniquity_; and thus _we know him and the Power of his Resurrection,\nand the Fellowship of his Sufferings, being made conformable to his\nDeath_. This last follows the first in Order, and is a Consequence of\nit, proceeding from it, as an _Effect_ from its _Cause_: So as none\ncould have enjoyed the last, without the first had been, such being\nthe Will of God; so also can none now partake of the first, but as\nhe witnesseth the last. Wherefore as to us, they are both Causes of\nour Justification; the first the _procuring Efficient_, the other the\n_formal Cause_.\n\n[71] Tit. 2. 14. Phil. 3. 10.\n\n[Sidenote: Expl. 4.] _Fourthly_, We understand not by this\n_Justification by Christ_ barely the _good Works even wrought by the\nSpirit of Christ_; for they, as _Protestants_ truly affirm, are rather\nan Effect of _Justification_ than the Cause of it; [Sidenote: _The\nFormation of Christ in us begets good Works._] but we understand the\n_Formation of Christ in us, Christ born and brought forth in us_, from\nwhich good Works as naturally proceed as Fruit from a fruitful Tree. It\nis this _inward Birth in us, bringing forth Righteousness and Holiness\nin us, that doth justify us_; which having removed and done away the\ncontrary Nature and Spirit that did bear Rule and bring Condemnation,\nnow is in Dominion over all _in_ our Hearts. Those then that come to\nknow _Christ_ thus formed in them, do enjoy him wholly and undivided,\nwho is _the LORD our RIGHTEOUSNESS_, Jer. xxiii. 6. This is to be\nclothed with _Christ_, and to have put him on, whom God therefore\ntruly accounteth righteous and just. This is so far from being the\nDoctrine of _Papists_, that as the Generality of them do not understand\nit, so the Learned among them oppose it, and dispute against it, and\nparticularly _Bellarmine_. Thus then, as I may say, the formal Cause\nof Justification is not the Works, to speak properly, they being but\nan Effect of it; but this inward Birth, this _Jesus_ brought forth in\nthe Heart, who is the well-beloved, whom the Father cannot but accept,\nand all those who thus are sprinkled with the _Blood of Jesus_, and\nwashed with it. By this also comes that Communication of the Goods of\n_Christ_ unto us, _by which we come to be made Partakers of the divine\nNature_, as faith _Peter_, 2 _Pet._ i. 4. and are made one with him,\nas the Branches with the Vine, and have a Title and Right to what\nhe hath done and suffered for us; [Sidenote: _Christ\u2019s Obedience,\nRighteousness, Death and Sufferings are ours._] so that his Obedience\nbecomes ours, his Righteousness ours, his Death and Sufferings ours.\nAnd by this Nearness we come to have a Sense of his Sufferings, and to\nsuffer with his Seed, that yet lies pressed and crucified in the Hearts\nof the Ungodly, and so travail with it, and for its Redemption, and\nfor the Repentance of those Souls that in it are crucifying as yet the\n_Lord of Glory_. Even as the Apostle _Paul_, _who by his Sufferings _is\nsaid to_ fill up that which is behind of the Afflictions of Christ for\nhis Body, which is the Church_. Though this be a Mystery sealed up from\nall the wise Men that are yet ignorant of this Seed in themselves, and\noppose it, nevertheless some _Protestants_ speak of this justification\nby _Christ_ inwardly put on, as shall hereafter be recited in its Place.\n\n[Sidenote: Expl. 5.] _Lastly_, Though we place Remission of Sins in\nthe _Righteousness and Obedience of Christ performed by him in the\nFlesh_, as to what pertains to the remote procuring Cause, and that we\nhold ourselves _formally justified by Christ Jesus formed and brought\nforth in us_, yet can we not, as some _Protestants_ have unwarily\ndone, _exclude_ Works from _Justification_. [Sidenote: _Good Works are\nnot excluded Justification._] For though properly we be not justified\n_for them_, yet are we justified _in them_; and they are necessary,\neven as _Causa sine qu\u00e2 non_, i. e. _the Cause, without which none\nare justified_. For the denying of this, as it is contrary to the\nScripture\u2019s Testimony, so it hath brought a great Scandal to the\nProtestant Religion, opened the Mouths of _Papists_, and made many too\nsecure, while they have believed to be justified without good Works.\nMoreover, though it be not so safe to say _they are meritorious_, yet\nseeing they are rewarded, many of those called the _Fathers_ have not\nspared to use the Word [_Merit_] which some of us have perhaps also\ndone in a qualified Sense, but no-ways to infer the _Popish Abuses_\nabove-mentioned. And _lastly_, if we had that Notion of _good Works_\nwhich most _Protestants_ have, we could freely agree to make them not\nonly not necessary, but reject them as hurtful, viz. _That the best\nWorks even of the Saints are defiled and polluted._ For though we judge\nso of the best Works performed by Man, endeavouring a Conformity to the\noutward Law by his own Strength, and in his own Will, yet we believe\nthat such _Works_ as naturally proceed from this spiritual Birth and\nFormation of Christ in us are _pure_ and _holy_, even as the _Root_\nfrom which they come; and therefore God accepts them, justifies us in\nthem, and rewards us for them of his own _free Grace_. The State of the\nControversy being thus laid down, these following _Positions_ do from\nhence arise in the next Place to be proved.\n\n\n\u00a7. IV. [Sidenote: Posit. 1.] First, _That the Obedience, Sufferings,\nand Death of Christ is that by which the Soul obtains Remission of\nSins, and is the procuring Cause of that Grace, by whose inward\nWorkings _Christ_ comes to be formed inwardly, and the Soul to be made\nconformable unto him, and so just and justified._ And that therefore,\nin respect of this Capacity and Offer of Grace, _God_ is said to be\n_reconciled_; not as if he were actually _reconciled_, or did actually\njustify, or account any just, so long as they remain in their Sins\nreally impure and unjust.\n\n[Sidenote: Posit. 2.] Secondly, _That it is by this inward Birth of\nChrist in Man that Man is made just, and therefore so accounted by\nGod_: Wherefore, to be plain, we are thereby, and not till that be\nbrought forth in us, _formally_, if we must use that Word, _justified_\nin the Sight of God; because _Justification_ is both more properly\nand frequently in Scripture taken in its proper Signification for\nmaking one just, and not reputing one merely such, and is all one with\n_Sanctification_.\n\n[Sidenote: Posit. 3.] _Thirdly_, That since _good Works_ as naturally\nfollow from this Birth as Heat from Fire, therefore are they of\n_absolute Necessity to Justification_, as _Causa sine qu\u00e2 non_,\n[Sidenote: _Good Works are _Causa sine qu\u00e2 non--of_ Justification._]\ni. e. though not as the Cause _for which_, yet as that _in which_ we\nare, and without which we cannot be justified. And though they be not\n_meritorious_, and draw no Debt upon God, yet he cannot but accept and\nreward them: For it is contrary to his Nature to deny his own, since\nthey may be perfect in their Kind, as proceeding from a pure holy Birth\nand Root. Wherefore their Judgment is false and against the Truth that\nsay, _That the holiest Works of the Saints are defiled and sinful in\nthe Sight of God_: For these _good Works_ are not the Works of the Law,\nexcluded by the Apostle from Justification.\n\n\n\u00a7. V. [Sidenote: Posit. 1.] As to the first, I prove it from _Rom._\niii. 25. _Whom God hath set forth to be a Propitiation through Faith\nin his Blood, to declare his Righteousness for the Remission of Sins\nthat are past, through the Forbearance of God_. [Sidenote: Proof I.\n_The Efficacy of Christ\u2019s Death to redeem Man out of Evil._] Here\nthe Apostle holds forth the Extent and Efficacy of _Christ\u2019s Death_,\nshewing that thereby, and by Faith therein, Remission of Sins that\nare past is obtained, as being that wherein the Forbearance of God is\nexercised towards Mankind. So that though Men for the Sins they daily\ncommit deserve eternal Death, and that the Wrath of God should lay\nhold upon them; yet, by Virtue of that most _satisfactory Sacrifice of\nChrist Jesus_, the Grace and Seed of God moves in Love towards them,\nduring the Day of their Visitation; yet not so as not to strike against\nthe Evil, for that must be burnt up and destroyed, but to redeem Man\nout of the Evil.\n\n[Sidenote: Proof II.] _Secondly_, If God were perfectly reconciled\nwith Men, and did esteem them just while they are actually unjust, and\ndo continue in their Sins, then should God have no Controversy with\nthem[72]; how comes he then so often to complain, and to expostulate\nso much throughout the whole Scripture with such as our Adversaries\nconfess to be justified, telling them, _That their Sins separate\nbetwixt him and them_? Isa. lix. 2. For where there is a perfect and\nfull Reconciliation, there is no Separation. Yea, from this Doctrine it\nnecessarily follows, either that such for whom _Christ_ died, and whom\nhe hath reconciled, never sin, or that when they do so, they are still\nreconciled, and their Sins make not the least Separation from God; yea,\nthat they are justified in their Sins. From whence also would follow\nthis abominable Consequence, that the good Works and greatest Sins of\nsuch are alike in the Sight of God, seeing neither the one serves\nto justify them, nor the other to break their Reconciliation, which\noccasions great Security, and opens a Door to every lewd Practice.\n\n[72] I do not only speak concerning Men before _Conversion_, who\nafterwards are converted, whom yet some of our Antagonists, called\n_Antinomians_, do aver were justified from the Beginning; but also\ntouching those who according to the common Opinion of _Protestants_\nhave been converted; whom albeit they confess they persist always in\nsome _Misdeeds_, and sometimes in _heinous Sins_, as is manifest in\n_David_\u2019s Adultery and Murder, yet they assert to be perfectly and\nwholly justified.\n\n[Sidenote: Proof III.] _Thirdly_, This would make void the whole\npractical Doctrine of the Gospel, and make Faith itself needless. For\nif Faith and Repentance, and the other Conditions called for throughout\nthe Gospel, be a Qualification upon our Part necessary to be performed,\nthen, before this be performed by us, we are either fully reconciled to\nGod, or but in a Capacity of being reconciled to God, he being ready\nto reconcile and justify us as these Conditions are performed; which\nlatter, if granted, is according to the Truth we profess. And if we\nare already perfectly reconciled and justified before these Conditions\nare performed (which Conditions are of that Nature that they cannot be\nperformed at one Time, but are to be done all one\u2019s Life-time) then\ncan they not be said to be absolutely needful; which is contrary to\nthe very express Testimony of Scripture, which is acknowledged by all\nChristians: [73]_For without Faith it is impossible to please God.\nThey that believe not are condemned already, because they believe\nnot in the only begotten Son of God. Except ye repent, ye cannot be\nsaved: For if ye live after the Flesh, ye shall die_. And of those that\nwere converted; [74]_I will remove your Candlestick from you, unless\nye repent_. Should I mention all the Scriptures that positively and\nevidently prove this, I might transcribe much of all the doctrinal\nPart of the _Bible_. For since Christ said, _It is finished_, and did\n_finish his Work_ sixteen hundred Years ago and upwards; [Sidenote:\n_A Door of Mercy opened by Christ, upon Repentance._] if he so fully\nperfected Redemption then, and did actually reconcile every one that is\nto be saved, not simply opening a Door of Mercy for them, offering the\nSacrifice of his Body, by which they may obtain Remission of their Sins\nwhen they repent, and communicating unto them a Measure of his Grace,\nby which they may see their Sins, and be able to repent; [Sidenote:\n_The _Antinomians_ Opinion of Reconciliation and Justification._] but\nreally making them to be reputed as just, either before they believe,\nas say the _Antinomians_, or after they have assented to the Truth of\nthe History of Christ, or are sprinkled with the Baptism of Water,\nwhile nevertheless they are actually unjust, so that no Part of their\nRedemption is to be wrought by him now, as to their _Reconciliation_\nand _Justification_; then the whole doctrinal Part of the _Bible_\nis useless, and of no Profit: in vain were the Apostles sent forth\nto preach Repentance and Remission of Sins; and in vain do all the\nPreachers bestow their _Labour_, spend their _Breath_, and give forth\n_Writings_; yea, much more in vain do the People spend their Money\nwhich they give them for Preaching; seeing it is all but _Actum agere_,\nbut a vain and ineffectual Essay, to do that which is already perfectly\ndone without them.\n\n[73] Heb. 11. 6. John 3. 18. Luke 13. 3. Rom. 8. 13.\n\n[74] Apoc. 2. 5.\n\n[Sidenote: Proof 4.] But _lastly_, To pass by their human Labours,\nas not worth the Disputing whether they be needful or not, since (as\nwe shall hereafter shew) themselves confess the _best_ of them is\n_sinful_; this also makes void the present Intercession of Christ for\nMen. [Sidenote: _Christ\u2019s daily making Intercession for us._] What\nwill become of that great Article of Faith, by which we affirm, _That\nhe sits at the right Hand of God, daily making Intercession for us;\nand for which End the Spirit itself maketh Intercession for us with\nGroanings which cannot be uttered?_ For Christ maketh not Intercession\nfor those that are not in a Possibility of Salvation; that is absurd.\nOur Adversaries will not admit that he prayed for the World at all; and\nto pray for those that are already reconciled, and perfectly justified,\nis to no Purpose: To pray for Remission of Sins is yet more needless,\nif all be remitted, past, present, and to come. Indeed there is not any\nsolid solving of this, but by acknowledging according to the _Truth_,\nThat Christ by his Death removed the Wrath of God, so far as to obtain\nRemission of Sins for as many as receive that _Grace_ and _Light_ that\nhe communicates unto them, and hath purchased for them by his _Blood_;\nwhich, as they believe in, they come to know Remission of Sins past,\nand Power to save them from Sin, and to wipe it away, so often as they\nmay fall into it by Unwatchfulness or Weakness, if, applying themselves\nto this Grace, they truly repent; for _to as many as receive him, he\ngives Power to become the Sons of God_: So none are _Sons_, none are\n_justified_, none _reconciled_, until they thus receive him in that\nlittle _Seed_ in their Hearts: _And Life eternal is offered to those,\nwho by patient Continuance in Well-doing, seek for Glory, Honour, and\nImmortality: For if the righteous Man depart from his Righteousness,\nhis Righteousness shall be remembered no more_. And therefore on the\nother Part, none are longer Sons of God, and justified, than they\npatiently continue in Righteousness and Well-doing. And therefore\nChrist lives always making Intercession, during the Day of every Man\u2019s\nVisitation, that they may be converted; And when Men are in some\nMeasure converted, he makes Intercession that they may continue and\ngo on, and not faint, nor go back again. Much more might be said to\nconfirm this Truth; but I go on to take Notice of the common Objections\nagainst it, which are the Arguments made use of to propagate the\n_Errors_ contrary to it.\n\n\n\u00a7. VI. The _first_ and _chief_ is drawn from that Saying of the Apostle\nbefore-mentioned, 2 _Cor._ v. 18, 19. _God hath reconciled us to\nhimself by Jesus Christ: God was in Christ reconciling the World unto\nhimself, not imputing their Trespasses unto them._\n\n[Sidenote: Obj. 1.] From hence they seek to infer, _That Christ fully\nperfected the Work of Reconciliation while he was on Earth_.\n\n[Sidenote: _Answ._] I answer; If by [_Reconciliation_] be understood\nthe removing of Wrath, and the Purchase of that Grace by which we may\ncome to be reconciled, we agree to it; but that that Place speaks no\nmore, appears from the Place itself: For when the Apostle speaks in\nthe _perfect Time_, saying, _He hath reconciled us_, he speaks of\nhimself and the Saints; who having received the Grace of God purchased\nby Christ, were through Faith in him actually reconciled. [Sidenote:\n_The Difference between _Reconciled_ to Christ, and_ Reconciling.] But\nas to the _World_, he saith [_reconciling_] not [_reconciled_]; which\n_Reconciling_, though it denotes a Time somewhat past, yet it is by\nthe _imperfect Time_, denoting that the Thing begun was not perfected.\nFor this Work Christ began towards all in the Days of his Flesh, yea,\nand long before; for _He was the Mediator from the Beginning, and\nthe Lamb slain from the Foundation of the World_: But in his Flesh,\nafter he had perfectly _fulfilled the Law_, and the _Righteousness_\nthereof, had rent the _Veil_, and made Way for the more clear and\nuniversal Revelation of the Gospel to all, both _Jew_ and _Gentile_;\nhe _gave up himself a most satisfactory Sacrifice for Sin_; which\nbecomes effectual to as many as receive him in his inward Appearance,\nin his _Light_ in the Heart. Again, this very Place sheweth that no\nother Reconciliation is intended, but the Opening of a Door of Mercy\nupon God\u2019s Part, and a Removing of Wrath for Sins that are past;\nso as Men; notwithstanding their Sins, are stated in a Capacity of\nSalvation: For the Apostle, in the following Verse, saith, _Now then\nwe are Ambassadors for Christ, as though God did beseech you by us;\nwe pray you in Christ\u2019s Stead be ye reconciled to God_. For if their\n_Reconciliation_ had already been perfectly accomplished, what need any\nIntreating then to be reconciled? _Ambassadors_ are not sent after a\n_Peace_ already perfected, and Reconciliation made, to intreat for a\nReconciliation; for that implies a manifest Contradiction.\n\n[Sidenote: Obj. 2.] _Secondly_, They object, _Ver._ 21st of the same\nChapter, _For he hath made him to be Sin for us, who knew no Sin,\nthat we might be made the Righteousness of God in him_. From whence\nthey argue, _That as our Sin is imputed to Christ, who had no Sin; so\nChrist\u2019s Righteousness is imputed to us, without our being righteous_.\n\n[Sidenote: _Answ._] But this Interpretation is easily rejected; for\nthough _Christ bare our Sins, _and_ suffered for us, _and was among\nMen_ accounted a Sinner, _and_ numbered among Transgressors_; yet that\nGod reputed him a Sinner, is no where proved. For it is said, [75]_He\nwas found before him holy, harmless, and undefiled, neither was there\nfound any Guile in his Mouth_. That we deserved these Things, and\nmuch more for our Sins, which he endured in Obedience to the Father;\nand according to his Counsel, is true; but that ever reputed him a\n_Sinner_, is denied: [Sidenote: _Men\u2019s imputed Righteousness solidly\nRefuted._] Neither did he ever die, that _we_ should be reputed\nrighteous, though no more really such than _he_ was a Sinner, as\nhereafter appears. For indeed, if this Argument hold, it might be\nstretched to that Length, as to become very pleasing to wicked Men that\nlove to abide in their Sins: For if we be made _righteous, as Christ\nwas made a Sinner, merely by Imputation; then as there was no Sin, not\nin the least in Christ, _so it would follow_, that there needed no\nmore Righteousness, no more Holiness, no more inward Sanctification in\nus, than there was Sin in him_. So then, by his [_being made Sin for\nus_] must be understood his Suffering for our Sins, that we might be\nmade Partakers of the Grace purchased by him; by the Workings whereof\nwe are made the Righteousness of God in him. For that the Apostle\nunderstood here a being made really righteous, and not merely a being\nreputed such, appears by what follows, seeing in _Ver._ 14, 15, 16.\nof the following Chapter, he argues largely against any supposed\n_Agreement of Light and Darkness_, _Righteousness and Unrighteousness_;\nwhich must needs be admitted, if Men are to be reckoned ingrafted in\nChrist, and real Members of him, merely by an imputative Righteousness,\nwholly without them, while they themselves are actually unrighteous.\nAnd indeed it may be thought strange, how some Men have made this\nso fundamental an Article of their Faith, which is so contrary to\nthe whole Strain of the Gospel: A Thing which Christ in none of all\nhis _Sermons_ and _gracious Speeches_ ever willed any to rely upon;\nalways recommending to us Works, as instrumental in our justification.\nAnd the more it is to be admired at, because that Sentence or Term\n(so frequently in their Mouths, and so often pressed by them, as\nthe very _Basis_ of their Hope and Confidence) to wit, [Sidenote:\n_Christ\u2019s imputed Righteousness not found in all the_ Bible.] _The\nimputed Righteousness of Christ_, is not to be found in all the\n_Bible_, at least as to my Observation. Thus have I passed through the\nfirst Part, and that the more briefly, because many, who assert this\n_Justification_ by bare Imputation, do nevertheless confess, that even\nthe Elect are not justified until they be converted; that is, not until\nthis imputative Justification be applied to them by the Spirit.\n\n[75] Heb. 7. 26. 1 Pet. 2. 22.\n\n\n\u00a7. VII. [Sidenote: Posit. 2. _By Christ formed within we are\njustified._] I come then to the second Thing proposed by me, which\nis; _That it is by this inward Birth, or Christ formed within, that\nwe are _(so to speak)_ formally justified in the Sight of God_. I\nsuppose I have said enough already to demonstrate how much we ascribe\nto the _Death_ and _Sufferings of Christ_, as that whereby Satisfaction\nis made to the Justice of God, Remission of Sins obtained, and this\n_Grace_ and _Seed_ purchased, by and from which this Birth proceeds.\nThe Thing now to be proved is, _That by Christ Jesus formed in us, we\nare justified, or made just_. Let it be marked, I use _Justification_\nin this Sense upon this Occasion.\n\n[Sidenote: Proof 1.] _First_ then, I prove this by that of the Apostle\n_Paul_, 1 Cor. vi. 11. [Sidenote: Justified, i. e. _being made Just\nreally, not by Imputation_.] _And such were some of you; but ye are\nwashed, but ye are sanctified, but ye are justified in the Name of the\nLord Jesus, and by the Spirit of our God_. First, This [_justified_]\nhere understood, must needs be _a being really made just_, and not\n_a being merely imputed such_; else [_sanctified_] and [_washed_]\nmight be reputed a being _esteemed_ so, and not a being _really_ so;\nand then it quite overturns the whole Intent of the Context. For the\nApostle shewing them in the preceding _Verses_, how the _Unrighteous\ncannot inherit the Kingdom of God_, and descending to the several\n_Species of Wickedness_, subsumes, _That they were sometimes such, but\nnow are not any more such_. Wherefore, as they are now _washed_ and\n_sanctified_, so are they _justified_: For if this _Justification_ were\nnot _real_, then it might be alleged that the _Corinthians_ had not\nforsaken these Evils; but, though they still continued in them, were\nnotwithstanding _justified_: Which as in itself it is most absurd, so\nit very clearly overturneth the very Import and Intent of the Place;\nas if the _Corinthians_ turning _Christians_ had not wrought any real\nChange in them, but had only been a Belief of some barren Notions,\nwhich had wrought no Alteration in their Affections, Will, or Manner\nof Life. For my own Part, I neither see any Thing, nor could ever yet\nhear or read any Thing, that with any Colour of Reason did evince\n[_Justified_] in this Place to be understood any other ways than in its\nown proper and genuine Interpretation of being made _just_. [Sidenote:\n_The Derivation of the Word _Justify_ considered_, &c.] And for the\nmore clear understanding hereof, let it be considered, that this Word\n[_justify_] is derived either from the Substantive _Justice_, or the\nAdjective _just_: Both which Words import the _Substantive_, that true\nand real _Virtue in the Soul_, as it is in itself; to wit, it signifies\n_really_, and not _suppositively_, that excellent Quality expressed\nand understood among Men by the Word [_Justice_;] and the Adjective\n[_just_] as applied, signifies a Man or Woman who is _just_, that is,\nin whom this Quality of _Justice_ is stated: For it would not only be\ngreat Impropriety, but also manifest Falsity, to call a Man _just_;\nmerely by _Supposition_; especially if he were really _unjust_. Now\nthis Word [_justify_] formed from _Justice_, or _just_, doth beyond\nall Question signify a _making just_; it being nothing else but a\nComposition of the Verb _Facio_, and the Adjective _justus_, which is\nnothing else than thus, _justifico_, i. e. _justum facio_, I make just,\nand [_justified_] of _justus_ and _fio_, as _justus fio_, I become\njust, and _justificatus_, i. e. _justus factus_, I am made just. Thus\nalso is it with Verbs of this Kind, as, _sanctifico_, from _sanctus_,\nholy, and _facio_; _honorifico_, from _honor_ and _facio_; _sacrifico_,\nfrom _sacer_ and _facio_: All which are still understood of the Subject\nreally and truly endued with that Virtue and Quality from which the\nVerb is derived. [Sidenote: Justified _none are while they actually\nremain_ unjust.] Therefore, as none are said to be _sanctified_ that\nare really _unholy_, while they are such; so neither can any be truly\nsaid to be _justified_, while they actually remain _unjust_. Only\nthis Verb _justify_ hath, in a metaphorical and figurative Sense,\nbeen otherwise taken, to wit, in a _Law_ Sense; as when a Man really\nguilty of a Crime is freed from the Punishment of his Sin, he is said\nto be _justified_; that is, put in the Place as if he were _just_. For\nthis Use of the Word hath proceeded from that true Supposition, _That\nnone ought to be acquitted, but the Innocent_. Hence also that Manner\nof speaking, _I will justify such a Man_, or _I will justify this or\nthat_, is used from the Supposition that the Person and Thing is really\njustifiable: And where there is an Error and Abuse in the Matter, so\nfar there is also in the Expression.\n\n[Sidenote: Par\u00e6us _de _Just._ Cont. _Bell._ L. 2. C. 7. P. 469._]\nThis is so manifest and apparent, that _Par\u00e6us_, a chief Protestant,\nand a _Calvinist_ also in his Opinion, acknowledges this; \u201cWe never\nat any Time said,\u201d saith he, \u201cnor thought, that the Righteousness of\nChrist was imputed to us, that by him we should be named _formally\njust_, and not be so, as we have divers Times already shewed; for\nthat would no less soundly fight with right Reason, than if a guilty\nMan absolved in Judgment should say, That he himself was _formally\njust_ by the Clemency of the judge granting him his Life.\u201d Now is it\nnot strange, that Men should be so facile in a Matter of so great\nConcernment, as to build the Stress of their Acceptance with God upon\na mere borrowed and metaphorical Signification, to the excluding, or\nat least esteeming that not necessary, without which the Scripture\nsaith expresly, _No Man shall ever see God_? [Sidenote: Holiness\n_required; therefore _good Works_ are._] For if _Holiness_ be requisite\nand necessary, of which this is said, then must _good Works_ also;\nunless our Adversaries can shew us an _holy Man_ without _good Works_.\nBut, moreover, [_justified_] in this figurative Sense is used for\n_approved_; and indeed for the most Part, if not always in Scripture,\nwhen the Word [_justify_] is used, it is taken in the worst Part; that\nis, that as the Use of the Word that way is an Usurpation, so it is\nspoken of such as usurp the Thing to themselves, while it properly\ndoth not belong unto them; as will appear to those that will be at\nthe Pains to examine these Places. _Exod._ xxiii. 7. _Job_ ix. 20.\n& xxvii. 5. _Prov._ xvii. 15. _Isa._ v. 23. _Jer._ iii. 11. _Ezek._\nxvi. 51, 52. _Luke_ x. 29. & xvi. 15. which are all spoken of Men\n_justifying the Wicked_, or of _wicked Men justifying themselves_; that\nis, approving themselves in their Wickedness. If it be at any Time in\nthis Signification taken in good Part, it is very seldom, and that\nso obvious and plain by the Context, as leaves no Scruple. But the\nQuestion is not so much of the Use of the _Word_, where it is passingly\nor occasionally used, as where the very Doctrine of _Justification_\nis handled. Where indeed to mistake it, _viz._ in its proper Place,\nso as to content ourselves with an _imaginary Justification_, while\nGod requires a _real_, is of most dangerous Consequence. For the\nDisquisition of which let it be considered, that in all these Places\nto the _Romans_, _Corinthians_, _Galatians_, and elsewhere, where the\nApostle handles this Theme, the Word may be taken in its own proper\nSignification without any Absurdity. As, where it is often asserted\nin the above-mentioned Epistles to the _Romans_ and _Galatians_,\n[Sidenote: Justified, _in its proper Signification_.] That _a Man\ncannot be justified by the Law of _Moses_, nor by the Works of the\nLaw_; there is no Absurdity nor Danger in understanding it according\nto its own proper Signification, to wit, that a Man cannot be made\n_just_ by the _Law of Moses_; seeing this so well agrees with that\nSaying of the same Apostle, That _the Law makes nothing perfect_. And\nalso where it is said, _We are justified by Faith_, it may be very well\nunderstood of being _made just_; seeing it is also said, That _Faith\npurifies the Heart_; and no Doubt the _pure in Heart_ are just; and\nthe _Just live by Faith_. Again, where it is said, _We are justified\nby Grace, we are justified by Christ, we are justified by the Spirit_;\nit is no ways absurd to understand it of being _made just_, seeing by\nhis Spirit and Grace he doth make Men _just_. But to understand it\nuniversally the other Way, merely for _Acceptance_ and _Imputation_,\nwould infer great Absurdities, as may be proved at large; but because\nI judged it would be acknowledged, I forbear at present for Brevity\u2019s\nSake. But further, in the most weighty Places where this Word _justify_\nis used in Scripture, with an immediate Relation to the Doctrine of\n_Justification_, [Sidenote: Justification _signifies a making just._]\nour Adversaries must needs acknowledge it to be understood of _making\njust_, and not barely in the legal Acceptation: As First, in that of 1\n_Cor._ vi. 11. _But ye are washed, but ye are sanctified, but ye are\njustified_, as I before have proved; which also many Protestants are\nforced to acknowledge. [Sidenote: Thysius _Disp. de _Just._ Thes. 3._]\n\u201cNeither diffide we,\u201d saith _Thysius_, \u201cbecause of the most great and\nstrict Connexion, that _Justification_ doth sometimes seem also to\ncomprehend _Sanctification_ as a Consequence, as in _Rom._ viii. 30.\n_Tit._ iii. 7. 1 _Cor._ vi. 11. _And such sometimes were ye, but ye\nare washed_, &c.\u201d _Zanchius_, having spoken concerning this Sense of\nJustification, adds, saying, [Sidenote: Zanchius _in C. P. 2. ad_ Eph.\n_V. 4. Loc. de_ Just.] \u201cThere is another Signification of the Word,\n_viz._ for a Man from _unjust_ to be made _just_, even as _sanctified_\nsignifies from _unholy_ to be made _holy_: In which Signification the\nApostle said, in the Place above-cited, _And such were some of you_,\n&c. that is, of unclean ye are made holy, and of unjust ye are made\njust by the Holy Spirit, for Christ\u2019s Sake, in whom ye have believed.\nOf this Signification is that, _Rev._ xxii. 11. _Let him that is just,\nbe just still_; that is, really from just become more just, even as\nfrom unjust he became just. And according to this Signification the\n_Fathers_, and especially _Augustine_, have interpreted this Word.\u201d\n[Sidenote: H. Bulling.] Thus far he. _H. Bullinger_, on the same\nPlace, 1 _Cor._ vi. speaketh thus; \u201cBy divers Words,\u201d saith he, \u201cthe\nApostle signifies the same Thing, when he saith, _Ye are washed, ye are\nsanctified, ye are justified_.\u201d\n\n[Sidenote: Proof 2.] _Secondly_, In that excellent Saying of the\nApostle, so much observed, _Rom._ viii. 30. _Whom he called, them\nhe also justified, and whom he justified, them he also glorified_:\nThis is commonly called the _Golden Chain_, as being acknowledged\nto comprehend the Method and Order of Salvation. And therefore, if\n[_Justified_] were not understood here in its proper Signification\nof being _made just_, Sanctification would be excluded out of this\nChain. And truly it is very worthy of Observation, that the Apostle,\nin this succinct and compendious Account, makes the Word [_Justified_]\nto comprehend all betwixt _Calling_ and _Glorifying_; [Sidenote:\nRighteousness_, the only Medium by which from our _Calling_ we pass\nto _Glorification.] thereby clearly insinuating, that the being\nreally _Righteous_, is that only _Medium_ by which from our _Calling_\nwe pass to _Glorification_. Almost all do acknowledge the Word to be\nso taken in this Place; and not only so, but most of those who oppose\nare forced to acknowledge, that as this is the most proper, so the\nmost common Signification of it: Thus divers famous _Protestants_\nacknowledge. [Sidenote: D. Cham. _Tom. 3. de_ Sanct. _L. 10._ P. 1.]\n\u201cWe are not,\u201d saith _D. Chamierus_, \u201csuch impertinent Esteemers of\nWords, as to be ignorant, nor yet such importunate Sophists, as to\ndeny that the Words _Justification_ and _Sanctification_ do infer one\nanother; yea, we know that the Saints are chiefly for this Reason\nso called, because that in Christ they have received Remission of\nSins: And we read in the Revelations, _Let him that is just, be just\nstill_; which cannot be understood, except of the Fruit of inherent\nRighteousness. Nor do we deny, but perhaps in other Places they may\nbe promiscuously taken, especially by the _Fathers_.\u201d [Sidenote: Beza\n_in C. 3. ad_ Tit. _Ver. 7._] \u201cI take,\u201d saith _Beza_, \u201cthe Name of\n_Justification_ largely, so as it comprehends whatsoever we acquire\nfrom Christ, as well by Imputation, as by the Efficacy of the Spirit in\nsanctifying us. So likewise is the Word _Justification_ taken, _Rom._\nviii. 30.\u201d [Sidenote: Melanct. _in Apol. Conf. Aug._] _Melancthon_\nsaith, \u201cThat to be justified by Faith, signifies in Scripture not only\nto be pronounced just, but also of unrighteous to be made righteous.\u201d\nAlso some chief _Protestants_, though not so clearly, yet in Part,\nhinted at our Doctrine, whereby we ascribe unto the _Death of Christ_\nRemission of Sins, and the Work of Justification unto the _Grace of\nthe Spirit_ acquired by his Death. [Sidenote: Bor\u00e6us, _in_ Gen. _C.\n15_. Credidit Abraham. Deo, _P. 161_.] _Martinus Bor\u00e6us_, explaining\nthat Place of the Apostle, _Rom._ iv. 25. _Who was given for our\nSins, and rose again for our Justification_, saith: \u201cThere are two\nThings beheld in Christ, which are necessary to our Justification;\nthe one is his Death, the other is his arising from the Dead. By his\nDeath, the Sins of this World behoved to be expiated: By his Rising\nfrom the Dead, it pleased the same Goodness of God to give the Holy\nSpirit, whereby both the Gospel is believed, and the Righteousness,\nlost by the Fault of the first _Adam_, is restored.\u201d And afterwards\nhe saith; \u201cThe Apostle expresseth both Parts in these Words, _Who was\ngiven for our Sins_, &c. in his Death is beheld the Satisfaction for\nSin; in his Resurrection, the Gift of the Holy Spirit, by which our\nJustification is perfected.\u201d [Sidenote: _Idem Lib. 3. Reg. Cap. 9. V.\n4. P. 681._] And again, the same Man saith elsewhere; \u201cBoth these Kinds\nof Righteousness are therefore contained in _Justification_, neither\ncan the one be separate from the other. So that in the Definition of\n_Justification_, the Merit of the Blood of Christ is included, both\nwith the Remission of Sins, and with the Gift of the Holy Spirit of\nJustification and Regeneration.\u201d [Sidenote: Bucerus_, in _Rom. 4._ ad\nVer. 16._] _Martinus Bucerus_ saith; \u201cSeeing by one Sin of _Adam_ the\nWorld was lost, the Grace of Christ hath not only abolished that one\nSin, and Death which came by it; but hath together taken away those\ninfinite Sins, and also led into full Justification as many as are of\nChrist; so that God now not only remits unto them _Adam_\u2019s Sin, and\ntheir own, but also gives them therewith the Spirit of a solid and\nperfect Righteousness, which renders us conform unto the Image of the\nFirst-begotten.\u201d [Sidenote: Righteousness, _a Conformity to the Image\nof the First-begotten_.] And upon these Words [_by Jesus Christ_] he\nsaith; \u201cWe always judge that the whole Benefit of Christ tends to\nthis, that we might be strong through the Gift of Righteousness, being\nrightly and orderly adorned with all Virtue, that is, restored to the\nImage of God.\u201d [Sidenote: W. Forbes _in Consider. Modest. de _Just._\nLib. 2. Sect. 8._] And _lastly_, _William Forbes_ our Countryman,\nBishop of _Edinburgh_, saith; \u201cWhensoever the Scripture makes Mention\nof the Justification before God, as speaketh _Paul_, and from him\n(besides others) _Augustine_, it appears that the Word [_justify_]\nnecessarily signifies not only to pronounce just in a Law Sense, but\nalso really and inherently to make just; because that God doth justify\na wicked Man otherwise than earthly Judges. [Sidenote: _How God\njustifies the Wicked._] For he, when he justifies a wicked or unjust\nMan, doth indeed pronounce him as these also do; but by pronouncing\nhim just, because his Judgment is according to Truth, he also makes\nhim really of unjust to become just.\u201d And again, the same Man, upon\nthe same Occasion, answering the more rigid _Protestants_, who say,\nThat _God first justifies, and then makes just_; he adds: \u201cBut let them\nhave a Care, lest by too great and empty Subtilty, unknown both to the\nScriptures and the Fathers, they lessen and diminish the Weight and\nDignity of so great and divine a Benefit, so much celebrated in the\nScripture, to wit, _Justification_ of the Wicked. For if to the formal\nReason of _Justification_ of the Ungodly doth not at all belong his\n_Justification_ (so to speak) _i. e._ his being made righteous, then in\nthe Justification of a Sinner, although he be justified, yet the Stain\nof Sin is not taken away, but remains the same in his Soul as before\nJustification: And so, notwithstanding the Benefit of Justification,\nhe remains as before, unjust and a Sinner; and nothing is taken away,\nbut the Guilt and Obligation to Pain, and the Offence and Enmity of God\nthrough Non-imputation. But both the Scriptures and Fathers do affirm,\nThat in the _Justification_ of a Sinner, their Sins are not only\nremitted, forgiven, covered, not imputed, but also taken away, blotted\nout, cleansed, washed, purged, and very far removed from us, as appears\nfrom many Places of the holy Scriptures.\u201d The same _Forbes_ shews us at\nlength, in the following Chapter, That this was the confessed Judgment\nof the _Fathers_, out of the Writings of those who hold the contrary\nOpinion; some whereof, out of him, I shall note. [Sidenote: Calv.\n_Inst. L. 3. C. 11. Sect. 15_.] As, first, _Calvin_ saith, \u201cThat the\nJudgment of _Augustine_, or at least his Manner of speaking, is not\nthroughout to be received; who although he took from Man all Praise\nof Righteousness, and ascribed all to the Grace of God, yet he refers\nGrace to Sanctification, by which we are regenerate through the Spirit\nunto Newness of Life.\u201d [Sidenote: Chemnit. _in Exam. Conc. Trid. de\nJust._ P. 129.] _Chemnitius_ saith, \u201cThat they do not deny, but that\nthe Fathers take the Word [_justify_] for _renewing_, by which Works\nof Righteousness are wrought in us by the Spirit.\u201d And P. 130. \u201cI am\nnot ignorant, that the Fathers indeed often use the Word [_justify_]\nin this Signification, to wit, of _making just_.\u201d [Sidenote: Zanchius\n_in C. 2. ad_ Ep. _Ver. 4. Loc. de Just_. Thes. 13.] _Zanchius_\nsaith, \u201cThat the Fathers, and chiefly _Augustine_, interpret the Word\n[_justify_] according to this Signification, to wit, of _making just_;\nso that, according to them, to be _justified_ was no other than of\n_unjust_ to be made _just_, through the Grace of God for Christ.\u201d He\nmentioneth more, but this may suffice to our Purpose.\n\n\n\u00a7. VIII. [Sidenote: Asser. I.] Having thus sufficiently proved, that by\n_Justification_ is to be understood as really being _made righteous_:\nI do boldly affirm, and that not only from a _notional Knowledge_, but\nfrom a _real, inward experimental Feeling_ of the Thing, [Sidenote:\n_Christ revealed and formed in the Soul of a Man, is the formal Cause\nof Man\u2019s Justification._] That the _immediate_, _nearest_, or _formal\nCause_ (if we must in Condescension to some use this Word) of a Man\u2019s\nJustification in the Sight of God, is, the _Revelation of Jesus Christ\nin the Soul_, [Sidenote: Proof 1.] changing, altering, and renewing\nthe Mind, by whom (even the Author of this inward Work) thus formed\nand revealed, we are truly justified and accepted in the Sight of God.\nFor it is as we are thus covered and clothed with him, in whom the\nFather is always well pleased, that we may _draw near to God_, and\nstand with Confidence before his Throne, being purged by the _Blood\nof Jesus_ inwardly poured into our Souls, and clothed with his Life\nand Righteousness therein revealed. And this is that Order and Method\nof Salvation held forth by the Apostle in that divine Saying, _Rom._\nv. 10. _For if when we were Enemies, we were reconciled to God by the\nDeath of his Son; much more, being reconciled, we shall be saved by his\nLife._ For the Apostle first holding forth the Reconciliation wrought\nby the Death of Christ, wherein God is near to receive and redeem Man,\nholds forth his _Salvation_ and _Justification_ to be by the _Life of\nJesus_. Now, that this _Life_ is an _inward, spiritual_ Thing revealed\nin the Soul, whereby it is renewed and brought forth out of _Death_,\nwhere it naturally has been by the _Fall_, and so quickened and made\nalive unto God, the same Apostle shews, _Ephes._ ii. 5. _Even when we\nwere dead in Sins and Trespasses, he hath quickened us together in\nChrist (by whose Grace ye are saved) and hath raised us up together._\nNow this none will deny to be the inward Work of Renovation, and\ntherefore the Apostle gives that Reason of their being _saved by\nGrace_; which is the inward Virtue and Power of Christ in the Soul:\nBut of this Place more hereafter. Of the Revelation of this _inward\nLife_ the Apostle also speaketh, 2 _Cor._ iv. 10. _That the Life also\nof Jesus might be made manifest in our Bodies_; and Ver. 11. _That the\nLife also of Jesus might be made manifest in our mortal Flesh_. Now\nthis inward _Life of Jesus_ is that _whereby_, as is before observed,\nhe said, _We are saved_.\n\n[Sidenote: Proof 2.] Secondly, _That it is by this Revelation of Jesus\nChrist, and the new Creation in us, that we are justified_, doth\nevidently appear from that excellent Saying of the Apostle included\nin the Proposition itself, _Tit._ iii. 5. _According to his Mercy\nhe hath saved us, by the Washing of Regeneration, and Renewing of\nthe Holy Ghost_, &c. Now that whereby we are saved, that we are also\nno Doubt justified by; which Words are in this Respect synonymous.\n[Sidenote: _The immediate Cause of _Justification_ is the inward Work\nof _Regeneration.] Here the Apostle clearly ascribes the _immediate_\nCause of Justification to this inward Work of Regeneration, which is\n_Jesus Christ revealed in the Soul_, as being that which formally\nstates us in a Capacity of being reconciled with God; the Washing or\nRegeneration being that inward Power and Virtue, whereby the Soul is\ncleansed, and clothed with the Righteousness of Christ, so as to be\nmade fit to appear before God.\n\n[Sidenote: Proof 3.] _Thirdly_, This Doctrine is manifest from 2 _Cor._\nxiii. 5. _Examine your own selves, whether ye be in the Faith; prove\nyour own selves: Know ye not your own selves, how that Jesus Christ is\nin you, except ye be Reprobates?_ First, It appears here how earnest\nthe Apostle was that they should know Christ _in them_; so that he\npresses this Exhortation upon them, and inculcates it three Times.\n[Sidenote: _The Cause of _Reprobation_ is Christ not known by inward\n_Revelation.] _Secondly_, He makes the Cause of Reprobation, or\nNot-justification, the Want of Christ thus revealed and known in the\nSoul: Whereby it necessarily follows, by the Rule of _Contraries_,\nwhere the Parity is alike (as in this Case it is evident) that, where\nChrist is inwardly known, there the Persons subjected to him are\napproved and justified. For there can be nothing more plain than this,\nThat if we must know Christ _in us_, except we be Reprobates, or\nunjustified Persons; if we know him _in us_, we are not Reprobates, and\nconsequently justified ones. Like unto this is that other Saying of the\nsame Apostle, Gal. iv. 19. _My little Children, of whom I travail in\nBirth again, until Christ be formed in you_; and therefore the Apostle\nterms this, _Christ within, the Hope of Glory_, Col. i. 27, 28. Now\nthat which is the _Hope of Glory_, can be no other than that which we\n_immediately_ and _most nearly_ rely upon for our Justification, and\nthat whereby we are really and truly made just. And as we do not hereby\ndeny, but the original and fundamental Cause of our Justification is\nthe Love of God manifested in the Appearance of _Jesus Christ_ in the\nFlesh, [Sidenote: _Christ by his Death and Sufferings has opened a\nWay for our Reconciliation._] who by his Life, Death, Sufferings, and\nObedience, made a Way for our Reconciliation, and became a Sacrifice\nfor the Remission of Sins that are past, and purchased unto us this\n_Seed_ and _Grace_, from which this Birth arises, and in which Jesus\nChrist is inwardly received, formed, and brought forth in us, in his\nown pure and holy Image of Righteousness, by which our Souls live\nunto God, and are clothed with him, and have put him on, even as\nthe Scripture speaks, _Ephes._ iv. 23, 24. _Gal._ iii. 27. we stand\njustified and saved in and by him, and by his Spirit and Grace, _Rom._\niii. 24. 1 _Cor._ vi. 11. _Tit._ iii. 7. So again, _reciprocally_,\nwe are hereby made Partakers of the Fulness of his _Merits_, and his\ncleansing _Blood_ is near, to wash away every Sin and Infirmity, and to\nheal all our Backslidings, as often as we turn towards him by unfeigned\nRepentance, and become renewed by his Spirit. Those then that find\nhim thus raised, and ruling in them, have a true Ground of Hope to\nbelieve that they are justified by his Blood. But let not any deceive\nthemselves, so as to foster themselves in a vain Hope and Confidence,\nthat by the Death and Sufferings of Christ they are justified, so long\nas _Sin lies at their Door_, Gen. iv. 7. Iniquity prevails, and they\nremain yet unrenewed and unregenerate; lest it be said unto them, _I\nknow you not_. Let that Saying of Christ be remembered, _Not every\none that saith Lord, Lord, shall enter, but he that doth the Will of\nmy Father_, Matt. vii. 21. To which let these excellent Sayings of the\nbeloved Disciple be added; _Little Children, let no Man deceive you; he\nthat doth Righteousness is righteous, even as he is righteous. He that\ncommitteth Sin is of the Devil; because if our Heart condemn us, God is\ngreater than our Heart, and knoweth all Things_, 1 John iii. 7. & 20.\n\nMany famous Protestants bear Witness to this inward Justification\nby Christ inwardly revealed and formed in Man. [Sidenote: Bor\u00e6us\n_in _Gen._ P. 162._] As _M. Bor\u00e6us_: \u201cIn the Imputation,\u201d saith he,\n\u201cwherein Christ is ascribed and imputed to Believers for Righteousness,\nthe Merit of his Blood, and the Holy Ghost given unto us by Virtue\nof his Merits, are equally included. [Sidenote: _The Testimonies of\nfamous Protestants of inward Justification_.] And so it shall be\nconfessed, _That Christ is our Righteousness_, as well from his Merit,\nSatisfaction, and Remission of Sins obtained by him, as from the Gifts\nof the Spirit of Righteousness. And if we do this, we shall consider\nthe whole Christ proposed to us for our Salvation, and not any single\nPart of him.\u201d The same Man, P. 169. \u201cIn our justification then Christ\nis considered, who breathes and lives in us, to wit, by his Spirit\nput on by us; concerning which putting on the Apostle saith, _Ye\nhave put on Christ_.\u201d And again, P. 171. \u201cWe endeavour to treat in\nJustification, not of Part of Christ, but him wholly, in so far as he\nis our Righteousness every Way.\u201d And a little after: \u201cAs then blessed\n_Paul_, in our Justification, when he saith, _Whom he justified, them\nhe glorified_, comprehends all Things which pertain to our being\nreconciled to God the Father, and our Renewing, which fits us for\nattaining unto Glory, such as Faith, Righteousness, Christ, and the\nGift of Righteousness exhibited by him, whereby we are regenerated, to\nthe fulfilling of the Justification which the Law requires; so we also\nwill have all Things comprehended in this Cause, which are contained in\nthe Recovery of Righteousness and Innocency.\u201d And P. 181. \u201cThe Form,\u201d\nsaith he, \u201cof our Justification is the divine Righteousness itself,\nby which we are formed just and good. This is _Jesus Christ_, who is\nesteemed our Righteousness, partly from the Forgiveness of Sins, and\npartly from the Renewing and the Restoring of that Integrity, which was\nlost by the Fault of the first _Adam_: So that this new and heavenly\n_Adam_ being put on by us, of which the Apostle saith, _Ye have put on\nChrist_, ye have put him on, I say, as the Form, so the Righteousness,\nWisdom, and Life of God.\u201d [Sidenote: Inuncunas.] So also affirmeth\n_Claudius Albertus Inuncanus_, see his _Orat. Apodict. Lausani\u00e6 Excus.\n1587. Orat. 2_. P. 86, 87. [Sidenote: Zuinglius.] _Zuinglius_ also,\nin his Epistle to the Princes of _Germany_, as cited by _Himelius_,\nC. 7. P. 60. saith, \u201cThat the Sanctification of the Spirit is true\nJustification, which alone suffices to justify.\u201d [Sidenote: Estius.]\n_Estius_ upon 1 _Cor._ vi. 11. saith, \u201cLest Christian Righteousness\nshould be thought to consist in the _Washing_ alone, that is, in\nthe Remission of Sins, he addeth the other Degree or Part, [but ye\nare _sanctified_] that is, ye have attained to Purity, so that ye\nare now truly holy before God. _Lastly_, Expressing the Sum of the\nBenefit received in one Word, which includes both the Parts, But ye\nare _justified_ (the Apostle adds) in the Name of the Lord _Jesus\nChrist_, that is, by his Merits, and in the Spirit of our God, that\nis, the Holy Spirit proceeding from God, and communicated to us by\nChrist.\u201d [Sidenote: R. Baxter.] And lastly, _Richard Baxter_, a famous\n_English_ Preacher, in his Book called _Aphorisms of Justification_,\nP. 80. saith, \u201cThat some ignorant Wretches gnash their Teeth at this\nDoctrine, as if it were flat _Popery_, not understanding the Nature of\nthe Righteousness of the new Covenant; which is all out of Christ in\nourselves, though wrought by the Power of the Spirit of Christ in us.\u201d\n\n\n\u00a7. IX. [Sidenote: Posit. 3.] The _third_ Thing proposed to\nbe considered is, concerning _the Necessity of good Works to\nJustification_. I suppose there is enough said before to clear us from\nany Imputation of being _Popish_ in this Matter.\n\n[Sidenote: Object.] But if it be queried, _Whether we have not said, or\nwill not affirm, that a Man is justified by Works?_\n\n[Sidenote: _Answ._] I answer; I hope none need, neither ought to take\nOffence, if in this Matter we use the plain Language of the holy\nScripture, which faith expresly in answer hereunto, _James_ ii. 24.\n[Sidenote: _That Works are necessary to Justification._] _Ye see then\nhow that by Works a Man is justified, and not by Faith only._ I shall\nnot offer to prove the Truth of this Saying, since what is said in this\nChapter by the Apostle is sufficient to convince any Man that will read\nand believe it; I shall only from this derive this one Argument.\n\n[Sidenote: Arg.] If no Man can be justified without Faith, and no Faith\nbe living, nor yet available to Justification without Works, then Works\nare necessary to _Justification_:\n\nBut the first is true: Therefore also the last.\n\nFor this Truth is so apparent and evident in the Scriptures, that\nfor the Proof of it we might transcribe most of the Precepts of the\nGospel. I shall instance a few, which of themselves do so clearly\nassert the Thing in Question, that they need no Commentary, nor farther\nDemonstration. And then I shall answer the Objections made against\nthis, which indeed are the Arguments used for the contrary Opinion,\n_Heb._ xii. 14. _Without Holiness no Man shall see God._ Matt. vii. 21.\n[Sidenote: _Not the Sayers, but the Doers are blessed._] _Not every one\nthat saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven,\nbut he that doeth the Will of my Father which is in Heaven._ John xiii.\n7. _If ye know these Things, happy are ye if ye do them._ 1 Cor. vii.\n19. _Circumcision is nothing, and Uncircumcision is nothing, but the\nKeeping of the Commandments of God._ Rev. xxii. 14. _Blessed are they\nthat do his Commandments, that they may have Right to the Tree of Life,\nand may enter in through the Gates into the City_: And many more that\nmight be instanced. From all which I thus argue:\n\n[Sidenote: _Arg._] If those only can _enter into the Kingdom that do\nthe Will of the Father_; if those be accounted only the _wise Builders_\nand _happy_ that do the Sayings of Christ; if no Observations avail,\nbut only the _Keeping of the Commandments_; and if they be blessed\nthat _do the Commandments_, and thereby have Right to the _Tree of\nLife_, and Entrance through the Gates into the City; then _Works_ are\nabsolutely _necessary to Salvation_ and _Justification_:\n\nBut the first is true: And _therefore_ also the last.\n\nThe Consequence of the _Antecedent_ is so clear and evident, that I\nthink no Man of sound Reason will call for a Proof of it.\n\n\n\u00a7. X. [Sidenote: Obj. 1.] But they object, _That Works are not\nnecessary to Justification_: First, because of that Saying of _Christ_,\nLuke xvii. 10. [Sidenote: _Unprofitable Servants._] _When ye shall have\ndone all these Things that are commanded you, say, We are unprofitable\nServants._\n\n[Sidenote: _Answ._] _Answer_; As to God we are indeed unprofitable,\nfor he needeth nothing, [Sidenote: _God needeth nothing._] neither\ncan we add any Thing unto him: But as to ourselves, we are not\nunprofitable; else it might be said, that it is not profitable for\na Man to keep _God\u2019s Commandments_; which is most absurd, and would\ncontradict Christ\u2019s Doctrine throughout. Doth not Christ, _Matt._ v.\nthrough all those Beatitudes, pronounce Men blessed for their _Purity_,\nfor their _Meekness_, for their _Peaceableness_, &c? And is not then\nthat for which Christ pronounceth Men blessed, profitable unto them?\nMoreover, _Matt._ xxv. 21, 23. [Sidenote: _Those that had improved\ntheir _Talents_, were called good and faithful Servants._] Doth not\nChrist pronounce the Men _good and faithful Servants_ that improved\ntheir Talents? Was not their doing of that then profitable unto them?\nAnd Ver. 30. it is said of him that hid his _Talent_, and did not\nimprove it, _Cast ye the unprofitable Servant into utter Darkness_.\nIf then not improving of the _Talent_ made the Man _unprofitable_,\nand he was therefore _cast into utter Darkness_, it will follow by\nthe Rule of _Contraries_, so far at least that the Improving made the\nother profitable; seeing, if our Adversaries will allow us to believe\nChrist\u2019s Words, this is made a _Reason_, and so at least a _Cause\ninstrumental_ of their Acceptance; _Well done, good and faithful\nServant, thou hast been faithful over a few Things, I will make thee\nRuler over many Things; enter thou into the Joy of thy Lord_.\n\n[Sidenote: Obj. 2.] _Secondly_, They object those Sayings of the\nApostle, where he excludes the Deeds of the Law from Justification; as\nfirst, _Rom._ iii. 20. _Because by the Deeds of the Law there shall be\nno Flesh justified in his Sight._ And Ver. 28. _Therefore we conclude,\nthat a Man is justified by Faith, without the Deeds of the Law._\n\n[Sidenote: _Answ. 1._.] _Answ._ We have shewn already what Place we\ngive to _Works_, even to the _best of Works_, in _Justification_; and\nhow we ascribe its immediate and formal Cause to the _Worker_ brought\nforth in us, but not to the _Works_. But in answer to this Objection,\nI say, there is a great Difference betwixt the _Works_ of the _Law_,\nand those of _Grace_, or of the _Gospel_. [Sidenote: _The Works of the\nGospel or Grace distinguished from those of the Law._] The first are\nexcluded, the second not, but are necessary. The first are those which\nare performed in Man\u2019s own Will, and by his Strength, in a Conformity\nto the outward Law and Letter; and therefore are Man\u2019s own imperfect\nWorks, or Works of the Law, which _makes nothing perfect_: And to this\nbelong all the Ceremonies, Purifications, Washings, and Traditions of\nthe _Jews_. The second are the Works of the Spirit of Grace in the\nHeart, wrought in Conformity to the inward and spiritual Law; which\nWorks are not wrought in Man\u2019s Will, nor by his Power and Ability, but\nin and by the Power and Spirit of Christ _in us_, and therefore are\n_pure_ and _perfect_ in their Kind (as shall hereafter be proved) and\nmay be called _Christ\u2019s Works_, for that he is the immediate Author\nand Worker of them: Such _Works_ we affirm absolutely _necessary to\nJustification_, so that a Man cannot be justified without them; and\nall _Faith_ without them is dead and useless, as the Apostle _James_\nsaith. Now, that such a Distinction is to be admitted, and that the\n_Works_ excluded by the Apostle in the Matter of Justification are\nof the first Kind, will appear, if we consider the Occasion of the\nApostle\u2019s mentioning this, as well here, as throughout his Epistle to\nthe _Galatians_, where he speaks of this Matter and to this Purpose\nat large: Which was this, That whereas many of the _Gentiles_ that\nwere not of the Race or Seed of _Abraham_, as concerning the Flesh,\nwere come to be converted to the _Christian Faith_, and to believe in\nhim, some of those, that were of the _Jewish Proselytes_, thought to\nsubject the faithful and believing _Gentiles_ to the legal Ceremonies\nand Observations, as necessary to their Justification: [Sidenote: _The\nOccasion of the Apostle\u2019s speaking of the Works of the Law, which are\nexcluded._] This gave the Apostle _Paul_ Occasion at length, in his\nEpistle to the _Romans_, _Galatians_, and elsewhere, to shew the Use\nand Tendency of the Law, and of its Works, and to contra-distinguish\nthem from the Faith of Christ, and the Righteousness thereof; shewing\nhow the former was ceased and become ineffectual, the other remaining,\nand yet necessary. And that the Works excluded by the Apostle are of\nthis Kind of Works of the Law, appears by the whole Strain of his\nEpistle to the _Galatians_, Chap. i, ii, iii, and iv. For after, in\nChap. iv. he upbraideth them for their Returning unto the Observation\nof _Days_ and _Times_, and that, in the Beginning of Chap. v. he\nsheweth them their Folly, and the evil Consequence of adhering to the\nCeremonies of Circumcision, then he adds, Ver. 6. _For in Christ Jesus\nneither Circumcision nor Uncircumcision availeth, but Faith, which\nworketh by Love_; and thus he concludes again, Chap. vi. Ver. 15. _For\nin Christ Jesus neither Circumcision availeth, nor Uncircumcision, but\na new Creature._ From which Places appeareth that Distinction of Works\nbefore-mentioned, whereof the one is excluded, the other necessary\nto Justification. For the Apostle sheweth here, that _Circumcision_\n(which Word is often used to comprehend the whole Ceremonies and legal\nPerformances of the _Jews_) is not necessary, nor doth avail. Here then\nare the _Works_ which are excluded, by which _no Man is justified_; but\n_Faith_, which _worketh by Love_, but the _new Creature_, this is that\nwhich _availeth_, which is _absolutely necessary_: For _Faith_, that\n_worketh by Love_, cannot be without _Works_; for, as it is said in the\nsame 5th Chapter, Ver. 22. _Love is a Work of the Spirit_; also the\n_new Creature_, if it avail and be necessary, cannot be without Works;\nseeing it is natural for it to bring forth Works of Righteousness.\nAgain, that the Apostle no Ways intends to exclude such good Works\nappears, in that in the same Epistle he exhorts the _Galatians_ to\nthem, and holds forth the Usefulness and Necessity of them, and that\nvery plainly, Chap. vi. Ver. 7, 8, 9. [Sidenote: _The Usefulness and\nNecessity of good_ Works.] _Be not deceived_, saith he, _God is not\nmocked; for whatsoever a Man soweth, that shall he also reap: For he\nthat soweth to the Flesh, shall of the Flesh reap Corruption; but he\nthat soweth to the Spirit, shall of the Spirit reap Life everlasting.\nAnd let us not be weary of Well-doing, for in due Season we shall\nreap, if we faint not_: Doth it not hereby appear, how necessary the\nApostle would have the _Galatians_ know that he esteemed good Works\nto be? To wit, not the outward Ceremonies and Traditions of the Law,\nbut the Fruits of the Spirit, mentioned a little before; by which\nSpirit he would have them to be led, and walk in those good Works: As\nalso, how much he ascribed to these good Works, by which he affirms\n_Life everlasting_ is reaped. Now, that cannot be useless to Man\u2019s\nJustification, which capacitates him to reap so rich an Harvest.\n\n[Sidenote: _Answ. 2._] But _Lastly_; For a full Answer to this\nObjection, and for the establishing of this Doctrine of _good Works_,\nI shall instance another Saying of the same Apostle _Paul_, which our\nAdversaries also in the Blindness of their Minds make use of against\nus; to wit, Tit. iii. 5. [Sidenote: Justified _not by our _legal\nPerformances_, but the _Fruit_ of the_ Spirit.] _Not by Works of\nRighteousness which we have done, but according to his Mercy he saved\nus, by the Washing of Regeneration, and Renewing of the Holy Ghost._ It\nis generally granted by all, that [_saved_] is here all one as if it\nhad been said [_justified_.] Now there are two Kinds of _Works_ here\nmentioned: One by which we are not saved, that is, not justified; and\nanother by which we are saved, or justified. The first, the Works of\nRighteousness which we have wrought, that is, which we in our first\nfallen Nature, by our own Strength, have wrought, our own _legal\nPerformances_, and therefore may truly and properly be called ours,\nwhatever specious Appearances they may have. And that it must needs\nand ought to be so understood, doth appear from the other Part, _By\nthe Washing of Regeneration, and Renewing of the Holy Ghost_; seeing\n_Regeneration_ is a Work, comprehensive of many good Works, even of all\nthose which are called _the Fruits of the Spirit_.\n\n[Sidenote: Obj.] Now in Case it should be objected, _That these may\nalso be called ours, because wrought in us, and also by us many Times\nas Instruments_;\n\n[Sidenote: _Answ._] I answer; It is far otherwise than the former: For\nin the first we are yet alive in our own natural State, unrenewed,\nworking of ourselves, seeking to save ourselves, by imitating and\nendeavouring a Conformity to the outward Letter of the Law; and so\nwrestling and striving in the _Carnal Mind_, that is Enmity to God,\nand in the _cursed Will_ not yet subdued. But in this second we are\n_crucified with Christ_, we are become _dead with him_, have _partaken\nof the Fellowship of his Sufferings_, are made _conformable to his\nDeath_; and our first Man, our _old Man with all his Deeds_, as well\nthe openly Wicked as the seemingly Righteous, our legal Endeavours\nand foolish Wrestlings, are all buried and nailed to the _Cross of\nChrist_; [Sidenote: _Not _We_, but _Christ in us_ is the Worker of\nRighteousness._] and so it is no more _we_, but _Christ alive in us_,\nthe _Worker in us_. So that though it be _we_ in a Sense, yet it is\naccording to that of the Apostle to the same _Galatians_, Chap. ii.\nVer. 20. _I am crucified, yet nevertheless I live, yet not I, but\nChrist liveth in me: Not I, but the Grace of Christ in me_. These Works\nare especially to be ascribed to the _Spirit of Christ_, and the _Grace\nof God in us_, as being immediately thereby acted and led in them, and\nenabled to perform them. And this Manner of Speech is not strained, but\nfamiliar to the Apostles, as appears, Gal. ii. 8. _For he that wrought\neffectually in Peter to the Apostleship of the Circumcision, the same\nwas mighty in me_, &c. Phil. ii. 13. _For it is God which worketh in\nyou, both to will and to do_, &c. So that it appears by this Place,\nthat since the _Washing of Regeneration_ is necessary to Justification,\nand that _Regeneration_ comprehends _Works_, _Works_ are necessary; and\nthat these _Works_ of the Law that are excluded, are different from\nthese that are necessary and admitted.\n\n\n\u00a7. XI. [Sidenote: Obj. 3.] _Thirdly_, They object _That no Works, yea,\nnot the Works of Christ in us, can have Place in Justification, because\nnothing that is impure can be useful in it; and all the Works wrought\nin us are impure_. For this they allege that Saying of the Prophet\n_Isaiah_, lxiv. 6. _All our Righteousnesses are as filthy Rags_; adding\nthis Reason, _That seeing we are impure, so must our Works be; which\nthough good in themselves, yet as performed by us, they receive a\nTincture of Impurity, even as clean Water passing through an unclean\nPipe is defiled_.\n\n[Sidenote: _Answ. 1._] That no _impure Works_ are useful to\nJustification, is confessed; but that all the Works wrought in the\nSaints are such, is denied. And for Answer to this, the former\nDistinction will serve. We confess, that the first Sort of _Works_\nabove-mentioned are _impure_; but not the second: Because the first are\nwrought in the unrenewed State, but not the other. And as for that of\n_Isaiah_, it must relate to the first Kind; [Sidenote: _What Sort of\n_Righteousness_ is as filthy _Rags.] for though he saith, _All our\nRighteousnesses are as filthy Rags_, yet that will not comprehend the\nRighteousness of Christ _in us_, but only that which we work _of_ and\n_by_ ourselves. For should we so conclude, then it would follow, that\nwe should throw away all _Holiness_ and _Righteousness_; since that\nwhich is as _filthy Rags_, and as a _menstruous Garment_, ought to be\nthrown away; yea, it would follow, that all the Fruits of the Spirit,\nmentioned, _Gal._ iv. were as _filthy Rags_; Whereas on the Contrary,\nsome of the Works of the Saints are said to have a _sweet Savour\nin the Nostrils of the Lord_; are said to be an _Ornament of great\nPrice in the Sight of God_; are said to _prevail with him_, and to be\n_acceptable to him_; which _filthy Rags_ and a _menstruous Garment_\ncannot be. Yea, many famous _Protestants_ have acknowledged, that this\nPlace is not therefore so to be understood. [Sidenote: Calvin _and\nothers their Sense concerning _Isa. 64. 6._ of our_ Righteousness.]\n_Calvin_ upon this Place saith, \u201cThat it is used to be cited by some,\nthat they may prove there is so little Merit in our Works, that\nthey are before God filthy and defiled: But this seems to me to be\ndifferent from the Prophet\u2019s Mind,\u201d saith he, \u201cseeing he speaks not\nhere of all Mankind.\u201d [Sidenote: Musculus.] _Musculus_ upon this Place\nsaith, \u201cThat it was usual for this People to presume much of their\nlegal Righteousness, as if thereby they were made clean; nevertheless\nthey had no more Cleanness than the unclean Garment of a Man. Others\nexpound this Place concerning all the Righteousness of our Flesh;\nthat Opinion indeed is true; yet I think that the Prophet did rather\naccommodate these Sayings to the Impurity of the People in _legal\nTerms_.\u201d [Sidenote: (Bertius) Epistol\u00e6 pr\u00e6fix\u00e6 dissert. ann.] The\nAuthor (commonly supposed _Bertius_) speaking concerning the true Sense\nof the 7th Chapter of the Epistle to the _Romans_, hath a Digression\ntouching this of _Isaiah_, saying; \u201cThis Place is commonly corrupted\nby a pernicious Wresting; for it is still alleged, as if the Meaning\nthereof inferred the most excellent Works of the best Christians,\n_&c._\u201d [Sidenote: Ja. Coret Apol. _Impress_. Paris, Ann. 1597 _Page\n78_.] _James Coret_, a _French_ Minister in the Church of _Basil_, in\nhis _Apology_ concerning _Justification_ against _Alescales_, saith;\n\u201cNevertheless concerning the Counsel of certain _good Men_, I must\nadmonish the Reader, that it never came into our Minds to abuse that\nSaying of _Isa._ lxiv. 6. against _good Works_, in which it is said,\nthat _all our Righteousnesses are as filthy Rags_, as if he would have\nthat which is good in our _good Works_, and proceedeth from the _Holy\nSpirit_, to be esteemed as a filthy and unclean Thing.\u201d\n\n\n\u00a7. XII. As to the other Part, _That seeing the best of Men are still\nimpure and imperfect, therefore their _Works_ must be so_; it is to\nbeg the Question, and depends upon a Proposition denied; and which is\nto be discussed at farther Length in the next Proposition. But though\nwe should suppose a Man not thoroughly perfect in all Respects, yet\nwill not that hinder, but good and perfect _Works_ in their Kind may\nbe brought forth in him by the Spirit of Christ: Neither doth the\nExample of _Water_ going through an unclean _Pipe_ hit the Matter;\nbecause though Water may be capable to be tinctured with Uncleanness,\nyet the Spirit of God cannot, whom we assert to be the immediate Author\nof those _Works_ that avail in _Justification_: And therefore Jesus\nChrist\u2019s Works in his Children are _pure_ and _perfect_, and he worketh\nin and through that _pure Thing_ of his own forming and creating\nin them. Moreover, if this did hold, according to our Adversaries\nSupposition, _That no Man ever was or can be perfect_, it would follow,\nthat the very Miracles and Works of the Apostles, which Christ wrought\nin them, and they wrought in and by the Power, Spirit and Grace of\nChrist, were also _impure_ and _imperfect_; [Sidenote: _Were the\nMiracles and Works of the Apostles, wrought by the Power of Christ\nin them, _impure_ and _imperfect_?_] such as their converting of the\nNations to the _Christian Faith_; their gathering of the _Churches_,\ntheir writing of the _Holy Scriptures_; yea, and their offering up and\nsacrificing of their _Lives_ for the _Testimony of Jesus_. What may\nour Adversaries think of this Argument, whereby it will follow, that\nthe _Holy Scriptures_, whose Perfection and Excellency they seem so\nmuch to magnify, are proved to be _impure_ and _imperfect_, because\nthey came through _impure_ and _imperfect Vessels_? It appears by\nthe Confessions of _Protestants_, that the _Fathers_ did frequently\nattribute unto _Works_ of this Kind that _instrumental Work_, which we\nhave spoken of in _Justification_, albeit some ignorant Persons cry\nout it is _Popery_, and also divers, and that famous _Protestants_,\ndo of themselves confess it. [Sidenote: A. Polan. _Our Doctrine of\n_Justification_ and _Works_, is not Popery._] _Amandus Polanus_, in\nhis _Symphonia Catholica_, Cap. 27. _de Remissione Peccatorum_, P.\n651. places this _Thesis_ as the common Opinion of _Protestants_, most\nagreeable to the Doctrine of the _Fathers_: \u201cWe obtain the Remission\nof Sins by Repentance, Confession, Prayers, and Tears, proceeding\nfrom Faith, but do not _merit_, to speak properly; and therefore we\nobtain Remission of Sins, not by the _Merit_ of our Repentance and\nPrayers, but by the Mercy and Goodness of God.\u201d [Sidenote: Gentiletus\n_Ex Impress._ Gen. 1516.] _Innocentius Gentiletus_, a Lawyer of great\nFame among _Protestants_, in his _Examen_ of the _Council of Trent_,\nP. 66, 67. of _Justification_, having before spoken of _Faith_ and\n_Works_, adds these Words: \u201cBut seeing the one cannot be without the\nother, we call them both conjunctly _instrumental Causes_.\u201d [Sidenote:\nZanchius.] _Zanchius_, in his fifth Book, _De Natur\u00e2 Dei_, saith; \u201cWe\ndo not simply deny, that _good Works_ are the Cause of _Salvation_, to\nwit, the instrumental, rather than the efficient Cause, which they call\n[_sine qu\u00e2 non_.\u201d] And afterwards, \u201cGood Works are the instrumental\nCause of the Possession of _Life eternal_; for by these, as by a Means\nand a lawful Way, God leads unto the Possession of _Life eternal_.\u201d\n[Sidenote: G. Ames. _in Medulla S. Theologi\u00e6_, L. 2. C. 1. Thes. 30.]\n_G. Amesius_ saith, \u201cThat our Obedience, albeit it be not the principal\nand meritorious Cause of _Life eternal_, is nevertheless a Cause\nin some Respect, administering, helping, and advancing towards the\nPossession of the Life.\u201d [Sidenote: R. Baxter.] Also _Richard Baxter_,\nin his Book above-cited, Page 155. saith, \u201c_That we are justified by_\nWorks in the same Kind of Causality as by _Faith_, to wit, as being\nboth Causes _sine qu\u00e2 non_, or Conditions of the _New Covenant_ on our\nPart requisite to Justification.\u201d And P. 195. he saith, \u201cIt is needless\nto teach any Scholar, who hath read the Writings of _Papists_, how this\nDoctrine differs from them.\u201d\n\n[Sidenote: _Of the _Merit_ and _Reward_ of _Works.] But _lastly_,\nBecause it is fit here to say something of the _Merit_ and _Reward_ of\n_Works_, I shall add something in this Place of our Sense and Belief\nconcerning that Matter. We are far from thinking or believing, that\nMan merits any Thing by his Works from God, all being of _Free Grace_;\nand therefore do we, and always have denied that _Popish_ Notion of\n_Meritum ex condigno_. Nevertheless we cannot deny, but that God,\nout of his Infinite Goodness wherewith he hath loved Mankind, after\nhe communicates to him his holy _Grace_ and _Spirit_, doth, according\nto his own Will, recompence and reward the _good Works_ of his\nChildren; [Sidenote: _GOD rewards the good _Works_ of his Children._]\nand therefore this _Merit_ of _Congruity_ or _Reward_, in so far as\nthe Scripture is plain and positive for it, we may not deny; neither\nwholly reject the Word, in so far as the Scripture makes use of it.\nFor the same Greek [Greek: axion: \u03b1\u03be\u03b9\u03bf\u03bd], which signifies [_Merit_]\nis also in those Places where the _Translators_ express it _Worth_,\nor _worthy_, as _Mat._ iii. 8. 1 _Thess._ ii. 12. 2 _Thess._ i. 5.\n11. Concerning which _R. Baxter_ saith, in the Book above-cited, P.\n8. \u201cBut in a larger Sense, as Promise is an Obligation, and the Thing\npromised is said to be Debt, so the Performers of the Conditions are\ncalled _Worthy_, and that which they perform _Merit_; although properly\nall be of _Grace_, and not of _Debt_.\u201d Also those, who are called\nthe _Fathers_ of the _Church_, frequently used this Word of _Merit_,\nwhose Sayings concerning this Matter I think not needful to insert,\nbecause it is not doubted, but evident, that many _Protestants_ are\nnot averse from this _Word_, in the Sense that we use it. The Apology\nfor the _Augustan Confession_, Art. 20. hath these Words; \u201cWe agree\nthat _Works_ are truly meritorious, not of Remission of Sins, or\nJustification; but they are meritorious of other Rewards corporal and\nspiritual, which are indeed as well in this Life, as after this Life.\u201d\nAnd further, \u201cSeeing _Works_ are a certain fulfilling of the Law, they\nare rightly said to be meritorious; it is rightly said, that a Reward\nis due to them.\u201d\n\n[Sidenote: _Conference of _Oldenburgh.] In the Acts of the Conference\nof _Oldenburgh_, the electoral Divines, P. 110. & 265. say, \u201cIn this\nSense our Churches also are not averse from the Word [_Merit_] used by\nthe Fathers; neither therefore do they defend the _Popish_ Doctrine of\n_Merit_.\u201d\n\n[Sidenote: G. Vossius _of the Word _Merit.] _G. Vossius_, in his\n_Theological Thesis_ concerning the Merits of _good Works_, saith; \u201cWe\nhave not adventured to condemn the Word [_Merit_] wholly, as being that\nwhich both many of the Ancients use, and also the reformed Churches\nhave used in their Confessions. Now that God judgeth and accepteth Men\naccording to their _Works_, is beyond Doubt to those that seriously\nwill read and consider these Scriptures.\u201d _Matt._. xvi. 27. _Rom._. ii.\n6. 7. 10. 2 _Cor._ v. 10. _James_ i. 25. _Heb._ x. 35. 1 _Pet._ i. 17.\n_Rev._ xxii. 12.\n\n\n\u00a7. XIII. And to conclude this _Proposition_, let none be so bold as\nto _mock God_, supposing themselves justified and accepted in the\nSight of God, by Virtue of Christ\u2019s Death and Sufferings, while they\nremain unsanctified and unjustified in their own Hearts, [Sidenote:\nJob 8. 13.] and polluted in their Sins, lest their Hope prove that\nof the _Hypocrite_, which perisheth. [Sidenote: _The _Hope_ of the\n_Hypocrite_ shall perish, but _Grace_ is to the _Humble.] Neither\nlet any foolishly imagine, that they can by their own Works, or by the\nPerformance of any Ceremonies or Traditions, or by the Giving of Gold\nor Money, or by afflicting their Bodies in Will-worship and voluntary\nHumility, or foolishly striving to conform their Way to the outward\nLetter of the Law, flatter themselves that they merit before God, or\ndraw a Debt upon him, or that any Man or Men have Power to make such\nKind of Things effectual to their Justification, lest they be found\n_foolish Boasters_, and _Strangers_ to _Christ_ and his _Righteousness_\nindeed. But blessed for ever are they, that having truly had a Sense of\ntheir own Unworthiness and Sinfulness, and having seen all their own\nEndeavours and Performances fruitless and vain, and beheld their own\nEmptiness, and the Vanity of their vain Hopes, Faith and Confidence,\nwhile they remained inwardly struck, pursued, and condemned by _God\u2019s\nholy Witness in their Hearts_, and so having applied themselves\nthereto, and suffered his _Grace_ to work in them, are become _changed_\nand _renewed_ in the Spirit of their Minds, passed from _Death_ to\n_Life_, and know _Jesus_ arisen in them, _working both the Will and\nthe Deed_; and so having _put on the Lord Jesus Christ_, in Effect are\nclothed with him, and partake of his Righteousness and Nature; such can\ndraw near to the Lord with Boldness, and know their Acceptance _in_ and\n_by_ him; _in whom_, and in as many as are found in him, _the Father is\nwell pleased_.\n\n\n\n\nPROPOSITION VIII.\n\nConcerning PERFECTION.\n\n_In whom this pure and holy _Birth_ is fully brought forth, the Body\n    of Death and Sin comes to be crucified and removed, and their\n    Hearts united and subjected to the _Truth_; so as not to obey any\n    Suggestions or Temptations of the Evil One, but to be free from\n    actual sinning and transgressing of the _Law of God_, and in that\n    Respect _perfect_: Yet doth this _Perfection_ still admit of a\n    Growth; and there remaineth always in some Part a Possibility of\n    sinning, where the Mind doth not most diligently and watchfully\n    attend unto the Lord._\n\n\n\u00a7. I. Since we have placed _Justification_ in the Revelation of _Jesus\nChrist_ formed and brought forth in the Heart, there working his Works\nof Righteousness, and bringing forth the Fruits of the Spirit, the\nQuestion is, How far he may prevail in us while we are in this Life,\nor we over our Souls Enemies, in and by his Strength? Those that\nplead for _Justification_ wholly without them, merely by imputative\nRighteousness, denying the Necessity of being clothed with real and\ninward Righteousness, do consequently affirm, [Sidenote: _These are the\nWords of the _Westminster_ larger _Catechism.] \u201cThat it is impossible\nfor a Man, even the best of Men, to be free of Sin in this Life,\nwhich, _they say_, no Man ever was; but on the contrary, that none\ncan, neither of himself, nor by any Grace received in this Life (_O\nwicked Saying against the Power of God\u2019s Grace_) keep the Commandments\nof God perfectly; but that every Man doth break the Commandments in\nThought, Word, and Deed:\u201d Whence they also affirm, as was a little\nbefore observed, \u201cThat the very best Actions of the Saints, their\nPrayers, their Worships, are impure and polluted.\u201d [Sidenote: _Whether\nit is possible to keep the_ Commandments of God?] We on the contrary,\nthough we freely acknowledge this of the natural fallen Man, in his\nfirst State, whatever his Profession or Pretence may be, so long as he\nis unconverted and unregenerate, yet we do believe, that to those\nin whom Christ comes to be formed, and the new Man brought forth,\n[Sidenote: Part I.] and born of the incorruptible Seed (as that Birth,\nand Man in Union therewith, naturally doth the Will of God) it is\npossible so far to keep to it, as not to be found daily Transgressors\nof the _Law of God_. [Sidenote: Controversy _stated_.] And for the more\nclear _Stating of the Controversy_, let it be considered:\n\n\n\u00a7. II. [Sidenote: I. _Notional Knowledge._] _First_, That we place not\nthis Possibility in Man\u2019s own Will and Capacity, as he is a Man, the\nSon of fallen _Adam_, or as he is in his natural State, however wise or\nknowing, or however much endued with a notional and literal Knowledge\nof Christ, thereby endeavouring a Conformity to the Letter of the Law,\nas it is outward.\n\n[Sidenote: II. _The new Birth._] _Secondly_, That we attribute it\nwholly to Man, as he is born again, renewed in his Mind, raised by\nChrist, knowing Christ alive, reigning and ruling in him, and guiding\nand leading him by his Spirit, and revealing in him the Law of the\nSpirit of Life; which not only manifests and reproves Sin, but also\ngives Power to come out of it.\n\n[Sidenote: III. _Growth in Perfection._] _Thirdly_, That by this\nwe understand not such a _Perfection_ as may not daily admit of a\nGrowth, and consequently mean not as if we were to be as pure, holy,\nand perfect as God in his divine Attributes of Wisdom, Knowledge, and\nPurity; but only a _Perfection_ proportionable and answerable to Man\u2019s\nMeasure, whereby we are kept from transgressing the _Law of God_, and\nenabled to answer what he requires of us; [Sidenote: _He that improved\nhis _Two Talents_ was nothing less acceptable than he with the five_.]\neven as he that improved his _two Talents_ so as to make _four_ of\nthem, perfected his Work, and was so accepted of his Lord as to be\ncalled a _good and faithful Servant_, nothing less than he that made\nhis _five ten_. Even as a little Gold is perfect Gold in its Kind, as\nwell as a great Mass, and a Child hath a perfect Body as well as a Man,\nthough it daily grow more and more. Thus _Christ_ is said, _Luke_ ii.\n52. to have _increased in Wisdom and Stature, and in Favour with God\nand Man_; though before that Time he had never _sinned_, and was no\nDoubt _perfect_, in a true and proper Sense.\n\n[Sidenote: IV. _Wiles of the Enemy._] _Fourthly_, Though a Man may\nwitness this for a Season, and therefore all ought to press after it;\nyet we do not affirm but those that have attained it in a Measure may,\nby the Wiles and Temptations of the Enemy, fall into Iniquity, and lose\nit sometimes, if they be not watchful, and do not diligently attend to\n_that of God_ in the Heart. And we doubt not but many good and holy\nMen, who have arrived to everlasting Life, have had divers Ebbings\nand Flowings of this Kind; [Sidenote: _Every Sin weakens a Man in his\nspiritual Condition, but doth not destroy him altogether._] for though\nevery Sin weakens a Man in his spiritual Condition, yet it doth not so\nas to destroy him altogether, or render him uncapable of rising again.\n\n[Sidenote: V. _Righteousness became natural._] _Lastly_, Though I\naffirm, that after a Man hath arrived at such a State, in which he\nmay be able not to sin, yet he may sin: Nevertheless, I will not\naffirm that a State is not attainable in this Life, in which to do\n_Righteousness_ may be so natural to the regenerate Soul, that in\nthe Stability of that Condition he cannot sin. Others may speak more\ncertainly of this State, if they have arrived at it. With respect to\nmyself, I speak modestly, because I ingenuously confess that I have not\nyet attained it; but I cannot deny that there is such a State, as it\nseems to be so clearly asserted by the Apostle, 1 _John_ iii. 9. _He\nthat is born of God sinneth not, neither can he, because the Seed of\nGod remaineth in him_.\n\n[Sidenote: Part II.] [Sidenote: Sect. 1.] The _Controversy_ being thus\nstated, which will serve to obviate _Objections_, I shall proceed,\n_First_, to shew the Absurdity of that Doctrine that pleads for Sin\n_for Term of Life_, even in the Saints.\n\n[Sidenote: Sect. 2.] _Secondly_, To prove this Doctrine of _Perfection_\nfrom many pregnant Testimonies of the Holy Scripture.\n\n[Sidenote: Sect. 3.] And, _Lastly_, To answer the Arguments and\nObjections of our Opposers.\n\n\n\u00a7. III. [Sidenote: Sect. I.] [Sidenote: Proof 1. _The Doctrine of\n_Pleading for Sin for Term of Life_ absurd._] _First_ then, This\nDoctrine, _viz._ That the _Saints nor can nor ever will be free of\nsinning in this Life_, is inconsistent with the Wisdom of God, and\nwith his glorious Power and Majesty, _who is of purer Eyes than to\nbehold Iniquity_[76]; who having purposed in himself to gather to him\nthat should worship him, and be Witnesses for him on Earth, a _chosen\nPeople_, doth also no Doubt sanctify and purify them. For God hath no\nDelight in Iniquity, but abhors Transgression; and though he regard\nMan in Transgression so far as to pity him, and afford him Means to\ncome out of it; yet he loves him not, neither delights in him, as he is\njoined thereunto. Wherefore if Man must be always joined to Sin, then\nGod would always be at a Distance with him; as it is written, _Isa._\nlix. 2. _Your Iniquities have separated between you and your God,\nand your Sins have hid his Face from you_; whereas on the contrary,\nthe _Saints_ are said to _partake_, even while here, _of the divine\nNature_, 1 Pet. i. 4. and to be _one Spirit with the Lord_, 1 Cor.\nvi. 17. Now no unclean Thing can be so. It is expresly written, _That\nthere is no Communion betwixt Light and Darkness_, 2 Cor. vi. 14. But\n_God_ is _Light_, and _every Sin is Darkness_ in a Measure: [Sidenote:\n_Hath _God\u2019s Wisdom_ been wanting to prepare a _Means_ to serve and\nworship him _perfectly_?_] What greater _Stain_ then can there be than\nthis upon _God\u2019s Wisdom_, as if he had been wanting to prepare a Means\nwhereby his Children might perfectly serve and worship him, or had not\nprovided a Way whereby they might serve him in any Thing, but that they\nmust withal still serve the Devil no less, yea, more than himself? For\n_he that sinneth is the Servant of Sin_, Rom. vi. 16. and every Sin is\nan Act of Service and Obedience to the Devil. So then if the Saints\nsin daily in _Thought_, _Word_, and _Deed_, yea, if the very _Service_\nthey offer to God be Sin, surely they serve the Devil more than they do\nGod: For besides that they give the Devil many intire Services, without\nMixture of the least Grain to God, they give God not the least Service\nin which the Devil hath not a large Share: And if their Prayers and all\ntheir spiritual Performances be sinful, the Devil is as much served by\nthem in these as God, and in most of them much more, since they confess\nthat many of them are performed without the Leadings and Influence of\nGod\u2019s Spirit. Now who would not account him a foolish Master among Men,\nwho being able to do it, and also desirous it might be so, yet would\nnot provide a Way whereby his Children and Servants might serve him\nmore intirely than his avowed Enemy, or would not guard against their\nserving of him, but be so imprudent and unadvised in his Contrivance,\nthat whatever Way his Servants and Children served him, they should no\nless, yea, often much more, serve his Enemy? What may we then think of\nthat Doctrine that would infer this Folly upon the _Omnipotent_ and\n_Only Wise God_?\n\n[76] Hab. 1. 13.\n\n\n\u00a7. IV. [Sidenote: Proof 2. _Its Inconsistency with the _Justice of_\nGod._] Secondly, _It is inconsistent with the Justice of God_. For\nsince he requires Purity from his Children, and commands them to\nabstain from every Iniquity, so frequently and precisely as shall\nhereafter appear, and since his _Wrath is revealed against all\nUngodliness and Unrighteousness of Men_, it must needs follow, that\nhe hath capacitated Man to answer his Will, or else that he requires\nmore than he has given Power to perform; which is to declare him openly\n_unjust_, and with the slothful Servant to be an _hard Master_. We have\nelsewhere spoken of the _Injustice_ these Men ascribe to God, in making\nhim to _damn the Wicked_, _to whom_ they allege _he never afforded any\nMeans of being good_; but this is yet an Aggravation more irrational\nand inconsistent, to say, _That God will not afford to those, whom he\nhath chosen to be his own _(whom they confess he loveth)_ the Means to\nplease him_. What can follow then from so strange a Doctrine?\n\nThis _Imperfection_ in the Saints either proceeds from God or from\nthemselves: If it proceeds from them, it must be because they are short\nin improving or making use of the Power given them, whereby they are\ncapable to obey; and so it is a Thing possible to them, as indeed it is\nby the Help of that Power: But this our Adversaries deny: They are then\nnot to be blamed for their Imperfection and continuing in Sin, since it\nis not possible for them to do otherwise. If it be not of themselves,\nit must be of God, who hath not seen meet to allow them Grace in that\nDegree to produce that Effect: And what is this but to attribute to\nGod the Height of Injustice, to make him require his Children to\nforsake Sin, and yet not to afford them sufficient Means for so doing?\n[Sidenote: _Who will give their Children a Stone instead of Bread?_]\nSurely this makes God more unrighteous than wicked Men, _who if_ (as\nChrist saith) _their Children require Bread of them, will not give\nthem a Stone; or instead of a Fish, a Serpent_. But these Men confess\nwe ought to seek of God Power to redeem us from Sin, and yet believe\nthey are never to receive such a Power; such Prayers then cannot be\nin Faith, but are all vain. Is not this to make God as unjust to his\nChildren as _Pharaoh_ was to the _Israelites_, in requiring Brick\nand not giving them Straw? But blessed be God, he deals not so with\nthose that truly trust in him, and wait upon him, as these Men vainly\nimagine; for such faithful Ones find of a Truth that _his Grace is\nsufficient for them_, and know how by his Power and Spirit to overcome\nthe evil One.\n\n\n\u00a7. V. [Sidenote: Proof 3. _The great and principal End of Christ\u2019s\nComing and Appearance was for the Removing of _Sin_, and to redeem\nus from all _Iniquity.] _Thirdly_, This evil Doctrine is _highly\ninjurious to Jesus Christ, and greatly derogates from the Power and\nVirtue of his Sacrifice, and renders his Coming and Ministry_, as to\nthe great End of it, _ineffectual_. For Christ, as for other Ends, so\nprincipally he appeared for the Removing of Sin, for the gathering a\nrighteous Generation, that might serve the Lord in Purity of Mind, and\nwalk before him in Fear, and to bring in everlasting Righteousness,\nand that evangelical Perfection which the Law could not do. Hence he\nis said, _Tit._ ii. 14. _to have given himself for us, that he might\nredeem us from all Iniquity, and purify unto himself a peculiar People,\nzealous of good Works_. This is certainly spoken of the Saints while\nupon Earth; but, contrary thereunto, these Men affirm, That _we are\nnever redeemed from all Iniquity_, and so make Christ\u2019s giving of\nhimself for us void and ineffectual, and give the Apostle _Paul_ the\nLie plainly, by denying that _Christ purifieth to himself a peculiar\nPeople, zealous of good Works_. How are they _zealous of good Works_,\nwho are ever committing evil ones? How are they a _purified People_,\nthat are still in Impurity, as they are that daily Sin, unless Sin be\naccounted no Impurity? Moreover it is said expresly, 1 _John_ iii.\n5. 8. That _for this Purpose the Son of God was manifested, that\nhe might destroy the Works of the Devil; and ye know that he was\nmanifested to take away our Sins_. But these Men make this Purpose of\nnone Effect; for they will not have the Son of God to _destroy the\nWorks of the Devil in his Children_ in this World, neither will they\nat all believe that he was manifest to take away our Sins, seeing\nthey plead a Necessity of always living in them. And lest any should\nwrest this Place of the Apostle, as if it were spoken only of taking\naway the Guilt of Sin, as if it related not to this Life, the Apostle,\nas if of Purpose to obviate such an Objection, adds in the following\nVerses, _Whosoever abideth in him, sinneth not_, &c. I hope then they\nsin not daily in Thought, Word, and Deed. _Let no Man deceive you; he\nthat doth Righteousness, is righteous, even as he is righteous; he\nthat committeth Sin, is of the Devil_; but he that sinneth daily in\nThought, Word, and Deed, committeth Sin; how comes such an one then to\nbe the Child of God? And if Christ was manifest to take away Sin, how\nstrangely do they overturn the Doctrine of Christ who deny that it is\never taken away here? And how injurious are they to the Efficacy and\nPower of Christ\u2019s Appearance? Came not Christ to gather a People out\nof Sin into Righteousness; from the Kingdom of Satan into the _Kingdom\nof the dear Son of God_? And are not they that are thus gathered by\nhim his Servants, his Children, his Brethren, his Friends? _who as he\nwas, so are they to be in this World, holy, pure, and undefiled_. And\ndoth not Christ still watch over them, stand by them, pray for them,\nand preserve them by his Power and Spirit, walk in them, and dwell\namong them; [Sidenote: _The Devil dwells among the _Reprobates.]\neven as the Devil, on the other Hand, doth among the reprobate ones?\nHow comes it then that the Servants of Christ are less his Servants\nthan the Devil\u2019s are his? Or is Christ unwilling to have his Servants\nthroughly pure? Which were gross Blasphemy to assert, contrary to many\nScriptures. Or is he not able by his Power to preserve and enable his\nChildren to serve him? Which were no less blasphemous to affirm of him,\nconcerning whom the Scriptures declare, That he has _overcome Sin,\nDeath, Hell, and the Grave, and triumphed over them openly, and that\nall Power in Heaven and Earth is given to him_. But certainly if the\nSaints sin daily in Thought, Word, and Deed, as these Men assert, they\nserve the Devil daily, and are subject to his Power; and so he prevails\nmore than Christ doth, and holds the Servants of Christ in Bondage,\nwhether Christ will or not. But how greatly then doth it contradict\nthe End of Christ\u2019s Coming? as it is expressed by the Apostle, _Ephes._\nv. 25, 26, 27. _Even as Christ also loved the Church, and gave himself\nfor it, that he might sanctify and cleanse it with the Washing of Water\nby the Word: That he might present it to himself a glorious Church,\nnot having Spot or Wrinkle_, or any such Thing, _but that it should be\nholy, and without Blemish_. Now if Christ hath really thus answered\nthe Thing he came for, then the Members of this Church are not always\nsinning in Thought, Word, and Deed, or there is no Difference betwixt\nbeing sanctified and unsanctified, clean and unclean, holy and unholy,\nbeing daily blemished with Sin, and being without Blemish.\n\n\n\u00a7. VI. [Sidenote: Proof 4.] [Sidenote: Pastors, Teachers_, and_\nScriptures _are given for perfecting of the Saints._] Fourthly, This\nDoctrine renders _the Work of the Ministry_, _the Preaching of the\nWord_, _the Writing of the Scripture_, _and the Prayers of holy Men_,\n_altogether useless and ineffectual_. As to the first, _Ephes._ iv. 11.\n_Pastors_ and _Teachers_ are said to be _given for the Perfection of\nthe Saints_, &c. _until we all come in the Unity of the Faith, and of\nthe Knowledge of the Son of God, unto a perfect Man, unto a Measure of\nthe Stature of the Fulness of Christ_. Now if there be a Necessity of\nsinning daily, and in all Things, then there can be no Perfection; for\nsuch as do so cannot be esteemed perfect. And if for effectuating this\nPerfection in the Saints the Ministry be appointed and disposed of God,\ndo not such as deny the Possibility hereof render the Ministry useless\nand of no Profit? Seeing there can be no other true Use assigned, but\nto lead People out of Sin into Righteousness. If so be these Ministers\nassure us that we need never expect to be delivered from it, do not\nthey render their own Work needless? What needs Preaching against\nSin, for the reproving of which all Preaching is, if it can never be\nforsaken? Our Adversaries are Exalters of the Scriptures in Words, much\ncrying up their Usefulness and Perfection: Now the Apostle tells us,\n2 _Tim._ iii. 17. That the _Scriptures are for making the Man of God\nperfect_; and if this be denied to be attainable in this Life, then the\nScriptures are of no Profit; for in the other Life we shall not have\nuse for them. It renders the Prayers of the Saints altogether useless,\nseeing themselves do confess they ought to pray daily _that God would\ndeliver them from Evil, and free them from Sin, by the Help of his\nSpirit and Grace, while in this World_. But though we might suppose\nthis Absurdity to follow, _that their Prayers are without Faith_, yet\nwere not that so much, if it did not infer the like upon the holy\nApostles, who prayed earnestly for this End, and therefore no Doubt\nbelieved it attainable, _Col._ iv. 12. _Labouring fervently for you in\nPrayers, that ye may stand perfect_, &c. 1 Thess. iii. 13. and v. 23,\n_&c._\n\n\n\u00a7. VII. [Sidenote: Proof 5.] [Sidenote: Darkness _and_ Light, Sin\n_and_ Righteousness_, inconsistent together._] But _Fifthly_, This\nDoctrine is _contrary to common Reason and Sense_. For the two opposite\n_Principles_, whereof the one rules in the Children of _Darkness_,\nthe other in the Children of _Light_, are _Sin_ and _Righteousness_;\nand as they are respectively leavened and actuated by them, so\nthey are accounted either as reprobated or justified, seeing it is\n[77]_Abomination in the Sight of God, either to justify the Wicked, or\ncondemn the Just_. Now to say that Men cannot be so leavened by the one\nas to be delivered from the other, is in plain Words to affirm, that\n_Sin_ and _Righteousness_ are consistent; and that a Man may be truly\ntermed _righteous_, though he be daily _sinning_ in every Thing he\ndoth; and then what Difference betwixt _Good_ and _Evil_? Is not this\nto fall into that great Abomination of putting _Light_ for _Darkness_?\nand calling _Good Evil_, and _Evil Good_? Since they say _the very best\nActions of God\u2019s Children are defiled and polluted, and that those\nthat sin daily in Thought, Word, and Deed are good Men and Women, the\nSaints and holy Servants of the holy pure God_. Can there be any Thing\nmore repugnant than this to common Reason? Since the _Subject_ is\nstill denominated from that _Accident_ that doth most influence it; as\na Wall is called _White_ when there is much _Whiteness_, and _Black_\nwhen there is much _Blackness_, and such like; but when there is more\nUnrighteousness in a Man than Righteousness, that Man ought rather to\nbe denominated unrighteous than righteous. [Sidenote: _If all _daily\nsin_, where is the _righteous Man_ then spoken of in Scripture?_] Then\nsurely if every Man sin daily in Thought, Word, and Deed, and that in\nhis Sins there is no Righteousness at all, and that all his righteous\nActions are polluted and mixed with Sin, then there is in every Man\nmore Unrighteousness than Righteousness; and so no Man ought to be\ncalled _righteous_, no Man can be said to be _sanctified_ or _washed_.\n_Where are then the Children of God? Where are the purified Ones?\nWhere are they who were sometimes unholy, but now holy; that sometimes\nwere Darkness, but now are Light in the Lord?_ There can none such\nbe found then at this Rate, except that Unrighteousness be esteemed\nso: And is not this to fall into that Abomination above-mentioned of\n_justifying the Ungodly_? [Sidenote: _The Blasphemy of the_ Ranters _or_\nLibertines.] This certainly lands in that horrid Blasphemy of the\n_Ranters_, that affirm _there is no Difference betwixt Good and Evil,\nand that all is one in the Sight of God_. I could shew many more gross\nAbsurdities, evil Consequences, and manifest Contradictions implied\nin this _sinful Doctrine_; but this may suffice at present, by which\nalso in a good Measure the Proof of the Truth we affirm is advanced.\nYet nevertheless, for the further evidencing of it, I shall proceed to\nthe second Thing proposed by me, to wit, to prove this from several\nTestimonies of the Holy Scriptures.\n\n[77] Prov. 17. 15.\n\n\n\u00a7. VIII. [Sidenote: Sect. II.] [Sidenote: Proof 1.] And _First_, I\nprove it from the peremptory positive Command of _Christ_ and the\n_Apostles_, seeing this is a Maxim engraven in every Man\u2019s Heart\nnaturally, _That no Man is bound to do that which is impossible_: Since\nthen _Christ_ and his _Apostles_ have commanded us to keep all the\n_Commandments_, and to be perfect in this Respect, it is possible for\nus so to do. [Sidenote: _Be ye perfect, _&c._ Keep my Commandments._]\nNow that this is thus commanded without any Commentary or Consequence,\nis evidently apparent from these plain Testimonies, _Matt._ v. 48, and\nvii. 21. _John_ xiii. 17. 1 _Cor._ vii. 19. 2 _Cor._ xiii. 11. 1 _John_\nii. 3, 4, 5, 6. and iii. 2, 3, 4, 5, 6, 7, 8, 9, 10. These Scriptures\nintimate a positive Command for it; they declare the absolute Necessity\nof it; and therefore, as if they had purposely been written to answer\nthe Objections of our _Opposers_, they shew the Folly of those that\nwill esteem themselves _Children_ or _Friends_ of _God_, while they do\notherwise.\n\n[Sidenote: Proof 2.] [Sidenote: _The Possibility of it._] _Secondly_,\nIt is possible, because we receive the Gospel and Law thereof for that\nEffect; and it is expresly promised to us, as we are under Grace,\nas appears by these Scriptures, _Rom._ iv. 14. _Sin shall not have\nDominion over you; for ye are not under the Law, but under Grace_:\nAnd _Rom._ viii. 3. _For what the Law could not do, in that it was\nweak through the Flesh, God sending his own Son_, &c. _that the\nRighteousness of the Law might be fulfilled in us_, &c. [Sidenote: _The\nDifference of the_ Law _and_ Gospel.] For if this were not a Condition\nboth requisite, necessary, and attainable under the Gospel, there were\nno Difference betwixt the _Bringing in of a better Hope_, and the _Law\nwhich made nothing perfect_; neither betwixt those which are under\nthe _Gospel_, or who under the _Law_ enjoyed and walked in the Life\nof the Gospel and mere _Legalists_. Whereas the Apostle, throughout\nthe whole _Sixth_ to the _Romans_, argues not only the _Possibility_\nbut the _Necessity_ of being free from Sin, from their being under the\n_Gospel_, and under _Grace_, and not under the _Law_; and therefore\nstates himself and those to whom he wrote in that Condition in these\n_Verses_, 2, 3, 4, 5, 6, 7. and therefore in the 11, 12, 13, 16, 17, 18\n_Verses_, he argues both the Possibility and Necessity of this _Freedom\nfrom Sin_ almost in the same Manner we did a little before; and in the\n22d he declares them in Measure to have attained this Condition in\nthese Words, _But now being made free from Sin, and become Servants\nto God, ye have your Fruit unto Holiness, and the End everlasting\nLife_. [Sidenote: Perfection _and_ Freedom _from_ Sin _attained and\nmade possible by the Gospel._] And as this Perfection or Freedom from\nSin is attained and made possible where the Gospel and inward Law of\nthe Spirit is received and known, so the Ignorance hereof has been\nand is an Occasion of opposing this Truth. For Man not minding the\n_Light_ or _Law within his Heart_, which not only discovers Sin, but\nleads out of it, and so being a Stranger to the new Life and Birth\nthat is born of God, which naturally does his Will, and cannot of its\nown Nature transgress the Commandments of God, doth, I say, in his\nnatural State look at the Commandments as they are without him in the\nLetter; [Sidenote: _The Letter _kills_, and maketh not _alive.] and\nfinding himself reproved and convicted, is by the Letter killed, but\nnot made alive. So Man, finding himself wounded, and not applying\nhimself inwardly to that which can heal, labours in his own Will after\na Conformity to the Law as it is without him, which he can never\nobtain, but finds the more he wrestles, the more he falleth short. So\nthis is the _Jew_ still in Effect, with his carnal Commandment, with\nthe _Law_ without, in the _first Covenant State_, which _makes not\nthe Comers thereunto perfect, as pertaining to the Conscience_, Heb.\nix. 9. though they may have here a Notion of _Christianity_, and an\nexternal Faith in _Christ_. This has made them strain and wrest the\nScriptures for an _imputative Righteousness_ wholly without them, to\ncover their Impurities; and this hath made them imagine an Acceptance\nwith God possible, though they suppose it impossible ever to obey\nChrist\u2019s Commands. But alas! O deceived Souls! that will not avail\nin the Day wherein _God will judge every Man according to his Work,\nwhether good or bad_. It will not save thee to say, it was necessary\nfor thee to sin daily in Thought, Word, and Deed; for such as do so\nhave certainly obeyed Unrighteousness: And what is provided for such\nbut _Tribulation and Anguish_, _Indignation and Wrath_; even as _Glory,\nHonour, and Peace, Immortality and eternal Life to such as have done\nGood, and patiently continued in Well-doing_. So then, if thou desirest\nto know this Perfection and Freedom from Sin possible for thee, turn\nthy Mind to the _Light and spiritual Law of Christ in the Heart_, and\nsuffer the Reproofs thereof; bear the Judgment and Indignation of\nGod upon the unrighteous Part in thee as therein is revealed, which\nChrist hath made tolerable for thee, and so suffer _Judgment in thee_\nto be _brought forth into Victory_, and thus come to partake of the\n_Fellowship_ of _Christ\u2019s Sufferings_, and be made _conformable unto\nhis Death_, [Sidenote: _How we partake of Christ\u2019s Sufferings, and\nare made conformable unto his Death._] that thou mayest feel thyself\n_crucified with him to the_ World _by the Power of his Cross in thee_;\nso that that Life that sometimes was alive in thee to this World, and\nthe Love and Lusts thereof, may die, and a new Life be raised, by which\nthou mayest live henceforward to God, and not to or for thyself; and\nwith the Apostle thou mayest say, _Gal._ ii. 20. _It is no more I,\nbut Christ alive in me_; and then thou wilt be a _Christian indeed_,\nand not in _Name_ only, as too many are; then thou wilt know what\nit is to have _put off the old Man with his Deeds_, who indeed sins\ndaily in Thought, Word, and Deed; and to have _put on the new Man,\nthat it renewed in Holiness, after the Image of him that hath created\nhim_, Ephes. iv. 24. and thou wilt witness thyself to be [78]_God\u2019s\nWorkmanship, created in Christ Jesus unto good Works_, and so not to\nsin always. And to this new Man _Christ\u2019s Yoke is easy, and his Burden\nis light_; though it be heavy to the _old Adam_; yea, the _Commandments\nof God_ are not unto this Man _grievous_; for it is his _Meat and\nDrink_ to be found _fulfilling the Will of God_.\n\n[78] Matt. xi. 30. 1 John v. 3.\n\n[Sidenote: Proof 3.] [Sidenote: _Many have attained Perfection._]\n_Lastly_, This Perfection or Freedom from Sin is possible, because many\nhave attained it, according to the express Testimony of the Scripture;\nsome before the Law, and some under the Law, through witnessing and\npartaking of the Benefit and Effect of the Gospel, and much more many\nunder the Gospel. [Sidenote: Enoch _walked with God, and was_ perfect.]\nAs _first_, It is written of _Enoch_, _Gen._ v. 22, 24. that he _walked\nwith God_, which no Man while sinning can; nor doth the Scripture\nrecord any Failing of his. It is said of _Noah_, _Gen._ vi. 9. and\nof _Job_ i. 8. and of _Zacharias_ and _Elizabeth_, _Luke_ i. 6. that\n_they were perfect_; but under the Gospel, besides that of the _Romans_\nabove-mentioned, see what the Apostle saith of many Saints in general,\n_Ephes._ ii. 4, 5, 6. _But God, who is rich in Mercy, for his great\nLove wherewith he hath loved us, even when we were dead in Sins, hath\nquickened us together with Christ, by Grace ye are saved; and hath\nraised us up together, and made us sit together in heavenly Places in\nChrist Jesus_ &c. I judge while they were sitting in these _heavenly\nPlaces_, they could not be daily sinning in Thought, Word, and Deed;\nneither were all their Works which they did there as _filthy Rags_, or\nas a _menstruous Garment_. See what is further said to the _Hebrews_,\nxii. 22, 23. _Spirits of just Men made perfect_. And to conclude, let\nthat of the _Revelations_, xiv. 1, 2, 3, 4, 5. be considered, where\nthough their being _found without Fault_ be spoken in the present\nTime, yet it is not without Respect to their Innocency while upon\nEarth; and their being _redeemed from among Men, and no Guile found in\ntheir Mouth_, is expresly mentioned in the Time past. [Sidenote: Sect\nIII.] But I shall proceed now, in the _Third Place_, to answer the\n_Objections_, which indeed are the Arguments of our Opposers.\n\n\n\u00a7. IX. [Sidenote: Obj. 1.] I shall begin with their chief and great\nArgument, which is the Words of the Apostle, 1 John i. 8. _If we say\nthat we have no Sin_, _we deceive ourselves, and the Truth is not in\nus_. This they think invincible.\n\n[Sidenote: _Answ. 1._] But is it not strange to see Men so blinded\nwith Partiality? How many Scriptures tenfold more plain do they\nreject, and yet stick so tenaciously to this, that can receive so many\nAnswers? As First, [_If we say we have no Sin_, &c.] will not import\nthe Apostle himself to be included. [Sidenote: _If we say we have no\nSin_, &c. objected.] Sometimes the Scripture useth this Manner of\nExpression when the Person speaking cannot be included; which Manner\nof Speech the _Grammarians_ call _Metaschematismus_. Thus _James_ iii.\n9, 10. speaking of the _Tongue_, saith, _Therewith bless we God, and\ntherewith curse we Men_; adding, _These Things ought not so to be_.\nWho from this will conclude that the Apostle was one of those Cursers?\n[Sidenote: _Answ. 2._] But _Secondly_, This Objection hitteth not the\nMatter; he saith not, _We sin daily in Thought, Word, and Deed_; far\nless that the _very good Works which God works in us by his Spirit are\nSin_: Yea, the very next Verse clearly shews, that upon _Confession_\nand _Repentance_ we are not only _forgiven_, but also _cleansed_;\n_He is faithful to forgive us our Sins, and to cleanse us from all\nUnrighteousness_. Here is both a Forgiveness and Removing of the Guilt,\nand a Cleansing or Removing of the Filth; for to make _Forgiveness_ and\n_Cleansing_ to belong both to the Removing of the _Guilt_, as there is\nno Reason for it from the Text, so it were a most violent forcing of\nthe Words, and would imply a needless Tautology. The Apostle having\nshewn how that not the Guilt only, but even the Filth also of Sin is\nremoved, subsumes his Words in the Time past in the 10th Verse, _If we\nsay we have not sinned, we make him a Liar_. [Sidenote: _Answ. 3._]\n_Thirdly_, As _Augustine_ well observed, in his Exposition upon the\nEpistle to the _Galatians_, _It is one Thing not to sin, and another\nThing not to have Sin_. [Sidenote: _It is one Thing_, not to sin, _and\nanother Thing_ not to have Sin.] The Apostle\u2019s Words are not, _If we\nsay we sin not, or commit not Sin daily, _but_ if we say we have no\nSin_: And betwixt these two there is a manifest Difference; for in\nrespect all have _sinned_, as we freely acknowledge, all may be said\nin a Sense to have _Sin_. Again, _Sin_ may be taken for the _Seed of\nSin_, which may be in those that are redeemed from _actual Sinning_;\nbut as to the Temptations and Provocations proceeding from it being\nresisted by the Servants of God, and not yielded to, they are the\nDevil\u2019s Sin that tempteth, not the Man\u2019s that is preserved. [Sidenote:\n_Answ. 4._] _Fourthly_, This being considered, as also how positive and\nplain once and again the same Apostle is in that very Epistle, as in\ndivers Places above cited, is it equal or rational to strain this one\nPlace, presently after so qualified and subsumed in the _Time past_, to\ncontradict not only other positive Expressions of his, but the whole\nTendency of his Epistle, and of the rest of the holy Commands and\nPrecepts of the Scripture?\n\n[Sidenote: Obj. 2.] _Secondly_, Their second Objection is from two\nPlaces of Scripture, much of one Signification: The one is, 1 _Kings_\nviii. 46. _For there is no Man that sinneth not_. The other is,\n_Eccles._ vii. 20. _For there is not a just Man upon Earth, that doeth\nGood, and sinneth not_.\n\n[Sidenote: _Answ._] I answer, _First_, These affirm nothing of a daily\nand continual _Sinning_, so as never to be redeemed from it; but only\nthat all have _sinned_, or that there is none that doth not _sin_,\nthough not always, so as never to cease to _sin_; and in this lies the\nQuestion. Yea, in that Place of the _Kings_ he speaks within two Verses\nof the returning of such _with all their Souls and Hearts_; which\nimplies a Possibility of leaving off Sin. [Sidenote: _Diversity of\nSeasons and Dispensations_ respected.] _Secondly_, There is a Respect\nto be had to the Seasons and Dispensations; for if it should be granted\nthat in _Solomon_\u2019s Time there were none that _sinned not_, it will\nnot follow that there are none such now, or that it is a Thing not\nnow attainable by the Grace of God under the Gospel: For _A non esse\nad non posse non valet sequela_. And _Lastly_, This whole Objection\nhangs upon a false Interpretation; for the Hebrew Word [Hebrew: ycht':\n\u05d9\u05d7\u05d8\u05d0] may be read in the _Potential Mood_, thus, _There is no Man who\nmay not sin_, as well as in the _Indicative_: So both the old Latin,\n_Junius_ and _Tremellius_, and _Vatablus_ have it; and the same Word is\nso used, _Psalm_ cxix. 11. _I have hid thy Word in my Heart_, [Hebrew:\nlt'z l' 'cht' lk: \u05dc\u05d8\u05e2\u05d6 \u05dc\u05d0 \u05d0\u05d7\u05d8\u05d0 \u05dc\u05da\u05c3] that is to say, _That I may not sin\nagainst thee_, in the _Potential Mood_, and not in the _Indicative_;\nwhich being more answerable to the universal Scope of the Scriptures,\nthe Testimony of the Truth, and the Sense almost of all Interpreters,\ndoubtless ought to be so understood, and the other _Interpretation_\nrejected as _spurious_.\n\n[Sidenote: Obj. 3.] _Thirdly_, They object some Expressions of the\nApostle _Paul_, Rom. viii. 19. _For the Good that I would, I do not;\nbut the Evil which I would not, that I do_. And Ver. 24. _O wretched\nMan that I am! who shall deliver me from the Body of this Death?_\n\n[Sidenote: _Answ._] I answer, This Place infers nothing, unless it were\napparent that the Apostle here were speaking of his own Condition, and\nnot rather in the Person of others, or what he himself had sometimes\nborne; which is frequent in Scripture, as in the Case of cursing,\nin _James_ before mentioned. But there is nothing in the Text that\ndoth clearly signify the Apostle to be speaking of himself, or of\na Condition he was then under, or was always to be under; yea, on\nthe Contrary, in the former Chapter, as afore is at large shewn, he\ndeclares, they were _dead to Sin_; demanding _how such should yet live\nany longer therein_? [Sidenote: Paul _personates the _Wretched Man_,\nto shew them the_ Redeemer.] _Secondly_, It appears that the Apostle\npersonated one not yet come to a spiritual Condition, in that he saith,\nVer. 14. _But I am carnal, sold under Sin._ Now is it to be imagined,\nthat the Apostle _Paul_, as to his own proper Condition, when he wrote\nthat _Epistle_, was a _carnal Man_, who in _Chap._ i. testifies of\nhimself, That he was _separated to be an Apostle, capable to impart to\nthe _Romans_ spiritual Gifts_; and Chap. viii. Ver. 2. That _the Law\nof the Spirit of Life in Christ Jesus had made him free from the Law\nof Sin and Death_? So then he was not _carnal_. And seeing there are\nspiritual Men in this Life, as our Adversaries will not deny, and is\nintimated through the whole viiith Chapter to the _Romans_, it will\nnot be denied but the Apostle was one of them: So then as his calling\nhimself _carnal_ in Chap. vii. cannot be understood of his own proper\nState, neither can the rest of what he speaks there of that Kind be\nso understood: Yea after, Ver. 24. where he makes that Exclamation,\nhe adds in the next Verse, _I thank God, through Jesus Christ our\nLord_; signifying that by him he witnessed Deliverance; and so goeth\non, shewing how he had obtained it in the next Chapter, _viz._ viii.\nVer. 35. _Who shall separate us from the Love of Christ?_ And Ver.\n37. _But in all these Things we are more than Conquerors_: And in the\nlast Verse, _Nothing shall be able to separate us_, &c. But wherever\nthere is a continuing in Sin, there is a Separation in some Degree,\nseeing every _Sin is contrary to God_, and [Greek: anomia: \u03b1\u03bd\u03bf\u03bc\u03b9\u03b1], i.\ne. _a Transgression of the Law_, 1 John iii. 4. [Sidenote: _Whom Sin\nhas conquered, he is no Conqueror._] and whoever committeth the least\nSin, is overcome of it, and so in that Respect is not a Conqueror, but\nconquered. This Condition then, which the Apostle plainly testified\nhe with some others had obtained, could not consist with continual\nremaining and abiding in Sin.\n\n[Sidenote: Obj. 4.] _Fourthly_, They object the _Faults and Sins of\nseveral eminent Saints, as _Noah_, _David_, &c._\n\n[Sidenote: _Answ._] I answer, That doth not at all prove the Case: For\nthe Question is not, _Whether good Men may not fall into Sin_, which\nis not denied; but _whether it be not possible for them not to sin_?\n[Sidenote: _Can they that _sin_, be never freed from _Sin.] It will\nnot follow because these Men _sinned_, that therefore they were never\n_free of Sin_, but always _sinned_: For at this Rate of arguing, it\nmight be urged, according to this Rule (_Contrariorum par ratio_, i.\ne. _The Reason of Contraries is alike_) that if, because a good Man\nhath sinned once or twice, he can never be free from Sin, but must\nalways be daily and continually a Sinner all his Life long; then by the\nRule of _Contraries_, if a wicked Man have done Good once or twice, he\ncan never be free from Righteousness, but must always be a righteous\nMan all his Life-time: Which as it is most absurd in itself, so it is\ncontrary to the plain Testimony of the Scripture, _Ezek._ xxxiii. 12.\nto 18.\n\n[Sidenote: Obj.] _Lastly_, They object, _That if Perfection or Freedom\nfrom Sin be attainable, this will render Mortification of Sin useless,\nand make the Blood of Christ of no Service to us, neither need we any\nmore pray for Forgiveness of Sins_.\n\n[Sidenote: _Answ._] I answer, I had almost omitted this _Objection_,\nbecause of the manifest Absurdity of it: For can Mortification of\nSin be useless, where the End of it is obtained? Seeing there is no\nattaining of this Perfection but by Mortification. [Sidenote: _Who\nfights and not in Hopes to overcome his_ Foe?] Doth the Hope and\nBelief of overcoming render the Fight unnecessary? Let rational Men\njudge which hath most Sense in it, to say as our Adversaries do, _It\nis necessary that we fight and wrestle, but we must never think of\novercoming, we must resolve still to be overcome_; or to say, _Let us\nfight, because we may overcome_? Whether do such as believe they may\nbe cleansed by it, or those that believe they can never be cleansed\nby it, render the _Blood of Christ_ most effectual? If two Men were\nboth grievously diseased, and applied themselves to a Physician for\nRemedy, which of those do most commend the Physician and his Cure, he\nthat believeth he may be cured by him, and as he feels himself cured,\nconfesseth that he is so, and so can say this is a skilful Physician,\nthis is a good Medicine, behold I am made whole by it; or he that never\nis cured, nor ever believes that he can so long as he lives? [Sidenote:\n_Praying for_ Forgiveness of Sins.] As for praying for _Forgiveness_,\nwe deny it not; for that _all have sinned_, and therefore all need to\npray that their _Sins past_ may be blotted out, and that they may be\ndaily preserved from sinning. And if hoping or believing to be made\n_free from Sin_ hinders praying for _Forgiveness of Sin_, it would\nfollow by the same Inference that Men ought not to forsake Murder,\nAdultery, or any of these gross Evils, seeing the more Men are sinful,\nthe more plentiful Occasion there would be of asking Forgiveness\nof Sin, and the more Work for Mortification. But the Apostle had\nsufficiently refuted such sin-pleasing Cavils in these Words, _Rom._\nvi. 1, 2. _Shall we continue in Sin that Grace may abound? God forbid._\n\nBut _Lastly_, It may be easily answered, by a Retortion to those that\npress this from the Words of the Lord\u2019s Prayer, _forgive us our Debts_,\nthat this militates no less against perfect Justification than against\nperfect Sanctification: For if all the Saints, the least as well as the\ngreatest, be perfectly justified in that very Hour wherein they are\nconverted, as our Adversaries will have it, then they have Remission of\nSins long before they die. May it not then be said to them, What Need\nhave ye to pray for Remission of Sin, who are already justified, whose\nSins are long ago forgiven, both past and to come?\n\n\n\u00a7. X. [Sidenote: _Testimonies of the Fathers, concerning _Perfection_,\nor _Freedom from Sin.] But this may suffice: Concerning this\nPossibility _Jerome_ speaks clearly enough, _Lib. 3. adver. Pelagium_,\n\u201cThis we also say, that a Man may not sin, if he will, for a Time\nand Place, according to his bodily Weakness, so long as his Mind is\nintent, so long as the Cords of the _Cithara_ relax not by any Vice;\u201d\n[Sidenote: Jerome.] and again in the same Book, \u201cWhich is that that\nI said, that it is put in our Power (to wit, being helped by the\nGrace of God) either to sin or not to sin.\u201d For this was the Error of\n_Pelagius_, which we indeed reject and abhor, and which the _Fathers_\ndeservedly withstood, \u201cThat Man by his natural Strength, without the\nHelp of God\u2019s Grace, could attain to that State so as not to sin.\u201d\n[Sidenote: Augustine.] And _Augustine_ himself, a great Opposer of\nthe _Pelagian_ Heresy, did not deny this Possibility as attainable by\nthe Help of God\u2019s Grace, as in his Book de _Spiritu & Liter\u00e2_, Cap.\n2. and his Book _de Natur\u00e2 & Grati\u00e2_ against _Pelagius_, Cap. 42,\n50, 60, and 63. _de Gestis Concilii Pal\u00e6stini_, Cap. 7. & 2. and _de\nPeccato Originali_, Lib. 2. Cap. 2. [Sidenote: Gelasius.] _Gelasius_\nalso, in his Disputation against _Pelagius_, saith, \u201cBut if any affirm\nthat this may be given to some Saints in this Life, not by the Power\nof Man\u2019s Strength, but by the Grace of God, he doth well to think\nso confidently, and hope it faithfully; for by this Gift of God all\nThings are possible.\u201d [Sidenote: _That by the _Gift of God_ all Things\nare possible._] That this was the common Opinion of the _Fathers_,\nappears from the Words of the _Aszansic Council_, Canon the last, \u201cWe\nbelieve also this according to the _Catholick Faith_, that all who are\nbaptized through Grace by Baptism received, and Christ helping them,\nand co-working, may and ought to do whatsoever belongs to Salvation, if\nthey will faithfully labour.\u201d\n\n\n\u00a7. XI. [Sidenote: Conclusion.] Blessed then are they that believe in\nhim, who is both able and willing to deliver as many as come to him\nthrough true Repentance from all Sin, and do not resolve, as these Men\ndo, to be the Devil\u2019s Servants all their Life-time, but daily go on\nforsaking [Sidenote: Phil. 3. 14. _Press forward to the Mark, for the\n_Prize_, and Overcoming._] Unrighteousness, and forgetting those Things\nthat are behind, _press forward toward the Mark, for the Prize of the\nhigh Calling of God in Christ Jesus_; such shall not find their Faith\nand Confidence to be in vain, but in due Time shall be made Conquerors\nthrough him in whom they have believed; and so overcoming, _shall be\nestablished as Pillars in the House of God, so as they shall go no more\nout_, Rev. iii. 12.\n\n\n\n\nPROPOSITION IX.\n\nConcerning PERSEVERANCE, and the Possibility of FALLING from GRACE.\n\n_Although this Gift and inward Grace of God be sufficient to work out\n    Salvation, yet in those in whom it is resisted it both may and\n    doth become their Condemnation. Moreover they in whose Hearts it\n    hath wrought in Part to purify and sanctify them in order to their\n    further Perfection, may, by Disobedience, fall from it, _turn\n    it to Wantonness_, Jude 4. _make Shipwreck of Faith_, _1_ Tim.\n    _i. 19. and after having tasted the heavenly Gift, and been made\n    Partakers of the Holy Ghost, again fall away_, Heb. _vi. 4, 5, 6._\n    yet such an Increase and Stability in the Truth may in this Life be\n    attained, from which there can be no total Apostasy._\n\n\n\u00a7. I. The first Sentence of this Proposition hath already been treated\nof in the _fifth_ and _sixth Propositions_, where it hath been shewn\nthat that _Light_ which is given for _Life_ and _Salvation_ becomes the\nCondemnation of those that refuse it, and therefore is already proved\nin those Places, where I did demonstrate the Possibility of Man\u2019s\nresisting the Grace and Spirit of God; and indeed it is so apparent in\nthe Scriptures, that it cannot be denied by such as will but seriously\nconsider these Testimonies, _Prov._ i. 24, 25, 26. _John_ iii. 18, 19.\n2 _Thess._ ii. 11, 12. _Acts_ vii. 51. & xiii. 46. _Rom._ i. 18. As for\nthe other Part of it, that _they in whom this Grace may have wrought in\na good Measure in order to purify and sanctify them, tending to their\nfurther Perfection, may afterwards, through Disobedience, fall away_,\n&c. The Testimonies of the Scripture included in the Proposition itself\nare sufficient to prove it to Men of unbiassed Judgment; but because as\nto this Part our Cause is common with many other _Protestants_, I shall\nbe the more brief in it: For it is not my Design to do that which is\ndone already, neither do I covet to appear _knowing_ by writing much;\nbut simply purpose to present to the World a faithful Account of our\nPrinciples, and briefly to let them understand what we have to say for\nourselves.\n\n\n\u00a7. II. [Sidenote: I. _A Falling from Grace by Disobedience_ evinced.]\nFrom these Scriptures then included in the Proposition, not to mention\nmany more which might be urged, I argue thus:\n\n[Sidenote: Arg. 1.] _If Men may turn the _Grace of God_ into\nWantonness, then they must once have had it_:\n\nBut the First is true: Therefore also the Second.\n\n[Sidenote: Arg. 2.] _If Men may make _Shipwreck of Faith_, they must\nonce have had it; Neither could they ever have had true_ Faith _without\nthe Grace of God_:\n\nBut the First is true: Therefore also the Last.\n\n[Sidenote: Arg. 3.] _If Men may have tasted of the _heavenly Gift_, and\nbeen made Partakers of the _Holy Spirit_, and afterwards _fall away_,\nthey must needs have known in Measure the Operation of God\u2019s saving\nGrace and Spirit, without which no Man could taste the heavenly Gift,\nnor yet partake of the Holy Spirit_:\n\nBut the First is true: Therefore also the Last.\n\n[Sidenote: II. _The Doctrine of _Election_ and _Reprobation_ is\ninconsistent with Preaching, and daily Exhortation._] _Secondly_,\nSeeing the contrary Doctrine is built upon this false Hypothesis,\nThat _Grace is not given for Salvation to any, but to a certain elect\nNumber, which cannot lose it, and that all the rest of Mankind, by\nan _absolute Decree,_ are debarred from Grace and Salvation_; that\nbeing destroyed, this falls to the Ground. Now as that Doctrine of\ntheirs is wholly inconsistent with the daily Practice of those that\npreach it, in that they exhort People to believe and be saved, while\nin the mean Time, if they belong to the Decree of Reprobation, it\nis simply impossible for them so to do; and if to the Decree of\nElection, it is needless, seeing it is as impossible to them to miss\nof it, as hath been before demonstrated. So also in this Matter of\n_Perseverance_, their Practice and Principle are no less inconsistent\nand contradictory. For while they daily exhort People to be _faithful\nto the End_, shewing them if they continue not, they shall be _cut\noff_, and fall short of the _Reward_; which is very true, but no less\ninconsistent with that Doctrine that affirms _there is no Hazard,\nbecause no Possibility of departing from the least Measure of true\nGrace_; which if true, it is to no Purpose to beseech them to _stand_,\nto whom God hath made it impossible to _fall_. I shall not longer\ninsist upon the Probation of this, seeing what is said may suffice to\nanswer my Design; and that the Thing is also abundantly proved by many\nof the same Judgment. That this was the Doctrine of the _primitive\nProtestants_ thence appears, that the _Augustine Confession_ condemns\nit as an _Error_ of the _Anabaptists_, to say, _That they who once are\njustified, cannot lose the Holy Spirit_. Many such like Sayings are to\nbe found in the common Places of _Philip Melancthon_. [Sidenote: _The\nOpinion of the _Fathers_ concerning _falling from Grace.] _Vossius_,\nin his _Pelagian_ History, Lib. 6. testifies, _That this was the common\nOpinion of the Fathers_. In the Confirmation of the _twelfth Thesis_,\nPage 587. he hath these Words: \u201cThat this which we have said was the\ncommon Sentiment of Antiquity, those at present can only deny, who\notherwise perhaps are Men not unlearned, but nevertheless in Antiquity\naltogether Strangers, _&c._\u201d These Things thus observed, I come to the\n_Objections_ of our Opposers.\n\n\n\u00a7. III. [Sidenote: Obj. 1.] _First_, They allege, _That those Places\nmentioned of making _Shipwreck of Faith_, are only to be understood of\nseeming Faith, and not of a real true Faith_.\n\n[Sidenote: _Answ._] [Sidenote: _A good and evil Conscience._] This\n_Objection_ is very weak, and apparently contrary to the Text, 1 _Tim._\ni. 19. where the Apostle addeth to _Faith_ a _good Conscience_, by\nway of Complaint; whereas if their _Faith_ had been only seeming and\nhypocritical, the Men had been better without it than with it; neither\nhad they been worthy of Blame for losing that which in itself was Evil.\nBut the Apostle expresly adds [_and of a good Conscience_,] which shews\nit was real; neither can it be supposed that Men could truly attain a\n_good Conscience_ without the Operation of _God\u2019s saving Grace_; far\nless that a _good Conscience_ doth consist with a seeming false and\nhypocritical Faith. Again, these Places of the Apostle being spoken by\nway of Regret, clearly import that these Attainments they had fallen\nfrom were good and real, not false and deceitful, else he would not\nhave regretted their falling from them; and so he saith positively,\n_They tasted of the heavenly Gift, and were made Partakers of the\nHoly Ghost_, &c. not that they seemed to be so, which sheweth this\n_Objection_ is very frivolous.\n\n[Sidenote: Obj. 2.] _Secondly_, They allege, _Phil._ i. 6. _Being\nconfident of this very Thing, that he which hath begun a good Work in\nyou will perform it until the Day of Jesus Christ_, &c. and 1 _Pet._ i.\n5. _Who are kept by the Power of God through Faith unto Salvation._\n\n[Sidenote: _Answ._] These Scriptures, as they do not affirm any Thing\npositively contrary to us, so they cannot be understood otherwise than\nas the Condition is performed upon our Part, [Sidenote: Salvation\n_is proposed upon certain Conditions by us to be performed._] seeing\n_Salvation_ is no otherways proposed there but upon certain necessary\nConditions to be performed by us, as hath been above proved, and as\nour Adversaries also acknowledge, as _Rom._ viii. 13. _For if ye live\nafter the Flesh, ye shall die; but if ye through the Spirit do mortify\nthe Deeds of the Body, ye shall live_. And _Heb._ iii. 14. _We are\nmade Partakers of Christ, if we hold the Beginning of our Confidence\nstedfast unto the End_. For if these Places of the Scripture upon\nwhich they build their Objections were to be admitted without these\nConditions, it would manifestly overturn the whole Tenor of their\nExhortations throughout all their Writings. Some other _Objections_\nthere are of the same Nature, which are solved by the same Answers,\nwhich also, because largely treated of by others, I omit, to come to\nthat Testimony of the Truth which is more especially ours in this\nMatter, and is contained in the latter Part of the Proposition in these\nWords: _Yet such an Increase and Stability in the Truth may in this\nLife be attained, from which there cannot be a total Apostasy_.\n\n\n\u00a7. IV. As in the Explanation of the _fifth_ and _sixth Proposition_ I\nobserved, that some that had denied the Errors of others concerning\n_Reprobation_, and affirmed the _Universality of Christ\u2019s Death_, did\nnotwithstanding fall short in sufficiently holding forth the Truth, and\nso gave the contrary Party Occasion by their Defects to be strengthened\nin their Errors, so it may be said in this Case. [Sidenote: _The two\nExtremes some run into, by asserting a final_ Falling _or_ not Falling\n_from Grace impossible._] As upon the one Hand they err who affirm,\n_That the least Degree of true and saving Grace cannot be fallen from_,\nso do they err upon the other Hand that deny any such _Stability_ to be\nattained _from which there cannot be a total and final Apostasy_. And\nbetwixt these two extremes lieth the Truth apparent in the Scriptures,\nwhich God hath revealed unto us by the Testimony of his Spirit, and\nwhich also we are made sensible of by our own Experience. And even as\nin the former Controversy was observed, so also in this, the Defence of\nTruth will readily appear to such as seriously weigh the Matter; for\nthe Arguments upon both Hands, rightly applied, will as to this hold\ngood; and the Objections, which are strong as they are respectively\nurged against the two opposite _false Opinions_, are here easily\nsolved, by the Establishing of this _Truth_. For all the Arguments\nwhich these allege that affirm, _There can be no falling away_, may\nwell be received upon the one Part, as of those who have attained\nto this Stability and Establishment, and their Objections solved\nby this Confession; so upon the other Hand, the Arguments alleged\nfrom Scripture Testimonies by those that affirm _the Possibility of\nfalling away_ may well be received of such as are not come to this\nEstablishment, though having attained a Measure of true Grace. Thus\nthen the contrary Batterings of Our Adversaries, who miss the Truth,\ndo concur the more strongly to establish it, while they are destroying\neach other. But lest this may not seem to suffice to satisfy such as\njudge it _always possible for the best of Men before they die to fall\naway_, I shall add, for the Proof of it, some brief Considerations from\nsome few Testimonies of the Scripture.\n\n\n\u00a7. V. [Sidenote: I.] [Sidenote: Watchfulness _and_ Diligence _is of\nindispensible Necessity to all._] And _First_, I freely acknowledge\nthat it is good for all to be humble, and in this Respect not over\nconfident, so as to lean to this, to foster themselves in Iniquity, or\nlie down in Security, as if they had attained this Condition, seeing\n_Watchfulness_ and _Diligence_ is of _indispensible Necessity_ to all\nmortal Men, so long as they breathe in this World; for God will have\nthis to be the constant Practice of a _Christian_, that thereby he\nmay be the more fit to serve him, and better armed against all the\nTemptations of the Enemy. For since _the Wages of Sin is Death_, there\nis no Man, while he sinneth, and is subject thereunto, but may lawfully\nsuppose himself capable of perishing. Hence the Apostle _Paul_ himself\nsaith, 1 _Cor._ ix. 27. _But I keep under my Body, and bring it into\nSubjection, lest that by any Means, when I have preached to others, I\nmyself should be a Cast-away._ Here the Apostle supposes it possible\nfor him to be a _Cast-away_; and yet it may be judged he was far more\nadvanced in the inward Work of _Regeneration_, when he wrote that\n_Epistle_, than many who now-a-days too presumptuously suppose they\ncannot _fall away_, because they feel themselves to have attained\nsome small Degree of true _Grace_. But the Apostle makes Use of this\nSupposition or Possibility of his being a _Cast-away_, as I before\nobserved, as an Inducement to them to be watchful; _I keep under my\nBody, lest_, &c. Nevertheless the same Apostle, at another Time, in the\nSense and Feeling of _God\u2019s holy Power_, and in the _Dominion_ thereof,\nfinding himself a Conqueror therethrough over Sin and his Soul\u2019s\nEnemies, maketh no Difficulty to affirm, _Rom._ viii. 38. _For I am\npersuaded that neither Death nor Life_, &c. which clearly sheweth that\nhe had attained a Condition from which he knew he could not _fall away_.\n\n[Sidenote: II.] [Sidenote: _A Condition attainable in this Life, from\nwhich there is no _Falling away.] But _Secondly_, It appears such\na Condition is attainable, because we are exhorted to it; and, as\nhath been proved before, the Scripture never proposeth to us Things\nimpossible. Such an Exhortation we have from the Apostle, 2 _Pet._\ni. 10. _Wherefore the rather, Brethren, give Diligence to make your\nCalling and Election sure._ And though there be a Condition here\nproposed, yet since we have already proved that it is possible to\nfulfil this Condition, then also the Promise annexed thereunto may\nbe attained. And since, where Assurance is wanting, there is still a\nPlace left for Doubtings and Despairs, if we should affirm it never\nattainable, then should there never be a Place known by the Saints in\nthis World, wherein they might be free of Doubting and Despair; which\nas it is most absurd in itself, so it is contrary to the manifest\nExperience of Thousands.\n\n[Sidenote: III. _A certain Assurance and Establishment given of God to\nmany of his Saints and Children._] _Thirdly_, God hath given to many\nof his Saints and Children, and is ready to give unto _all_, a _full_\nand _certain Assurance_ that they are his, and that no Power shall be\nable to pluck them out of his Hand. But this Assurance would be no\nAssurance, if those who are so _assured_ were not _established_ and\n_confirmed_ beyond all Doubt and Hesitation: If so, then surely there\nis no Possibility for such to miss of that which God hath assured them\nof. And that there is such _Assurance_ attainable in this Life, the\nScripture abundantly declareth, both in general and as to particular\nPersons. As _first_, _Rev._ iii. 12. _Him that overcometh will I make a\nPillar in the Temple of my God, and he shall go no more out_, &c. which\ncontaineth a general Promise unto all. Hence the Apostle speaks of some\nthat are _sealed_, 2 Cor. i. 22. _Who hath also sealed us, and given\nthe Earnest of the Spirit in our Hearts_: Wherefore the _Spirit _so_\nsealing _is called the_ Earnest _or_ Pledge of our Inheritance_, Ephes.\ni. 13. _In whom ye were sealed by the Holy Spirit of Promise_. And\ntherefore the Apostle _Paul_, not only in that of the _Romans_ above\nnoted, declareth himself to have attained that Condition, but 2 _Tim._\niv. 7. he affirmeth in these Words, _I have fought a good Fight_, &c.\nwhich also many good Men have and do witness. And therefore as there\ncan be nothing more evident than that which the _manifest Experience_\nof this Time sheweth, and therein is found agreeable to the Experience\nof former Times, so we see there have been both of _old_ and of _late_\nthat have _turned the Grace of God into Wantonness_, and have _fallen\nfrom their Faith and Integrity_; thence we may safely conclude such a\n_Falling away possible_. We also see that some of _old_ and of _late_\nhave attained a certain Assurance, some Time before they departed, that\nthey should _inherit eternal Life_, and have accordingly died in that\n_good Hope_, of and concerning whom the Spirit of God testified _that\nthey are saved_. Wherefore we all see such a State is attainable in\nthis Life, from which there is not a _Falling away_: For seeing the\nSpirit of God did so testify, it was not possible that they should\nperish, concerning whom _he who cannot lie_ thus bare Witness.\n\n\n\n\nPROPOSITION X.\n\nConcerning the MINISTRY.\n\n_As by the _Light_ or _Gift_ of God all true Knowledge in Things\n    spiritual is received and revealed, so by the same, as it is\n    manifested and received in the Heart, by the Strength and Power\n    thereof, every true _Minister_ of the _Gospel_ is ordained,\n    prepared, and supplied in the Work of the _Ministry_; and by the\n    Leading, Moving, and Drawing hereof ought every _Evangelist_ and\n    _Christian Pastor_ to be led and ordered in his Labour and Work of\n    the Gospel, both as to the Place _where_, as to the Persons _to\n    whom_, and as to the Time _wherein_ he is to _minister_. Moreover\n    they who have this Authority may and ought to preach the _Gospel_,\n    though without _human Commission_ or _Literature_; as on the other\n    Hand, they who want the Authority of this _divine Gift_, however\n    learned, or authorized by the _Commission_ of _Men_ and _Churches_,\n    are to be esteemed but as _Deceivers_, and not _true Ministers_ of\n    the _Gospel. [Sidenote: The Gospel to be preached freely. Mat.\n    10. 8.] _Also they who have received this holy and unspotted Gift,\n    _as they have freely received it, so are they freely to give it,_\n    without Hire or Bargaining, far less to use it as a _Trade_ to get\n    Money by: Yet God hath called any one from their Employment or\n    Trades, by which they acquire their Livelihood, it may be lawful\n    for such, according to the Liberty which they feel given them in\n    the Lord, to receive such Temporals (to wit, what may be needful\n    for them for Meat and Clothing) as are given them freely and\n    cordially by those to whom they have communicated Spirituals._\n\n\n\u00a7. I. Hitherto I have treated of those Things which relate to the\n_Christian Faith_ and _Christians_, as they stand each in his private\nand particular Condition, and how and by what Means every Man may be\na _Christian_ indeed, and so abide. Now I come in order to speak\nof those Things that relate to _Christians_, as they are stated in\na _joint Fellowship_ and _Communion_, and come under a visible and\noutward _Society_, which _Society_ is called the _Church of God_,\nand in Scripture compared to a _Body_, and therefore named the _Body\nof Christ_. [Sidenote: _The Church of God is the spiritual Body of\nChrist._] As then in the natural Body there be divers Members, all\nconcurring to the common End of preserving and confirming the whole\nBody, so in this _spiritual_ and _mystical Body_ there are also\ndivers Members, according to the different Measures of _Grace_ and\nof the _Spirit_ diversly administered unto _each Member_; and from\nthis _Diversity_ ariseth that Distinction of Persons in the _visible\nSociety_ of _Christians_, as of _Apostles_, _Pastors_, _Evangelists_,\n_Ministers_, &c. That which in this Proposition is proposed, is,\n_What makes or constitutes any a Minister of the Church, what his\nQualifications ought to be, and how he ought to behave himself?_ But\nbecause it may seem somewhat preposterous to speak of the _distinct\nOffices_ of the _Church_ until something be said of the _Church_ in\ngeneral, though nothing positively be said of it in the Proposition;\nyet, as here implied, I shall briefly premise something thereof, and\nthen proceed to the particular Members of it.\n\n\n\u00a7. II. It is not in the least my Design to meddle with those tedious\nand many Controversies wherewith the _Papists_ and _Protestants_ do\ntear one another concerning this Thing; but only according to the Truth\nmanifested to me, and revealed in me by the Testimony of the Spirit,\naccording to that Proportion of Wisdom given me, briefly to hold forth\nas a necessary Introduction both to this Matter of the _Ministry_ and\nof _Worship_, which followeth those Things which I, together with my\n_Brethren_, do believe concerning the _Church_.\n\n[Sidenote: I.] [Sidenote: _The _Etymology_ of the Word _[Greek:\nekkl\u00easia: \u03b5\u03ba\u03ba\u03bb\u03b7\u03c3\u03b9\u03b1]_ (the Church) and Signification of it._] The\n_Church_ then, according to the grammatical Signification of the\nWord, as it is used in the holy Scripture, signifies an _Assembly_\nor _Gathering of many into one Place_; for the Substantive [Greek:\nekkl\u00easia: \u03b5\u03ba\u03ba\u03bb\u03b7\u03c3\u03b9\u03b1] comes from the Word [Greek: ekkale\u00f4: \u03b5\u03ba\u03ba\u03b1\u03bb\u03b5\u03c9] _I\ncall out of_, and originally from [Greek: kale\u00f4: \u03ba\u03b1\u03bb\u03b5\u03c9] _I call_; and\nindeed, as this is the grammatical Sense of the Word, so also it is\nthe real and proper Signification of the Thing, the _Church_ being no\nother Thing but the _Society_, _Gathering_, or _Company of such as\nGod hath called out of the World, and worldly Spirit, to walk in his\nLIGHT and LIFE._ The _Church_ then so defined is to be considered as\nit comprehends all that are thus _called_ and _gathered_ truly by God,\nboth such as are yet in this inferior World, and such as having already\nlaid down the earthly Tabernacle, are passed into their heavenly\nMansions, which together do make up the one _Catholick Church_,\nconcerning which there is so much Controversy. [Sidenote: _No Salvation\nwithout the_ Church.] Out of which _Church_ we freely acknowledge there\ncan be no Salvation; because under this _Church_ and its Denomination\nare comprehended all, and as many, of whatsoever _Nation_, _Kindred_,\n_Tongue_, or _People_ they be, though outwardly Strangers, and remote\nfrom those who profess _Christ_ and _Christianity_ in Words, and have\nthe Benefit of the Scriptures, as become obedient to the _holy Light_\nand _Testimony of God_ in their Hearts, so as to become sanctified\nby it, and cleansed from the Evils of their Ways. [Sidenote: _What\nthe_ Church _is_.] For this is the _Universal_ or _Catholick Spirit_,\nby which many are called from all the _four Corners of the Earth,\nand shall sit down with_ Abraham, Isaac, _and_ Jacob: By this the\n_secret Life and Virtue_ of Jesus is conveyed into many that are afar\noff, even as by the Blood that runs into the Veins and Arteries of\nthe natural Body the Life is conveyed from the Head and Heart unto\nthe extreme Parts. [Sidenote: Turks _and_ Jews _may become Members\nof this_ Church.] There may be Members therefore of this _Catholick\nChurch_ both among _Heathens_, _Turks_, _Jews_, and all the several\nSorts of _Christians_, Men and Women of Integrity and Simplicity of\nHeart, who though blinded in some Things in their Understanding, and\nperhaps burdened with the Superstitions and Formality of the several\nSects in which they are ingrossed, yet being upright in their Hearts\nbefore the Lord, chiefly aiming and labouring to be delivered from\nIniquity, and loving to follow Righteousness, are by the secret Touches\nof this _holy Light_ in their Souls enlivened and quickened, thereby\nsecretly united to God, and therethrough become true Members of this\n_Catholick Church_. Now the _Church_ in this Respect hath been in Being\nin all Generations; for God never wanted some such Witnesses for him,\nthough many Times slighted, and not much observed by this World; and\ntherefore this _Church_, though still in Being, hath been oftentimes as\nit were invisible, in that it hath not come under the Observations of\nthe Men of this World, being, as saith the Scripture, _Jer._ iii. 14.\n_One of a City, and two of a Family._ And yet though the _Church_ thus\nconsidered may be as it were hid from wicked Men, as not then gathered\ninto a _visible Fellowship_, yea, and not observed even by some that\nare Members of it, yet may there notwithstanding many belong to it;\nas when _Elias_ complained he was _left alone_, 1 Kings xix. 18. God\nanswered unto him, _I have reserved to myself seven thousand Men, who\nhave not bowed their Knees to the Image of_ Baal; whence the Apostle\nargues, _Rom._ xi. the Being of a _Remnant_ in his Day.\n\n\n\u00a7. III. [Sidenote: II.] [Sidenote: _The Definition of the _Church_\nof _God_, as gathered into a _visible Fellowship.] _Secondly_,\nThe _Church_ is to be considered as it signifies a certain Number\nof Persons gathered by God\u2019s Spirit, and by the Testimony of some\nof his Servants raised up for that End, unto the Belief of the true\nPrinciples and Doctrines of the Christian Faith, who through their\nHearts being united by the same Love, and their Understandings informed\nin the same Truths, gather, meet, and assemble together to wait upon\nGod, to worship him, and to bear a joint Testimony for the _Truth_\nagainst _Error_, suffering for the same, and so becoming through this\nFellowship as one Family and Houshold in certain Respects, do each of\nthem watch over, teach, instruct, and care for one another, according\nto their several Measures and Attainments: Such were the _Churches_ of\nthe primitive Times gathered by the Apostles; whereof we have divers\nmentioned in the holy Scriptures. And as to the _Visibility_ of the\n_Church_ in this Respect, there hath been a great Interruption since\nthe Apostles Days, by Reason of the _Apostasy_, as will hereafter\nappear.\n\n\n\u00a7. IV. [Sidenote: _How to become a Member of that_ Church.] To be a\n_Member_ then of the _Catholick Church_, there is Need of the _Inward\nCalling of God_ by his _Light in the Heart_, and a being leavened into\nthe Nature and Spirit of it, so as to forsake Unrighteousness, and\nbe turned to Righteousness, and in the Inwardness of the Mind to be\ncut out of the _wild Olive Tree_ of our own first fallen Nature, and\ningrafted into _Christ_ by his _Word_ and _Spirit in the Heart_. And\nthis may be done in those who are Strangers to the History, (God not\nhaving pleased to make them Partakers thereof) as in the _fifth_ and\n_sixth Propositions_ hath already been proved.\n\n[Sidenote: _The _outward Profession_ of the Members of the _true\nChurch.] To be a _Member_ of a particular _Church of Christ_, as\nthis inward Work is indispensibly necessary, so is also the outward\nProfession of, and Belief in, Jesus Christ, and those holy Truths\ndelivered by his Spirit in the Scriptures; seeing the Testimony of the\nSpirit recorded in the Scriptures, doth answer the Testimony of the\nsame Spirit in the Heart, even as _Face answereth Face in a Glass_.\nHence it follows, that the inward Work of Holiness, and forsaking\nIniquity, is necessary in every Respect to the being a Member in the\n_Church of Christ_; and that the outward Profession is necessary to\nbe a Member of a particular gathered _Church_, but not to the being a\nMember of the _Catholick Church_; yet it is absolutely necessary, where\nGod affords the Opportunity of knowing it: And the outward Testimony\nis to be believed, where it is presented and revealed; the Sum whereof\nhath upon other Occasions been already proved.\n\n\n\u00a7. V. [Sidenote: _The Members of the Antichristian Church in the\nApostasy, their empty Profession._] But contrary hereunto, the Devil,\nthat worketh and hath wrought in the _Mystery of Iniquity_, hath\ntaught his Followers to affirm, _That no Man, however holy, is a\nMember of the Church of Christ without the outward Profession; and\nunless he be initiated thereinto by some outward Ceremonies_. And\nagain, _That Men who have this outward Profession, though inwardly\nunholy, may be Members of the true Church of Christ, yea, and ought to\nbe so esteemed_. This is plainly to put _Light_ for _Darkness_, and\n_Darkness_ for _Light_; as if God had a greater Regard to Words than\nActions, and were more pleased with vain Professions than with real\nHoliness: But these Things I have sufficiently refuted heretofore.\nOnly from hence let it be observed, that upon this false and rotten\nFoundation _Antichrist_ hath built his _Babylonish Structure_, and the\n_Antichristian Church_ in the _Apostasy_ hath hereby reared herself up\nto that Height and Grandeur she hath attained; so as to exalt herself\nabove _all that is called God, and sit in the Temple of God as God_.\n\n[Sidenote: _The Decay of the _Church.] For the particular _Churches_\nof _Christ_, gathered in the Apostles Days, soon after beginning to\ndecay as to the _inward Life_, came to be overgrown with several\nErrors, and the Hearts of the Professors of _Christianity_ to be\nleavened with the old Spirit and Conversation of the World. Yet it\npleased God for some _Centuries_ to preserve that _Life_ in many, whom\nhe emboldened with Zeal to stand and suffer for his Name through the\n_ten Persecutions_: But these being over, the Meekness, Gentleness,\nLove, Long-suffering, Goodness, and Temperance of _Christianity_\nbegan to be lost. [Sidenote: _When Men became Christians by _Birth_,\nand not by _Conversion_, Christianity came to be lost._] For after\nthat the Princes of the Earth came to take upon them that Profession,\nand that it ceased to be a Reproach to be a _Christian_, but rather\nbecame a Means to Preferment; Men became such by Birth and Education,\nand not by Conversion and Renovation of Spirit: Then there was none\nso vile, none so wicked, none so profane, who became not a Member of\nthe _Church_. And the _Teachers_ and _Pastors_ thereof becoming the\nCompanions of Princes, and so being enriched by their Benevolence, and\ngetting vast Treasures and Estates, became puffed up, and as it were\ndrunken with the vain Pomp and Glory of this World: And so marshalled\nthemselves in manifold Orders and Degrees; not without innumerable\nContests and Altercations who should have the [79]Precedency. So the\nVirtue, Life, Substance, and Kernel of _Christian Religion_ came to\nbe lost, and nothing remained but a Shadow and Image; which dead\nImage, or Carcase of _Christianity_ (to make it take the better with\nthe superstitious Multitude of _Heathens_ that were engrossed in it,\nnot by any inward Conversion of their Hearts, or by becoming less\nwicked or superstitious, but by a little Change in the Object of their\nSuperstition) not having the inward Ornament and Life of the Spirit,\nbecame decked with many outward and visible Orders, and beautified with\nthe Gold, Silver, precious Stones, and the other splendid Ornaments\nof this perishing World: So that this was no more to be accounted the\n_Christian Religion_, and _Christian Church_, notwithstanding the\noutward Profession, than the _dead Body_ of a Man is to be accounted a\n_living Man_; which, however cunningly embalmed, and adorned with ever\nso much Gold or Silver, or most precious Stones, or sweet Ointments,\nis but a dead Body still, without Sense, Life, or Motion. [Sidenote:\n_In the Church of _Rome_ are no less Superstitions and Ceremonies\nintroduced, than were either among _Jews_ or _Heathens.] For that\n_Apostate Church_ of _Rome_ has introduced no fewer Ceremonies and\nSuperstitions into the _Christian Profession_, than were either among\n_Jews_ or _Heathens_; and that there is and hath been as much, yea, and\nmore Pride, Covetousness, Uncleanness, Luxury, Fornication, Profaneness\nand Atheism among her Teachers and chief Bishops, than ever was among\nany Sort of People, none need doubt, that have read their own Authors,\nto wit, _Platina_ and others.\n\n[79] As was between the Bishop of _Rome_ and the Bishop of\n_Constantinople_.\n\n[Sidenote: _Whether, and what Difference there is betwixt the\n_Protestants_ and _Papists_ in Superstitions._] Now, though\n_Protestants_ have reformed from her in some of the most gross Points\nand absurd Doctrines relating to the _Church_ and _Ministry_, yet\n(which is to be regretted) they have only lopt off the Branches,\nbut retain and plead earnestly for the same Root, from which these\nAbuses have sprung. So that even among them, though all that Mass of\nSuperstition, Ceremonies, and Orders be not again established, yet the\nsame Pride, Covetousness and Sensuality is found to have overspread\nand leavened their _Churches_ and _Ministry_, and the Life, Power\nand Virtue of _true Religion_ is lost among them; and the very same\nDeath, Barrenness, Dryness and Emptiness, is found in their _Ministry_.\nSo that in Effect they differ from _Papists_ but in Form and some\nCeremonies; being with them apostatised from the Life and Power the\ntrue _Primitive Church_ and her _Pastors_ were in: So that of both it\nmay be said truly (without Breach of Charity) that having only a _Form\nof Godliness_ (and many of them not so much as that) they are _Deniers_\nof, yea, _Enemies_ to, the Power of it. And this proceeds not simply\nfrom their not walking answerably to their own Principles, and so\ndegenerating that Way, which also is true; but, which is worse, their\nlaying down to themselves, and adhering to certain Principles, which\nnaturally, as a cursed Root, bring forth these bitter Fruits: These\ntherefore shall afterwards be examined and refuted, as the contrary\nPositions of Truth in the Proposition are explained and proved.\n\nFor as to the Nature and Constitution of a Church[80] (abstract from\ntheir Disputes concerning its constant Visibility, Infallibility, and\nthe Primacy of the Church of Rome) the Protestants, as in Practice, so\nin Principles, differ not from _Papists_; [Sidenote: _The _Protestant_\nChurch how they become Members thereof._] for they engross within the\nCompass of their _Church_ whole Nations, making their Infants Members\nof it, by sprinkling a little Water upon them; so that there is none\nso wicked or profane who is not a Fellow-member; no Evidence of\nHoliness being required to constitute a Member of the _Church_. Nay,\nlook through the _Protestant Nations_, and there will no Difference\nappear in the Lives of the Generality of the One, more than of the\nOther; he, who _ruleth in the Children of Disobedience_, reigning\nin both: [Sidenote: Christianity _chiefly consists in the Renewing\nof the_ Heart.] So that the _Reformation_, through this Defect, is\nonly in holding some less gross Errors in the Notion, but not in\nhaving the Heart reformed and renewed, in which mainly the _Life_ of\n_Christianity_ consisteth.\n\n[80] i. e. _National._\n\n\n\u00a7. VI. [Sidenote: _A _Popish, corrupt Ministry_ all Evils follow._]\nBut the _Popish Errors_ concerning the _Ministry_, which they have\nretained, are most of all to be regretted, by which chiefly the Life\nand Power of _Christianity_ is barred out among them, and they kept in\nDeath, Barrenness and Dryness: There being nothing more hurtful than an\nError in this Respect. [Sidenote: _Like People, like Priest._ Hosea 4.\n9.] For where a false and corrupt _Ministry_ entereth, all Manner of\nother Evils follow upon it, according to that Scripture Adage, _Like\nPeople, like Priest_: For by their Influence, instead of ministering\nLife and Righteousness, they minister Death and Iniquity. The whole\n_Backslidings_ of the _Jewish Congregation_ of old are hereto ascribed:\n_The Leaders of my People have caused them to err_. The whole Writings\nof the Prophets are full of such Complaints; and for this Cause, under\nthe _New Testament_, we are so often warned and guarded to _beware of\nfalse Prophets, and false Teachers_, &c. What may be thought then,\nwhere all, as to this, is out of Order; where both the Foundation,\nCall, Qualifications, Maintenance, and whole Discipline are different\nfrom and opposite to the _Ministry_ of the _Primitive Church_; yea, and\nnecessarily tend to the Shutting out of a _Spiritual Ministry_, and the\nbringing in and establishing of a _Carnal_? This shall appear by Parts.\n\n\n\u00a7. VII. [Sidenote: Quest. 1.] That then which comes first to be\nquestioned in this Matter, is concerning the _Call of a Minister_; to\nwit, _What maketh, or how cometh a Man to be, a Minister, Pastor, or\nTeacher in the Church of Christ?_\n\n[Sidenote: _Answ._] [Sidenote: _The Call of a _Minister_ and wherein\nit consisteth._] We _answer_; By the _inward Power and Virtue of the\nSpirit of God_. For, as saith our Proposition, _Having received the\ntrue Knowledge of Things spiritual by the Spirit of God, without which\nthey cannot be known, and being by the same in Measure purified and\nsanctified, he comes thereby to be called and moved to minister to\nothers_; being able to speak, from a living Experience, of what he\nhimself is a Witness; and therefore _knowing the Terror of the Lord, he\nis fit to persuade Men_, &c. 2 Cor. v. 11. and his Words and Ministry,\nproceeding from the inward Power and Virtue, reach to the Heart of\nhis Hearers, and make them approve of him, and be subject unto him.\n[Sidenote: Object.] Our Adversaries are forced to confess, that this\nwere indeed desirable and best; but this they will not have to be\nabsolutely necessary. I shall first prove the Necessity of it, and then\nshew how much they err in that which they make more necessary than this\ndivine and heavenly Call.\n\n[Sidenote: Arg.] [Sidenote: 1. _The Necessity of an _inward Call_ to\nmake a Man a _Christian.] _First_, That which is necessary to make\na Man a _Christian_, so as without it he cannot be truly one, must be\nmuch more necessary to make a Man a _Minister of Christianity_; seeing\nthe one is a Degree above the other, and has it included in it: Nothing\nless than he that supposeth a _Master_, supposeth him first to have\nattained the Knowledge and Capacity of a _Scholar_. They that are not\n_Christians_, cannot be Teachers and Ministers among _Christians_.\n\nBut this inward Call, Power and Virtue of the Spirit of God, is\nnecessary to make a Man a _Christian_; as we have abundantly proved\nbefore in the second Proposition, according to these Scriptures, _He\nthat hath not the Spirit of Christ, is none of his. As many as are led\nby the Spirit of God, are the Sons of God_:\n\nTherefore this Call, Moving and Drawing of the Spirit, must be much\nmore necessary to make a Man a _Minister_.\n\n[Sidenote: 2. _The Ministry of the Spirit requires the Operation and\nTestimony of the Spirit._] _Secondly_, All _Ministers_ of the _New\nTestament_ ought to be _Ministers_ of the _Spirit_, and not of the\n_Letter_, according to that of 2 _Cor._ iii. 6. and as the old Latin\nhath it, _Not by the Letter, but by the Spirit_: But how can a Man be\na Minister of the Spirit, who is not inwardly called by it, and who\nlooks not upon the Operation and Testimony of the Spirit as essential\nto his Call? As he could not be a Minister of the Letter who had thence\nno Ground for his Call, yea, who was altogether a Stranger to and\nunacquainted with it, so neither can he be a Minister of the Spirit\nwho is a Stranger to it, and unacquainted with the Motions thereof,\nand knows it not to draw, act, and move him, and go before him in the\nWork of the _Ministry_. I would willingly know, how those that take\nupon them to be Ministers (as they suppose) of the Gospel, merely from\nan outward Vocation, without so much as being any ways sensible of the\nWork of the Spirit, or any inward Call therefrom, can either satisfy\nthemselves or others that they are _Ministers of the Spirit_, or\nwherein they differ from the _Ministers of the Letter_? For,\n\n[Sidenote: 3. _Under the Law the People needed not to doubt, who\nshould be Priests and Ministers._] _Thirdly_, If this inward Call,\nor Testimony of the Spirit, were not essential and necessary to a\n_Minister_, then the _Ministry_ of the _New Testament_ would not only\nbe no ways preferable to, but in divers Respects far worse than that\nof the _Law_. For under the _Law_ there was a certain Tribe allotted\nfor the _Ministry_, and of that Tribe certain Families set apart for\nthe _Priesthood_ and other Offices, by the immediate Command of God\nto _Moses_; so that the People needed not be in any Doubt who should\nbe Priests and Ministers of the holy Things: Yea, and besides this,\nGod called forth, by the immediate Testimony of his Spirit, several at\ndivers Times to teach, instruct, and reprove his People, as _Samuel_,\n_Nathan_, _Elias_, _Elisha_, _Jeremiah_, _Amos_, and many more of the\nProphets: But now under the _New Covenant_, where the _Ministry_ ought\nto be more _spiritual_, the _Way_ more _certain_, and the _Access_\nmore _easy_ unto the Lord, our Adversaries, by denying the Necessity\nof this inward and spiritual Vocation, make it quite otherways. For\nthere being now no certain Family or Tribe to which the _Ministry_ is\nlimited, we are left in Uncertainty, to choose and have _Pastors_ at a\nVenture, without any certain Assent of the Will of God; having neither\nan outward Rule nor Certainty in this Affair to walk by: For that the\nScripture cannot give any certain Rule in this Matter, hath in the\n_third Proposition_ concerning it been already shewn.\n\n[Sidenote: 4. _Christ the Door._] _Fourthly_, Christ proclaims them\nall [81]_Thieves and Robbers, that enter not by him the Door into the\nSheepfold, but climb up some other Way; whom the Sheep ought not to\nhear_: But such as come in without the Call, Movings, and Leadings of\nthe Spirit of Christ, wherewith he leads his Children into _all Truth_,\ncome in certainly not by Christ, who is the _Door_, but some other Way,\nand therefore are not true Shepherds.\n\n[81] John 10. 1.\n\n\n\u00a7. VIII. [Sidenote: Succession _pleaded by the false Church from Christ\nand his Apostles._] To all this they object the _Succession of the\nChurch_; alleging, _That since Christ gave a Call to his Apostles and\nDisciples, they have conveyed that Call to their Successors, having\nPower to ordain _Pastors_ and _Teachers_; by which Power the Authority\nof ordaining and making _Ministers_ and _Pastors_ is successively\nconveyed to us; so that such, who are ordained and called by the\n_Pastors_ of the _Church_, are therefore true and lawful Ministers;\nand others, who are not so called, are to be accounted but Intruders._\nHereunto also some _Protestants_ add a _Necessity_, though they make it\nnot a Thing _essential_; _That besides this Calling of the _Church_,\nevery one, being called, ought to have the inward Call of the Spirit,\ninclining him so chosen to his Work_: But this they say is _subjective_\nand not _objective_; of which before.\n\n[Sidenote: _Answ._] As to what is subjoined of the inward Call of\nthe Spirit, in that they make it not essential to a true Call, but\na Supererogation as it were, it sheweth how little they set by it:\nSince those they admit to the Ministry are not so much as questioned\nin their Trials, whether they have this or not. Yet, in that it hath\nbeen often mentioned, especially by the _Primitive Protestants_ in\ntheir Treatises on this Subject, it sheweth how much they were secretly\nconvinced in their Minds, that this inward Call of the Spirit was most\nexcellent, and preferable to any other; [Sidenote: _The _Call_ of the\n_Spirit_ preferred to any other by _Primitive Protestants.] and\ntherefore in the most noble and heroic _Acts_ of the _Reformation_,\nthey laid Claim unto it; so that many of the _Primitive Protestants_\ndid not scruple both to despise and disown this _outward[82] Call_,\nwhen urged by the _Papists_ against them. [Sidenote: _Modern\n_Protestants_ denying the _Call_ of the _Spirit.] But now\n_Protestants_, having gone from the Testimony of the Spirit, plead\nfor the same _Succession_; and being pressed (by those whom God now\nraiseth up by his Spirit to reform those Abuses that are among them)\nwith the Example of their Forefathers Practice against _Rome_, they are\nnot at all ashamed utterly to deny that their Fathers were called to\ntheir Work by the inward and immediate Vocation of the Spirit; clothing\nthemselves with that Call, which they say their Forefathers had, as\nPastors of the _Roman Church_. For thus (not to go further) affirmeth\n_Nicolaus Arnoldus_,[83] in a Pamphlet written against the same\nPropositions, called, _A Theologick Exercitation_, Sect. 40. averring,\n_That they pretended not to an immediate Act of the Holy Spirit; but\nreformed by the Virtue of the ordinary Vocation which they had in the\nChurch, as it then was, _to wit,_ that of _Rome_, &c._\n\n[82] _Succession._\n\n[83] Who gives himself out _Doctor_ and _Professor_ of _Sacred\nTheology_ at _Franequer_.\n\n\n\u00a7. IX. [Sidenote: _Absurdities _Protestants_ fall into, by deriving\ntheir Ministry through the _Church_ of _Rome.] Many Absurdities do\n_Protestants_ fall into, by deriving their Ministry thus through the\n_Church_ of _Rome_. As, _First_, They must acknowledge her to be a\ntrue _Church_ of _Christ_, though only erroneous in some Things; which\ncontradicts their _Forefathers_ so frequently, and yet truly, calling\nher _Antichrist_. _Secondly_, They must needs acknowledge, that the\n_Priests_ and _Bishops_ of the _Romish Church_ are true _Ministers_ and\n_Pastors_ of the _Church_ of _Christ_, as to the essential Part; else\nthey could not be fit Subjects for that Power and Authority to have\nresided in; neither could they have been Vessels capable to receive\nthat Power, and again transmit it to their Successors. _Thirdly_,\nIt would follow from this, that the _Priests_ and _Bishops_ of the\n_Romish Church_ are yet really true _Pastors_ and _Teachers_: For if\n_Protestant Ministers_ have no Authority but what they received from\nthem, and since the _Church_ of _Rome_ is the same she was at that\nTime of the Reformation in Doctrine and Manners, and she has the same\nPower now she had then, and if the Power lie in the _Succession_,\nthen these _Priests_ of the _Romish Church_ now, which derive their\nOrdination from those _Bishops_ that ordained the first _Reformers_,\nhave the same Authority which the Successors of the Reformed have,\nand consequently are no less _Ministers_ of the _Church_ than they\nare. But how will this agree with that Opinion which the _Primitive\nProtestants_ had of the _Romish Priests_ and _Clergy_, to whom _Luther_\ndid not only deny any Power or Authority, but contrary-wise affirmed,\n_That it was wickedly done of them, to assume to themselves only this\nAuthority to teach, and be _Priests_ and _Ministers_, &c._ [Sidenote:\nLuther _affirmed, that a _Woman_ might be a Preacher._] For he himself\naffirmed, _That every good Christian (not only Men, but even Women\nalso) is a Preacher_.\n\n\n\u00a7. X. [Sidenote: _The pretended Succession of _Papists_ and\n_Protestants_ explained._] But against this vain Succession, as\nasserted either by the _Papists_ or _Protestants_ as a necessary\nThing to the Call of a Minister, I _answer_; That such as plead for\nit, as a sufficient or necessary Thing to the Call of a Minister,\ndo thereby sufficiently declare their Ignorance of the Nature of\n_Christianity_, and how much they are Strangers to the Life and Power\nof a _Christian Ministry_, which is not entailed to Succession, as an\noutward Inheritance; and herein, as hath been often before observed,\nthey not only make the _Gospel_ not better than the _Law_, but even\nfar short of it. For _Jesus Christ_, as he regardeth not any distinct\nparticular Family or Nation in the gathering of his Children; but only\nsuch as are joined to and leavened with his own _pure_ and _righteous\nSeed_, so neither regards he a bare outward Succession, where his pure,\nimmaculate, and righteous Life is wanting; for that were all one. He\ntook not the Nations into the _New Covenant_, that he might suffer them\nto fall into the old Errors of the _Jews_, or to approve them in their\nErrors, but that he might gather unto himself a pure People out of the\nEarth. Now this was the great Error of the _Jews_, to think they were\nthe Church and People of God, because they could derive their outward\nSuccession from _Abraham_; [Sidenote: _The _Jews_ Error of _Abraham_\u2019s\noutward Succession._] whereby they reckoned themselves the _Children\nof God_, as being the Offspring of _Abraham_, who was the _Father of\nthe Faithful_. But how severely doth the Scripture rebuke this vain\nand frivolous Pretence? Telling them, _That God is able of the Stones\nto raise Children unto Abraham_; and that not the outward _Seed_,\nbut those that were found in the _Faith_ of _Abraham_, are the true\n_Children_ of faithful _Abraham_. Far less then can this Pretence hold\namong _Christians_, seeing Christ rejects all outward Affinity of that\nKind: [84]_These_, saith he, _are my Mother, Brethren and Sisters, who\ndo the Will of my Father which is in Heaven_: And again; _He looked\nround about him, and said, Who shall do the Will of God, these_, saith\nhe, _are my Brethren_. So then, such as do not the Commands of Christ,\nare not found clothed with his Righteousness, are not his Disciples;\nand that which a Man hath not, he cannot give to another: And it is\nclear, that no Man nor Church, though truly called of God, and as such\nhaving the Authority of a Church and Minister, can any longer retain\nthat Authority, than they retain the Power, Life, and Righteousness of\n_Christianity_; for the Form is entailed to the Power and Substance,\nand not the Substance to the Form. [Sidenote: _The Form of Godliness\nis entailed to the Power and Substance, and not the Substance to the\nForm._] So that when a Man ceaseth inwardly in his Heart to be a\n_Christian_ (where his Christianity must lie) by turning to Satan, and\nbecoming a Reprobate, he is no more a _Christian_, though he retain the\nName and Form, than a dead Man is a Man, though he hath the Image and\nRepresentation of one, or than the Picture or Statue of a Man is a Man:\nAnd though a dead Man may serve to a Painter to retain some imperfect\nRepresentation of the Man, that once was alive, and so one Picture may\nserve to make another by, yet none of those can serve to make a true\nliving Man again, neither can they convey the Life and Spirit of the\nMan; it must be God, that made the Man at first, that alone can revive\nhim. [Sidenote: _Succession interrupted._] As Death then makes such\nInterruption of an outward natural Succession, that no Art nor outward\nForm can uphold, and as a dead Man, after he is dead, can have no\nIssue, neither can dead Images of Men make living Men: So that it is\nthe Living that are only capable to succeed one another; and such as\ndie, so soon as they die cease to succeed, or to transmit Succession.\nSo it is in spiritual Things; it is the Life of Christianity, taking\nPlace in the Heart, that makes a Christian; [Sidenote: _The Living\nMembers make the Church: Life lost, the Church is ceased._] and so\nit is a Number of such, being alive, joined together in the Life of\nChristianity, that make a Church of Christ; and it is all those that\nare thus alive and quickened, considered together, that make the\nCatholick Church of Christ: Therefore when this Life ceaseth in one,\nthen that one ceaseth to be a Christian; and all Power, Virtue, and\nAuthority, which he had as a Christian, ceaseth with it; so that if\nhe hath been a Minister or Teacher, he ceaseth to be so any more:\nAnd though he retain the Form, and hold to the Authority in Words,\nyet that signifies no more, nor is it of any more real Virtue and\nAuthority, than the mere Image of a dead Man. [Sidenote: Judas _fell\nfrom his Ministry by Transgression_.] And as this is most agreeable\nto Reason, so it is to the Scripture\u2019s Testimony; for it is said of\n_Judas_, Acts i. 25. _That Judas fell from his Ministry and Apostleship\nby Transgression_; so his Transgression caused him to cease to be an\nApostle any more: Whereas, had the Apostleship been entailed to his\nPerson, so that Transgression could not cause him to lose it, until he\nhad been formally degraded by the _Church_ (which _Judas_ never was\nso long as he lived) _Judas_ had been as really an Apostle, after he\nbetrayed Christ, as before. And as it is of one, so of many, yea, of\na whole Church: For seeing nothing makes a Man truly a Christian, but\nthe Life of Christianity inwardly ruling in his Heart; so nothing makes\na Church, but the gathering of several true Christians into one Body.\nNow where all these Members lose this Life, there the Church ceaseth\nto be, though they still uphold the Form, and retain the Name: For\nwhen that which made them a Church, and for which they were a Church,\nceaseth, then they cease also to be a Church: And therefore the Spirit,\nspeaking to the Church of _Laodicea_, because of her _Lukewarmness_,\nRev. iii. 16. threateneth to _spue her out of his Mouth_. [Sidenote:\n_The Lukewarmness of the Church of _Laodicea.] Now, suppose the\nChurch of _Laodicea_ had continued in that _Lukewarmness_, and had\ncome under that Condemnation and Judgment, though she had retained the\nName and Form of a Church, and had had her Pastors and Ministers, as\nno Doubt she had at that Time, yet surely she had been no true Church\nof Christ, nor had the Authority of her Pastors and Teachers been to\nbe regarded, because of an outward Succession, though perhaps some of\nthem had it immediately from the Apostles. From all which I infer,\nThat since the Authority of the Christian Church and her Pastors is\nalways united, and never separated from the inward Power, Virtue, and\nrighteous Life of Christianity; where this ceaseth, that ceaseth also.\nBut our Adversaries acknowledge, _That many, if not most of those, by\nand through whom they derive this Authority, were altogether destitute\nof this Life and Virtue of Christianity: Therefore they could neither\nreceive, have, nor transmit any Christian Authority_.\n\n[84] Mat. 12. 48. &c. Mark 3. 33. &c.\n\n[Sidenote: Object.] But if it be objected, _That though the Generality\nof the Bishops and Priests of the Church of _Rome_, during the\nApostasy, were such wicked Men; yet _Protestants_ affirm, and thou\nthyself seemest to acknowledge, that there were some good Men among\nthem, whom the Lord regarded, and who were true Members of the\n_Catholick Church_ of _Christ_; might not they then have transmitted\nthis Authority?_\n\n[Sidenote: _Answ._] [Sidenote: _The _Protestants_ plead for a\nSuccession inherent._] I answer, This saith nothing; in respect\n_Protestants_ do not at all lay Claim to their Ministry, as transmitted\nto them by a direct Line of good Men; which they can never shew, nor\nyet pretend to: But generally place this Succession as inherent in\nthe whole Pastors of the Apostate Church. Neither do they plead their\nCall to be good and valid, because they can derive it through a Line\nof good Men, separate and observably distinguishable from the rest of\nthe Bishops and Clergy of the _Romish Church_; but they derive it as an\nAuthority residing in the Whole: For they think it _Heresy_, to judge\nthat the Quality or Condition of the _Administrator_ doth any Ways\ninvalidate or prejudice his Work.\n\nThis vain and pretended Succession not only militates against, and\nfights with the very manifest Purpose and Intent of Christ in the\ngathering and calling of his Church, but makes him (so to speak)\nmore blind and less prudent than natural Men are in conveying and\nestablishing their outward Inheritances. [Sidenote: _An Estate void of\nHeirship devolves to the Prince, none claims it, but whom he sees meet\nto give it: So the Heirship of Life is enjoyed from Christ, the true\nHeir._] For where an Estate is entailed to a certain Name and Family,\nwhen that Family weareth out, and there is no lawful Successor found\nof it, that can make a just Title appear, as being really of Blood and\nAffinity to the Family; it is not lawful for any one of another Race or\nBlood, because he assumes the Name or Arms of that Family, to possess\nthe Estate, and claim the Superiorities and Privileges of the Family:\nBut by the Law of Nations the Inheritance devolves into the Prince, as\nbeing _Ultimus H\u00e6res_; and so he giveth it again immediately to whom\nhe sees meet, and makes them bear the Name and Arms of the Family, who\nthen are entitled to the Privileges and Revenues thereof. So in like\nManner, the true Name and Title of a _Christian_, by which he hath\nRight to the _heavenly Inheritance_, and is a Member of _Jesus Christ_,\nis inward _Righteousness_ and _Holiness_, and the Mind redeemed\nfrom the _Vanities_, _Lusts_, and _Iniquities_ of this World; and a\nGathering or Company, made up of such Members, makes a Church. Where\nthis is lost, the Title is lost; and so the true Seed, to which the\nPromise is, and to which the Inheritance is due, becomes extinguished\nin them, and they become dead as to it: And so it retires, and devolves\nitself again into Christ, who is the righteous _Heir of Life_; and he\ngives the Title and true Right again immediately to whom it pleaseth\nhim, even to as many as being turned to his _pure Light_ in their\n_Consciences_, come again to walk in his _righteous_ and _innocent\nLife_, and so become true Members of his _Body_, which is the _Church_.\nSo the Authority, Power and Heirship are not annexed to Persons, as\nthey bear the mere Names, or retain a Form, holding the bare Shell\nor Shadow of _Christianity_; but the Promise is to _Christ_, and to\nthe _Seed_, in whom the Authority is inherent, and in as many as are\none with him, and united unto him by Purity and Holiness, and by the\ninward Renovation and Regeneration of their Minds.\n\nMoreover, this pretended Succession is contrary to Scripture\nDefinitions, and the Nature of the Church of Christ, and of the true\nMembers. [Sidenote: I. _The House of God is no polluted Nest; no\n_Atheist_ nor _Pretender_ can rest there._] For, _First, The Church\nis the House of God, the Pillar and Ground of Truth_, 1 Tim. iii.\n15. But according to this Doctrine, the _House of God_ is a polluted\nNest of all Sort of Wickedness and Abominations, made up of the most\nugly, defiled, and perverse Stones that are in the Earth; where the\nDevil rules in all Manner of Unrighteousness. For so our Adversaries\nconfess, and History informs, the _Church_ of _Rome_ to have been,\nas some of their _Historians_ acknowledge; and if that be truly the\n_House of God_, what may we call the _House of Satan_? Or may we call\nit therefore the _House of God_, notwithstanding all this Impiety,\nbecause they had a bare Form, and that vitiated many Ways also; and\nbecause they pretended to the Name of _Christianity_, though they were\n_Antichristian_, _Devilish_, and _Atheistical_ in their whole Practice\nand Spirit, and also in many of their Principles? Would not this infer\nyet a greater Absurdity, as if they had been something to be accounted\nof, because of their Hypocrisy and Deceit, and false Pretences?\nWhereas the Scripture looks upon that as an Aggravation of Guilt, and\ncalls it _Blasphemy_, Rev. ii. 9. Of two wicked Men, he is most to\nbe abhorred, who covereth his Wickedness with a vain Pretence of God\nand Righteousness: Even so these _abominable Beasts_, and _fearful\nMonsters_, who looked upon themselves to be _Bishops_ in the _Apostate\nChurch_, were never a Whit the better, that they falsely pretended to\nbe the Successors of the holy Apostles; unless to lie be commendable,\nand that Hypocrisy be the Way to Heaven. Yea, were not this to fall\ninto that Evil condemned among the Jews, _Jer._ vii. 4. _Trust ye not\nin lying Words, saying, The Temple of the Lord, the Temple of the Lord,\nthe Temple of the Lord are these; throughly amend your Ways_, &c. as if\nsuch outward Names and Things were the Thing the Lord regarded, and not\ninward Holiness? Or can that then be the Pillar and Ground of Truth,\nwhich is the very Sink and Pit of Wickedness, from which so much\nError, Superstition, Idolatry, and all Abomination spring? Can there be\nany Thing more contrary both to Scripture and Reason?\n\n[Sidenote: II.] [Sidenote: _Christ is the _Head_, his _Body_\nundefiled._] _Secondly_, The Church is defined _to be the Kingdom\nof the dear Son of God, into which the Saints are translated, being\ndelivered from the Power of Darkness. It is called the _Body of\nChrist_, which from him by Joints and Bands having Nourishment\nministered and knit together, increaseth with the Increase of God_,\nCol. ii. 19. But can such Members, such a Gathering as we have\ndemonstrated that Church and Members to be, among whom they allege\ntheir pretended Authority to have been preserved, and through which\nthey derive their Call; can such, I say, be the Body of Christ, or\nMembers thereof? Or is Christ the Head of such a corrupt, dead, dark,\nabominable stinking Carcase? If so, then might we not as well affirm\nagainst the Apostle, 2 _Cor._ vi. 14. [Sidenote: _What Fellowship\nhath Christ with _Belial_?_] _That Righteousness hath Fellowship with\nUnrighteousness, that Light hath Communion with Darkness, that Christ\nhath Concord with Belial, that a Believer hath Part with an Infidel,\nand that the Temple of God hath Agreement with Idols?_ Moreover no Man\nis called the _Temple of God_, nor of the _Holy Ghost_, but as his\nVessel is purified, and so be fitted and prepared for God to dwell\nin; and many thus fitted by Christ become his Body, in and among whom\nhe dwells and walks, according as it is written, _I will dwell in\nthem, and walk in them, and I will be their God, and they shall be my\nPeople_. It is therefore that we may become the _Temple of Christ_\nand _People of God_, that the Apostle in the following Verse exhorts,\nsaying out of the Prophet, [85]_Wherefore come out from among them, and\nbe ye separate, saith the Lord, and touch not the unclean Thing, and I\nwill receive you; and I will be a Father unto you, and ye shall be my\nSons and Daughters, saith the Lord Almighty_. But to what Purpose is\nall this Exhortation? And why should we separate from the Unclean, if a\nmere outward Profession and Name be enough to make the true Church; and\nif the Unclean and Polluted were both the Church and lawful Successors\nof the Apostles, inheriting their Authority, and transmitting it to\nothers? Yea, how can the Church be the _Kingdom of the Son of God_, as\ncontra-distinguished from the _Kingdom and Power of Darkness_? And what\nNeed, yea, what Possibility of being translated out of the one into\nthe other, if those that make up the Kingdom and Power of Darkness be\nreal Members of the true Church of Christ; and not simply Members only,\nbut the very Pastors and Teachers of it? But how do they _increase in\nthe Increase of God, and receive spiritual Nourishment from Christ the\nHead_, that are Enemies of him in their Hearts by wicked Works, and\nopenly go into Perdition? [Sidenote: Priests _frivolous Distinction\nof _Enemies_ to God by _Practice_, and _Members_ of his Church by_\nOffice.] Verily as no metaphysical and nice Distinctions, that though\nthey were practically as to their own private States Enemies to God and\nChrist, and so Servants of Satan; yet they were, by Virtue of their\nOffice, Members and Ministers of the Church, and so able to transmit\nthe Succession; I say, as such invented and frivolous Distinctions will\nnot please the Lord God, neither will he be deluded by such, nor make\nup the glorious Body of his Church with such mere outside hypocritical\nShews, nor be beholden to such painted Sepulchres to be Members of his\nBody, which is found, pure, and undefiled, and therefore he needs not\nsuch false and corrupt Members to make up the Defects of it; so neither\nwill such Distinctions satisfy truly tender and Christian Consciences;\nespecially considering the Apostle is so far from desiring us to regard\nthis, that we are expresly commanded to _turn away from such as have a\nForm of Godliness, but deny the Power of it_. For we may well object\nagainst these, as the poor Man did against the proud Prelate, that\nwent about to cover his vain and unchristian-like Sumptuousness, by\ndistinguishing that it _was not as Bishop but as Prince he had all\nthat Splendor_. [Sidenote: _The Answer of a _poor Rustick_ to a _proud\nPrelate.] To which the poor Rustic wisely is said to have answered,\n_When the Prince goeth to Hell, what shall become of the Prelate?_ And\nindeed this were to suppose the Body of Christ to be defective, and\nthat to fill up these defective Places, he puts counterfeit and dead\nStuff instead of real living Members; like such as lose their Eyes,\nArms, or Legs, who make counterfeit ones of Wood or Glass instead of\nthem. But we cannot think so of Christ, neither can we believe, for\nthe Reasons above adduced, that either we are to account, or that\nChrist doth account, any Man or Men a Whit the more Members of his\nBody, because though they be really wicked, they hypocritically and\ndeceitfully clothe themselves with his Name, and pretend to it; for\nthis is contrary to his own Doctrine, where he saith expresly, _John_\nxv. 1, 2, 3, 4, 5, 6, &c. That _he is the Vine, and his Disciples are\nthe Branches; that except they abide in him, they cannot bear Fruit;\nand if they be unfruitful, they shall be cast forth as a Branch, and\nwither_. [Sidenote: _A withered Branch can draw no Nourishment, so has\nno Life nor Virtue._] Now I suppose these cut and withered Branches are\nno more true Branches nor Members of the Vine; they can no more draw\nSap nor Nourishment from it, after that they are cut off, and so have\nno more Virtue, Sap, nor Life: What have they then to boast or glory of\nany Authority, seeing they want that Life, Virtue, and Nourishment from\nwhich all Authority comes? So such Members of Christ as are become dead\nto him through Unrighteousness, and so derive no more Virtue nor Life\nfrom him, are cut off by their Sins, and wither, and have no longer any\ntrue or real Authority, and their boasting of any is but an Aggravation\nof their Iniquity by Hypocrisy and Deceit. But further, would not this\nmake Christ\u2019s Body a mere Shadow and Phantasm? Yea, would it not make\nhim the Head of a lifeless, rotten, stinking Carcase, having only some\nlittle outward false Shew, while inwardly full of Rottenness and Dirt?\n[Sidenote: _A living Head upon a lifeless Body, what a _Monster_ would\nthat be?_] And what a Monster would these Men make of Christ\u2019s Body,\nby assigning it a real, pure, living, quick Head, full of Virtue and\nLife, and yet tied to such a dead lifeless Body as we have already\ndescribed these Members to be, which they allege to have been the\nChurch of Christ? Again, the Members of the _Church of Christ_ are\nspecified by this Definition, to wit, as being the _sanctified in\nChrist Jesus_, 1 Cor. i. 2. But this Notion of _Succession_ supposeth\nnot only some unsanctified Members to be of the _Church of Christ_,\nbut even the Whole to consist of unsanctified Members; yea, that such\nas were professed _Necromancers_ and open Servants of _Satan_ were the\ntrue Successors of the Apostles, and in whom the Apostolick Authority\nresided, these being the Vessels through whom this Succession is\ntransmitted; though many of them, as all _Protestants_ and also some\n_Papists_ confess, attained these Offices in the (so called) _Church_\nnot only by such Means as _Simon Magus_ sought it, but by much worse,\neven by Witchcraft, Traditions, Money, Treachery, and Murder, which\n_Platina_ himself confesseth[86] of divers Bishops of _Rome_.\n\n[85] 2 Cor. 6. 17, 18.\n\n[86] In the Life of _Benedict_ 4. of _John_ 16. of _Sylvester_ 3.\nof _Boniface_ 8. of _Steph._ 6. of _Joan_ 8. Also _Onuphrius_\u2019s\nAnnotations upon this _Papess_ (or _Popess_) towards the End.\n\n\n\u00a7. XI. But such as object not this Succession of the Church, which\nyet most _Protestants_ begin now to do, distinguish in this Matter,\naffirming, _That in a great Apostasy, such as was that of the Church of\n_Rome_, God may raise up some singularly by his Spirit, who from the\nTestimony of the Scriptures perceiving the Errors into which such as\nbear the Name of _Christians_ are fallen, may instruct and teach them,\nand then become authorized by the People\u2019s joining with and accepting\nof their Ministry only._ Most of them also will affirm, _That the\nSpirit herein is subjective, and not objective_.\n\n[Sidenote: Object.] But they say, That _where a Church is reformed_\n(such as they pretend the _Protestant_ Churches are) _there an Ordinary\norderly Call is necessary; and that of the Spirit, as extraordinary,\nis not to be sought after_: Alleging, that _Res aliter se habet in\necclesi\u00e2 constituend\u00e2, qu\u00e0m in ecclesi\u00e2 constitut\u00e2_; that is, _There\nis a Difference in the constituting of a Church, and after it is\nconstituted_.\n\n[Sidenote: _Answ._] [Sidenote: _A Difference objected between\n_Constituting_ a _Church_ and one as _Constituted.] I answer, This\n_Objection_ as to us saith nothing, seeing we accuse, and are ready\nfrom the Scriptures to prove the _Protestants_ guilty of gross Errors,\nand needing Reformation, as well as they did and do the _Papists_;\nand therefore we may justly lay Claim, if we would, to the same\nextraordinary Call, having the same Reason for it, and as good Evidence\nto prove ours as they had for theirs. As for that Maxim, viz. _That the\nCase is different in constituting a Church, and a Church constituted_,\nI do not deny it; and therefore there may be a greater Measure of\nPower required to the one than to the other, and God in his Wisdom\ndistributes the same as he sees meet; but that the same immediate\nAssistance of the Spirit is not necessary for Ministers in a gathered\nChurch as well as in gathering one, I see no solid Reason alleged for\nit: For surely Christ\u2019s Promise was _to be with his_ Children _to the\nEnd of the World_, and they need him no less to preserve and guide his\nChurch and Children than to gather and beget them. Nature taught the\n_Gentiles_ this Maxim,\n\n    _Non minor est virtus, quam qu\u00e6rere, parta tueri._\n\nTo defend what we attain, requires no less Strength than what is\n    necessary to acquire it.\n\nFor it is by this inward and immediate Operation of the Spirit, which\nChrist hath promised _to lead his Children _with_ into all Truth_, and\nto _teach them all Things_, that Christians are to be led in all Steps,\nas well last as first, which relate to _God\u2019s Glory_ and their own\n_Salvation_, as we have heretofore sufficiently proved, and therefore\nneed not now repeat it. [Sidenote: _It is a Device of Satan for Men\nto put the _Spirit\u2019s Leadings_ far off to former Times._] And truly\nthis Device of _Satan_, whereby he has got People to put the immediate\nGuidings and Leadings of God\u2019s Spirit as an extraordinary Thing afar\noff, which their _Forefathers_ had, but which they now are neither to\nwait for nor expect, is a great Cause of the growing _Apostasy_ upon\nthe many gathered Churches, and is one great Reason why a dry, dead,\nbarren, lifeless, spiritless Ministry, which leavens the People into\nthe same Death, doth so much abound, and is so much overspreading even\nthe _Protestant Nations_, that their Preaching and Worships, as well as\ntheir whole Conversation, is not to be discerned from _Popish_ by any\nfresh living Zeal, or lively Power of the Spirit accompanying it, but\nmerely by the Difference of some Notions and Opinions.\n\n\n\u00a7. XII. [Sidenote: Object.] Some unwise and unwary _Protestants_ do\nsometimes object to us, _That if we have such an immediate Call as we\nlay Claim to, we ought to confirm it by Miracles_.\n\n[Sidenote: _Answ._] But this being an Objection once and again urged\nagainst the _Primitive Protestants_ by the _Papists_, we need but\nin short return the Answer to it that they did to the _Papists_, to\nwit, [Sidenote: _Whether _Miracles_ be now necessary to confirm the\n_Gospel_?_] That _we need not Miracles, because we preach no new\nGospel, but that which is already confirmed by all the Miracles of\nChrist and his Apostles; and that we offer nothing but that which we\nare ready and able to confirm by the Testimony of the Scriptures,\nwhich both already acknowledge to be true_: [Sidenote: John Baptist\n_and divers _Prophets_ did none._] And that _John_ the _Baptist_ and\ndivers of the _Prophets_ did none that we hear of, and yet were both\nimmediately and extraordinarily sent. This is the common _Protestant\nAnswer_, therefore may suffice in this Place; though, if Need were, I\ncould say more to this Purpose, but that I study Brevity.\n\n\n\u00a7. XIII. [Sidenote: _The Constitution of the _Independent_ Church._]\nThere is also another Sort of _Protestants_, to wit, the _English\nIndependents_, who differing from the _Calvinistical Presbyterians_,\nand denying the Necessity of this _Succession_, or the Authority of\nany _National Church_, take another Way; affirming, _That such as\nhave the Benefit of the Scriptures, any Company of People agreeing\nin the Principles of Truth as they find them here declared, may\nconstitute among themselves a _Church_, without the Authority of any\nother, and may choose to themselves a _Pastor_, who by the _Church_\nthus constituted and consenting, is authorized_, requiring only the\nAssistance and Concurrence of the _Pastors_ of the neighbouring\nChurches, if any such there be; not so much as absolutely necessary to\nauthorize, as decent for Order\u2019s Sake. [Sidenote: _Gifted Brethren._]\nAlso they go so far as to affirm, _That in a _Church_ so constituted,\nany gifted Brother, _as they call them,_ if he find himself qualified\nthereto, may instruct, exhort, and preach in the _Church_; though, as\nnot having the _Pastoral Office_, he cannot administer those which they\ncall their _Sacraments.\n\nTo this I answer, That this was a good Step out of the _Babylonish\nDarkness_, and no Doubt did proceed from a real Discovery of the\n_Truth_, and from the Sense of a great Abuse of the promiscuous\n_National Gatherings_. Also this Preaching of the _gifted Brethren_, as\nthey called them, did proceed at first from certain _lively Touches_\nand _Movings_ of the Spirit of God upon many; but alas! [Sidenote:\n_Their Loss and Decay._] because they went not forward, that is much\ndecayed among them; and the _Motions_ of God\u2019s Spirit begin to be\ndenied and rejected among them now, as much as by others.\n\n[Sidenote: _The Scriptures give no Call to Persons _Individual.]\nBut as to their _pretended Call from the Scripture_, I answer, The\nScripture gives a mere Declaration of true Things, but no Call to\nparticular Persons; so that though I believe the Things there written\nto be true, and deny the Errors which I find there testified against,\nyet as to those Things which may be my particular Duty, I am still to\nseek; and therefore I can never be resolved in the Scripture whether I\n(such a one by Name) ought to be a Minister? And for the resolving this\nDoubt I must needs recur to the inward and immediate Testimony of the\nSpirit, as in the Proposition concerning the _Scriptures_ is shewn more\nat large.\n\n\n\u00a7. XIV. From all this then we do firmly conclude, that not only in a\ngeneral _Apostasy_ it is needful Men be extraordinarily called, and\nraised up by the Spirit of God, but that even when several Assemblies\nor Churches are gathered by the Power of God, not only into the Belief\nof the Principles of Truth, so as to deny Errors and Heresies, but also\ninto the Life, Spirit, and Power of Christianity, so as to be the Body\nand House of Christ indeed, and a fit Spouse for him, [Sidenote: _True\nMinisters Qualifications, Call and Title._] that he who gathers them\ndoth also, for the preserving them in a lively, fresh, and powerful\nCondition, raise up and move among them by the inward immediate\nOperation of his own Spirit, _Ministers_ and _Teachers_, to instruct\nand teach, and watch over them, who being thus called, are manifest\nin the Hearts of their _Brethren_, and their Call is thus verified in\nthem, who by the feeling of that Life and Power that passeth through\nthem, being inwardly builded up by them daily in the _most holy Faith_,\nbecome the Seals of their _Apostleship_. And this is answerable to\nanother Saying of the same Apostle _Paul_, 2 Cor. xiii. 3. [Sidenote:\n_Their laying on of Hands a Mock to God and Man; a keeping the Shadow,\nwhilst the Substance is wanting._] _Since ye seek a Proof of Christ\u2019s\nSpeaking in me, which to you-wards is not weak, but is mighty in you._\nSo this is that which gives a _true substantial Call_ and _Title_ to\na _Minister_, whereby he is a real Successor of the Virtue, Life, and\nPower that was in the Apostles, and not of the bare Name: And to such\nMinisters we think the outward Ceremony of _Ordination_; or _laying\non of Hands_ not necessary, neither can we see the Use of it, seeing\nour Adversaries who use it acknowledge that the Virtue and Power of\ncommunicating the _Holy Ghost_ by it is ceased among them. And is it\nnot then foolish and ridiculous for them, by an _apish Imitation_, to\nkeep up the Shadow, where the Substance is wanting? And may not they\nby the same Rule, where they see blind and lame Men, in Imitation of\nChrist and his Apostles, bid them _see_ and _walk_? Yea, is it not in\nthem a Mocking of God and Men, to put on their Hands, and bid them\n_receive the Holy Ghost_, while they believe the Thing impossible,\nand confess that that _Ceremony_ hath no real Effect? Having thus\nfar spoken of the _Call_, I shall proceed next to treat of the\n_Qualifications_ and _Work_ of a true Minister.\n\n\n\u00a7. XV. [Sidenote: Quest. 2.] [Sidenote: _The Qualification of a_\nMinister.] As I have placed the true _Call_ of a _Minister_ in the\n_Motion_ of this _Holy Spirit_, so is the _Power_, _Life_, and _Virtue_\nthereof, and the pure _Grace of God_ that comes therefrom, the _chief_\nand _most necessary Qualification_, without which he can no Ways\nperform his Duty, neither acceptably to God nor beneficially to Men.\n[Sidenote: Philosophy _and_ School-Divinity _will never make a_ Gospel\nMinister.] Our Adversaries in this Case affirm, that _three Things_ go\nto the making up of a Minister, _viz._ 1. _Natural Parts_, that he be\nnot a Fool. 2. _Acquired Parts_, that he be learned in the Languages,\nin Philosophy and School Divinity. 3. _The Grace of God._\n\nThe _two first_ they reckon necessary to the Being of a Minister, so\nas a Man cannot be one without them; the _Third_ they say goeth to the\nWell-being of one, but not to the Being; so that a Man may truly be\na lawful Minister without it, and ought to be heard and received as\nsuch. But we, supposing a natural Capacity, that one be not an Ideot,\njudge the _Grace of God_ indispensibly necessary to the very Being of a\nMinister, as that without which any can neither be a true, nor lawful,\nnor good Minister. As for _Letter-learning_, we judge it not so much\nnecessary to the Well-being of one, though accidentally sometimes in\ncertain Respects it may concur, but more frequently it is hurtful than\nhelpful, [Sidenote: _A poor _Laick_ instructed the learned _Taulerus.]\nas appeared in the Example of _Taulerus_, who being a learned Man,\nand who could make an eloquent Preaching, needed nevertheless to be\ninstructed in the Way of the Lord by a poor _Laick_. I shall first\nspeak of the _Necessity of Grace_, and then proceed to say something of\nthat Literature which they judge so needful.\n\n[Sidenote: Proof 1.] _First_ then, as we said in the _Call_, so may we\nmuch more here, if the _Grace of God_ be a necessary _Qualification_\nto make one a _true Christian_, it must be a _Qualification_ much\nmore necessary to constitute a _true Minister of Christianity_.\nThat _Grace_ is necessary to make one a _true Christian_ I think\nwill not be questioned, since it is _by Grace we are saved_, Ephes.\nii. 8. [Sidenote: _God\u2019s Grace alone doth constitute a true and\nlawful _Teacher.] It is the _Grace of God that teacheth us to deny\nUngodliness, and the Lusts of this World, and to live godly and\nrighteously_, Tit. ii. 11. Yea, Christ saith expresly, _That without\nhim we can do nothing_, John xv. 5. and the Way whereby Christ helpeth,\nassisteth, and worketh with us, is by his _Grace_: Hence he saith to\n_Paul_, _My Grace is sufficient for thee_. A Christian without _Grace_\nis indeed no Christian, but an Hypocrite, and a false Pretender. Then\nI say, _If Grace be necessary to a private Christian, far more to a\nTeacher among Christians, who must be as a Father and Instructor of\nothers, seeing this Dignity is bestowed upon such as have attained a\ngreater Measure than their Brethren. Even _Nature_ itself may teach as\nthat there is more required in a Teacher than in those that are taught,\nand that the Master must be above and before the Scholar in that Art\nor Science which he teacheth others. Since then Christianity cannot\nbe truly enjoyed, neither any Man denominated a Christian without the\ntrue Grace of God, therefore neither can any Man be a true and lawful\nTeacher of Christianity without it._\n\n[Sidenote: Proof 2.] _Secondly_, No Man can be a _Minister_ of the\n_Church_ of _Christ_, which is his _Body_, unless he be a Member of the\n_Body_, and receive of the Virtue and Life of the _Head_:\n\n[Sidenote: Arg.] [Sidenote: _Who first must be a Member of the Body,\nand then Life is received, and Virtue from the Head._] But he that hath\nnot _true Grace_ can neither be a Member of the _Body_, neither receive\nof that Life and Nourishment which comes from the _Head_:\n\nTherefore far less can he be a _Minister_ to edify the _Body_.\n\nThat he cannot be a Minister, who is not a Member, is evident; because\nhe who is not a Member is shut out and cut off, and hath no Place in\nthe _Body_; whereas the Ministers are counted among the most eminent\nMembers of the _Body_. But no Man can be a Member unless he receive of\nthe Virtue, Life, and Nourishment of the _Head_; for the Members that\nreceive not this Life and Nourishment decay and wither, and then are\ncut off. And that every true Member doth thus receive Nourishment and\nLife from the _Head_, the Apostle expresly affirmeth, _Ephes._ iv. 16.\n_From whom the whole Body being fitly joined together, and compacted by\nthat which every Joint supplieth, according to the effectual Working\nin the Measure of every Part, makes Increase of the Body unto the\nEdifying of itself in Love_. Now this that thus is communicated, and\nwhich thus uniteth the Whole, is no other than the _Grace of God_; and\ntherefore the Apostle in the same Chapter, _Ver. 7_. saith, _But unto\nevery one of us is given Grace according to the Measure of the Gift of\nChrist_; and _Ver._ 11. he sheweth how that _by this Grace and Gift\nboth Apostles, Prophets, Evangelists, Pastors, and Teachers are given\nfor the Work of the Ministry, and edifying of the Body of Christ_. And\ncertainly then no Man destitute of Grace is fit for this Work, seeing\nthat all that Christ gives are so _qualified_; and these that are not\nso _qualified_, are not given nor sent of Christ, are not to be heard,\nnor received, nor acknowledged as _Ministers of the Gospel_, because\nhis Sheep neither ought nor will hear the _Voice of a Stranger_.\n[Sidenote: _The Sheep of Christ, neither ought, nor will hear the\nStranger\u2019s Voice_.] This is also clear from 1 _Cor._ xii. throughout;\nfor the Apostle in that Chapter, treating of the _Diversity of Gifts_\nand _Members of the Body_, sheweth how by the _Workings_ of the _same\nSpirit_ in different _Manifestations_ or _Measures_ in the several\nMembers of the _Body_ the whole _Body_ is edified, saying, _Ver._ 13.\nThat _we are all baptized by the one Spirit into one Body_; and then,\n_Ver._ 28. he numbers up the several _Dispensations_ thereof, which by\nGod are set in the Church through the various Workings of his Spirit\nfor the Edification of the Whole. Then if there be no true Member of\nthe Body which is not thus baptized by the Spirit, neither any Thing\nthat worketh to the Edifying of it, but according to a Measure of\nGrace received from the Spirit, surely without Grace none ought to be\nadmitted to work or labour in the Body, because their Labour and Work,\nwithout this Grace and Spirit, would be but ineffectual.\n\n\n\u00a7. XVI. [Sidenote: Proof 3.] _Thirdly_, That this _Grace_ and _Gift_\nis a _necessary Qualification_ to a _Minister_, is clear from that of\nthe Apostle _Peter_, 1 Pet. iv. 10, 11. _As every Man hath received\nthe Gift, even so minister the same one to another, as good Stewards\nof the manifold Grace of God. If any Man speak, let him speak as the\nOracles of God: If any Man minister, let him do it as of the Ability\nwhich God giveth; that God in all Things may be glorified through\nJesus Christ; to whom be Praise and Dominion for ever, Amen._ From\nwhich it appears, that those that _minster_ must _minister_ according\nto the _Gift_ and _Grace_ received; but they that have not such\na _Gift_, cannot _minister_ according thereunto. [Sidenote: _The\nministering must be by the Gift and Grace received._] Secondly, _As\ngood Stewards of the manifold Grace of God_: But how can a Man be a\n_good Steward_ of that which he hath not? Can ungodly Men, that are\nnot gracious themselves, be _good Stewards_ of the manifold _Grace of\nGod_? [Sidenote: Good _Stewardship of what? Of _God\u2019s abounding Grace_,\nwhich is the _Ability_ and _Stewardship_ received._] And therefore in\nthe following Verses he makes an exclusive Limitation of such that\nare not thus furnished, saying, _If any Man speak, let him speak as\nthe Oracles of God; and if any Man minister, let him do it as of the\nAbility that God giveth_: Which is as much as if he had said, they\nthat cannot thus _speak_, and thus _minister_, ought not to do it: For\nthis [_If_] denotes a necessary Condition. Now what this _Ability_\nis, is manifest by the former Words, to wit, the _Gift_ received, and\nthe _Grace_ whereof they are _Stewards_, as by the immediate Context\nand Dependency of the Words doth appear. Neither can it be understood\nof a mere natural Ability, because Man in this Condition is said\n_not to know the Things of God_, and so he cannot _minister_ them to\nothers. And the following Words shew this also, in that he immediately\nsubjoineth, _that God in all Things may be glorified_; but surely God\nis not glorified, but greatly dishonoured, when natural Men, from their\nmere natural Ability, meddle in spiritual Things, which they neither\nknow nor understand.\n\n[Sidenote: Proof 4.] _Fourthly_, That _Grace_ is a most necessary\n_Qualification_ for a _Minister_, appears by those Qualifications\nwhich the Apostle expresly requires, 1 _Tim._ iii. 2. _Tit._ i. _&c._\nwhere he saith, _A Bishop must be blameless, vigilant, sober, of good\nBehaviour, apt to teach, patient, a Lover of Good Men, just, holy,\ntemperate, as the Steward of God, holding fast the faithful Word as he\nhath been taught_. Upon the other Hand, _He must neither be given to\nWine, nor a Striker, nor covetous, nor proud, nor self-willed, nor soon\nangry_. [Sidenote: _How can a _Bishop_ have these Virtues without the\n_Grace of God_?_] Now I ask, If it be not impossible that a Man can\nhave all these above-named Virtues, and be free of all these Evils,\nwithout the _Grace of God_? If then these Virtues, for the producing\nof which in a Man Grace is absolutely necessary, be necessary to make\na true _Minister_ of the Church of Christ according to the Apostle\u2019s\nJudgment, surely Grace must be necessary also.\n\n[Sidenote: _Whatsoever is done in the Church without the Ministry\nof God\u2019s Spirit, is vain and wicked._] Concerning this Thing a\nlearned Man, and well skilled in _Antiquity_, about the Time of the\n_Reformation_, writeth thus: \u201cWhatsoever is done in the Church,\neither for Ornament or Edification of Religion, whether in choosing\nMagistrates or instituting Ministers of the Church, except it be done\nby the Ministry of God\u2019s Spirit, which is as it were the Soul of the\nChurch, it is vain and wicked. For whoever hath not been called by the\nSpirit of God to the great Office of God and Dignity of Apostleship, as\n_Aaron_ was, and hath not entered in by the Door, which is _Christ_,\nbut hath otherways risen in the Church by the Window, by the Favours\nof Men, _&c._ truly such a one is not the Vicar of Christ and his\nApostles, but a Thief and Robber, and the Vicar of _Judas Iscariot_\nand _Simon_ the _Samaritan_. [Sidenote: _Who is _Judas Iscariot_\u2019s\nVicar?_] Hence it was so strictly appointed concerning the Election of\n_Prelates_, which holy _Dionysius_ calls the Sacrament of Nomination,\nthat the Bishops and Apostles who should oversee the Service of the\nChurch should be Men of most intire Manners and Life, powerful in sound\nDoctrine, to give a Reason for all Things.\u201d So also another,[87] about\nthe same Time, writes thus: \u201cTherefore it can never be, that by the\nTongues or Learning any can give a sound Judgment concerning the holy\nScriptures, and the Truth of God. _Lastly_,\u201d saith he, \u201cthe Sheep of\nChrist seeks nothing but the Voice of Christ, which he knoweth by the\nHoly Spirit, wherewith he is filled: He regards not Learning, Tongues,\nor any outward Thing, so as therefore to believe this or that to be the\nVoice of Christ, his true Shepherd; he knoweth that there is Need of no\nother Thing but the _Testimony_ of the _Spirit of God_.\u201d\n\n[87] _Franciscus Lambertus Avenionensis_, in his Book concerning\n_Prophecy_, _Learning_, _Tongues_, and the _Spirit of Prophecy_.\nArgent. _excus. Anno 1516_, de _Prov._ Cap. 24.\n\n\n\u00a7. XVII. [Sidenote: Obj. 1.] Against this absolute Necessity of _Grace_\nthey object, _That if all Ministers had the saving Grace of God, then\nall Ministers should be saved; seeing none can fall away from or lose\nsaving Grace_.\n\n[Sidenote: _Answ._] But this Objection is built upon a false\nHypothesis, purely denied by us; and we have in the former Proposition\nconcerning _Perseverance_ already refuted it.\n\n[Sidenote: Obj. 2.] _Secondly_, It may be objected to us, _That since\nwe affirm that every Man hath a Measure of true and saving Grace, there\nneeds no singular Qualification either to a Christian or Minister; for\nseeing every Man hath this Grace, then no Man needs forbear to be a\nMinister for want of Grace_.\n\n[Sidenote: _Answ._] I answer, We have above shewn that there is\nnecessary to the making a Minister a _special_ and _particular Call_\nfrom the Spirit of God, which is something besides the universal\nDispensation of _Grace_ to all, according to that of the Apostle,[88]\n_No Man taketh this Honour unto himself, but he that is called of God_,\n_as was_ Aaron. Moreover, we understand by _Grace_ as a _Qualification_\nto a _Minister_, not the mere Measure of _Light_, as it is given to\nreprove and call him to Righteousness; [Sidenote: _All have God\u2019s\nGrace, which calls to Righteousness, but all are not so leavened into\nits Nature as to bring forth Fruits, of a blameless holy Life._] but\nwe understand _Grace_ as it hath converted the Soul, and operateth\npowerfully in it, as hereafter, concerning the _Work of Ministers_,\nwill further appear. So we understand not Men simply as having _Grace_\nin them as a _Seed_, which we indeed affirm _all_ have in a Measure;\nbut we understand _Men_ that are _gracious_, leavened by it into\nthe Nature thereof, so as thereby to bring forth those good Fruits\nof a blameless Conversation, and of Justice, Holiness, Patience,\nand Temperance, which the Apostle requires as necessary in a true\n_Christian Bishop_ and _Minister_.\n\n[88] Heb. 5. 4.\n\n[Sidenote: Obj. 3.] _Thirdly_, They[89] object the _Example of the\nfalse Prophets, of the Pharisees, and of_ Judas.\n\n[89] So _Nic. Arnoldus Sect. 32._ upon _Thesis 4_.\n\n[Sidenote: _Answ._] But _First_, As to the _false Prophets_, there can\nnothing be more foolish and ridiculous; as if because there were _false\nProphets_, really _false_, without the Grace of God, therefore Grace is\nnot necessary to a true Christian Minister. [Sidenote: _The _false_ not\nthe _true Prophets_ want the Grace of God._] Indeed if they had proved\nthat _true Prophets_ wanted this Grace, they had said something; but\nwhat have _false Prophets_ common with _true Ministers_, but that they\npretend falsely that which they have not? And because _false Prophets_\nwant true Grace, will it therefore follow, that _true Prophets_ ought\nnot to have it, that they may be _true_ and not _false_? The Example\nof the _Pharisees_ and _Priests_ under the _Law_ will not answer to\nthe _Gospel Times_, because God set apart a particular _Tribe_ for\nthat Service, and particular _Families_, to whom it belonged by a\n_lineal Succession_; [Sidenote: _The Service under the Law was not\npurely Spiritual, but Figurative; for the Performance of which, as they\nbehoved to be purified from their outward Pollutions: So the Ministers\nof the _Gospel_ must be inwardly without Blemish_.] and also their\nService and Work was not purely spiritual, but only the Performance\nof some outward and carnal Observations and Ceremonies, which were\nbut a Shadow of the Substance that was to come; and therefore their\nWork _made not the Comers thereunto perfect, as appertaining to the\nConscience_, seeing they were appointed only according to the _Law of\ncarnal Commandment_, and not according to the _Power of an endless\nLife_. Notwithstanding as in the Figure they were to be _without\nBlemish_ as to their outward Man, and in the Performance of their Work\nthey were to be washed and purified from their outward Pollutions, so\nnow, under the _Gospel Times_, the _Ministers_ in the Anti-type must\nbe inwardly _without Blemish in their Souls and Spirits_, being, as\nthe Apostle requires, _blameless_, and in their Work and Service must\nbe _pure_ and _undefiled_ from their inward Pollutions, and so _clean_\nand _holy_, _that they may offer up spiritual Sacrifices acceptable to\nGod by Jesus Christ_, 1 Pet. ii. 5. As to _Judas_, the Season of his\n_Ministry_ was not wholly Evangelical, as being before the Work was\n_finished_, and while Christ himself and his Disciples were yet subject\nto the _Jewish Observances_ and _Constitutions_, and therefore his\nCommission, as well as that which the rest received with him at that\nTime, was _only to the House of_ Israel, _Matt._ x. 5, 6. by Virtue of\nthat Commission, [Sidenote: _The Ministry of the Disciples of Christ\nbefore the Work was finished, was more _Legal_ than _Evangelical.]\ntherefore the rest of the Apostles were not impowered to go forth and\npreach after the Resurrection, until they had waited at _Jerusalem_ for\nthe pouring forth of the Spirit: So that it appears _Judas\u2019s Ministry_\nwas more _legal_ than _Evangelical_. [Sidenote: Judas _was immediately\ncalled of Christ, and preached freely, which our Adversaries will not\ndo; although they make him a Pattern of their graceless Ministry,\nsaying, he had not the least Measure of God\u2019s Grace at that Time._]\n_Secondly_, _Judas_\u2019s Case, as all will acknowledge, was singular\nand extraordinary, he being _immediately called_ by Christ himself,\nand accordingly _furnished_ and _impowered_ by him to preach, and do\nMiracles; which _immediate Commission_ our Adversaries do not so much\nas pretend to, and so fall short of _Judas_, who trusted in Christ\u2019s\nWords, and therefore went forth and preached, _without Gold or Silver,\nor Scrip for his Journey; giving freely_ as he had _freely received_;\nwhich our Adversaries will not do, as hereafter shall be observed:\nAlso that _Judas_ at that Time had not the least Measure of God\u2019s\nGrace, I have not as yet heard proved. But is it not sad, that even\n_Protestants_ should lay aside the eleven good and faithful Apostles,\nand all the rest of the holy Disciples and Ministers of Christ, and\nbetake them to that one, of whom it was testified that he was a\n_Devil_, for a Pattern and Example to their _Ministry_? Alas! it is to\nbe regretted, that too many of them resemble this Pattern over-much.\n\n[Sidenote: Obj.] Another _Objection_ is usually made against the\nNecessity of Grace, [90]_That in Case it were necessary, then such as\nwanted it could not truly administer the Sacraments; and consequently\nthe People would be left in Doubts and infinite Scruples, or not\nknowing certainly whether they had truly received them, because not\nknowing infallibly whether the Administrators were truly gracious Men._\n\n[90] _Ibid._ Nic. Arnoldus.\n\n[Sidenote: _Answ._] But this Objection hitteth not us at all, because\nthe Nature of that _Spiritual_ and _Christian Worship_, which we\naccording to the Truth plead for, is such as is not necessarily\nattended with these carnal and outward Institutions, from the\nadministering of which the Objection ariseth; and so hath not any such\nAbsurdity following upon it, as will afterwards more clearly appear.\n\n\n\u00a7. XVIII. [Sidenote: _What _true Learning_ is._] Though then we make\nnot _Human Learning_ necessary, yet we are far from excluding true\n_Learning_; to wit, that _Learning_ which proceedeth from the inward\nTeachings and Instructions of the Spirit, whereby the Soul learneth the\nsecret Ways of the Lord, becomes acquainted with many inward Travails\nand Exercises of the Mind; and learneth by a living Experience how to\novercome Evil, and the Temptations of it, by _following the Lord_, and\n_walking in his Light_, and _waiting daily for Wisdom and Knowledge\nimmediately from the Revelation thereof_; and so _layeth up_ these\nheavenly and divine Lessons _in the good Treasure of the Heart_, as\nhonest _Mary_ did the Sayings which she heard, and Things which she\nobserved: And also out of this Treasure of the Soul, as the good\n_Scribe_, brings forth Things _new and old_, according as the same\nSpirit moves, and gives true Liberty, and as the Glory of God requires,\nfor whose Glory the Soul, _which is the Temple of God_, learneth to\ndo all Things. [Sidenote: _The good Learning which is necessary to\na true _Minister.] This is that good _Learning_ which we think\nnecessary to a true _Minister_; by and through which _Learning_ a Man\ncan well instruct, teach, and admonish in due Season, and testify for\nGod from a certain Experience; as did _David_, _Solomon_, and the holy\nProphets of old, and the blessed Apostles of our Lord Jesus Christ,\nwho _testified of what they had seen, heard, felt, and handled of the\nWord of Life_, 1 John i. 1. _Ministering the Gift according as they\nhad received the same, as good Stewards of the manifold Grace of God_;\nand preached not the uncertain Rumours of Men by _Hearsay_, which they\nhad gathered merely in the Comprehension, while they were Strangers to\nthe Thing in their own Experience in themselves: As to teach People\nhow to believe, while themselves were unbelieving, or how to overcome\nSin, while themselves are Slaves to it, as all ungracious Men are; or\nto believe and hope for an eternal Reward, which themselves have not as\nyet arrived at, _&c._\n\n\u00a7. XIX. [Sidenote: _Literature is first the Knowledge of _Latin_,\n_Greek_ and _Hebrew.] But let us examine this _Literature_, which\nthey make so necessary to the Being of a _Minister_; as in the first\nPlace, the Knowledge of the _Tongues_, at least of the _Latin_,\n_Greek_, and _Hebrew_. The Reason of this is, That they may read the\nScripture, which is their only Rule, in the _Original Languages_, and\nthereby be the more capable to comment upon it, and interpret it,\n_&c._ That also which made this Knowledge be the more prized by the\n_Primitive Protestants_, was indeed the dark Barbarity that was over\nthe World in the _Centuries_ immediately preceding the Reformation; the\nKnowledge of the _Tongues_ being about that Time, (until it was even\nthen restored by _Erasmus_ and some others) almost lost and extinct.\n[Sidenote: _Before the_ Reformation _the Prayers of the People were in\nthe_ Latin Tongue.] And this Barbarity was so much the more abominable,\nthat the whole Worship and Prayers of the People were in the _Latin\nTongue_; and among that vast Number of _Priests_, _Monks_ and _Friars_,\nscarce one of a Thousand understood his Breviary, or that Mass which he\ndaily read and repeated: The Scripture being, not only to the People,\nbut to the greater Part of the Clergy, even as to the literal Knowledge\nof it, as a sealed Book. [Sidenote: _The Zeal and Endeavours of the\nfirst_ Reformers _commended_.] I shall not at all discommend the Zeal\nthat the _first Reformers_ had against this _Babylonish Darkness_,\nnor their pious Endeavours to translate the _holy Scriptures_: I\ndo truly believe, according to their Knowledge, that they did it\ncandidly: [Sidenote: _The Knowledge of_ Languages _commendable, and_\nSchools _necessary_.] And therefore to answer the just Desires of\nthose that desire to read them, and for other very good Reasons, as\nmaintaining a Commerce and Understanding among divers Nations by these\ncommon Languages, and others of that Kind, we judge it necessary and\ncommendable that there be _publick Schools_ for the Teaching and\nInstructing such Youth, as are inclinable thereunto, in the Languages.\nAnd although that _Papal Ignorance_ deserved justly to be abhorred and\nabominated, we see nevertheless, that the true _Reformation_ consists\nnot in that Knowledge; [Sidenote: _The _Papists_ Literature and\nKnowledge, especially the _Jesuits.] because although since that Time\nthe _Papists_, stirred up through Emulation of the _Protestants_, have\nmore applied themselves to Literature, and it now more flourisheth in\ntheir _Universities_ and _Cloysters_, than before, (especially in the\n_Ignatian_ or _Jesuitick Sect_) they are as far now as ever from a\ntrue _Reformation_, and more hardened in their pernicious _Doctrines_.\nBut all this will not make it a necessary Qualification to a Minister,\nfar less a more necessary Qualification than the Grace of God and his\nSpirit; because the Spirit and Grace of God can make up this Want in\nthe most Rustick and Ignorant; but this Knowledge can no Ways make up\nthe Want of the Spirit in the most Learned and Eloquent. [Sidenote:\n_The Spirit is the truest Interpreter of the Scriptures, whether\nfrom the _Original Languages_, or without them._] For all that which\nMan, by his own Industry, Learning and Knowledge in the _Languages_\ncan interpret of the Scriptures, or find out, is nothing without the\nSpirit; he cannot be certain, but may still miss of the Sense of it:\nWhereas a poor Man, that knoweth not a Letter, when he heareth the\nScriptures read, by the same Spirit he can say, _This is true_; and\nby the same Spirit he can understand, open, and interpret it, if Need\nbe: Yea, finding his Condition to answer the Condition and Experience\nof the Saints of old, he knoweth and possesseth the Truths there\ndelivered, because they are sealed and witnessed in his own Heart by\nthe same Spirit. And this we have plentiful Experience of in many of\nthose illiterate Men, whom God hath raised up to be _Ministers_ in his\nChurch in this Day; so that some such, by his Spirit, have corrected\nsome of the Errors of the _Translators_, as in the Third Proposition\nconcerning the _Scriptures_ I before observed. [Sidenote: _A poor\n_Shoemaker_, that could not read, refutes a _Professor of Divinity\u2019s_\nfalse Assertions from Scripture._] Yea, I know myself a poor Shoemaker,\nthat cannot read a Word, who being assaulted with a false Citation\nof Scripture, from a publick Professor of _Divinity_, before the\n_Magistrate_ of a City, when he had been taken up for preaching to\nsome few that came to hear him; I say, I know such a one, and he is\nyet alive, who though the Professor, who also is esteemed a learned\nMan, constantly asserted his Saying to be a Scripture Sentence, yet\naffirmed, not through any certain Letter-knowledge he had of it, but\nfrom the most _certain Evidence of the Spirit in himself_, that the\n_Professor_ was mistaken; and that the _Spirit of God_ never said any\nsuch Thing as the other affirmed, and the _Bible_ being brought, it was\nfound as the poor _Shoemaker_ had said.\n\n\n\u00a7. XX. [Sidenote: 2. Logick _and_ Philosophy _not needful to a\nPreacher._] The second Part of their _Literature_ is _Logick_ and\n_Philosophy_, an Art so little needful to a true Minister, that if one\nthat comes to be a true Minister hath had it, it is safest for him to\nforget and lose it; for it is the Root and Ground of all Contention and\nDebate, and the Way to make a Thing a great deal darker, than clearer.\nFor under the Pretence of regulating Man\u2019s Reason into a certain Order\nand Rules, that he may find out (as they pretend) the Truth, it leads\ninto such a Labyrinth of Contention, as is far more fit to make a\n_Sceptick_ than a _Christian_, far less a Minister of Christ; yea, it\noften hinders Man from a clear Understanding of Things that his own\nReason would give him; and therefore through its manifold Rules and\ndivers Inventions, it often gives Occasion for a Man, that hath little\nReason, foolishly to speak much to no Purpose; seeing a Man, that is\nnot very wise, may notwithstanding be a perfect _Logician_. And then,\nif ye would make a Man a Fool to purpose that is not very wise, do but\nteach him _Logick_ and _Philosophy_; and whereas before he might have\nbeen fit for something, he shall then be good for nothing, but to speak\nNonsense; for these Notions will so swim in his Head, that they will\nmake him extremely busy about nothing. [Sidenote: _The Use of _Logick_\nis to see its Emptiness._] The Use that wise and solid Men make of it,\nis, to see the Emptiness thereof; therefore saith one, _It is an Art of\nContention and Darkness, by which all other Sciences are rendered more\nobscure, and harder to be understood_.\n\nIf it be urged, _That thereby the Truth may be maintained and\nconfirmed, and Hereticks confuted_;\n\nI answer, The Truth, in Men truly rational, needeth not the Help\nthereof; and such as are obstinate, this will not convince; for by\nthis they may learn twenty Tricks and Distinctions, how to shut out\nthe Truth: And the Truth proceeding from an honest Heart, and spoken\nforth from the Virtue and Spirit of God, will have more Influence, and\ntake sooner and more effectually, than by a thousand Demonstrations of\n_Logick_; as that _Heathen Philosopher_[91][92] acknowledged, who,\ndisputing with the _Christian Bishops_, in the _Council_ of _Nice_, was\nso subtile, that he could not be overcome by them; but yet by a few\nWords spoken by a simple old _Rustick_, was presently convinced by him,\nand converted to the Christian Faith; and being enquired how he came to\nyield to that ignorant old Man, and not to the Bishops; he said, _That\nthey contended with him in his own Way, and he could still give Words\nfor Words; but there came from the old Man that Virtue, which he was\nnot able to resist_. This _secret Virtue_ and _Power_ ought to be the\n_Logick_ and _Philosophy_ wherewith a true Christian Minister should\nbe furnished; and for which they need not be beholden to _Aristotle_.\n[Sidenote: Natural Logick _useful_.] As to _natural Logick_, by which\nrational Men, without that Art and Rules, or sophistical Learning,\ndeduce a certain Conclusion out of true Propositions, which scarce any\nMan of Reason wants, we deny not the Use of it; and I have sometimes\nused it in this Treatise; which also may serve without that _dialectick\nArt_. [Sidenote: 3. Ethicks _or the_ Manner-Rules _to Christians not\nneedful._] As for the other Part of _Philosophy_, which is called\n_Moral_, or _Ethicks_, it is not so necessary to Christians, who have\nthe Rules of the holy Scriptures, and the Gift of the Holy Spirit, by\nwhich they can be much better instructed. [Sidenote: 4. Physicks, _and\nthe_ Metaphysicks _make no Preachers of the_ Truth.] The _Physical_\nand _Metaphysical_ Part may be reduced to the Arts of _Medicine_ and\nthe _Mathematicks_, which have nothing to do with the Essence of a\n_Christian Minister_. And therefore the Apostle _Paul_, who well\nunderstood what was good for Christian Ministers, and what hurtful,\nthus exhorted the _Colossians_, Col. ii. 8. _Beware lest any Man spoil\nyou through Philosophy and vain Deceit._ And to his beloved Disciple\n_Timothy_ he writes also thus, 1 _Tim._ vi. 20. _O Timothy, keep that\nwhich is committed to thy Trust, avoiding profane and vain Babblings,\nand Opposition of Science, falsely so called._\n\n[91] _An _Heathen Philosopher_ disputing with the _Bishops_ in the\nCouncil of _Nice_, was converted to the _Christian Faith_ by an\nignorant old Man, when they could not._\n\n[92] Luc\u00e6 Osiandri _Epit. Hist. Eccles. Lib._ 2. _Cap._ 5. Cent. 4.\n\n\n\u00a7. XXI. [Sidenote: III. _The learned _School Divinity_ obnoxious; A\n_Monster_; A Letter-Knowledge _Heathenized.] The third and main\nPart of their Literature is _School Divinity_, a _Monster_, made\nup of some _Scriptural Notions_ of _Truth_, and the _Heathenish\nTerms_ and _Maxims_; being, as it were, the _Heathenish Philosophy\nChristianized_, or rather, the _literal external Knowledge of Christ\nHeathenized_. It is Man in his first, fallen, natural State, with\nhis devilish Wisdom, pleasing himself with some Notions of Truth,\nand adorning them with his own sensual and carnal Wisdom, because he\nthinks the Simplicity of the Truth too low and mean a Thing for him;\nand so despiseth that Simplicity, wheresoever it is found, that he may\nset up and exalt himself, puffed up with this his monstrous Birth.\nIt is the Devil, darkening, obscuring, and veiling the Knowledge of\nGod, with his serpentine and worldly Wisdom; that so he may the more\nsecurely deceive the Hearts of the Simple, and make the Truth, as\nit is in itself, despicable and hard to be known and understood, by\nmultiplying a thousand difficult and needless Questions, and endless\nContentions and Debates. All which, he who perfectly knoweth, is not\na Whit less the Servant of Sin than he was; but ten Times more so, in\nthat he is exalted, and proud of Iniquity, and so much the farther\nfrom receiving, understanding, or learning the Truth, as it is in\nits own naked Simplicity; because he is full, learned, rich, and\nwise in his own Conceit: And so those that are most skilled in it,\nwear out their Day, and spend their precious Time about the infinite\nand innumerable Questions they have feigned and invented concerning\nit. A certain learned Man called it, _A twofold Discipline, like the\nRace of the Centaurs, partly proceeding from divine Sayings, partly\nfrom philosophical Reasons_. [Sidenote: _Its needless Questions and\nendless Janglings._] A thousand of their Questions they confess\nthemselves to be no-ways necessary to Salvation; and yet many more\nof them they could never agree upon, but are, and still will be, in\nendless Janglings about them. The Volumes that have been written\nabout it, a Man in his whole Age could scarce read, though he lived\nto be very old; and when he has read them all, he has but wrought\nhimself a great deal more Vexation and Trouble of Spirit than he had\nbefore. These certainly are the _Words multiplied without Knowledge;\nby which Counsel hath been darkened_, Job xxxviii. 2. They make the\nScripture the Text of all this Mass; and it is concerning the Sense of\nit that their voluminous Debates arise. But a Man of a good upright\nHeart may learn more in half an Hour, and be more certain of it, by\nwaiting upon _God_, and his _Spirit in the Heart_, than by reading\na thousand of their Volumes; which by filling his Head with many\nneedless Imaginations, may well stagger his Faith, but never confirm\nit: And indeed those that give themselves most to it, are most capable\nto fall into Error, as appeareth by the Example of _Origen_, who, by\nhis Learning, was one of the first, that falling into this Way of\ninterpreting the Scriptures, wrote so many Volumes, and in them so many\nErrors, as very much troubled the Church. [Sidenote: _Whereby _Arius_\nfell into Error and Schism._] Also _Arius_, led by this Curiosity and\nhuman Scrutiny, despising the Simplicity of the Gospel, fell into his\n_Error_, which was the Cause of that horrible Heresy which so much\ntroubled the Church. Methinks the Simplicity, Plainness, and Brevity of\nthe Scriptures themselves, should be a sufficient Reproof for such a\nScience; and the Apostles, being honest, plain, illiterate Men, may be\nbetter understood by such Kind of Men now, than with all that Mass of\nscholastick Stuff, which neither _Peter_, nor _Paul_, nor _John_, ever\nthought of.\n\n\n\u00a7. XXII. [Sidenote: _The _Apostasy_, and its dangerous _Consequence.]\nBut this Invention of Satan, wherewith he began the _Apostasy_, hath\nbeen of dangerous Consequence; for thereby he at first spoiled the\nSimplicity of Truth, by keeping up the _Heathenish Learning_, which\noccasioned such Uncertainty, even among those called _Fathers_, and\nsuch Debate, that there are few of them to be found, who, by Reason\nof this Mixture, do not only frequently contradict one another,\nbut themselves also. [Sidenote: _Many of the _Fathers_ do not only\ncontradict each other, but themselves also, and why?_] And therefore\nwhen the _Apostasy_ grew greater, he, as it were, buried the Truth with\nthis Veil of Darkness, wholly shutting out People from true Knowledge,\nand making the Learned (so accounted) busy themselves with idle and\nneedless Questions; while the weighty Truths of God were neglected, and\nwent, as it were, into Disuse.\n\nNow, though the grossest of these Abuses be swept away by\n_Protestants_; yet the evil Root still remains, and is nourished and\nupheld; and the Science kept up, as being deemed necessary for a\nMinister: For, while the pure Learning of the _Spirit_ of _Truth_ is\ndespised and neglected, and made ineffectual, Man\u2019s fallen earthly\nWisdom is upheld; and so in that he labours and works with the\n_Scriptures_, being out of the _Life_ and _Spirit_ which those that\nwrote them were in, by which only they are rightly understood, and\nmade Use of. [Sidenote: _Merchandizing with the Scriptures: What it\nis. See also_ 2 Pet. 2. 3.] And so he that is to be a Minister, must\nlearn this _Art_ or _Trade_ of _Merchandizing_ with the _Scriptures_,\nand be that which the Apostle would not be, to wit, a _Trader with\nthem_, 2 Cor. ii. 17. That he may acquire a Knack from a Verse of\nScripture, by adding his own barren Notions and Conceptions to it,\nand his uncertain Conjectures, and what he hath stolen out of Books;\nfor which End he must have of Necessity a good many by him, and may\neach _Sabbath-day_, as they call it, or oftener, make a Discourse for\nan Hour long; [Sidenote: _And this they call the _Preaching_ of the\n_Word.] and this is called the _Preaching of the Word_: Whereas the\nGift, Grace, and Spirit of God, to teach, open, and instruct, and to\npreach a Word in Season, is neglected, and so Man\u2019s Arts and _Parts_,\nand _Knowledge_, and _Wisdom_, which is _from below_, are set up and\nestablished in the Temple of God, yea, and above the little _Seed_;\nwhich in Effect is _Antichrist_, working in the Mystery. [Sidenote:\n_Thus _Antichrist_ is established above the Seed of the Kingdom._]\nAnd so the Devil may be as good and able a Minister as the best of\nthem; [Sidenote: _How the Devil may be a _Minister_ of the Priests\nGospel._] for he has better Skill in _Languages_, and more _Logick_,\n_Philosophy_ and _School Divinity_, than any of them; and knows the\nTruth in the Notion better than they all, and can talk more eloquently\nthan all those Preachers. But what availeth all this; Is it not all but\nas Death, as a painted Sepulchre, and dead Carcase, without the Power,\nLife and Spirit of Christianity, which is the Marrow and Substance of\na _Christian Ministry_? And he that hath this, and can speak from it,\nthough he be a poor Shepherd, or a Fisherman, and ignorant of all that\nLearning, and of all those Questions and Notions; yet speaking from the\nSpirit, his Ministry will have more Influence towards the converting a\nSinner unto God, than all of them who are learned after the Flesh; as\nin that Example of the old Man at the _Council_ of _Nice_ did appear.\n\n\n\u00a7. XXIII. [Sidenote: _The _Power_ of _God_ by weak Instruments\nrestoring the _Simplicity_ of _Truth.] And if in any Age, since\nthe Apostles Days, God hath purposed to shew his Power by _weak\nInstruments_, for the battering down of that _Carnal_ and _Heathenish\nWisdom_, and restoring again the _ancient Simplicity_ of _Truth_,\nthis is it. For in our Day, God hath raised up Witnesses for himself,\nas he did Fishermen of old; many, yea, most of whom, are labouring\nand mechanick Men, who, altogether without that Learning, have, by\nthe Power and Spirit of God, struck at the very Root and Ground of\n_Babylon_; and in the Strength and Might of this Power, have gathered\nThousands, by reaching their Consciences, into the same Power and\nLife, who, as to the outward Part, have been far more knowing than\nthey, yet not able to resist the Virtue that proceeded from them. Of\nwhich I myself am a true Witness; [Sidenote: _The Powerful Ministry\nof illiterate Men._] and can declare from certain Experience, because\nmy Heart hath been often greatly broken and tendered by that virtuous\nLife that proceeded from the powerful Ministry of those illiterate Men:\nSo that by their very Countenance, as well as Words, I have felt the\nEvil in me often chained down, and the Good reached to and raised. What\nshall I then say to you, who are Lovers of Learning, and Admirers of\nKnowledge? Was not I also a Lover and Admirer of it, who also sought\nafter it, according to my Age and Capacity? But it pleased God, in his\nunutterable Love, early to withstand my vain Endeavours, while I was\nyet but eighteen Years of Age; [Sidenote: _The _Time_ of the _Author_\u2019s\nfirst Convincement._] and made me seriously to consider (which I wish\nalso may befall others,) [93]That without _Holiness and Regeneration,\nno Man can see God_; and that _the Fear of the Lord is the Beginning\nof Wisdom, and to depart from Iniquity, a good Understanding_; and\nhow much _Knowledge puffeth up_, and leadeth away from that _inward\nQuietness_, _Stillness_, and _Humility of Mind_, where the Lord\nappears, and his Heavenly Wisdom is revealed. If ye consider these\nThings, then will ye say with me, That all this Learning, Wisdom and\nKnowledge, gathered in this fallen Nature, is but as _Dross_ and\n_Dung_, in _Comparison of the Cross of Christ_; especially being\ndestitute of that Power, Life and Virtue, which I perceived these\nexcellent (though despised, because illiterate) Witnesses of God to be\nfilled with: And therefore seeing, that in and among them, I, with many\nothers, have found the _Heavenly Food_ that gives _Contentment_, let my\nSoul seek after this _Learning_, and wait for it for ever.\n\n[93] Job. 28. 28.\n\n\n\u00a7. XXIV. [Sidenote: Quest. 3.] [Sidenote: _The Work of a Minister._]\nHaving thus spoken of the _Call_ and _Qualifications_ of a\n_Gospel-Minister_, that which comes next to be considered, is, _What\nhis proper Work is, how, and by what Rule, he is to be ordered_? Our\nAdversaries do all along go upon _Externals_, and therefore have\ncertain prescribed Rules and Methods, contrived according to their\nhuman and earthly Wisdom: We, on the Contrary, walk still upon the\nsame _Foundation_, and lean always upon the immediate Assistance and\nInfluence of that _Holy Spirit_, which God hath given his _Children_,\nto teach them all Things, and lead them in all Things: [Sidenote: _The\nHoly Spirit, a Spirit of Order, and not of Confusion._] Which _Spirit_,\nbeing the _Spirit of Order_, and not of _Confusion_, leads us, and as\nmany as follow it, into such a _comely_ and _decent Order_ as becometh\nthe Church of God. But our Adversaries, having shut themselves out\nfrom this immediate Counsel and Influence of the Spirit, have run\nthemselves into many Confusions and Disorders, seeking to establish\nan Order in this Matter. [Sidenote: _Popish Orders and Offices_,\n&c.] For some will have _First_ a _chief Bishop_, or _Pope_, to rule\nand be a Prince over all; and under him, by Degrees, _Cardinals_,\n_Patriarchs_, _Archbishops_, _Priests_, _Deacons_, _Sub-deacons_; and\nbesides these, _Acoluthi_, _Tonsorati_, _Ostiarii_, &c. And in their\n_Theology_ (as they call it) _Professors_, _Bachelors_, _Doctors_, &c.\nAnd others would have every Nation _independent_ of another, having\nits own _Metropolitan_ or _Patriarch_; and the rest in Order subject\nto him, as before. Others again are against all _Precedency_ among\n_Pastors_, and constitute their _Subordination_ not of Persons, but of\nPowers: As first the _Consistory_, or _Session_; then the _Class_, or\n_Presbytery_; then the _Provincial_; and then the _National Synod_ or\n_Assembly_. Thus they _tear one another_, and contend among themselves\nconcerning the Ordering, Distinguishing, and making their several\nOrders and Offices; [Sidenote: _Wars and Bloodshed about _Church\nGovernment.] concerning which there hath been no less Contest, not\nonly by Way of verbal Dispute, but even by Fighting, Tumults, Wars,\nDevastations, and Bloodshed, than about the Conquering, Overturning,\nand Establishing of Kingdoms. And the _Histories_ of late Times are as\nfull of the various _Tragedies_, acted on Account of this _Spiritual_\nand _Ecclesiastical Monarchy_ and _Commonwealth_, as the _Histories_\nof old Times are of the Wars and Contests that fell out both in the\n_Assyrian_, _Persian_, _Greek_ and _Roman_ Empires: These last upon\nthis Account, though among those that are called _Christians_, have\nbeen no less bloody and cruel than the former among _Heathens_,\nconcerning their outward Empires and Governments. [Sidenote: _The\nGround and Cause thereof_.] Now all this, both among _Papists_ and\n_Protestants_, proceedeth, in that they seek in Imitation to uphold\na Form and Shadow of Things, though they want the Power, Virtue and\nSubstance; while for many of their Orders and Forms they have not\nso much as the Name in the Scripture. But in Opposition to all this\nMass of Formality, and Heap of Orders, Rules and Governments, we say,\n_The Substance is chiefly to be sought after, and the Power, Virtue\nand Spirit, is to be known and waited for, which is one_ in all the\ndifferent Names and Offices the Scripture makes Use of; as appears by\n1 _Cor._ xii. 4. (often before-mentioned) _There are Diversities of\nGifts, but the same Spirit_. And after the Apostle, throughout the\nwhole Chapter, hath shewn how one and the self-same Spirit worketh in\nand quickeneth each Member; then in _Ver._ 28. he sheweth how thereby\nGod hath set in the Church, First _Apostles_, Secondly _Prophets_,\n_Teachers_, &c. And likewise to the same Purpose, _Ephes._ iv. 11;\nhe sheweth, how by these Gifts _he hath given some Apostles_, _some\nProphets_, _some Evangelists_, _some Pastors_, _some Teachers_, &c.\nNow it never was Christ\u2019s Purpose, nor the Apostles, that _Christians_\nshould, without this Spirit and Heavenly Gift, set up a Shadow and\nForm of these Orders, and so make several Ranks and Degrees, to\nestablish a _carnal Ministry_ of Men\u2019s making, without the Life, Power\nand Spirit of Christ: [Sidenote: _The Work of Antichrist and Mystery\nof Iniquity._] This is that _Work_ of _Antichrist_, and _Mystery_ of\n_Iniquity_, that hath got up in the dark Night of Apostasy. But in a\ntrue _Church of Christ_, gathered together by God, not only into the\nBelief of the _Principles of Truth_, but also into the Power, Life\nand Spirit of _Christ_, the Spirit of God is the Orderer, Ruler and\nGovernor; as in each Particular, so in the General. [Sidenote: _Such as\nthe Spirit sets apart to the _Ministry_, their Brethren hear them._]\nAnd when they assemble together to wait upon God, and to worship and\nadore him; then such as the Spirit sets apart for the _Ministry_, by\nits divine Power and Influence opening their Mouths, and giving them\nto exhort, reprove, and instruct with Virtue and Power; these are thus\nordained of God and admitted into the _Ministry_, and their Brethren\ncannot but hear them, receive them, and also _honour them for their\nWork\u2019s Sake_. [Sidenote: _The Clergy and Laicks._] And so this is not\n_monopolized_ by a certain Kind of Men, as the _Clergy_ (who are to\nthat Purpose educated and brought up as other carnal _Artists_) and\nthe rest to be despised as _Laicks_; but it is left to the _free Gift\nof God_ to choose any whom he seeth meet thereunto, whether Rich or\nPoor, Servant or Master, Young or Old, yea, Male or Female. [Sidenote:\n_Women may preach._] And such as have this Call, verify the Gospel,\nby _preaching not in Speech only, but also in Power, and in the Holy\nGhost, and in much Fulness_, 1 Thess. i. 5. and cannot but be received\nand heard by the _Sheep of Christ_.\n\n\n\u00a7. XXV. [Sidenote: Object.] But if it be objected here, _That I seem\nhereby to make no Distinction at all betwixt Ministers and others;\nwhich is contrary to the Apostle\u2019s Saying_, 1 Cor. xii. 29. _Are all\nApostles? Are all Prophets? Are all Teachers?_ &c. From thence they\ninsinuate, _That I also contradict his Comparison in that Chapter, of\nthe Church of Christ with a human Body_; as where he saith, Ver. 17.\n_If the whole Body were an Eye, where were the Hearing? If the Whole\nwere Hearing, where were the Smelling?_ &c. _Also the Apostle not only\ndistinguisheth the Ministers of the Church in general from the rest of\nthe Members, but also from themselves; as naming them distinctly and\nseparately, Apostles, Prophets, Evangelists, Pastors, Teachers_, &c.\n\n[Sidenote: _Answ. 1. Diversity of Names makes no distinct Offices; but\nwhich may coincide, or be together in one Person._] As to the last\nPart of this Objection, to which I shall first answer; it is apparent,\nthat this Diversity of Names is not to distinguish separate Offices,\nbut to denote the different and various Operations of the Spirit; a\nManner of Speech frequent with the Apostle _Paul_, wherein he sometimes\nexpatiates to the Illustrating of the Glory and Praise of God\u2019s Grace:\nAs in Particular, _Rom._ xii. 6. _Having then Gifts differing according\nto the Grace that is given us, whether Prophecy, let us prophesy\naccording to the Proportion of Faith; or Ministry, let us wait on our\nMinistring; or he that teacheth, on Teaching; or he that exhorteth,\non Exhortation._ Now none will say from all this, that these are\n_distinct Offices_, or do not, or may not coincide in one Person, as\nmay all those other Things mentioned by him in the subsequent Verses,\nviz. _Of Loving_, _being kindly Affectionated_, _Fervency of Spirit_,\n_Hospitality_, _Diligence_, _Blessing_, _Rejoicing_, &c. which he yet\nnumbers forth as different Gifts of the Spirit, and according to this\nObjection might be placed as distinct and separate Offices, which were\nmost absurd.\n\n_Secondly_, In these very Places mentioned it is clear that it is no\nreal Distinction of separate Offices; because all acknowledge, that\n_Pastors_ and _Teachers_, (which the Apostle there no less separateth\nand distinguisheth, than _Pastors_ and _Prophets_, or _Apostles_) are\none and the same, and coincide in the same _Office_ and _Person_;\nand therefore may be said so of the rest. [Sidenote: Prophecy _and_\nProphesying_, its twofold Signification._] For [_Prophecy_] as it\nsignifies the _Foretelling of Things to come_, is indeed a distinct\nGift, but no distinct Office; and therefore our Adversaries do not\nplace it among their several Orders: Neither will they deny, but that\nit both may be and hath been given of God to some, that not only have\nbeen _Pastors_ and _Teachers_, and that there it hath coincided in one\nPerson with these other Offices, but also to some of the _Laicks_: And\nso it hath been found, according to their own Confession, without the\nLimits of their _Clergy_. [Sidenote: _To_ prophesy, _a Privilege of_\nTeachers, _and of all the_ Saints.] _Prophecy_ in the other Sense, to\nwit, as it signifies a _Speaking from the Spirit of Truth_, is not\nonly peculiar to _Pastors_ and _Teachers_, who ought so to _prophesy_;\nbut even a common Privilege to the _Saints_. For though to instruct,\nteach and exhort, be proper to such as are more particularly called to\nthe Work of the _Ministry_; yet it is not so proper to them, as not\nto be (when the Saints are met together, as any of them are moved by\nthe Spirit) common to others: For some Acts belong to all in such a\nRelation; but not only to those within that Relation: _Competunt omni,\nsed non soli_. Thus to _see_ and _hear_ are proper Acts of a Man;\nseeing it may be properly predicated of him, that he _heareth_ and\n_seeth_: Yet are they common to other Creatures also. So to _prophesy_\nin this Sense, is indeed proper to _Ministers_ and _Teachers_; yet not\nso, but that it is common and lawful to other _Saints_, when moved\nthereunto, though it be not proper to them by Way of Relation: Because,\nnotwithstanding that Motion, they are not particularly called to the\nWork of the _Ministry_, as appears by 1 _Cor._ xiv. where the Apostle\nat large declaring the Order and ordinary Method of the Church, saith,\nVer. 30, 31. _But if_ any Thing _be revealed to another that sitteth\nby, let the first hold his Peace; for ye may all prophesy one by one,\nthat all may learn, and all be comforted_: Which sheweth that none is\nhere excluded. But yet that there is a _Subordination_, according to\nthe various Measures of the Gift received, the next Verse sheweth: _And\nthe Spirits of the Prophets are subject to the Prophets: For God is not\nthe Author of Confusion, but of Peace_. Now that _Prophesying_, in this\nSense, may be _common to all Saints_, appears by Ver. 39. of the same\nChapter, where speaking to [_all_] in general, he saith, _Wherefore,\nBrethren, covet to prophesy_; and Ver. 1. he exhorts them, saying,\n_Desire spiritual Gifts, but rather that ye may prophesy_.\n\n[Sidenote: _Who are _Evangelists_, and whether any may term themselves\nso now-a-day._] _Secondly_, As to _Evangelists_ the same may be said;\nfor whoever preacheth the _Gospel_ is really an _Evangelist_, and\nso consequently every true _Minister_ of the _Gospel_ is one; else\nwhat proper Office can they assign to it, unless they should be so\nfoolish as to affirm that none were _Evangelists_ but _Matthew_,\n_Mark_, _Luke_, and _John_, who wrote the Account of Christ\u2019s Life\nand Sufferings? And then it were neither a particular Office, seeing\n_John_ and _Matthew_ were Apostles, _Mark_ and _Luke_ Pastors and\nTeachers, so that there they coincided in one. And indeed it is absurd\nto think, that upon that particular Account the Apostle used the Word\n[_Evangelist_.] _Calvin_ acknowledgeth, that _such as preach the\nGospel in Purity, after some Time of Apostasy, may be truly called_\nEvangelists, and therefore saith, that _There were Apostles in his\nTime_; and hence the _Protestants_, at their first coming forth, termed\nthemselves _Evangelici_, or _Evangelicks_.\n\n[Sidenote: _Who is an _Apostle.] _Lastly_, An _Apostle_, if we look\nto the Etymology of the Word, signifies _one that is sent_; and in\nRespect _every true Minister is sent of God_, in so far he is an\n_Apostle_; though the _Twelve_, because of their being _specially sent\nof Christ_, were therefore called _Apostles_ [Greek: kat' exoch\u00ean: \u03ba\u03b1\u03c4\n\u03b5\u03be\u03bf\u03c7\u03b7\u03bd], or _per eminentiam_, i. e. by Way of Excellency. [Sidenote:\n_They were not limited to such a Number._] And yet that there was\nno Limitation to such a Number, as some foolishly imagine, appears,\nbecause after that Number was filled up, the Apostle _Paul_ was\nafterwards so called; therefore we judge that these are no distinct\nseparate Offices, but only Names used upon Occasion to express the\nmore eminent Arising and Shining forth of _God\u2019s Grace_. As if any\n_Minister_ of _Christ_ should now proselyte and turn a whole Nation to\nthe _Christian Faith_, though he had no distinct Office, yet I doubt\nnot but both _Papists_ and _Protestants_ would judge it tolerable to\ncall such an one an _Apostle_, or an _Evangelist_; [Sidenote: _Whether\nany Man be called an _Apostle_ at this Day_.] for on this Account the\n_Jesuits_ call some of their Sect _Apostles_ of _India_ and of _Japan_;\nand _Calvin_ testifies that there were _Apostles_ and _Evangelists_\nin his Time, in respect to the _Reformation_; [Sidenote: _Upon what\nAccount _John Knox_ was called the _Apostle_ of _Scotland.] upon\nwhich Account also we have known _John Knox_ often called the _Apostle_\nof _Scotland_. So that we conclude that _Ministers_, _Pastors_, or\n_Teachers_ do comprehend _all_, and that the Office is but _one_, and\ntherefore in that Respect we judge there ought to be no Precedency\namong them: To prove which I shall not here insist, seeing it is\nshewn largely, and treated of by such as have denied the _Diocesan\nEpiscopacy_, as they call it.\n\n\n\u00a7. XXVI. [Sidenote: _Answ. 2._] As to the first Part of the\n_Objection_, viz. _That I seem to make no Distinction betwixt the\nMinister and People_, I answer, [Sidenote: _Liberty to _prophesy_ all\nhave, by the Spirit._] If it be understood of a Liberty to _speak_\nor _prophesy_ by the _Spirit_, I say all may do that, when moved\nthereunto, as above is shewn; but we do believe and affirm that some\nare more particularly called to the Work of the _Ministry_, and\ntherefore are fitted of the Lord for that Purpose; whose Work is more\nconstantly and particularly to instruct, exhort, admonish, oversee,\nand watch over their Brethren; and that as there is something more\nincumbent upon them in that Respect than upon every common Believer,\nso also, as in that Relation, there is due to them from the Flock such\nObedience and Subjection as is mentioned in these Testimonies of the\nScripture, _Heb._ xiii. 17. 1 _Thess._ v. 12, 13. 1 _Tim._ v. 17. 1\n_Pet._ v. 5. Also besides these who are thus particularly called to the\n_Ministry_, and constant Labour in the Word and Doctrine, there are\nalso the _Elders_, who though they be not moved to a frequent Testimony\nby Way of Declaration in Words, [Sidenote: _The Elders take Care for\nthe _Widows_, the _Poor_ and _Fatherless.] yet as such are grown up\nin the Experience of the blessed Work of Truth in their Hearts, they\nwatch over and privately admonish the Young, take Care for the Widows,\nthe Poor, and Fatherless, and look that nothing be wanting, but that\nPeace, Love, Unity, Concord, and Soundness be preserved in the _Church\nof Christ_; and this answers to the _Deacons_ mentioned _Acts_ vi.\n\n[Sidenote: _The Distinction of _Clergy_ and _Laity_ not to be found in\nScripture._] That which we oppose, is the Distinction of _Laity_ and\n_Clergy_, which in the Scripture is not to be found, whereby none are\nadmitted unto the Work of the _Ministry_ but such as are educated at\n_Schools_ on Purpose, and instructed in _Logick_ and _Philosophy_, &c.\nand so are at their Apprenticeship to learn the _Art_ and _Trade_ of\n_Preaching_, even as a Man learns any other _Art_, whereby all other\nhonest _mechanick Men_, who have not got this _Heathenish Art_, are\nexcluded from having this Privilege. And so he that is a _Scholar_ thus\nbred up must not have any honest Trade whereby to get him a Livelihood,\nif he once intend for the _Ministry_, but he must see to get him a\nPlace, and then he hath his _set Hire_ for a _Livelihood_ to him.\n[Sidenote: _Their Garb._] He must also be distinguished from the rest\nby the Colour of his Clothes; for he must only wear _Black_, and must\nbe a _Master of Arts_: But more of this hereafter.\n\n\n\u00a7. XXVII. As this Manner of separating Men for the _Ministry_ is\nnothing like the Church in the Apostles Days, so great Evils have\nand do follow upon it. For first, Parents seeing both the Honour and\nProfit that attends the _Clergy_, do allot their Children sometimes\nfrom their Infancy to it, and so breed them up on Purpose. And others,\ncome to Age, upon the same Account betake them to the same Trade, and\nhaving these natural and acquired Parts that are judged the necessary\nQualifications of a _Minister_, are thereby admitted, and so are bred\nup in Idleness and Pleasure, thinking it a Disgrace for them to\nwork with their Hands; [Sidenote: _The Clergy\u2019s Study out of Books;\nthe Gift of God neglected._] and so just study a little out of their\nBooks, to make a Discourse once or twice a Week during the running of\nan Hour-glass; whereas the Gift, Grace, and Spirit of God, to call\nand qualify for the _Ministry_, is neglected and overlooked. And many\n_covetous_, _corrupt_, _earthly_, _carnal_ Men, having a mere Shew and\nForm, but Strangers to, and utterly ignorant of, the inward Work of\nGrace upon their Hearts, are brought in and intrude themselves, and\nso through them Death, Barrenness, and Darkness, and by Consequence\nSuperstition, Error, and Idolatry have entered and leavened the\n_Church_. And they that will narrowly observe, shall find that it was\nthus the _Apostasy_ came to take Place; of the Truth of which I could\ngive many Examples, which for Brevity\u2019s Sake I omit. Thus the Office,\nReverence, and Respect due to it were annexed to the mere Name, so that\nwhen once a Man was ordained a _Bishop_ or a _Priest_, he was heard and\nbelieved, though he had nothing of the Spirit, Power, and Life that the\ntrue _Apostles_ and _Ministers_ were in. And thus in a short Time the\nSuccession came to be of the Name and Title, and the Office was thereto\nannexed; and not of the Nature, Virtue, and Life; which in Effect made\nthem to cease to be the _Ministry_ and _Ministers_ of _Christ_, but\nonly a Shadow and vain Image of it; which also decaying, was in some\nAges so metamorphosed, that not only the Substance was lost, but the\nvery Form wholly vitiated, altered, and marred; [Sidenote: _The marred\nChurch compared to _Theseus_\u2019s pieced Boat._] so that it may be far\nbetter said of the pretended _Christian Church_, as was disputed of\n_Theseus_\u2019s Boat (which by the piecing of many new Pieces of Timber\nwas wholly altered) _whether indeed it were the same or another_? But\nin Case that the first had been of _Oak_, and the Pieces last put in\nbut of rotten _Fir_, and that also the Form had been so far changed\nas to be nothing like the first, I think it would have suffered no\nDispute, but might have easily been concluded to be quite another,\nretaining nothing but the Name, and that also unjustly. [Sidenote:\n_The Abuse following the Distinction of _Laity_ and _Clergy.]\n_Secondly_, From this Distinction of _Laity_ and _Clergy_ this Abuse\nalso follows, that _good_, _honest_, _mechanick Men_, and others who\nhave not learned the Art and Trade of Preaching, and so are not\nlicentiated according to these Rules they prescribe unto themselves;\nsuch, I say, being possessed with a false Opinion that it is not lawful\nfor them to meddle with the _Ministry_, nor that they are any Ways fit\nfor it, because of the Defect of that Literature, do thereby neglect\nthe Gift in themselves, and quench many Times the _pure Breathings\nof the Spirit of God_ in their Hearts; which, if given Way to, might\nprove much more for the Edification of the Church than many of the\n_conned Sermons_ of the Learned. And so by this Means the Apostle\u2019s\nCommand and Advice is slighted, who exhorteth, 1 _Thess._ v. 19, 20.\n_not to quench the Spirit, nor despise Prophesyings_. And all this is\ndone by Men pretending to be _Christians_, who glory that the first\n_Preachers_ and _Propagators_ of their _Religion_ were such Kind of\nplain mechanick Men, and illiterate. [Sidenote: _Both _Protestants_ and\n_Papists_ exclude mechanick Men from preaching, who greatly contributed\nto the Reformation._] And even _Protestants_ do no less than _Papists_\nexclude such Kind of Men from being _Ministers_ among them, and thus\nlimit the Spirit and Gift of God; though their _Fathers_, in Opposition\nto _Papists_, asserted the Contrary; and also their own _Histories_\ndeclare how that Kind of illiterate Men did, without Learning, by the\nSpirit of God, greatly contribute in divers Places to the _Reformation_.\n\nBy this it may appear, that as in _Calling_ and _Qualifying_, so in\n_Preaching_ and _Praying_, and the other particular Steps of the\n_Ministry_, every true _Minister_ is to know the Spirit of God by its\nVirtue and Life to accompany and assist him; but because this relates\nto _Worship_, I shall speak of it more largely in the next Proposition,\nwhich is concerning _Worship_.\n\nThe last Thing to be considered and inquired into is, concerning the\n_Maintenance of a Gospel Minister_; but before I proceed, I judge it\nfit to speak something briefly concerning the _Preaching of Women_, and\nto declare what we hold in that Matter.\n\n[Sidenote: _Women\u2019s publick Preaching and Praying asserted._] Seeing\n_Male and Female are one in Christ Jesus_, and that he gives his\nSpirit no less to _one_ than to the _other_, when God moveth by his\nSpirit _in a Woman_, we judge it no Ways unlawful for her to preach\nin the Assemblies of God\u2019s People. Neither think we that of _Paul_,\n1 Cor. xiv. 34. to reprove the _inconsiderate_ and _talkative Women_\namong the _Corinthians_, who troubled the Church of Christ with their\n_unprofitable Questions_, or that, 1 _Tim._ ii. 11, 12. that _Women\nought to learn in Silence, not usurping Authority over the Man_, any\nWays repugnant to this Doctrine; because it is clear that _Women_\nhave _prophesied_ and _preached_ in the _Church_, else had that\nSaying of _Joel_ been ill applied by _Peter_, Acts ii. 17. And seeing\n_Paul_ himself, in the same _Epistle_ to the _Corinthians_, giveth\nRules how Women should behave themselves in their publick _Preaching_\nand _Praying_, it would be a manifest Contradiction if that other\nPlace were taken in a larger Sense. And the same _Paul_ speaks of a\n_Woman_ that laboured with him in the _Work of the Gospel_: And it is\nwritten that [94]_Philip_ had _four Daughters_ that prophesied. And\n_Lastly_, It hath been observed, that God hath _effectually_ in this\nDay _converted many Souls_ by the _Ministry of Women_; and by them\nalso frequently comforted the Souls of his Children; which manifest\nExperience puts the Thing beyond all Controversy. [Sidenote: Quest. 4.]\n[Sidenote: _Ministers Maintenance._] But now I shall proceed to speak\nof the _Maintenance of Ministers_.\n\n[94] Acts 21. 9.\n\n\n\u00a7. XXVIII. [Sidenote: _The Ministers _Food_ and their _Maintenance_\nstated._] We freely acknowledge, as the _Proposition_ holds forth,\nthat there is an Obligation upon such to whom God sends, or among whom\nhe raiseth up a _Minister_, that, if Need be, they minister to his\nNecessities. _Secondly_, That it is lawful for him to receive what is\nnecessary and convenient. To prove this I need not insist, for our\nAdversaries will readily grant it to us; for the Thing we affirm is,\nthat this is all that these Scripture Testimonies relating to this\nThing do grant, _Gal._ vi. 6. 1 _Cor._ ix. 11, 12, 13, 14. 1 _Tim._\nv. 16. That which we then oppose in this Matter is, _First_, That\nit should be constrained and limited. _Secondly_, That it should be\nsuperfluous, chargeable, and sumptuous. And _Thirdly_, The manifest\nAbuse thereof, of which I shall also briefly treat.\n\n[Sidenote: I. _Against constrained _Maintenance.] As to the _First_,\nour Adversaries are forced to recur to the Example of the _Law_; a\nRefuge they use in defending most of their Errors and Superstitions,\nwhich are contrary to the Nature and Purity of the _Gospel_.\n\n[Sidenote: Object.] They say, _God appointed the _Levites_ the Tithes,\ntherefore they belong also to such as minister in holy Things under the\n_Gospel.\n\n[Sidenote: _Answ._] I answer, All that can be gathered from this is,\nthat as the _Priests_ had _a_ Maintenance allowed them under the _Law_,\nso also the _Ministers_ and _Preachers_ under the _Gospel_, which is\nnot denied; but the Comparison will not hold that they should have\nthe _very same_; since, _First_, There is no express _Gospel Command_\nfor it, neither by Christ nor his Apostles. [Sidenote: Tithes _were\nappointed for the _Levites_, not for_ Gospel Preachers.] _Secondly_,\nThe Parity doth no Ways hold betwixt the _Levites_ under the _Law_, and\nthe _Preachers_ under the _Gospel_; because the _Levites_ were one of\nthe Tribes of _Israel_, and so had a Right to a Part of the Inheritance\nof the Land as well as the rest of their Brethren; and having none, had\nthis allotted to them in Lieu of it. Next, The tenth of the _Tithes_\nwas only allowed to the _Priests_ that served at the Altar, the rest\nbeing for the _Levites_, and also to be put up in Store-houses,\nfor entertaining of Widows and Strangers. But these _Preachers_,\nnotwithstanding they inherit what they have by their Parents, as well\nas other Men, yet claim the whole _Tithes_, allowing nothing either to\nWidow or Stranger. But as to the _Tithes_ I shall not insist, because\ndivers others have clearly and learnedly treated of them apart, and\nalso divers _Protestants_ do confess them not to be _jure divino_; and\nthe Parity as to the _Quota_ doth not hold, but only in general as to\nthe _Obligation_ of a _Maintenance_; which _Maintenance_, though the\nHearers be obliged to give, and fail of their Duty if they do not,\nyet that it ought neither to be stinted, nor yet forced, I prove;\n[Sidenote: Reas. 1. _The _Gospel freely to be preached_, without so\nmuch a Year._] Because Christ, when he sent forth his Apostles, said,\n_Freely ye have received, freely give_, Mat. x. 8. and yet they had\nLiberty to receive Meat and Drink from such as offered them, to supply\ntheir Need. Which shews that they were not to seek or require any Thing\nby Force, or to stint, or make a Bargain beforehand, as the _Preachers_\nas well among _Papists_ as _Protestants_ do in these Days, who will not\npreach to any until they be first sure of so much a Year; but on the\ncontrary, these were to do their Duty, and freely to communicate, as\nthe Lord should order them, what they had received, without seeking or\nexpecting a Reward.\n\n[Sidenote: Nic. Arnoldus _his Answer to_ Freely ye have received_,\n&c._] The Answer given to this by _Nicolaus Arnoldus_, Exercit.\nTheolog. Sect. 42, 43. is not to be forgotten, but indeed to be kept\nupon Record for a perpetual Remembrance of him and his Brethren; for\nhe frankly answers after this Manner, _We have not freely received,\nand therefore are not bound to give freely_. The Answer I confess\nis ingenuous and good; for if those that receive freely are to give\nfreely, it would seem to follow by the Rule of _Contraries_, that those\nthat receive not freely ought not to give freely, and I shall grant\nit; only they must grant me, that they preach not by and according to\nthe _Gift and Grace of God_ received, nor can they be _good Stewards\nof the manifold Grace of God_, as every true _Minister_ ought to be;\n[Sidenote: Simon Magus.] or else they have gotten this _Gift_ or\n_Grace_ by Money, as _Simon Magus_ would have been compassing it, since\nthey think themselves not bound to give it without Money again. But\nto be plain, I believe he intended not that it was from the _Gift_ or\n_Grace of God_ they were to preach, but from their _acquired Arts_\nand _Studies_, which have cost them much Labour and also some Money\nat the _University_; and therefore, as he that puts his Stock into\nthe publick Bank expects Interest again, so these _Scholars_, having\nspent some Money in learning the Art of Preaching, think they may\nboldly say _they have it not freely_; for it hath cost them both Money\nand Pains, and therefore they expect both Money and Ease again. And\ntherefore, as _Arnoldus_ gets Money for teaching his young Students\nthe _Art_ and _Trade_ of _Preaching_, so he intends they should be\nrepaid before they give it again to others. [Sidenote: _All Things are\nset to Sale at _Rome_. To _Franequer_ applied._] It was of old said,\n_Omnia venalia Rom\u00e6_, i. e. _All Things are set to Sale at_ Rome; but\nnow the same Proverb may be applied to _Franequer_. And therefore\n_Arnoldus\u2019s Students_, when they go about to preach, may safely seek\nand require hereby, telling the Hearers their Master\u2019s Maxim, _Nos\ngratis non accepimus, ergo neque gratis dare tenemur_. But then they\nmay answer again, That they find them and their Master to be none of\nhis _Ministers_, who when he sent forth his Disciples, gave them this\nCommand, _Freely ye have received, freely give_, and therefore we will\nhave none of your Teaching, because we perceive you to be of the Number\nof those [95]_that look for their Gain from their Quarter_.\n\n[95] Isa. 56. 11.\n\n\n\u00a7. XXIX. [Sidenote: Reas. 2.] _Secondly_, The Scripture Testimonies\nthat urge this are in the same Nature of those that press _Charity_\nand _Liberality_ towards the Poor, [Sidenote: _Mere voluntary Deeds\nno Man can stint them._] and command _Hospitality_, &c. but these are\nnot nor can be stinted to a certain Quantity, because they are Deeds\nmerely voluntary, where the Obedience to the Command lieth in the good\nWill of the Giver, and not in the Matter of the Thing given, as Christ\nsheweth in the Example of the _Widow\u2019s Mite_. So that though there\nbe an Obligation upon _Christians_ to minister of outward Things to\ntheir Ministers, yet there can be no Definition of the Quantity but by\nthe Giver\u2019s own Consent, and a little from one may more truly fulfil\nthe Obligation than a great deal from another. And therefore as _Acts\nof Charity_ and _Hospitality_ can neither be limited nor forced, so\nneither can this.\n\n[Sidenote: Object.] If it be objected, _That Ministers may and ought to\nexhort, persuade, yea and earnestly press _Christians_, if they find\nthem defective therein, to Acts of Charity and Hospitality, and so may\nthey do also to the giving of Maintenance_.\n\n[Sidenote: _Answ._] I answer, All this saith nothing for a _stinted_\nand _forced Maintenance_, for which there cannot so much as the Shew\nof one solid Argument be brought from Scripture. I confess _Ministers_\nmay use Exhortation in this as much as in any other Case, even as the\nApostle did to the _Corinthians_, shewing them their Duty; [Sidenote:\nPaul\u2019s _Labour was, that the _Gospel_ might be without Charge._] but it\nwere fit for _Ministers_ that so do (that their Testimony might have\nthe more Weight, and be the freer of all Suspicion of Covetousness\nand Self-interest) that they might be able to say truly in the Sight\nof God that which the same Apostle subjoins upon the same Occasion,\n1 _Cor._ ix. 15, 16, 17, 18. _But I have used none of these Things;\nneither have I written these Things, that it should be so done unto\nme: For it were better for me to die, than that any Man should make my\nGlorying void. For though I preach the Gospel, I have nothing to glory\nof; for Necessity is laid upon me, yea Woe is unto me if I preach not\nthe Gospel. For if I do this Thing willingly, I have a Reward; but if\nagainst my Will, a Dispensation of the Gospel is committed unto me.\nWhat is my Reward then? Verily that when I preach the Gospel, I may\nmake the Gospel of Christ without Charge, that I abuse not my Power in\nthe Gospel._\n\n[Sidenote: Reas. 3.] _Thirdly_, As there is neither Precept nor Example\nfor this forced and stinted Maintenance in the Scripture, so the\nApostle, in his solemn Farewel to the _Pastors_ and _Elders_ of the\nChurch of _Ephesus_, guards them against it, _Acts_ xx. 33, 34, 35.\nBut if the Thing had been either lawful or practised, he would rather\nhave exhorted them to be content with their stinted Hire, and not to\ncovet more; whereas he sheweth them, first, by his own Example, that\nthey were not to [Sidenote: Paul _coveted no Body\u2019s_ Silver _or_ Gold.]\n_covet or expect any Man\u2019s Silver or Gold_; secondly, that they ought\nto _work with their Hands_ for an honest Livelihood, as he had done;\nand lastly, he exhorts them so to do from the Words of Christ, _because\nit is a more blessed Thing to give than to receive_; shewing that it is\nso far from a Thing that a true Minister ought to aim at, or expect,\nthat it is rather a Burden to a true Minister, and Cross to him, to be\nreduced to the Necessity of wanting it.\n\n\n\u00a7. XXX. [Sidenote: Reas. 4.] _Fourthly_, If a forced and stinted\nMaintenance were to be supposed, it would make the Ministers of Christ\njust one with those [Sidenote: _No _Hireling_ fitting the Gospel\nof _Christ.] Hirelings whom the Prophets cried out against. For\ncertainly if a Man make a Bargain to preach to People for so much a\nYear, so as to refuse to preach unless he have it, and seek to force\nthe People to give it by Violence, it cannot be denied that such a one\npreacheth for Hire, and so _looks for his Gain from his Quarter_, yea\nand [96]_prepares War against such as put not into his Mouth_; but this\nis the particular special _Mark_ of a false Prophet and an Hireling,\nand therefore can no Ways belong to a true Minister of Christ.\n\n[96] Mic. 3. 5.\n\n[Sidenote: _Moderate _Protestants_ and _Papists_ exclaim against\nthe Excess of the _Clergy_\u2019s Revenues._] Next, that a superfluous\nMaintenance, that is, more than in Reason is needful, ought not to be\nreceived by Christian Ministers, will not need much Proof, seeing\nthe more Moderate and Sober, both among _Papists_ and _Protestants_,\nreadily confess it, who with one Voice exclaim against the _excessive\nRevenues_ of the _Clergy_; and that it may not want a Proof from\nScripture, what can be more plain than that of the Apostle to\n_Timothy_? 1 _Tim._ vi. 7, 8, 9, 10. where he both shews wherewith we\nought to be content, and also the Hazard of such as look after more;\nand indeed, since that very Obligation of giving Maintenance to a\nMinister is founded upon their Need, and such as have Opportunity to\nwork are commended rather in not receiving than in receiving, it can no\nWays be supposed lawful for them to receive more than is sufficient.\nAnd indeed, were they truly pious and right, though necessitous, they\nwould rather incline to take too little, than be gaping after too much.\n\n\n\u00a7. XXXI. [Sidenote: II.] [Sidenote: _The Excess of the _Priests_ and\n_Bishops_ Revenues._] Now that there is great Excess and Abuse hereof\namong Christians, the vast Revenues which the Bishops and Priests have,\nboth _Papists_ and _Protestants_, do declare; since I judge it may be\nsaid without any Hyperbole, that some particular Persons have more\npaid them yearly than Christ and his Apostles made use of in their\nwhole Life-time, who yet wanted not what was needful as to the outward\nMan, and no Doubt deserved it far better than those that enjoy that\nFulness. But it is manifest these _Bishops _and_ Priests love their fat\n_Benefices_, and the Pleasure and Honour that attends them, so well,\nthat they purpose neither to follow Christ nor his Apostles Example or\nAdvice in this Matter_.\n\n[Sidenote: Object.] But it is usually objected, That _Christians are\nbecome so hard-hearted, and generally so little heed Spiritual Things,\nthat if Ministers had not a settled and stinted Maintenance secured\nthem by Law, they and their Families might starve for Want of Bread_.\n\n[Sidenote: _Answ._] I answer, This Objection might have some Weight\nas to a Carnal Ministry, made up of natural Men, who have no Life,\nPower, nor Virtue with them, and so may insinuate some Need of such a\nMaintenance for such a Ministry; [Sidenote: _They wanted nothing whom\nGod sent; they laboured with their Hands._] but it saith nothing as\nto such as are called and sent of God, _who sends no Man a Wayfaring\nupon his own Charges_; and so go forth in the Authority and Power of\nGod, to turn People from _Darkness_ to _Light_; for such can trust to\nhim that sendeth them, and do believe that he will provide for them,\nknowing that he requireth nothing of any but what he giveth Power to\nperform; and so when they return, if he enquire, can say _they wanted\nnothing_. And such also when they stay in a Place, being immediately\nfurnished by God, and not needing to borrow and steal what they preach\nfrom Books, and take up their Time that Way, fall a working at their\nlawful Employments, and labour with their Hands, as _Paul_ did when\nhe gathered the Church at _Corinth_. And indeed if this Objection had\nany Weight, the Apostles and Primitive Pastors should never have gone\nforth to convert the Nations, for fear of Want. Doth not the Doctrine\nof Christ teach us to venture all, and part with all, to serve God? Can\nthey then be accounted Ministers of Christ who are afraid to preach him\nlest they get not Money for it, or will not do it until they be sure of\ntheir Payment? What serves the Ministry for but to perfect the Saints,\nand so to convert them from that Hard-heartedness?\n\n[Sidenote: Object.] But thou wilt say, _I have laboured and preached to\nthem, and they are hard-hearted still, and will not give me any Thing_:\n\n[Sidenote: _Answ._] Then surely thou hast either not been sent to them\nof God, and so thy Ministry and Preaching hath not been among them in\nthe Power, Virtue, and Life of Christ, and so thou deservest nothing;\nor else they have rejected thy Testimony, and so are not worthy, and\nfrom such thou oughtest not to expect, yea nor yet receive any Thing,\nif they would give thee, but thou oughtest to _shake off the Dust from\nthy Feet_, and leave them. [Sidenote: Mat. 10. 14. _If they reject the\nTestimony, shake the Dust from off thy Feet._] And how frivolous this\nObjection is, appears, in that in the darkest and most superstitious\nTimes the _Priests Revenues_ increased most, and they were most richly\nrewarded, though they deserved least. So that he that is truly sent of\nGod, as he needs not, so neither will he, be afraid of Want, so long as\nhe serves so good a Master; neither will he ever forbear to do his Work\nfor that Cause. And indeed such as make this Objection shew truly that\nthey _serve not the Lord Christ_, but their own Belly, and that makes\nthem so anxious for want of Food to it.\n\n\n\u00a7. XXXII. [Sidenote: II.] [Sidenote: _The many _Abuses_ Priests\n_Maintenance_ brings._] But lastly, As to the _Abuses_ of this Kind\nof Maintenance, indeed he that would go through them all, though he\ndid it passingly, might make of it alone a huge Volume, they are so\ngreat and numerous. For this Abuse, as others, crept in with the\n_Apostasy_, there being nothing of this in the Primitive Times: Then\nthe Ministers claimed no _Tithes_, neither sought they a stinted or\nforced Maintenance; but such as wanted had their Necessity supplied by\nthe Church, and others wrought with their Hands. But the Persecutions\nbeing over, and the Emperors and Princes coming under the Name of\n_Christians_, the Zeal of those great Men was quickly abused by the\n_Covetousness_ of the _Clergy_, who soon learned to change their\nCottages with the Palaces of Princes, and rested not until by Degrees\nsome of them came to be Princes themselves, nothing inferior to them\nin Splendor, Luxury, and Magnificence; a Method of living that honest\n_Peter_ and _John_ the _Fisherman_, and _Paul_ the _Tent-maker_ never\ncoveted; and perhaps as little imagined that Men pretending to be\ntheir Successors should have arrived to these Things. And so soon as\nthe Bishops were thus seated and constituted, forgetting the Life and\nWork of a Christian, they went usually by the Ears together about\nthe Precedency and Revenues, each coveting the chiefest and fattest\nBenefice. [Sidenote: _The _Protestants_ having forsaken the Pope,\nyet would not forsake the rich Popish Revenues._] It is also to be\nregretted to think how soon this Mischief crept in among _Protestants_,\nwho had scarce well appeared when the _Clergy_ among them began to\nspeak at the old Rate, and shew that though they had forsaken the\nBishop of _Rome_, they were not resolved to part with their old\n_Benefices_; and therefore so soon as any Princes or States shook off\nthe _Pope_\u2019s Authority, and so demolished the _Abbies_, _Nunneries_,\nand other _Monuments of Superstition_, the reformed _Clergy_ began\npresently to cry out to the Magistrates to beware of meddling with the\nChurch\u2019s _Patrimony_, severely exclaiming against making a lawful Use\nof those vast Revenues that had been superstitiously bestowed upon the\nChurch, so called, to the Good and Benefit of the Commonwealth, as no\nless than _Sacrilege_.\n\n[Sidenote: 1. _The _Clergy_\u2019s Covetousness._] But by keeping up of this\nKind of Maintenance for the _Ministry_ and _Clergymen_, so called,\nthere is first a Bait laid for _Covetousness_, _which is Idolatry_,\nand of all Things most hurtful; so that for _Covetousness_ Sake,\nmany, being led by the Desire of _filthy Lucre_, do apply themselves\nto be Ministers, that they may get a Livelihood by it. If a Man have\nseveral Children, he will allot one of them to be a Minister; which if\nhe can get it to be, he reckons it as good as a Patrimony: So that a\nfat Benefice hath always many Expectants; and then what Bribing, what\nCourting, what Industry, and shameful Actions are used to acquire these\nThings, is too openly known, and needs not to be proved.\n\n[Sidenote: _The greedy _Kirk_, a Proverb._] The Scandal that by these\nMeans is raised among Christians is so manifest, that it is become a\nProverb, that _the_ Kirk _is always_ greedy. Whereby the Gift and Grace\nof God being neglected, they have for the most Part no other Motive or\nRule in applying themselves to one Church more than another but the\ngreater Benefice. For though they hypocritically pretend, at their\naccepting of and entering into their Church, that they have nothing\nbefore them but the _Glory of God_ and the _Salvation of Souls_; yet if\na richer Benefice offer itself, they presently find it more for God\u2019s\nGlory to remove from the first, and go thither. And thus they make no\nDifficulty often to change, while notwithstanding they accuse us that\nwe allow Ministers to go from Place to Place, and not to be tied to one\nPlace; but we allow this not for the gaining of Money, but as moved of\nGod. For if a Minister be called to minister in a particular Place, he\nought not to leave it, except God call him from it, and then he ought\nto obey: For we make _the Will of God inwardly revealed_, and _not_ the\n_Love of Money_ and more _Gain_, the _Ground_ of _removing_.\n\n[Sidenote: 2. _The _Clergy_\u2019s Luxury._] _Secondly_, From this Abuse\nhath proceeded that _Luxury_ and _Idleness_ that most of the _Clergy_\nlive in, even among _Protestants_ as well as _Papists_, to the great\nScandal of Christianity. For not having lawful Trades to work with\ntheir Hands, and being so superfluously and sumptuously provided for,\nthey live in _Idleness_ and _Luxury_; and there doth more _Pride_,\n_Vanity_, and _worldly Glory_ appear in their _Wives_ and _Children_\nthan in most others, which is open and evident to all.\n\n[Sidenote: 3. _The _Clergy_\u2019s Cruelty._] _Thirdly_, They become hereby\nso _glued_ to the _Love_ of _Money_, that there is none like them in\n_Malice_, _Rage_, and _Cruelty_. If they be denied their Hire, they\nrage like drunken Men, fret, fume, and as it were go mad. A Man may\nsooner satisfy the severest Creditor than them; the general Voice of\nthe Poor doth confirm this. For indeed they are far more exact in\ntaking up the Tithes of _Sheep_, _Geese_, _Swine_, and _Eggs_, &c.\nand look more narrowly to it than to the Members of their Flock: They\nwill not miss the least Mite; and the poorest Widow cannot escape\ntheir avaricious Hands. [Sidenote: _Poor _Widow\u2019s Mite_ cannot escape\nthe Priest\u2019s _greedy Hands.] Twenty Lies they will hear unreproved;\nand as many Oaths a Man may swear in their Hearing without offending\nthem; and greater Evils than all this they can overlook. But if thou\nowest them aught, and refusest to pay it, then nothing but War will\nthey thunder against thee, and they will stigmatize thee with the\nhorrible Title of _Sacrilege_, and send thee to Hell without Mercy, as\nif thou hadst committed the Sin against the Holy Ghost. Of all People\nwe can best bear Witness to this; [Sidenote: _The Work of _Antichrist_\nis Fury, Envy, Malice._] for God having shewn us this corrupt and\nAntichristian Ministry, and called us out from it, and gathered us unto\nhis own Power and Life, to be a _separate People_, so that we dare\nnot join with, nor hear these Antichristian Hirelings, neither yet\nput into their Mouths, or feed them. Oh! what Malice, Envy, and Fury\nhath this raised in their Hearts against us! That though we get none\nof their Wares, neither will buy them, as knowing them to be naught,\nyet will they force us to give them Money: And because we cannot for\nConscience Sake do it, our Sufferings have upon that Account been\nunutterable. Yea, to give Account of their Cruelty, and several Sorts\nof Inhumanity used against us, would make no small History. These\navaricious Hirelings have come to that Degree of Malice and Rage, that\nseveral poor labouring Men have been carried hundreds of Miles from\ntheir own Dwellings, and shut up in Prison, some two, some three, yea,\nsome seven Years together, for the Value of one Pound Sterling, and\nless. [Sidenote: _A Widow for the Tithe of _Geese_ about four Years\nin Prison._] I know myself a poor Widow, that for the Tithes of her\n_Geese_, which amounted not to five Shillings, was about four Years\nkept in Prison, thirty Miles from her House. Yea, they by Violence\nfor this Cause have plundered of Men\u2019s Goods the Hundred-fold, and\nprejudiced much more; yea, Hundreds have hereby spilt their innocent\nBlood; by dying in the _filthy noisome Holes_ and _Prisons_. [Sidenote:\n_Some lost their Lives in nasty Holes, some wounded by the Priests_,\n&c.] And some of the _Priests_ have been so enraged, that Goods thus\nravished could not satisfy them; but they must also satisfy their Fury\nby beating, knocking, and wounding with their Hands innocent Men and\nWomen, for refusing (for Conscience Sake) to put into their Mouths.\n\nThe only Way then soundly to reform and remove all these Abuses,\nand take away the Ground and Occasion of them, is, to take away all\n_stinted_ and _forced Maintenance_ and _Stipends_. [Sidenote: _Whoso\nheap _Teachers_ to themselves, let them provide their Stipend._] As\nwhoever call or appoint Teachers to themselves, let them accordingly\nentertain them: And for such as are called and moved to the _Ministry_\nby the Spirit of God, those that receive them, and taste of the Good of\ntheir _Ministry_, will no Doubt provide Things needful for them, and\nthere will be no Need of a Law to force a Hire for them: For he that\nsends them, will take care for them; and they also, _having Food and\nRaiment_, will _therewith be content_.\n\n\n\u00a7. XXXIII. [Sidenote: _The Difference between the Ministry of the\n_Quakers_ and their _Adversaries.] The Sum then of what is said\nis, That _the_ Ministry _that we have pleaded for, and which also\nthe Lord hath raised up among us is, in all its Parts, like the\ntrue _Ministry_ of the Apostles and primitive Church_. _Whereas the\n_Ministry_ our Adversaries seek to uphold and plead for, as it doth in\nall in Parts differ from them, so, on the other Hand, it is very like\nthe false Prophets and Teachers testified against and condemned in the\nScripture_, as may be thus briefly illustrated.\n\n[Sidenote: _The true Ministers _Call.] I. The Ministry and Ministers\nwe plead for, _are such as are immediately called and sent forth by\nChrist and his Spirit unto the Work of the_ Ministry: So were the holy\nApostles and Prophets, as appears by these Places, _Matt._ x. 1. 5.\n_Ephes._ iv. 11. _Heb._ v. 4.\n\n1. But the Ministry and Ministers our Opposers plead for, _are such as\nhave no immediate Call from Christ; to whom the Leading and Motion of\nthe Spirit is not reckoned necessary; but who are called, sent forth,\nand ordained by wicked and ungodly Men_: Such were of old the false\nProphets and Teachers, as appears by these Places, _Jer._ xiv. 14, 15.\n_item._ Chap. xxiii. 21. and xxvii. 15.\n\n[Sidenote: _True Ministers _Guide.] II. The Ministers we plead for,\n_are such as are actuated and led by God\u2019s Spirit, and by the Power and\nOperation of his Grace in their Hearts, are in some Measure converted\nand regenerate, and so are good, holy, and gracious Men_: Such were the\nholy Prophets and Apostles, as appears from 1 _Tim._ iii. 2, 3, 4, 5,\n6. _Tit._ i. 7, 8, 9.\n\n2. But the Ministers our Adversaries plead for, _are such to whom the\nGrace of God is no needful Qualification; and so may be true Ministers,\naccording to them, though they be ungodly, unholy, and profligate Men_:\nSuch were the false Prophets and Apostles, as appears from _Mic._ iii.\n5. 11. 1 _Tim._ vi. 5, 6, 7, 8, &c. 2 _Tim._ iii. 2. 2. _Pet._ ii. 1,\n2, 3.\n\n[Sidenote: _True Ministers_ Work.] III. The Ministers we plead for,\n_are such as act, move, and labour in the Work of the Ministry, not\nfrom their own mere natural Strength and Ability, but as they are\nactuated, moved, supported, assisted and influenced by the Spirit of\nGod, and minister according to the Gift received, as good Stewards of\nthe manifold Grace of God_: Such were the holy Prophets and Apostles,\n1 _Pet._ iv. 10, 11. 1 _Cor._ i. 17. ii. 3, 4, 5. 13. _Acts_ ii. 4.\n_Matt._ x. 20. _Mark_ xiii. 11. _Luke_ xii. 12. 1 _Cor._ xiii. 2.\n\n3. But the Ministers our Adversaries plead for, _are such as wait\nnot for, nor expect, nor need the Spirit of God to actuate and move\nthem in the Work of the Ministry; but what they do they do from their\nown mere natural Strength and Ability, and what they have gathered\nand stolen from the Letter of the Scripture, and other Books, and so\nspeak it forth in the Strength of their own Wisdom and Eloquence,\nand not in the Evidence and Demonstration of the Spirit and Power_:\nSuch were the false Prophets and Apostles, as appears, _Jer._ xxiii.\n30, 31, 32, 34, &c. 1 _Cor._ iv. 18. _Jude_ 16. [Sidenote: _True\nMinisters _Humility.] IV. The Ministers we plead for, _are such as,\nbeing holy and humble, contend not for Precedency and Priority, but\nrather strive to prefer one another, and serve one another in Love;\nneither desire to be distinguished from the rest by their Garments and\nlarge Phylacteries, nor seek the Greetings in the Market-places, nor\nuppermost Places at Feasts, nor the chief Seats in the Synagogues; nor\nyet to be called of Men _Master_, &c._ Such were the holy Prophets and\nApostles, as appears from _Matt._ xxiii. 8, 9, 10. and xx. 25, 26, 27.\n\n4. But the Ministers our Adversaries plead for, _are such as strive\nand contend for Superiority, and claim Precedency over one another;\naffecting and ambitiously seeking after the fore-mentioned Things_:\nSuch were the false Prophets and Apostles in Time past, _Matt._ xxiii.\n5, 6, 7.\n\n[Sidenote: _True Ministers _Free Gift.] V. The Ministers we plead\nfor, _are such as having freely received, freely give; who covet no\nMan\u2019s Silver, Gold, or Garments; who seek no Man\u2019s Goods, but seek\nthem, and the Salvation of their Souls: Whose Hands supply their\nown Necessities, working honestly for Bread to themselves and their\nFamilies. And if at any Time they be called of God, so as the Work of\nthe Lord hinder them from the use of their Trades, take what is freely\ngiven them by such to whom they have communicated Spirituals; and\nhaving Food and Raiment, are therewith content_: Such were the holy\nProphets and Apostles, as appears from _Matt._ x. 8. _Acts_ xx. 33, 34,\n35. 1 _Tim._ vi. 8.\n\n5. But the Ministers our Adversaries plead for, _are such as not having\nfreely received, will not freely give; but are covetous, doing that\nwhich they ought not, for filthy Lucre\u2019s Sake; as to preach for Hire,\nand divine for Money, and look for their Gain from their Quarter, and\nprepare War against such as put not into their Mouths, _&c._ Greedy\nDogs, which can never have enough. Shepherds who feed themselves, and\nnot the Flock; eating the Fat, and clothing themselves with the Wool;\nmaking Merchandize of Souls; and following the Way of Balaam, that\nloved the Wages of Unrighteousness_: Such were the false Prophets and\nApostles, _Isa._ lvi. 11. _Ezek._ xxxiv. 2, 3. 8. _Mic._ iii. 5. 11.\n_Tit._ i. 10, 11. 2 _Pet._ ii. 1, 2, 3. 14, 15.\n\n[Sidenote: _The Ministers _Life_ and _Qualification.] And in a\nWord, We are for a holy, spiritual, pure and living _Ministry_, where\nthe _Ministers_ are both called, qualified and ordered, actuated and\ninfluenced in all the _Steps_ of their _Ministry_ by the Spirit of God;\nwhich being wanting, _we judge_ they cease to be the _Ministers of\nChrist_.\n\nBut they, judging this _Life_, _Grace_, and _Spirit_ no essential Part\nof their _Ministry_, are therefore for the upholding of an human,\ncarnal, dry, barren, fruitless and dead _Ministry_; of which, alas!\nwe have seen the Fruits in the most Part of their _Churches_: Of whom\nthat Saying of the Lord is certainly verified, _Jer._ xxiii. 32.--_I\nsent them not, nor commanded them, therefore they shall not profit this\nPeople at all, saith the LORD._\n\n\n\n\nPROPOSITION XI.\n\nConcerning WORSHIP.\n\n[Sidenote: _What the true Worship is, that is acceptable to God._] _All\n    true and acceptable _Worship_ to God is offered in the inward and\n    immediate Moving and Drawing of his own Spirit, which is neither\n    limited to Places, Times, nor Persons. For though we are to worship\n    him always, and continually to fear before him_; [Sidenote: _How to\n    be performed._] _yet as to the outward Signification thereof, in\n    _Prayers_, _Praises_, or _Preachings_, we ought not to do it in our\n    own _Will_, _where_ and _when_ we will; but _where_ and _when_ we\n    are moved thereunto by the Stirring and secret Inspiration of the\n    Spirit of God in our Hearts; which God heareth and accepteth of,\n    and is never wanting to move as thereunto, when Need is; of which\n    he himself is the alone proper Judge. All other _Worship_ then,\n    both _Praises_, _Prayers_ or _Preachings_, which Man sets about\n    in his own Will, and at his own Appointment, which he can both\n    begin and end at his Pleasure, do or leave undone as himself seeth\n    meet, whether they be a _prescribed Form_, as a _Liturgy_, &c. or\n    _Prayers_ conceived _extempore_ by the natural Strength and Faculty\n    of the Mind, they are all but _Superstition_, _Will-worship_,\n    and _abominable Idolatry_ in the Sight of God, which are now to\n    be denied and rejected, and separated from, in this Day of his\n    spiritual Arising_: [Sidenote: _Superstition and Will-worship,\n    Idolatry._] _However it might have pleased him (_who winked at the\n    Times of Ignorance_, with a Respect to the Simplicity and Integrity\n    of some, and of his own innocent _Seed_, which lay as it were\n    buried in the _Hearts_ of Men under that Mass of _Superstition_)\n    _to blow upon the dead and dry Bones_, and to raise some Breathings\n    of his own, and answer them; and that until the _Day_ should more\n    clearly _dawn_ and _break forth.\n\n\n\u00a7. I. The _Duty of Man_ towards God lieth chiefly in these two\nGenerals. 1. _In an holy Conformity to the pure Law and Light of God,\nso as both to forsake the Evil, and be found in the Practice of those\nperpetual and moral Precepts of Righteousness and Equity._ And 2.\n_In rendering that Reverence, Honour and Adoration to God, that he\nrequires and demands of us_; which is comprehended under _Worship_.\nOf the _former_ we have already spoken, as also of the different\nRelations of _Christians_, as they are distinguished by the several\nMeasures of Grace received, and given to every one; and in that\nRespect have their several Offices in the _Body of Christ_, which is\nthe _Church_. Now I come to speak of _Worship_, or of those Acts,\nwhether private or publick, general or particular, whereby Man renders\nto God that Part of his Duty which relates immediately to him: And\nas _Obedience is better than Sacrifice_, so neither is any Sacrifice\n_acceptable_, but that which is done according to the Will of him to\nwhom it is _offered_. But Men, finding it easier to _sacrifice_ in\ntheir own Wills, than obey God\u2019s Will, have heaped up _Sacrifices_\nwithout _Obedience_; [Sidenote: True _Worship and Duty to God-wards\ncorrupted._] and thinking to deceive God, as they do one another,\ngive him a Shew of Reverence, Honour and Worship, while they are both\ninwardly estranged and alienated from his holy and righteous Life, and\nwholly Strangers to the pure Breathings of his Spirit, in which the\nacceptable Sacrifice and Worship is only offered up. Hence it is, that\nthere is not any Thing relating to Man\u2019s Duty towards God, which among\nall Sorts of People hath been more vitiated, and in which the Devil\nhath more prevailed, than in abusing Man\u2019s Mind concerning this Thing:\nAnd as among many others, so among those called _Christians_, nothing\nhath been more out of Order, and more corrupted, as some _Papists_\nand all _Protestants_, do acknowledge. As I freely approve whatsoever\nthe _Protestants_ have reformed from _Papists_ in this Respect; so I\nmeddle not at this Time with their Controversies about it: [Sidenote:\n_The _Popish Mass (Idolatry)_ denied, with all their_ Trumpery.]\nOnly it suffices me with them to deny, as no Part of the true Worship\nof God, that abominable Superstition and Idolatry the _Popish Mass_,\nthe _Adoration of Saints and Angels_, the _Veneration of Relicks_,\nthe _Visitation of Sepulchres_, and all those other superstitious\nCeremonies, _Confraternities_, and _endless Pilgrimages_ of the\n_Romish Synagogue_. Which all may suffice to evince to _Protestants_,\nthat _Antichrist_ hath wrought more in this than in any other Part of\nthe _Christian Religion_; [Sidenote: _If_ Protestants _have made a_\nperfect Reformation.] and so it concerns them narrowly to consider,\nwhether herein they have made a clear and perfect Reformation; as to\nwhich stands the Controversy betwixt them and us. For we find many of\nthe Branches lopt off by them, but the Root yet remaining; to wit, a\n_Worship_ acted in and from Man\u2019s Will and Spirit, and not by and from\nthe Spirit of God: For the true _Christian_ and _Spiritual Worship\nof God_ hath been so early lost, and Man\u2019s Wisdom and Will hath so\nquickly and throughly mixed itself herein, that both the _Apostasy_\nin this Respect hath been greatest, and the _Reformation_ herefrom,\nas to the evil Root, most difficult. Therefore let not the _Reader_\nsuddenly stumble at the Account of our _Proposition_ in this Matter,\nbut patiently hear us explain ourselves in this Respect, and I hope\n(by the Assistance of God) to make it appear, that though our Manner\nof Speaking and Doctrine seem most singular and different from all\nother Sorts of _Christians_; yet it is most according to the purest\n_Christian Religion_, and indeed most needful to be observed and\nfollowed. And that there be no Ground of Mistake (for that I was\nnecessitated to speak in few Words, and therefore more obscurely and\ndubiously in the _Proposition_ itself) it is fit in the first Place to\ndeclare and explain our Sense, and clear the _State of the Controversy_.\n\n\n\u00a7. II. [Sidenote: I.] [Sidenote: _What _Worship_ here is spoken of._]\nAnd first, let it be considered, that what is here affirmed, is spoken\nof the _Worship of God_ in these _Gospel-times_, and not of the Worship\nthat was under or before the _Law_: For the particular Commands of\nGod to Men _then_, are not sufficient to authorize us _now_ to do\nthe same Things; else we might be supposed at present acceptably to\noffer Sacrifice as they did, which all acknowledge to be ceased. So\nthat what might have been both commendable and acceptable under the\n_Law_, may justly now be charged with Superstition, yea, and Idolatry.\nSo that impertinently, in this Respect, doth _Arnoldus_ rage against\nthis Proposition, [_Exercit. Theolog._ Sect. 44.] saying; _That I deny\nall publick Worship, and that according to me, such as in _Enoch_\u2019s\nTime publickly began to call upon the Name of the Lord; and such\nas at the Command of God went thrice up to _Jerusalem_ to worship;\nand that _Anna_, _Simeon_, _Mary_, &c. were Idolaters, because they\nused the publick Worship of those Times_; such a Consequence is most\nimpertinent; and no less foolish and absurd, than if I should infer\nfrom _Paul_\u2019s expostulating with the _Galatians_ for their returning\nto the _Jewish Ceremonies_, that he therefore condemned _Moses_ and\nall the _Prophets_ as foolish and ignorant, because they used those\nThings: The forward Man, not heeding the different Dispensation of\nTimes, ran into this Impertinency. [Sidenote: _Ceremonies under the Law\nwere not essential to true_ Worship.] Though a spiritual Worship might\nhave been, and no Doubt was practised by many under the _Law_ in great\nSimplicity; yet will it not follow, that it were no Superstition to use\nall those _Ceremonies_ that they used, which were by God dispensed to\nthe _Jews_, not as being essential to _true Worship_, or necessary as\nof themselves for transmitting and entertaining an _holy Fellowship_\nbetwixt him and his People; but in Condescension to them, who were\ninclinable to Idolatry. Albeit then in this, as in most other Things,\nthe Substance was enjoyed under the _Law_ by such as were spiritual\nindeed; yet was it veiled and surrounded with many _Rites_ and\n_Ceremonies_, which it is no Ways lawful for us to use now under the\n_Gospel_.\n\n\n\u00a7. III. [Sidenote: II.] [Sidenote: True Worship _is not limited to\nPlace or Person._] _Secondly_, Albeit I say, that this _Worship_ is\nneither limited to Times, Places nor Persons; yet I would not be\nunderstood, as if I intended the putting away of all set Times and\nPlaces to worship: God forbid I should think of such an Opinion.\nNay, we are none of those that _forsake the Assembling of ourselves_\ntogether; but have even certain Times and Places, in which we carefully\nmeet together (nor can we be driven therefrom by the Threats and\nPersecutions of Men) to _wait upon God_, and _worship him_. [Sidenote:\n_Necessity of Meetings._] To _meet together_ we think necessary for the\nPeople of God; because, so long as we are clothed with this outward\nTabernacle, there is a Necessity to the entertaining of a joint and\nvisible Fellowship, and bearing of an outward Testimony for God, and\nseeing of the Faces of one another, that we concur with our Persons as\nwell as Spirits: To be accompanied with that inward Love and Unity of\nSpirit, doth greatly tend to encourage and refresh the Saints.\n\n[Sidenote: 1. Will-worship _doth limit the Spirit of God._] But the\n_Limitation_ we condemn is, that whereas the Spirit of God should be\nthe immediate Actor, Mover, Persuader and Influencer of Man in the\nparticular Acts of Worship, when the Saints are met together, this\nSpirit is _limited_ in its Operations, by setting up a particular Man\nor Men to preach and pray in Man\u2019s Will; and all the rest are excluded\nfrom so much as believing that they are to wait for God\u2019s Spirit to\nmove them in such Things: And so they neglecting that in themselves\nwhich should quicken them, and not waiting to feel the pure Breathings\nof God\u2019s Spirit, so as to obey them, are led merely to depend upon the\nPreacher, and hear what he will say.\n\n[Sidenote: 2. _True _Teaching_ of the Word of God._] _Secondly_, In\nthat these peculiar Men come not thither to meet with the Lord, and to\nwait for the inward Motions and Operations of his Spirit; and so to\npray as they feel the Spirit to breathe _through_ them, and _in_ them;\nand to preach, as they find themselves actuated and moved by God\u2019s\nSpirit, and as he gives Utterance, so as to speak a Word in Season to\nrefresh weary Souls, and as the present Condition and State of the\nPeople\u2019s Hearts require; suffering God by his Spirit both to prepare\nPeople\u2019s Hearts, and also give the Preacher to speak what may be fit\nand seasonable for them: But he (viz. _the Preacher_) hath hammered\ntogether in his Closet, according to his own Will, by his human Wisdom\nand Literature, and by stealing the Words of Truth from the Letter\nof the Scriptures, and patching together other Men\u2019s Writings and\nObservations, so much as will hold him speaking an Hour, while the\nGlass runs; [Sidenote: Priests _preach by Hap-hazard their studied\nSermons._] and without waiting or feeling the inward Influence of the\nSpirit of God, he declaims that by Hap-hazard, whether it be fit or\nseasonable for the People\u2019s Condition, or not; and when he has ended\nhis Sermon, he saith his Prayer also in his own Will; and so _there\nis an End of the Business_. Which _customary Worship_, as it is no\nWays acceptable to God, so how unfruitful it is, and unprofitable to\nthose that are found in it, the present Condition of the Nations doth\nsufficiently declare. It appears then, that we are not against _set\nTimes_ for Worship, as _Arnoldus_ against this Proposition, _Sect.\n45_. no less impertinently allegeth; offering needlesly to prove that\nwhich is not denied: Only these Times being appointed for outward\nConveniency, we may not therefore think with the _Papists_, that these\nDays are _holy_, and lead People into a superstitious Observation of\nthem; being persuaded that _all Days are alike holy in the Sight of\nGod_. [Sidenote: _Whether Days are holy._] And although it be not my\npresent Purpose to make a long Digression concerning the Debates among\n_Protestants_ about the _first Day of the Week_, commonly called the\n_Lord\u2019s Day_, yet forasmuch as it comes fitly in here, I shall briefly\nsignify our Sense thereof.\n\n\n\u00a7. IV. [Sidenote: _Of the _First Day_ of the _Week_, commonly called\nthe _Lord\u2019s Day.] We, not seeing any Ground in Scripture for it,\ncannot be so superstitious as to believe, that either the _Jewish\nSabbath_ now continues, or that the _first Day_ of the _Week_ is the\n_Anti-type_ thereof, or the true _Christian Sabbath_; which with\n_Calvin_ we believe to have a more _spiritual Sense_: And therefore\nwe know no moral Obligation by the _fourth Command_, or elsewhere, to\nkeep the _first Day of the Week_ more than any other, or any Holiness\ninherent in it. But _First_, forasmuch as it is necessary that there\nbe some Time set apart for the Saints to meet together to wait upon\nGod; and that _Secondly_, it is fit at some Times they be freed from\ntheir other outward Affairs; and that _Thirdly_, Reason and Equity\ndoth allow that Servants and Beasts have some Time allowed them to be\neased from their continual Labour; and that _Fourthly_, it appears\nthat the Apostles and Primitive Christians did use the _first Day of\nthe Week_ for these Purposes; we find ourselves sufficiently moved\nfor these Causes to do so also, without superstitiously straining the\nScriptures for another Reason: Which, that it is not to be there found,\nmany _Protestants_, yea, _Calvin_ himself, upon the _fourth Command_,\nhath abundantly evinced. And though we therefore meet, and abstain\nfrom working upon this _Day_, yet doth not that hinder us from having\n_Meetings_ also for _Worship_ at other Times.\n\n\n\u00a7. V. _Thirdly_, Though according to the Knowledge of God, revealed\nunto us by the Spirit, through that more _full Dispensation of Light_\nwhich we believe the Lord hath brought about in this Day, we judge\nit our Duty to hold forth that pure and spiritual Worship which is\nacceptable to God, and answerable to the Testimony of Christ and his\nApostles, and likewise to testify against and deny not only manifest\nSuperstition and Idolatry, but also all formal Will-worship, which\nstands not in the Power of God; [Sidenote: _The _Worship_ in the\nApostasy._] yet, I say, we do not deny the whole Worship of all those\nthat have borne the Name of _Christians_ even in the Apostasy, as if\nGod had never heard their Prayers, nor accepted any of them: God forbid\nwe should be so void of Charity! The latter Part of the Proposition\nsheweth the Contrary. And as we would not be so _absurd_ on the one\nHand to conclude, because of the Errors and Darkness that many were\ncovered and surrounded with in _Babylon_, that none of their Prayers\nwere heard or accepted of God, so will we not be so _unwary_ on the\nother, as to conclude, that because God heard and pitied them, so we\nought to continue in these Errors and Darkness, and not come out of\n_Babylon_, when it is by God discovered unto us. [Sidenote: _The Popish\nMass or Vespers._] The _Popish Mass_ and _Vespers_ I do believe to be,\nas to the Matter of them, _abominable Idolatry_ and _Superstition_,\nand so also believe the _Protestants_; yet will neither _I_ or\n_they_ affirm, that in the Darkness of _Popery_ no Upright-hearted\nMen, though zealous in these Abominations, have been heard of God,\nor accepted of him: [Sidenote: Bernard _and_ Bonaventure, Taulerus,\nTho. \u00e0 Kempis, _have tasted of the Love of God._] Who can deny, but\nthat both _Bernard_ and _Bonaventure, Taulerus, Thomas \u00e0 Kempis,_\nand divers others have both known and tasted of the Love of God, and\nfelt the Power and Virtue of God\u2019s Spirit working with them for their\nSalvation? And yet ought we not to forsake and deny those Superstitions\nwhich they were found in? The _Calvinistical Presbyterians_ do much\nupbraid (and I say not without Reason) the Formality and Deadness of\nthe _Episcopalian_ and _Lutheran Liturgies_; [Sidenote: _The Bishops\nLiturgy._] and yet, as they will not deny but there have been some good\nMen among them, so neither dare they refuse, but that when that good\nStep was brought in by them, of turning the publick Prayers into the\nvulgar Tongues, though continued in a _Liturgy_, it was acceptable to\nGod, and sometimes accompanied with his Power and Presence: Yet will\nnot the _Presbyterians_ have it from thence concluded, that the _Common\nPrayers_ should still continue; so likewise, though we should confess,\nthat, through the Mercy and wonderful Condescension of God, there have\nbeen upright in Heart, both among _Papists_ and _Protestants_, yet can\nwe not therefore approve of their Way in the General, or not go on to\nthe upholding of that _spiritual Worship_, which the Lord is calling\nall to, and so to the testifying against whatsoever stands in the Way\nof it.\n\n\n\u00a7. VI. [Sidenote: _Assemblies of Worship in Publick described._]\n_Fourthly_, To come then to the _State of the Controversy_, as to the\n_publick Worship_, we judge it the Duty of all to be diligent in the\nAssembling of themselves together (and what we have been, and are, in\nthis Matter, our Enemies in _Great Britain_, who have used all Means\nto hinder our assembling together to worship God, may bear Witness)\nand when assembled, the great Work of one and all ought to be to wait\nupon God; and returning out of their own Thoughts and Imaginations, to\nfeel the Lord\u2019s Presence, and know a _Gathering into his Name_ indeed,\nwhere he is _in the Midst_, according to his Promise. And as every\none is thus gathered, and so met together inwardly in their Spirits,\nas well as outwardly in their Persons, there the secret Power and\nVirtue of Life is known to refresh the Soul, and the pure Motions and\nBreathings of God\u2019s Spirit are felt to arise; from which, as Words of\nDeclaration, Prayers or Praises arise, the acceptable Worship is known,\nwhich edifies the Church, and is well-pleasing to God. And no Man\nhere limits the Spirit of God, nor bringeth forth his own conned and\ngathered Stuff; but every one puts that forth which the Lord puts into\ntheir Hearts: And it is uttered forth not in Man\u2019s Will and Wisdom,\nbut _in the Evidence and Demonstration of the Spirit, and of Power_.\n[Sidenote: _Its glorious _Dispensation.] Yea, though there be not a\nWord spoken, yet is the true spiritual Worship performed, and the Body\nof Christ edified; yea, it may, and hath often fallen out among us,\nthat divers Meetings have past without one Word; and yet our Souls have\nbeen greatly edified and refreshed, and our Hearts wonderfully overcome\nwith the secret Sense of God\u2019s Power and Spirit, which without Words\nhath been ministered from one Vessel to another. This is indeed strange\nand incredible to the mere natural and carnally-minded Man, who will be\napt to judge all Time lost where there is not something spoken that is\nobvious to the outward Senses; and therefore I shall insist a little\nupon this Subject, as one that can speak from a certain Experience, and\nnot by mere Hearsay, of this wonderful and glorious Dispensation; which\nhath so much the more of the Wisdom and Glory of God in it, as it is\ncontrary to the Nature of Man\u2019s Spirit, Will, and Wisdom.\n\n\n\u00a7. VII. [Sidenote: _The silent waiting upon God obtained._] As there\ncan be nothing more opposite to the natural Will and Wisdom of Man than\nthis _silent Waiting upon God_, so neither can it be obtained, nor\nrightly comprehended by Man, but as he layeth down his own Wisdom and\nWill, so as to be content to be throughly subject to God. And therefore\nit was not preached, nor can be so practised, but by such as find no\noutward Ceremony, no Observations, no Words, yea, not the best and\npurest Words, even the Words of Scripture, able to satisfy their weary\nand afflicted Souls: Because where all these may be, the Life, Power,\nand Virtue, which make such Things effectual, may be wanting. Such, I\nsay, were necessitated to cease from all Externals, and to be silent\nbefore the Lord; and [97]being directed to that inward Principle of\n_Life_ and _Light_ in themselves, as the most excellent Teacher, which\n_can never be removed into a Corner_, came thereby to be taught to wait\nupon God in the Measure of _Life_ and _Grace_ received from him, and to\ncease from their own forward Words and Actings, in the natural Willing\nand Comprehension, and feel after this inward Seed of Life; that, as\nit moveth, they may move with it, and be actuated by its Power, and\ninfluenced, whether to pray, preach or sing. And so from this Principle\nof Man\u2019s being silent, and not acting in the Things of God of himself,\nuntil thus actuated by God\u2019s _Light_ and _Grace in the Heart_, did\nnaturally spring that Manner of sitting silent together, and waiting\ntogether upon the Lord. For many thus principled, meeting together\nin the pure Fear of the Lord, did not apply themselves presently to\nspeak, pray, or sing, _&c._ being afraid to be found acting forwardly\nin their own Wills, but each made it their Work to retire inwardly to\nthe Measure of Grace in themselves, not being only silent as to Words,\nbut even abstaining from all their own Thoughts, Imaginations and\nDesires; so watching in a holy Dependence upon the Lord, and meeting\ntogether not only outwardly in one Place, [Sidenote: _What it is to\nmeet in _Jesus_ Name._] but thus inwardly in _one Spirit_, and in _one\nName of Jesus_, which is his Power and Virtue, they come thereby to\nenjoy and feel the Arisings of this Life, which, as it prevails in each\nParticular, becomes as a Flood of Refreshment, and overspreads the\nwhole Meeting: For Man, and Man\u2019s Part and Wisdom, being denied and\nchained down in every Individual, and God exalted, and his Grace in\nDominion in the Heart, thus his _Name_ comes to be _one_ in _all_, and\nhis Glory breaks forth, and covers all; and there is such a holy Awe\nand Reverence upon every Soul, that if the natural Part should arise\nin any, or the wise Part, or what is not one with the Life, it would\npresently be chained down, and judged out. And when any are, through\nthe Breaking forth of this Power, constrained to utter a Sentence of\nExhortation or Praise, or to breathe to the Lord in Prayer, then all\nare sensible of it; for the same Life in them answers to it, [98]_as\nin Water Face answereth to Face_. This is that _divine_ and _spiritual\nWorship_, which the World neither knoweth nor understandeth, which\nthe _Vulture_\u2019s Eye seeth not into. [Sidenote: _Advantages of _silent\nMeetings.] Yet many and great are the Advantages which my Soul,\nwith many others, hath tasted of hereby, and which would be found of\nall such as would seriously apply themselves hereunto: For, when\nPeople are gathered thus together, not merely to hear Men, nor depend\nupon them, but [99]_all are inwardly taught to stay their Minds upon\nthe Lord, and wait for his Appearance in their Hearts_; thereby the\nforward Working of the Spirit of Man is stayed and hindered from mixing\nitself with the Worship of God; and the Form of this Worship is so\nnaked and void of all outward and worldly Splendor, that all Occasion\nfor Man\u2019s Wisdom to be exercised in that Superstition and Idolatry\nhath no Lodging here; and so there being also an inward Quietness and\nRetiredness of Mind, the _Witness of God_ ariseth _in the Heart_, and\nthe _Light of Christ_ shineth, whereby the Soul cometh to see its own\nCondition. And there being many joined together in the same Work,\nthere is an inward Travail and Wrestling; and also, as the Measure of\nGrace is abode in, an Overcoming of the Power and Spirit of Darkness;\nand thus we are often greatly strengthened and renewed in the Spirits\nof our Minds without a Word, and we enjoy and possess the [100]_holy\nFellowship_ and _Communion of the Body and Blood of Christ_, by which\nour inward Man is nourished and fed; which makes us not to dote upon\noutward _Water_, and _Bread_ and _Wine_, in our spiritual Things. Now\nas many thus gathered together grow up in the Strength, Power, and\nVirtue of Truth, and as Truth comes thus to have Victory and Dominion\nin their Souls, then they receive an Utterance, and speak steadily to\nthe Edification of their Brethren, and the _pure Life_ hath a free\nPassage through them, and what is thus spoken edifieth the Body indeed.\n[Sidenote: _Speaking to Edification._] Such is the evident Certainty\nof that divine Strength that is communicated by thus meeting together,\nand waiting in Silence upon God, that sometimes when one hath come in\nthat hath been unwatchful and wandering in his Mind, or suddenly out\nof the Hurry of outward Business, and so not inwardly gathered with\nthe rest, so soon as he retires himself inwardly, this Power being in\na good Measure raised in the whole Meeting, will suddenly lay Hold\nupon his Spirit, and wonderfully help to raise up the Good in him,\nand beget him into the Sense of the same Power, to the Melting and\nWarming of his Heart; even as the Warmth would take Hold upon a Man\nthat is cold coming into a Stove, or as a Flame will lay Hold upon\nsome little combustible Matter being near unto it. Yea, if it fall out\nthat several met together be straying in their Minds, though outwardly\nsilent, and so wandering from the Measure of Grace in themselves\n(which through the Working of the Enemy, and Negligence of some, may\nfall out) if either one come in, or may be in, who is watchful, and in\nwhom the _Life_ is raised in a great Measure, as that one keeps his\nPlace, he will feel a secret Travail for the rest in a Sympathy with\nthe _Seed_ which is oppressed in the other, and kept from arising by\ntheir Thoughts and Wanderings; [Sidenote: _A secret Travail one for\nanother in silent Meetings_.] and as such a faithful one waits in the\n_Light_, and keeps in this _divine Work_, God oftentimes answers the\nsecret Travail and Breathings of his own _Seed_ through such a one, so\nthat the rest will find themselves _secretly smitten_ without Words,\nand that one will be as a _Midwife_ through the secret Travails of his\nSoul to bring forth the Life in them, just as a little Water thrown\ninto a Pump brings up the rest, whereby Life will come to be raised in\nall, and the vain Imaginations brought down; and such a one is felt by\nthe rest to minister Life unto them without Words. Yea, sometimes when\nthere is not a Word in the Meeting, but all are silently waiting, if\none come in that is rude and wicked, and in whom the Power of Darkness\nprevaileth much, perhaps with an Intention to mock or do Mischief, if\nthe whole Meeting be gathered into the _Life_, and it be raised in a\ngood Measure, it will strike Terror into such an one, [Sidenote: _The\nMocker struck with_ Terror _when no Word is spoken_.] and he will\nfeel himself unable to resist; but by the secret Strength and Virtue\nthereof, the Power of Darkness in him will be chained down: And if the\nDay of his Visitation be not expired, it will reach to the Measure of\nGrace in him, and raise it up to the Redeeming of his Soul. And this we\noften bear Witness of, so that we have had frequent Occasion in this\nRespect, since God hath gathered us to be a People, to renew this old\nSaying of many, [101]_Is _Saul_ also among the Prophets?_ For not a\nfew have come to be convinced of the Truth after this Manner, of which\nI myself, in Part, am a true Witness, who not by Strength of Arguments,\nor by a particular Disquisition of each Doctrine, and Convincement\nof my Understanding thereby, came to receive and bear Witness of the\nTruth, but by being secretly reached by this _Life_; [Sidenote: _The\ntrue Convincement._] for when I came into the _silent Assemblies_ of\nGod\u2019s People, I felt a _secret Power_ among them, which touched my\nHeart, and as I gave Way unto it, I found the Evil weakening in me, and\nthe Good raised up, and so I became thus knit and united unto them,\nhungering more and more after the Increase of this Power and Life,\nwhereby I might feel myself perfectly redeemed. And indeed this is the\nsurest Way to become a _Christian_, to whom afterwards the Knowledge\nand Understanding of _Principles_ will not be wanting, but will grow up\nso much as is needful, as the natural Fruit of this good Root, and such\na Knowledge will not be _barren_ nor _unfruitful_. After this Manner\nwe desire therefore all that come among us to be proselyted, knowing\nthat though Thousands should be convinced in their Understanding of\nall the _Truths_ we maintain, yet if they were not sensible of this\n_inward Life_, and their Souls not changed from Unrighteousness to\nRighteousness, they could add nothing to us. [Sidenote: 1 Cor. 6. 17.\n_The Life of Righteousness doth join us to the Lord._] For this is that\n_Cement_ whereby we are joined _as to the Lord_, so to one another,\nand without this none can worship with us. Yea, if such should come\namong us, and from that Understanding and Convincement they have of the\n_Truth_, speak ever so true Things, and utter them forth with ever so\nmuch Excellency of Speech, if this _Life_ were wanting, it would not\nedify us at all, but be as _sounding Brass, or a tinkling Cymbal_, 1\nCor. xiii. 1.\n\n[97] Isa. 30. 20.\n\n[98] Prov. 27. 19.\n\n[99] Isa. 10. 20. _and_ 26. 3.\n\n[100] Ephes. 4. 3.\n\n[101] 1 Sam. 10. 12.\n\n\n\u00a7. VIII. [Sidenote: _Our Work and Worship in our Meetings._] Our\n_Work_ then and _Worship_ is, when we meet together, for every one to\n_watch and wait upon God in themselves_, and to be _gathered_ from all\nVisibles thereunto. And as every one is thus stated, they come to find\nthe _Good_ arise over the _Evil_, and the _Pure_ over the _Impure_, in\nwhich God reveals himself, and draweth near to every Individual, and so\nhe is in the Midst in the General, whereby each not only partakes of\nthe particular Refreshment and Strength which comes from the Good in\nhimself, but is a Sharer in the whole Body, as being a living Member of\nthe Body, having a joint Fellowship and Communion with all. And as this\nWorship is stedfastly preached and kept to, it becomes easy, though it\nbe very hard at first to the natural Man, whose roving Imaginations\nand running worldly Desires are not so easily brought to Silence. And\ntherefore the Lord Often-times, when any turn towards him, and have\ntrue Desires thus to Wait upon him, and find great Difficulty through\nthe Unstayedness of their Minds, doth in Condescension and Compassion\ncause his Power to break forth in a more strong and powerful Manner.\nAnd when the Mind sinks down, and waits for the Appearance of _Life_,\nand that the Power of Darkness in the Soul wrestles and works against\nit, then the good Seed, as it ariseth, will be found to work as Physick\nin the Soul, especially if such a weak one be in the Assembly of divers\nothers in whom the Life is arisen in greater Dominion, and through\nthe contrary Workings of the Power of Darkness there will be found an\ninward Striving in the Soul as really in the Mystery as ever _Esau_\nand _Jacob_ strove in _Rebecca_\u2019s Womb. [Sidenote: Esau _and_ Jacob\n_strove in _Rebecca_\u2019s Womb._] And from this inward Travail, while\nthe _Darkness_ seeks to obscure the _Light_, and the _Light_ breaks\nthrough the _Darkness_, which it always will do, if the Soul gives not\nits Strength to the Darkness, there will be such a painful Travail\nfound in the Soul, that will even work upon the outward Man, so that\nOften-times, through the Working thereof, the Body will be greatly\nshaken, and many Groans, and Sighs, and Tears, even as the Pangs of\na Woman in Travail, will lay hold upon it; yea, and this not only as\nto one, but when the Enemy, who when the _Children of God_ assemble\ntogether is not wanting to be present, to see if he can let their\nComfort, hath prevailed in any Measure in a whole Meeting, and strongly\nworketh against it by spreading and propagating his dark Power, and by\ndrawing out the Minds of such as are met from the Life in them, as they\ncome to be sensible of this Power of his that works against them, and\nto wrestle with it by the _Armour of Light_, [Sidenote: _The Travail\ncrowned with a victorious Song._] sometimes the Power of God will break\nforth into a whole Meeting, and there will be such an inward Travail,\nwhile each is seeking to overcome the Evil in themselves, that by the\nstrong contrary Workings of these opposite Powers, like the Going of\ntwo contrary Tides, every Individual will be strongly exercised as in a\nDay of Battle, and thereby Trembling and a Motion of Body will be upon\nmost, if not upon all, which, as the Power of Truth prevails, will from\nPangs and Groans end with a _sweet Sound of Thanksgiving_ and _Praise_.\n[Sidenote: _The Name of _Quakers_ whence it sprung._] And from this\nthe Name of _Quakers_, i. e. _Tremblers_, was first reproachfully cast\nupon us; which though it be none of our Choosing, yet in this Respect\nwe are not ashamed of it, but have rather Reason to rejoice therefore,\neven that we are sensible of this Power that hath oftentimes laid hold\nof our Adversaries, and made them yield unto us, and join with us,\nand confess to the Truth, before they had any distinct or discursive\nKnowledge of our _Doctrines_, so that sometimes many at one Meeting\nhave been thus convinced: And this Power would sometimes also reach to\nand wonderfully work even in little Children, to the Admiration and\nAstonishment of many.\n\n\n\u00a7. IX. Many are the blessed Experiences which I could relate of this\n_Silence_ and Manner of _Worship_; [Sidenote: _Yet Silence is no Law,\nbut Words may follow._] yet I do not so much commend and speak of\n_Silence_ as if we had bound ourselves by any Law to exclude _Praying_\nor _Preaching_, or tied ourselves thereunto; not at all: For as our\n_Worship_ consisteth not in _Words_, so neither in _Silence_, as\n_Silence_; but _in an holy Dependence of the Mind upon God_: From\nwhich Dependence _Silence_ necessarily follows in the first Place,\nuntil _Words_ can be brought forth, which are from God\u2019s Spirit. And\nGod is not wanting to move in his _Children_ to bring forth Words\nof Exhortation or Prayer, when it is needful; so that of the many\nGatherings and Meetings of such as are convinced of the Truth, there\nis scarce any in whom God raiseth not up some or other to minister to\nhis Brethren; and there are few Meetings that are altogether _silent_.\nFor when many are met together in this one Life and Name, it doth most\nnaturally and frequently excite them to _pray_ to and _praise God_,\nand stir up one another by mutual Exhortation and Instructions; yet we\njudge it needful there be in the first Place some Time of _Silence_,\nduring which every one may be gathered _inwardly_ to the Word and Gift\nof Grace, from which he that ministereth may receive Strength to bring\nforth what he ministereth; and that they that hear may have a Sense\nto discern betwixt the _Precious_ and the _Vile_, and not to hurry\ninto the Exercise of these Things so soon as the Bell rings, as other\n_Christians_ do. Yea, and we doubt not, but assuredly know, that the\nMeeting may be good and refreshful, though from the sitting down to the\nrising up thereof there hath not been a Word as outwardly spoken, and\nyet _Life_ may have been known to abound in each Particular, and an\ninward growing up therein and thereby, yea, so as Words might have been\nspoken acceptably, and from the Life: [Sidenote: _No absolute Necessity\nfor Words, though from the Life at Times._] Yet there being no absolute\nNecessity laid upon any so to do, all might have chosen rather\n_quietly_ and _silently_ to possess and enjoy the Lord in themselves,\nwhich is very sweet and comfortable to the Soul that hath thus learned\nto be gathered out of all its own Thoughts and Workings, to feel the\nLord to bring forth both the Will and the Deed, which many can declare\nby a blessed Experience: Though indeed it cannot but be hard for the\nnatural Man to receive or believe this _Doctrine_, and therefore it\nmust be rather by a sensible Experience, and by coming to make Proof of\nit, than by Arguments, that such can be convinced of this Thing, seeing\nit is not enough to _believe_ it, if they come not also to _enjoy_ and\n_possess_ it; yet in Condescension to, and for the Sake of, such as may\nbe the more willing to apply themselves to the Practice and Experience\nhereof, if they found their Understandings convinced of it, and that\nit is founded upon Scripture and Reason, I find a Freedom of Mind to\nadd some few Considerations of this Kind, for the Confirmation hereof,\nbesides what is before mentioned of our Experience.\n\n\n\u00a7. X. [Sidenote: _To _wait_ and _watch_ commanded in the Scripture._]\nThat _to wait upon God_, and to _watch before him_, is a Duty incumbent\nupon all, I suppose none will deny; and that this also is _a Part of\nWorship_ will not be called in Question, since there is scarce any\nother so frequently commanded in the holy Scriptures, as may appear\nfrom _Psalm_ xxvii. 14. and xxxvii. 7. 34. _Prov._ xx. 22. _Isa._\nxxx. 18. _Hosea_ xii. 6. _Zech._ iii. 8. _Matt._ xxiv. 42. and xxv.\n13. and xxvi. 41. _Mark_ xiii. 33. 35. 37. _Luke_ xxi. 36. _Acts_\ni. 4. and xx. 31. 1 _Cor._ xvi. 13. _Col._ iv. 2. 1 _Thess._ v. 6.\n2 _Tim._ iv. 5. 1 _Pet._ iv. 7. Also this Duty is often recommended\nwith very great and precious Promises, as _Psalm_ xxv. 3. and xxxvii.\n9. and lxix. 6. _Isa._ xlii. 23. _Lam._ iii. 25, 26. _They that wait\nupon the Lord shall renew their Strength_, &c. _Isa._ xl. 31. Now how\nis this _waiting upon God_, or _watching before him_, but by this\n_Silence_ of which we have spoken? Which as it is in itself a _great_\nand _principal Duty_, so it necessarily in order both of _Nature_ and\n_Time_ precedeth all other. But that it may be the better and more\nperfectly understood, as it is not only an _outward Silence_ of the\nBody, but an _inward Silence_ of the Mind from all its own Imaginations\nand Self-cogitations, let it be considered according to _Truth_, and to\nthe _Principles_ and _Doctrines_ heretofore affirmed and proved, that\nMan is to be considered in a twofold Respect, to wit, in his _natural,\nunregenerate, and fallen State_, and in his _spiritual and renewed\nCondition_; from whence ariseth that Distinction of the _natural_ and\n_spiritual Man_ so much used by the Apostle, and heretofore spoken of.\nAlso these _two Births_ of the Mind proceed from the _two Seeds_ in\nMan respectively, to wit, the _good Seed_ and the _evil_; and from the\n_evil Seed_ doth not only proceed all Manner of gross and abominable\nWickedness and Profanity, but also Hypocrisy, and those _Wickednesses_\nwhich the Scripture calls _spiritual_, [Sidenote: Whence Wickednesses\n_arise that are spiritual._] because it is the _Serpent_ working in and\nby the natural Man in Things that are _spiritual_, which having a Shew\nand Appearance of Good, are so much the more hurtful and dangerous, as\nit is _Satan transformed_ and _transforming himself into an Angel of\nLight_; and therefore doth the Scripture so pressingly and frequently,\nas we have heretofore had _Occasion_ to observe, shut out and exclude\nthe natural Man from meddling with the _Things of God_, denying his\nEndeavours therein, though acted and performed by the most eminent of\nhis Parts, as of Wisdom and Utterance.\n\nAlso this _spiritual Wickedness_ is of two Sorts, though both one in\nKind, as proceeding from one Root, yet differing in their Degrees,\nand in the Subjects also sometimes. The one is, when as the natural\nMan, meddling with and working in the Things of _Religion_, doth\nfrom his own Conceptions and Divinations affirm or propose wrong and\nerroneous Notions and Opinions of God and Things spiritual, and invent\nSuperstitions, Ceremonies, Observations, and Rites in Worship, from\nwhence have sprung all the Heresies and Superstitions that are among\n_Christians_. [Sidenote: _From whence all Heresies did spring._] The\nother is, when as the natural Man, from a mere Conviction of his\nUnderstanding, doth in the Forwardness of his own Will, and by his own\nnatural Strength, without the Influence and Leading of God\u2019s Spirit,\ngo about either in his Understanding to imagine, conceive, or think\nof the Things of God, or actually to perform them by preaching or\npraying. [Sidenote: _True_ Christianity, _wherein it consists not_.]\nThe _First_ is a Missing both in Matter and Form; the _Second_ is a\nRetaining of the Form without the Life and Substance of _Christianity_;\nbecause _Christian Religion_ consisteth not in a mere Belief of true\n_Doctrines_, or a mere Performance of _Acts_ good in themselves, or\nelse the bare Letter of the Scripture, though spoken by a _Drunkard_,\nor a _Devil_, might be said to be _Spirit_ and _Life_, which I judge\nnone will be so absurd as to affirm; and also it would follow, that\nwhere the Form of Godliness is, there the Power is also, which is\ncontrary to the express Words of the Apostle. For the Form of Godliness\ncannot be said to be, where either the Notions and Opinions believed\nare erroneous and ungodly, or the Acts performed evil and wicked; for\nthen it would be the Form of Ungodliness, and not of Godliness: But\nof this more hereafter, when we shall speak particularly of Preaching\nand Praying. Now though this last be not so bad as the former, yet it\nhath made Way for it; for Men having first departed from the Life and\nSubstance of true _Religion_ and _Worship_, to wit, from the inward\nPower and Virtue of the Spirit, so as therein to act, and thereby to\nhave all their Actions enlivened, have only retained the Form and\nShew, to wit, the true Words and Appearance; and so acting in their\nown natural and unrenewed Wills in this Form, the Form could not but\nquickly decay, and be vitiated. For the working and active Spirit of\nMan could not contain itself within the Simplicity and Plainness of\nTruth, but giving Way to his own numerous Inventions and Imaginations,\nbegan to vary in the Form, and adapt it to his own Inventions, until\nby Degrees the Form of Godliness for the most Part came to be lost, as\nwell as the Power. [Sidenote: Idolatry _does hug its own Conceivings._]\nFor this Kind of _Idolatry_, whereby Man loveth, idolizeth, and\nembraceth his own Conceptions, Inventions, and Product of his own\nBrain, is so incident unto him, and feared in his fallen Nature, that\nso long as his natural Spirit is the first Author and Actor of him, and\nis that by which he only is guided and moved in his Worship towards\nGod, so as not first to wait for another Guide to direct him, he can\nnever perform the pure spiritual Worship, nor bring forth any Thing but\nthe Fruit of the first, fallen, natural, and corrupt Root. Wherefore\nthe Time appointed of God being come, wherein by _Jesus Christ_ he\nhath been pleased to restore the true _spiritual Worship_, and the\noutward Form of _Worship_, which was appointed by God to the _Jews_,\nand whereof the Manner and Time of its Performance was particularly\ndetermined by God himself, being come to an End, [Sidenote: _No Form of\n_Worship_ but the Spirit prescribed by Christ._] we find that _Jesus\nChrist_, the Author of the _Christian Religion_, prescribes no _set\nForm of Worship_ to his Children, under the more pure Administration\nof the _New Covenant_,[102] save that he only tells them, That the\n_Worship now to be performed is spiritual_, and _in the Spirit_. And\nit is especially to be observed, that in the whole _New Testament_\nthere is no Order nor Command given in this Thing, but to follow the\nRevelation of the Spirit, save only that general one of _meeting\ntogether_; a Thing dearly owned and diligently practised by us, as\nshall hereafter more appear. [Sidenote: Pray, preach, _and_ sing _in\nSpirit._] True it is, Mention is made of the Duties of _Praying_,\n_Preaching_, and _Singing_; but what Order or Method should be kept\nin so doing, or that presently they should be set about so soon as\nthe Saints are gathered, there is not one Word to be found: Yea,\nthese Duties, as shall afterwards be made appear, are always annexed\nto the Assistance, Leadings, and Motions of God\u2019s Spirit. Since then\nMan in his natural State is thus excluded from acting or moving in\nThings _spiritual_, how or what Way shall he exercise this first and\nprevious Duty of _waiting upon God_ but by _Silence_, and by bringing\nthat natural Part to _Silence_? [Sidenote: _To _wait on God_, by what\nit is performed._] Which is no other Ways but by abstaining from his\nown Thoughts and Imaginations, and from all the Self-workings and\nMotions of his own Mind, as well in Things materially _good_ as _evil_;\nthat he being _silent_, God may _speak in him_, and the _good Seed_\nmay arise. This, though hard to the natural Man, is so answerable to\nReason, and even natural Experience in other Things, that it cannot be\ndenied. He that cometh to learn of a Master, if he expect to hear his\nMaster and be instructed by him, must not continually be speaking of\nthe Matter to be taught, and never be quiet, otherwise how shall his\nMaster have Time to instruct him? [Sidenote: _A Simile of a Master and\nhis Scholar._] Yea, though the Scholar were never so earnest to learn\nthe _Science_, yet would the Master have Reason to reprove him, as\nuntoward and indocile, if he would always be meddling of himself, and\nstill speaking, and not wait in Silence patiently to hear his Master\ninstructing and teaching him, who ought not to open his Mouth until by\nhis Master he were commanded and allowed so to do. [Sidenote: _Of a\nPrince and his Servant._] So also if one were about to attend a great\nPrince, he would be thought an impertinent and imprudent Servant, who,\nwhile he ought patiently and readily to wait, that he might answer the\nKing when he speaks, and have his Eye upon him to observe the least\nMotions and Inclinations of his Will, and to do accordingly, would be\nstill deafening him with Discourse, though it were in Praises of him;\nand running to and fro, without any particular and immediate Order, to\ndo Things that perhaps might be good in themselves, or might have been\ncommanded at other Times to others. Would the Kings of the Earth accept\nof such Servants or Service? [Sidenote: _To wait in Silence._] Since\nthen we are commanded to _wait upon God diligently_, and in so doing\nit is promised that our _Strength shall be renewed_, this _Waiting_\ncannot be performed but by a _Silence_ or _Cessation_ of the natural\nPart on our Side, since God manifests himself not to the outward Man\nor Senses, so much as to the inward, to wit, to the Soul and Spirit.\n[Sidenote: _The thinking busy Soul excludes the Voice of God._] If\nthe Soul be still thinking and working in her own Will, and busily\nexercised in her own Imaginations, though the Matters as in themselves\nmay be _good_ concerning God, yet thereby she incapacitates herself\nfrom discerning the _still, small Voice_ of the Spirit, and so hurts\nherself greatly, in that she neglects her chief Business of _waiting\nupon the Lord_: Nothing less than if I should busy myself, crying out\nand speaking of a Business, while in the mean Time I neglect to hear\none who is quietly whispering into my Ear, and informing me in those\nThings which are most needful for me to hear and know concerning that\nBusiness. And since it is the chief Work of a _Christian_ to know the\n_natural Will_ in its own proper Motions _crucified_, that God may both\nmove in the Act and in the Will, the Lord chiefly regards this profound\nSubjection and Self-denial. [Sidenote: _Religious Speculations._] For\nsome Men please themselves as much, and gratify their own sensual\nWills and Humours in high and curious _Speculations_ of _Religion_,\naffecting a Name and Reputation that Way, or because those Things by\nCustom or otherways are become pleasant and habitual to them, though\nnot a Whit more regenerated or inwardly sanctified in their Spirits,\n[Sidenote: _Sensual Recreations._] as others gratify their Lusts in\n_Acts_ of _Sensuality_, and therefore both are alike hurtful to Men,\nand sinful in the Sight of God, it being nothing but the mere Fruit\nand Effect of Man\u2019s natural and unrenewed Will and Spirit. [Sidenote:\nThoughts _of Death and Hell to keep out _Sin_ are Fig-leaves._]\nYea, should one, as many no Doubt do, from a Sense of Sin, and Fear\nof Punishment, seek to terrify themselves from Sin, by multiplying\nThoughts of Death, Hell, and Judgment, and by presenting to their\nImaginations the Happiness and Joys of Heaven, and also by multiplying\nPrayers and other religious Performances, as these Things could never\ndeliver him from one Iniquity, without the secret and inward Power\nof God\u2019s Spirit and Grace, so would they signify no more than the\n_Fig-leaves_ wherewith _Adam_ thought to cover his _Nakedness_. And\nseeing it is only the Product of Man\u2019s own natural Will, proceeding\nfrom a Self-love, and seeking to save himself, and not arising purely\nfrom that _divine Seed_ of _Righteousness_ which is given of God to all\nfor Grace and Salvation, it is rejected of God, and no Ways acceptable\nunto him; since the natural Man, as natural, while he stands in that\nState, is, with all his Arts, Parts, and Actings, reprobated by him.\n[Sidenote: _Denial of one\u2019s Self._] This great Duty then of waiting\nupon God, must needs be exercised in Man\u2019s denying Self, both inwardly\nand outwardly, in a still and mere Dependence upon God, in abstracting\nfrom all the Workings, Imaginations, and Speculations of his own Mind,\nthat being emptied as it were of himself, and so throughly crucified\nto the natural Products thereof, he may be fit to receive the Lord,\nwho will have no Co-partner nor Co-rival of his Glory and Power. And\nMan being thus stated, the little Seed of Righteousness which God\nhath planted in his Soul, and Christ hath purchased for him, even\nthe Measure of _Grace_ and _Life_, which is burdened and crucified\nby Man\u2019s natural _Thoughts_ and _Imaginations_, receives a Place to\narise, and becometh a holy Birth and Geniture _in_ Man; [Sidenote:\n_The holy Birth._] and is that _divine Air_ in and by which Man\u2019s Soul\nand Spirit comes to be leavened; and by waiting therein he comes to\nbe accepted in the Sight of God, to stand in his Presence, hear his\nVoice, and observe the Motions of his holy Spirit. And so Man\u2019s Place\nis to wait in this; and as hereby there are any Objects presented to\nhis Mind concerning God, or Things relating to Religion, his Soul\nmay be exercised in them without Hurt, and to the great Profit both\nof himself and others; because those Things have their Rise not from\nhis own Will, but from God\u2019s Spirit: And therefore as in the Arisings\nand Movings of this his Mind is still to be exercised in thinking and\nmeditating, so also in the more obvious Acts of Preaching and Praying.\n[Sidenote: _No _Quakers_ are against a meditating Mind._] And so it\nmay hence appear we are not against Meditation, as some have sought\nfalsely to infer from our Doctrine; [Sidenote: _From Nature\u2019s Thoughts\nall Errors rise._] but we are against the _Thoughts_ and _Imaginations_\nof the natural Man in his own Will, from which all Errors and Heresies\nconcerning the Christian Religion in the whole World have proceeded.\nBut if it please God at any Time, when one or more are waiting upon\nhim, not to present such Objects as give them Occasion to exercise\ntheir Minds in _Thoughts_ and _Imaginations_, but purely to keep\nthem in this holy Dependence, and as they persist therein, to cause\nhis secret Refreshment and the pure Incomes of his holy Life to flow\nin upon them, then they have good Reason to be content, because by\nthis, as we know by good and blessed Experience, the Soul is more\nstrengthened, renewed, and confirmed in the Love of God, and armed\nagainst the Power of Sin, than any Way else; [Sidenote: _The Soul\nrenewed, _by what?_ The holy Life of God._] this being a Fore-taste of\nthat real and sensible Enjoyment of God, which the Saints in Heaven\ndaily possess, which God frequently affords to his Children here for\ntheir Comfort and Encouragement, especially when they are assembled\ntogether to _wait upon him_.\n\n[102] If any object here, _That the Lord\u2019s Prayer is a prescribed Form\nof Prayer, and therefore of _Worship_ given by Christ to his Children_:\n\nI answer, _First_, This cannot be objected by any Sort of _Christians_\nthat I know, because there are none who use not other Prayers, or that\nlimit their Worship to this. _Secondly_, This was commanded to the\nDisciples, while yet weak, before they had received the Dispensation\nof the Gospel; not that they should only use it in praying, but that\nhe might shew them by one Example how that their Prayers ought to be\nshort, and not like the long Prayers of the Pharisees. And that this\nwas the Use of it, appears by all their Prayers, which divers Saints\nafterwards made use of, whereof the Scripture makes mention; for none\nmade use of this, neither repeated it, but used other Words, according\nas the Thing required, and as the Spirit gave Utterance. _Thirdly_,\nThat this ought to be so understood, appears from _Rom._ viii. 26. of\nwhich afterwards Mention shall be made at greater Length, where the\nApostle saith, _We know not what we should pray for as we ought, but\nthe Spirit itself maketh Intercession for us_, &c. But if this Prayer\nhad been such a prescribed Form of Prayer to the _Church_, that had not\nbeen true, neither had they been ignorant what to pray, nor should they\nhave needed the Help of the Spirit to teach them.\n\n\n\u00a7. XI. [Sidenote: _Whatever Man does act without the Power of God,\nis not accepted._] For there are _two contrary Powers_ or _Spirits_,\nto wit, the _Power_ and _Spirit of this World_, in which the Prince\nof Darkness bears Rule, and over as many as are acted by it, and\nwork from it; and the _Power_ or _Spirit of God_, in which God\nworketh and beareth Rule, and over as many as act in and from it. So\nwhatever be the Things that a Man thinketh of, or acteth in, however\n_spiritual_ or _religious_ as to the Notion or Form of them, so long\nas he acteth and moveth in the natural and corrupt Spirit and Will,\nand not from, in, and by the Power of God, he sinneth in all, and is\nnot accepted of God. For hence both the [103]_Plowing_ and Praying\n_of the Wicked is Sin_; as also whatever a Man acts in and from the\nSpirit and Power of God, having his Understanding and Will influenced\nand moved by it, whether it be Actions _religious_, _civil_, or even\n_natural_, he is accepted in so doing in the Sight of God, and is\n[104]_blessed in them_. From what is said it doth appear how frivolous\nand impertinent their _Objection_ is, that say they _wait upon God in\nPraying and Preaching_, since _Waiting_ doth of itself imply a _passive\nDependence_, rather than an _acting_. [Sidenote: _To pray and preach\nwithout the Spirit is Offence to God._] And since it is, and shall yet\nbe more shewn, that _Preaching_ and _Praying_ without the Spirit is\nan Offending of God, not a Waiting upon him, and that _Praying_ and\n_Preaching_ by the Spirit pre-supposes necessarily a _silent Waiting_\nto feel the Motions and Influence of the Spirit to lead thereunto; and\n_Lastly_, that in several of these Places where Praying is commanded,\nas _Matt._ xxvi. 41. _Mark_ xiii. 33. _Luke_ xxi. 36. 1 _Peter_ iv. 7.\nWatching is specially prefixed as a previous Preparation thereunto; we\ndo well and certainly conclude, that since _Waiting_ and _Watching_\nare so particularly commanded and recommended, and cannot be truly\nperformed but in this _inward Silence_ of the Mind from Men\u2019s own\nThoughts and Imaginations, this _Silence_ is and must necessarily be a\nspecial and principal Part of _God\u2019s Worship_.\n\n[103] Prov. 21. 4.\n\n[104] Ja. 1. 25.\n\n\n\u00a7. XII. [Sidenote: II.] [Sidenote: _This _silent Waiting_ the Devil\ncannot counterfeit._] But _Secondly_, The _Excellency_ of this _silent\nWaiting upon God_ doth appear, in that it is impossible for the\n_Enemy_, viz. the _Devil_, to counterfeit it, so as for any Soul to be\ndeceived or deluded by him in the Exercise thereof. Now in all other\nMatters he may mix himself with the natural Mind of Man, and so by\n_transforming_ himself he may deceive the Soul, by busying it about\nThings perhaps innocent in themselves, while yet he keeps them from\nbeholding the _pure Light of Christ_, and so from knowing distinctly\ntheir Duty, and doing of it. For that envious Spirit of Man\u2019s eternal\nHappiness knoweth well how to accommodate himself, and fit his Snares\nfor all the several Dispositions and Inclinations of Men; if he find\none not fit to be engaged with gross Sins, or worldly Lusts, but\nrather averse from them, and religiously inclined, he can fit himself\nto beguile such a one, by suffering his Thoughts and Imaginations\nto run upon _spiritual Matters_, and so hurry him to work, act, and\nmeditate in his own Will. For he well knoweth that so long as _Self_\nbears Rule, and the _Spirit of God_ is not the principal and chief\nActor, Man is not put out of his Reach; [Sidenote: _Altar, Prayers,\nPulpit, Study, cannot shut the Devil out._] so therefore he can\naccompany the _Priest_ to the _Altar_, the _Preacher_ to the _Pulpit_,\nthe _Zealot_ to his _Prayers_, yea, the _Doctor_ and _Professor of\nDivinity_ to his _Study_, and there he can chearfully suffer him\nto labour and work among his Books, yea, and help him to find out\nand invent subtile Distinctions and Quiddities, by which both his\nMind, and others through him, may be kept from heeding _God\u2019s Light\nin the Conscience_, and waiting upon him. There is not any Exercise\nwhatsoever, wherein he cannot enter, and have a chief Place, so as the\nSoul many Times cannot discern it, except in this alone: For he can\nonly work in and by the natural Man, and his Faculties, by secretly\nacting upon his Imaginations and Desires, _&c._ and therefore, when\nhe (to wit, the natural Man) is silent, there he must also stand. And\ntherefore when the Soul comes to this _Silence_, and as it were is\nbrought to Nothingness, as to her own Workings, then the Devil is shut\nout; for the _pure Presence of God_ and _Shining_ of his _Light_ he\ncannot abide, because so long as a Man is thinking and meditating as of\nhimself, he cannot be sure, but the Devil is influencing him therein;\nbut when he comes wholly to be silent, as the _pure Light of God_\nshines in upon him, then he is sure that the Devil is shut out; for\nbeyond the Imaginations he cannot go, which we often find by sensible\nExperience. For he that of old is said to have come to the _Gathering\ntogether_ of the _Children of God_, is not wanting to come to our\n_Assemblies_. And indeed he can well enter and work in a Meeting, that\nis silent only as to Words, either by keeping the Minds in various\nThoughts and Imaginations, or by stupifying them, so as to overwhelm\nthem with a Spirit of Heaviness and Slothfulness: But when we retire\nout of all, and are turned in, both by being _diligent_ and _watchful_\nupon the one Hand, and also _silent_ and _retired_ out of all our\nThoughts upon the other, as we abide in this sure Place, we feel\nourselves out of his Reach. Yea, oftentimes the _Power_ and _Glory_ of\nGod will break forth and appear, just as the bright Sun through many\nClouds and Mists, to the Dispelling of that Power of Darkness; which\nwill also be sensibly felt, seeking to cloud and darken the Mind, and\nwholly to keep it from _purely waiting_ upon God.\n\n\n\u00a7. XIII. [Sidenote: III.] [Sidenote: _The Worship of the_ Quakers _not\nstopt or interrupted by Men or Devils._] _Thirdly_, The _Excellency_\nof this _Worship_ doth appear, in that it can neither be stopt nor\ninterrupted by the Malice of Men or Devils, as all others can. Now\nInterruptions and Stoppings of Worship may be understood in a twofold\nRespect, either as we are hindered from _meeting_, as being outwardly\nby Violence separated one from another; or when permitted to _meet\ntogether_, as we are interrupted by the Tumult, Noise, and Confusion\nwhich such as are malicious may use to molest or distract us. Now in\nboth these Respects, this Worship doth greatly surpass all others: For\nhow far soever People be separate or hindered from coming together, yet\nas every one is inwardly gathered to the Measure of _Life_ in himself,\nthere is a secret Unity and Fellowship enjoyed, which the Devil and all\nhis Instruments can never break or hinder. But, _Secondly_, It doth\nas well appear, as to those Molestations which occur, when we are met\ntogether, what Advantage this _true_ and _spiritual Worship_ gives us\nbeyond all others; seeing in Despite of a thousand Interruptions and\nAbuses, one of which were sufficient to have stopt all other Sorts of\n_Christians_, we have been able, through the Nature of this _Worship_,\nto keep it uninterrupted as to God, and also at the same Time to\nshew forth an Example of our _Christian Patience_ towards all, even\noftentimes to the Reaching and Convincing of our Opposers. For there\nis no Sort of Worship used by others which can subsist (though they\nbe permitted to meet) unless they be either authorized and protected\nby the Magistrate, or defend themselves with the Arm of Flesh: But\nwe at the same Time exercise Worship towards God, and also patiently\nbear the Reproaches and Ignominies which _Christ prophesied_ should be\nso incident and frequent to Christians. [Sidenote: _The _Worship_ of\nthe Papists soon interrupted._] For how can the _Papists_ say their\n_Mass_, if there be any there to disturb and interrupt them? Do but\ntake away the _Mass-book_, the _Chalice_, the _Host_, or the _Priest\u2019s\nGarments_, yea, do but spill the _Water_, or the _Wine_, or blow out\nthe _Candles_ (a Thing quickly done) and the whole Business is marred,\nand no Sacrifice can be offered. [Sidenote: _The _Protestants_ the\nlike, and _Anabaptists.] Take from the _Lutherans_ or _Episcopalians_\ntheir _Liturgy_ or _Common-Prayer-Book_, and no Service can be said.\nRemove from the _Calvinists_, _Arminians_, _Socinians_, _Independents_,\nor _Anabaptists_, the _Pulpit_, the _Bible_, and the _Hour-glass_, or\nmake but such a Noise as the Voice of the _Preacher_ cannot be heard,\nor disturb him but so before he come, or strip him of his _Bible_ or\nhis _Books_, and he must be dumb: For they all think it an Heresy to\nwait to speak as the Spirit of God giveth Utterance; and thus easily\ntheir whole Worship may be marred. But when People meet together, and\ntheir Worship consisteth not in such outward Acts, and they depend not\nupon any one\u2019s Speaking, but merely sit down to wait upon God, and to\nbe gathered out of all Visibles, and to feel the Lord in Spirit, none\nof these Things can hinder them, of which we may say of a Truth, _We\nare sensible Witnesses_. [Sidenote: _The Sufferings of the _Quakers_\nfor their religious Meetings._] For when the _Magistrates_, stirred up\nby the Malice and Envy of our Opposers, have used all Means possible\n(and yet in vain) to deter us from meeting together, and that openly\nand publickly in our own hired Houses for that Purpose, both Death,\nBanishments, Imprisonments, Finings, Beatings, Whippings, and other\nsuch devilish Inventions, have proved ineffectual to terrify us from\nour _holy Assemblies_. And we having, I say, thus oftentimes purchased\nour Liberty to meet, by _deep Sufferings_, our Opposers have then taken\nanother Way, by turning in upon us the worst and wickedest People,\nyea, the very Off-scourings of Men, who by all manner of _inhuman,\nbeastly_, and _brutish Behaviour_, have sought to provoke us, weary us,\nand molest us, but in vain. It would be almost incredible to declare,\nand indeed a Shame, that among Men pretending to be _Christians_, it\nshould be mentioned, what Things of this Kind Men\u2019s Eyes have seen,\nand I myself, with others, have shared of in Suffering! There they\nhave often beaten us, and cast Water and Dirt upon us; there they have\ndanced, leaped, sung, and spoken all manner of profane and ungodly\nWords; offered Violence and shameful Behaviour to grave Women and\nVirgins; jeered, mocked and scoffed, asking us, _If the Spirit was\nnot yet come?_ And much more, which were tedious here to relate: And\nall this while we have been seriously and silently sitting together,\nand waiting upon the Lord. So that by these Things our inward and\nspiritual Fellowship with God, and one with another, in the _pure Life\nof Righteousness_, hath not been hindered. But on the contrary, the\nLord knowing our Sufferings and Reproaches for his Testimony\u2019s Sake,\nhath caused his Power and Glory more to abound among us, and hath\nmightily refreshed us by the Sense of his Love, which hath filled our\nSouls; and so much the rather, as we found ourselves gathered into the\n_Name of the Lord_, which is the [105]_strong Tower of the Righteous_;\nwhereby we felt ourselves sheltered from receiving any inward Hurt\nthrough their Malice: And also that he had delivered us from that\nvain Name and Profession of _Christianity_, under which our Opposers\nwere not ashamed to bring forth those bitter and cursed Fruits. Yea,\nsometimes in the Midst of this Tumult and Opposition, God would\n_powerfully move_ some or other of us by his Spirit, both to testify\nof that _Joy_, which notwithstanding their Malice we enjoyed, and\npowerfully to declare, in the Evidence and Demonstration of the Spirit,\nagainst their _Folly_ and _Wickedness_; so as the Power of Truth hath\nbrought them to some Measure of Quietness and Stillness, and stopt the\nimpetuous Streams of their _Fury_ and _Madness_: [Sidenote: The _Rod_\nof _Moses_ divided the _Sea: The Spirit maketh Way through the raging\nWaves._] That even as of old _Moses_ by his Rod divided the Waves of\nthe Red Sea, that the _Israelites_ might pass; so God hath thus by his\n_Spirit_ made a Way for us in the Midst of this _raging Wickedness_,\npeaceably to enjoy and possess him, and accomplish our _Worship_ to\nhim: So that sometimes upon such Occasions several of our _Opposers_\nand _Interrupters_ have hereby been convinced of the _Truth_, and\ngathered from being _Persecutors_ to be _Sufferers_ with us. [Sidenote:\n_What brutish Pranks did not that _young Fry_ of the _Clergy_ commit?_]\nAnd let it not be forgotten, but let it be inscribed and abide for a\nconstant Remembrance of the Thing, that in these beastly and brutish\nPranks, used to molest us in our _spiritual Meetings_, none have been\nmore busy than the _young Students_ of the _Universities_, who were\nlearning _Philosophy_ and _Divinity_ (so called) and many of them\npreparing themselves for the _Ministry_. Should we commit to Writing\nall the _Abominations_ committed in this Respect by the _young Fry_\nof the _Clergy_, it would make no small Volume; as the _Churches of\nChrist_, gathered into his pure Worship in _Oxford_ and _Cambridge_\nin _England_, and _Edinburgh_ and _Aberdeen_ in _Scotland_, where the\n_Universities_ are, can well bear Witness.\n\n[105] Prov. 18. 10.\n\n\n\u00a7. XIV. [Sidenote: _How the _Old Covenant-worship_ doth differ from\nthe_ New.] Moreover, in this we know, that we are Partakers of\nthe _New Covenant\u2019s Dispensation_, and _Disciples of Christ_ indeed,\nsharing with him in that _spiritual Worship_, which is performed in\nthe _Spirit_ and in _Truth_; because as he was, so are we in this\nWorld. For the _Old Covenant-worship_ had an outward _Glory, Temple_\nand _Ceremonies_, and was full of outward _Splendor_ and _Majesty_,\nhaving an outward _Tabernacle_ and _Altar_, beautified with _Gold,\nSilver_, and _precious Stones_; and their _Sacrifices_ were confined\nto a particular Place, even the outward _Mount Sion_; and those\nthat prayed, were to pray with their Faces towards that outward\n_Temple_: And therefore all this was to be protected by an outward\nArm. Nor could the _Jews_ peaceably have enjoyed it, but when they\nwere secured from the _Violence_ of their outward _Enemies_: And\ntherefore when at any Time their _Enemies_ prevailed over them, their\n_Glory_ was darkened, and their _Sacrifices_ stopt; and the _Face_ of\ntheir _Worship_ marred: Hence they complain, lament, and bewail the\nDestroying of the _Temple_, as a Loss irreparable. [Sidenote: _The\nNew Covenant-worship is inward._] But _Jesus Christ_, the Author and\nInstitutor of the _New Covenant-worship_, testifies, that _God_ is\nneither to be _worshiped_ in this nor that Place, but in the _Spirit_\nand in _Truth_: [106]And forasmuch as his _Kingdom is not of this\nWorld_, neither doth his _Worship_ consist in it, or need either the\n_Wisdom_, _Glory_, _Riches_ or _Splendor_ of this World to beautify or\nadorn it; nor yet the outward _Power_ or _Arm_ of _Flesh_ to maintain,\nuphold, or protect it; but it is and may be performed by those that are\n_spiritually-minded_, notwithstanding all the _Opposition_, _Violence_,\nand _Malice_ of Men; because being purely _spiritual_, it is out of\nthe Reach of natural Men to interrupt or obstruct it. Even as _Jesus\nChrist_, the Author thereof, did enjoy and possess his _spiritual\nKingdom_, while oppressed, persecuted, and rejected of _Men_; and as,\nin despite of the Malice and Rage of the _Devil_, [107]_he spoiled\nPrincipalities and Powers, triumphing over them, and through Death\ndestroyed him that had the Power of Death, that is, the Devil_; so\nalso all his Followers both can and do _worship_ him, not only without\nthe Arm of Flesh to protect them, but even when oppressed. For their\n_Worship_ being _spiritual_, is by the Power of the Spirit defended and\nmaintained; [Sidenote: _Carnal Worships cannot stand without the Arm of\nFlesh._] but such _Worships_ as are _carnal_, and consist in _carnal_\nand _outward Ceremonies_ and _Observations_, need a carnal and outward\nArm to protect and defend them, else they cannot stand and subsist. And\ntherefore it appears, that the several _Worships_ of our _Opposers_,\nboth _Papists_ and _Protestants_, are of this Kind, and not the true\n_spiritual_ and _New Covenant-worship_ of _Christ_; because, as hath\nbeen observed, they cannot stand without the Protection or Countenance\nof the outward _Magistrate_, neither can be performed, if there be\nthe least Opposition: For they are not in the Patience of _Jesus_, to\nserve and worship him with _Sufferings_, _Ignominies_, _Calumnies_, and\n_Reproaches_. And from hence have sprung all those _Wars_, _Fightings_,\nand _Bloodshed_ among _Christians_, while each by the Arm of Flesh\nendeavoured to defend and protect their own _Way_ and _Worship_: And\nfrom this also sprung up that monstrous Opinion of _Persecution_; of\nwhich we shall speak more at length hereafter.\n\n[106] John 18. 36.\n\n[107] Col. 2. 15.\n\n\n\u00a7. XV. [Sidenote: IV. _True Worship in Spirit established by Christ._]\nBut _Fourthly_, The Nature of this Worship, which is performed by the\nOperation of the _Spirit_, the natural Man being silent, doth appear\nfrom these Words of Christ, _John_ iv. 23, 24. _But the Hour cometh,\nand now is, when the true Worshippers shall worship the Father in\nSpirit and in Truth: For the Father seeketh such to worship him. God\nis a Spirit, and they that worship him, must worship him in Spirit and\nin Truth._ This Testimony is the more specially to be observed, for\nthat it is both the _first_, _chiefest_, and _most ample Testimony_,\nwhich _Christ_ gives us of his _Christian Worship_, as different and\ncontra-distinguished from that under the _Law_. For first, he sheweth\nthat the Season is now come, wherein the _Worship must be in Spirit and\nin Truth; for the Father seeketh such to worship him_: So then it is\nno more a Worship consisting in outward Observations, to be performed\nby Man at set _Times_ or _Opportunities_, which he can do in his own\nWill, and by his own natural Strength; for else it would not differ\nin Matter, but only in some Circumstances from that under the _Law_.\n[Sidenote: _The Reason Christ gives for a _Worship_ in _Spirit.]\nNext, as for a Reason of this _Worship_, we need not give any other,\nand indeed none can give a better than that which _Christ_ giveth,\nwhich I think should be sufficient to satisfy every _Christian_, to\nwit, GOD IS A SPIRIT, _and they that worship him, must worship him in\nSpirit and in Truth_. As this ought to be received, because it is the\nWords of _Christ_, so also it is founded upon so clear a Demonstration\nof Reason, as sufficiently evidenceth its _Verity_. For Christ\nexcellently argues from the _Analogy_ that ought to be betwixt the\n_Object_, and the _Worship_ directed thereunto:\n\n[Sidenote: Arg.] _God is a Spirit_:\n\nTherefore _he must be worshipped in_ Spirit.\n\nThis is so certain, that it can suffer no Contradiction; yea, and\nthis Analogy is so necessary to be minded, that under the _Law_, when\nGod instituted and appointed that ceremonial Worship to the _Jews_,\nbecause that Worship was outward, that there might be an _Analogy_,\nhe saw it necessary to condescend to them as in a special Manner, to\ndwell betwixt the _Cherubims_ within the _Tabernacle_, and afterwards\nto make the _Temple_ of _Jerusalem_ in a Sort his Habitation, and\ncause something of an _outward Glory_ and _Majesty_ to appear, by\ncausing Fire from _Heaven_ to consume the _Sacrifices_, and filling\nthe _Temple_ with a _Cloud_: [Sidenote: _The Glory of the outward\nTemple._] Through and by which _Mediums_, visible to the outward Eye,\nhe manifested himself proportionably to that outward Worship which he\nhad commanded them to perform. So now under the _New Covenant_, he\nseeing meet in his heavenly Wisdom to lead his Children in a Path more\n_heavenly_ and _spiritual_, and in a Way more easy and familiar, and\nalso purposing to disappoint _carnal_ and _outward Observations_, that\nhis may have an Eye more to an _inward Glory_ and _Kingdom_ than to\nan _outward_, he hath given us for an Example hereof the Appearance\nof his beloved Son, the Lord Jesus Christ, [Sidenote: _As _Moses_ did\nfrom outward, so _Christ_ delivers us from inward Slavery._] who (as\n_Moses_ delivered the _Israelites_ out of their _outward Bondage_,\nand by _outwardly destroying_ their Enemies) hath delivered and doth\ndeliver us by suffering, and dying by the Hands of his _Enemies_;\nthereby triumphing over the _Devil_, and his and our inward _Enemies_,\nand delivering us therefrom. He hath also instituted an _inward_\nand _spiritual Worship_: So that God now tieth not his People to\nthe _Temple_ of _Jerusalem_, nor yet unto outward _Ceremonies_ and\n_Observations_; but taketh the Heart of every _Christian_ for a\n_Temple_ to dwell in; and there immediately appeareth, and giveth him\nDirections how to serve him in any outward Acts. Since, as Christ\nargueth, _God is a Spirit_, he will now be worshipped in the Spirit,\nwhere he reveals himself, and dwelleth with the _contrite in Heart_.\nNow, since it is the _Heart of Man_ that now is become the _Temple of\nGod_, in which he will be worshipped, and no more in particular outward\nTemples, (since, as blessed _Stephen_ said, out of the Prophet, to\nthe professing _Jews_ of old, _The most High dwelleth not in Temples\nmade with Hands_) as before the _Glory of the Lord_ descended to fill\nthe outward Temple, it behoved to be purified and cleansed, and all\npolluted Stuff removed out of it; yea, and the Place for the Tabernacle\nwas overlaid with Gold, the most precious and cleanest of Metals; so\nalso before God be worshipped in the inward Temple of the Heart, it\nmust also be purged of its own Filth, and all its own Thoughts and\nImaginations, that so it may be fit to receive the Spirit of God,\nand to be actuated by it. And doth not this directly lead us to\nthat _inward Silence_, of which we have spoken, and exactly pointed\nout? And further, This Worship must be _in Truth_; intimating, that\nthis spiritual Worship, thus actuated, is only and properly a true\nWorship; as being that which, for the Reasons above observed, cannot be\ncounterfeited by the Enemy, nor yet performed by the Hypocrite.\n\n\n\u00a7. XVI. And though this _Worship_ be indeed very different from the\ndivers established invented Worships among _Christians_, and therefore\nmay seem strange to many, yet hath it been testified of, commended and\npractised, by the most pious of all Sorts, in all Ages, as by many\nevident Testimonies might be proved. So that from the professing and\npractising thereof, the Name of _Mysticks_ hath arisen, as of a certain\nSect, generally commended by all, whose _Writings_ are full both of\nthe Explanation and of the Commendation of this Sort of _Worship_;\n[Sidenote: _A certain Sect of _Mysticks_ among the _Papists_, their\n_inward Exercise_. See _Sancta Sophia_, printed_ An. Dom. 1657.] where\nthey plentifully assert this _inward Introversion_ and _Abstraction of\nthe Mind_, as they call it, _from all Images and Thoughts_, and the\n_Prayer of the Will_: [Sidenote: _The _English Benedictines_ Testimony\nfor the spiritual Worship, against their Masses and set Devotions._]\nYea, they look upon this as the _Height_ of _Christian Perfection_;\nso that some of them, though professed _Papists_, do not doubt to\naffirm, _That such as have attained this Method of Worship, or are\naiming at it_, (as in a Book, called _Sancta Sophia_, put out by the\n_English Benedictines_, printed at _Doway_, _Anno 1657_. Tract. I.\nSect. 2. Cap. 5.) _need not, nor ought to trouble or busy themselves\nwith frequent and unnecessary Confessions, with exercising corporal\nLabours and Austerities, the using of vocal voluntary Prayers, the\nhearing of a Number of Masses, or set Devotions, or Exercises to\nSaints, or Prayers for the Dead, or having solicitous and distracting\nCares to gain Indulgences, by going to such and such Churches, or\nadjoining one\u2019s Self to Confraternities, or intangling one\u2019s Self with\nVows and Promises; because such Kind of Things hinder the Soul from\nobserving the Operations of the divine Spirit in it, and from having\nLiberty to follow the Spirit whither it would draw her_. And yet who\nknows not that in such Kind of Observations the very Substance of the\n_Popish Religion_ consisteth? Yet nevertheless, it appears by this,\nand many other Passages, which out of their _Mystick Writers_ might\nbe mentioned, how they look upon this _Worship_ as excelling all\nother; and that such as arrived hereunto, had no absolute Need of the\nothers: Yea, (see the Life of _Balthazar Alvares_, in the same _Sancta\nSophia_, Tract. III. Sect. 1. Cap. 7.) such as tasted of this, quickly\nconfessed, that the other _Forms_ and _Ceremonies of Worship_ were\nuseless as to them; neither did they perform them as Things necessary,\nbut merely for Order or Example\u2019s Sake. And therefore, though some of\nthem were so overclouded with the common Darkness of their Profession,\nyet could they affirm that this _spiritual Worship_ was still to be\nretained and sought for, even though it should become necessary to omit\ntheir outward Ceremonies. [Sidenote: Bernard _preferring the_ Spirit\n_above_ Popish Orders.] Hence _Bernard_, as in many other Places, so in\nhis _Epistle_ to _William_, Abbot of the same Order, saith, _Take Heed\nto the Rule of God; the Kingdom of God is within you_: And afterwards,\nsaying, That their outward Orders and Rules should be observed, he\nadds; _But otherwise, when it shall happen that one of these two must\nbe omitted, in such a Case these are much rather to be omitted than\nthose former: For by how much the Spirit is more excellent and noble\nthan the Body, by so much are spiritual Exercises more profitable than\ncorporal_. Is not that then the best of Worships, which the best of\nMen in all Ages, and of all Sects, have commended, and which is most\nsuitable to the Doctrine of Christ? I say, Is not that Worship to be\nfollowed and performed? And so much the rather, as God hath raised a\nPeople to testify for it, and preach it, to their great Refreshment and\nStrengthening, in the very Face of the World, and notwithstanding much\nOpposition; who do not, as these _Mysticks_, make of it a Mystery, only\nto be attained by a few Men or Women in a Cloister; [Sidenote: _Those\n_Mysticks_ did confine that Mystery to a Cloister._] or, as their\nMistake was, after wearying themselves with many outward _Ceremonies_\nand _Observations_, as if it were the Consequence of such a Labour;\nbut who in the free Love of God (who respects not Persons, and was\nnear to hear and reveal himself, as well to _Cornelius_, a Centurion\nand a Roman, as to _Simeon_ and _Anna_; and who discovered his Glory\nto _Mary_, a poor Handmaid, and to the poor _Shepherds_, rather than\nto the _High Priests_ and _devout Proselytes_ among the _Jews_) in\nand according to his _free Love_, finding that God is revealing and\nestablishing this Worship, and making many poor Tradesmen, yea, young\nBoys and Girls, Witnesses of it, do intreat and beseech all to lay\naside their own Will-worships, and voluntary Acts, performed in their\nown Wills, and by their own mere natural Strength and Power, without\nretiring out of their vain Imaginations and Thoughts, or feeling the\n_pure Spirit of God_ to move and stir in them; that they may come to\npractise this acceptable Worship, which is _in Spirit and in Truth_.\nBut against this Worship they object.\n\n\n\u00a7. XVII. [Sidenote: Obj. 1.] First, _It seems to be an unprofitable\nExercise for a Man to be doing or thinking nothing; and that one might\nbe much better employed, either in meditating upon some good Subject,\nor otherwise praying to or praising God_.\n\n[Sidenote: _Answ._] I answer; That is not unprofitable, which is of\nabsolute Necessity before any other Duty can be acceptably performed,\nas we have shewn this _Waiting_ to be. Moreover, those have but a\ncarnal and gross Apprehension of God, and of the Things of his Kingdom,\nwho imagine that Men please him by their own Workings and Actings:\nWhereas, as hath been shewn, the _first Step_ for a Man to fear God,\nis to cease from his own Thoughts and Imaginations, and suffer God\u2019s\nSpirit to work in him. [Sidenote: _We must cease to do ill, _ere_\nwe learn to do well._] [108]For we must _cease to do evil_, ere we\n_learn to do well_; and this meddling in Things _spiritual_ by Man\u2019s\nown natural Understanding, is one of the greatest and most dangerous\nEvils that Man is incident to; being that which occasioned our _first\nParents_ Fall, to wit, a Forwardness to desire to know Things, and a\nMeddling with them, both without and contrary to the Lord\u2019s Command.\n\n[108] Isa. 1. 16, 17.\n\n[Sidenote: Obj. 2.] [Sidenote: _Set Times and Places for Meetings._]\n_Secondly_, Some object, _If your Worship merely consists in inwardly\nretiring to the Lord, and feeling of his Spirit arise in you, and then\nto do outward Acts as ye are led by it, what need ye have publick\nMeetings at set Times and Places, since every one may enjoy this at\nHome? Or should not every one stay at Home, until they be particularly\nmoved to go to such a Place at such a Time; since to meet at set Times\nand Places seems to be an outward Observation and Ceremony, contrary to\nwhat ye at other Times assert?_\n\n[Sidenote: _Answ._] I answer, _First_, To meet at set Times and Places\nis not any _religious Act_, or Part of _Worship_ in itself; [Sidenote:\n_Publick Meetings their Use and Reason asserted._] but only an _outward\nConveniency_, necessary for our seeing one another, so long as we are\nclothed with this _outward Tabernacle_: And therefore our _meeting_ at\nset Times and Places is not a Part of our _Worship_, but a preparatory\nAccommodation of our outward Man, in order to a publick visible\n_Worship_; since we set not about the visible Acts of _Worship_ when\nwe meet together, until we be led thereunto by the _Spirit of God_.\n_Secondly_, God hath seen meet, so long as his _Children_ are in this\n_World_, to make use of the outward Senses, not only as a Means to\nconvey _spiritual Life_, as by _Speaking_, _Praying_, _Praising_, &c.\nwhich cannot be done to mutual Edification, but when we hear and see\none another; but also to entertain an outward, visible _Testimony_ for\nhis Name in the World: He causeth the inward Life (which is also many\nTimes not conveyed by the _outward Senses_) the more to abound, when\nhis Children assemble themselves diligently together to wait upon him;\n[109]so that as _Iron sharpeneth Iron_, the Seeing of the Faces one\nof another, when both are inwardly gathered unto the _Life_, giveth\nOccasion for the _Life_ secretly to rise, and pass from _Vessel_ to\n_Vessel_. And as many Candles lighted, and put in one Place, do greatly\naugment the _Light_, and make it more to shine forth, so when many are\ngathered together into the same _Life_, there is more of the Glory of\nGod, and his Power appears, to the Refreshment of each Individual; for\nthat he partakes not only of the _Light_ and _Life_ raised in himself,\nbut in all the rest. And therefore _Christ_ hath particularly promised\na Blessing to such as assemble together in his _Name_, seeing he will\nbe _in the Midst of them_, Matt. xviii. 20. And the Author to the\n_Hebrews_ doth precisely prohibit the Neglect of this Duty, as being\nof very dangerous and dreadful Consequence, in these Words; _Heb._ x.\n24. [Sidenote: _Assembling of ourselves is not to be neglected._] _And\nlet us consider one another, to provoke unto Love, and to good Works;\nnot forsaking the Assembling of ourselves together, as the Manner of\nsome is;--For if we sin wilfully, after that we have received the\nKnowledge of the Truth, there remaineth no more Sacrifice for Sins._\nAnd therefore the Lord hath shewn that he hath a particular Respect\nto such as thus assemble themselves together, because that thereby\na publick Testimony for him is upheld in the Earth, and his Name is\nthereby glorified; and therefore such as are right in their _Spirits_,\nare naturally drawn to keep the _Meetings_ of _God\u2019s People_, and never\nwant a _spiritual Influence_ to lead them thereunto: And if any do it\nin a mere customary Way, they will no Doubt suffer Condemnation for it.\nYet cannot the Appointing of Places and Times be accounted a _Ceremony_\nand _Observation_, done in Man\u2019s _Will_, in the _Worship_ of _God_,\nseeing none can say that it is an _Act_ of _Worship_, but only a mere\n_Presenting_ of our _Persons_ in order to it, as is abovesaid. Which\nthat it was practised by the _Primitive Church_ and _Saints_, all our\nAdversaries do acknowledge.\n\n[109] Prov. 27. 17.\n\n[Sidenote: Obj. 3.] _Lastly_, Some object, _That this Manner of Worship\nin Silence is not to be found in all the Scripture_:\n\n[Sidenote: _Answ._] I answer; We make not Silence to be the sole\nMatter of our _Worship_; since, as I have said above, there are many\n_Meetings_, which are seldom altogether silent; some or other are\nstill moved either to _preach_, _pray_, or _praise_: [Sidenote: _In\nwaiting for the Spirit\u2019s Guidance, Silence is supposed._] And so in\nthis our _Meetings_ cannot be but like the _Meetings_ of the _Primitive\nChurches_ recorded in Scripture, since our _Adversaries_ confess that\nthey did _preach_ and _pray_ by the _Spirit_. And then what Absurdity\nis it to suppose, that at some Times the _Spirit_ did not move them to\nthese outward _Acts_, and that then they were silent? Since we may well\nconclude they did not speak until they were moved; and so no Doubt had\nsometimes Silence. _Acts_ ii. 1. before the Spirit came upon them, it\nis said,--_They were all with one Accord in one Place_; and then it\nis said, _The Spirit suddenly came upon them_; but no Mention is made\nof any one speaking at that Time; and I would willingly know what\n_Absurdity_ our _Adversaries_ can infer, should we conclude they were a\nWhile silent?\n\n[Sidenote: Inst.] But if it be urged, That a whole _silent Meeting\ncannot be found in Scripture_;\n\n[Sidenote: _Answ._] I answer; Supposing such a Thing were not recorded,\nit will not therefore follow that it is not lawful; since it naturally\nfolloweth from other _Scripture Precepts_, as we have proved this\ndoth. [Sidenote: Silent Meetings_ are proved from _Scripture_ and\n_Reason.] For seeing the _Scripture_ commands to meet together, and\nwhen met, the Scripture prohibits _Prayers_ or _Preachings_, but as\nthe Spirit moveth thereunto; if People meet together, and the Spirit\nmove not to such Acts, it will necessarily follow that they must be\nsilent. But further, there might have been many such Things among\nthe _Saints_ of _old_, though not recorded in _Scripture_; and yet\nwe have enough in _Scripture_, signifying that such Things were. For\n_Job_ sat silent _seven Days with his Friends together_; here was a\nlong _silent Meeting_: See also _Ezra_ ix. 4. and _Ezekiel_ xiv. 1.\nand xx. 1. Thus having shewn the Excellency of this _Worship_, proving\nit from _Scripture_ and _Reason_, and answered the Objections which\nare commonly made against it, which, though it may suffice to the\nExplanation and Proof of our _Proposition_, yet I shall add something\nmore particularly of _Preaching_, _Praying_, and _Singing_, and so\nProceed to the following _Proposition_.\n\n\n\u00a7. XVIII. [Sidenote: I.] _Preaching_, as it is used both among\n_Papists_ and _Protestants_, is for one Man to take some Place or\nVerse of Scripture, and thereon _speak_ for an Hour or two, [Sidenote:\n_What Preaching is with the_ Protestants _and_ Papists.] what he hath\nstudied and premeditated in his Closet, and gathered together from his\nown Inventions, or from the Writings and Observations of others; and\nthen having got it by Heart, (as a _School-boy_ doth his _Lesson_)\nhe brings it forth, and repeats it before the People: [Sidenote: _A\nstudied Talk an Hour or two_.] And how much the more fertile and\nstrong a Man\u2019s _Invention_ is, and the more industrious and laborious\nhe is in collecting such _Observations_, and can utter them with the\n_Excellency_ of _Speech_ and _human Eloquence_, so much the more is he\naccounted an able and excellent Preacher.\n\n[Sidenote: _True _Preaching_ by the _Spirit.] To this we oppose,\nthat when the _Saints_ are met together, and every one gathered to\nthe _Gift_ and _Grace_ of God in themselves, he that ministereth,\nbeing actuated thereunto by the Arising of the _Grace_ in himself,\nought to speak forth what the Spirit of God furnisheth him with;\nnot minding the _Eloquence_ and _Wisdom_ of _Words_, but the\n_Demonstration_ of the _Spirit_ and of _Power_: And that either in\nthe Interpreting some Part of _Scripture_, in case the Spirit, which\nis the good Remembrancer, lead him so to do, or otherwise _Words_ of\n_Exhortation_, _Advice_, _Reproof_, and _Instruction_, or the Sense\nof some _spiritual Experiences_: All which will still be agreeable to\nthe _Scripture_, though perhaps not relative to, nor founded upon any\nparticular _Chapter_ or _Verse_, as a _Text_. Now let us examine and\nconsider which of these two Sorts of Preaching is most agreeable to the\n_Precepts_ of _Christ_ and his _Apostles_, and the _Primitive Church_,\nrecorded in Scripture? For, _First_, as to their _Preaching_ upon a\n_Text_, if it were not merely customary or premeditated, but done by\nthe immediate Motion of the _Spirit_, we should not blame it; but to\ndo it as they do, there is neither _Precept_ nor _Practice_, that ever\nI could observe, in the _New Testament_, as a Part of the _instituted\nWorship_ thereof.\n\n[Sidenote: Object.] But they _allege_, _That Christ took the Book of_\nIsaiah, _and read out of it, and spake therefrom_; _and that_ Peter\n_preached from a Sentence of the Prophet_ Joel.\n\n[Sidenote: _Answ._] [Sidenote: 1. Christ_\u2019s and_ Peter_\u2019s Speaking was\nnot by Premeditation._] I _answer_, That _Christ_ and _Peter_ did it\nnot but as immediately actuated and moved thereunto by the Spirit of\nGod, and that without Premeditation, which I suppose our Adversaries\nwill not deny; in which Case we willingly approve of it. But what\nis this to their customary conned Way, without either waiting for\nor expecting the Movings or Leadings of the Spirit? Moreover, that\nneither _Christ_ nor _Peter_ did it as a settled Custom or Form, to be\nconstantly practised by all the Ministers of the Church, appears, in\nthat most of all the Sermons recorded of _Christ_ and his _Apostles_\nin Scripture were without this, as appears from _Christ_\u2019s Sermon upon\nthe Mount, _Matt._ v. 1. &c. _Mark_ iv. 1. _&c._ and _Paul_\u2019s Preaching\nto the _Athenians_, and to the _Jews_, &c. As then it appears that\nthis Method of Preaching is not grounded upon any Scripture Precept,\nso the Nature of it is contrary to the Preaching of Christ under the\n_New Covenant_, as expressed and recommended in Scripture; for Christ,\nin sending forth his Disciples, expresly mentioneth, that they are\nnot to speak _of_ or _from_ themselves, or to forecast beforehand,\nbut that which the _Spirit in the same Hour shall teach them_, as\nis particularly mentioned in the three Evangelists, _Matt._ x. 20.\n_Mark_ xiii. 11. _Luke_ xii. 12. Now if _Christ_ gave this Order to\nhis Disciples before he departed from them, as that which they were\nto practise during his Abode outwardly with them, much more were they\nto do it after his Departure, since then they were more especially to\nreceive the Spirit, _to lead them in all Things_, and to _bring all\nThings to their Remembrance_, John xiv. 26. And if they were to do so\nwhen they appeared before the Magistrates and Princes of the Earth,\nmuch more in the Worship of God, when they stand specially before him;\nseeing, as is above shewn, his Worship is to be performed in Spirit;\nand therefore after their Receiving of the _Holy Ghost_ it is said,\n_Acts_ ii. 4. _They spake as the Spirit gave them Utterance_, not\nwhat they had studied and gathered from Books in their Closets in a\npremeditated Way.\n\n[Sidenote: Franciscus Lambertus_\u2019s Testimony against the_ Priests\n_studied Inventions and Figments._] _Franciscus Lambertus_, before\ncited, speaketh well and sheweth their Hypocrisy, _Tract._ 5. of\n_Prophecy_, Chap. 3. saying, \u201cWhere are they now, that glory in their\nInventions, who say, A fine Invention! A fine Invention! This they call\nInvention, which themselves have made up; but what have the Faithful\nto do with such Kind of Inventions? It is not Figments, nor yet\nInventions, that we will have, but Things that are solid, invincible,\neternal, and heavenly; not which Men have invented, but which God hath\nrevealed: For if we believe the Scriptures, our Invention profiteth\nnothing, but to provoke God to our Ruin.\u201d And afterwards, \u201cBeware,\n(saith he) that thou determine not precisely to speak what before thou\nhast meditated, whatsoever it be; for though it be lawful to determine\nthe Text which thou art to expound, yet not at all the Interpretation;\nlest if thou so dost, thou take from the Holy Spirit that which is his,\nto wit, to direct thy Speech, that thou mayest prophesy in the Name of\nthe Lord, void of all Learning, Meditation, and Experience, and as if\nthou hadst studied nothing at all, committing thy Heart, thy Tongue,\nand thyself wholly unto his Spirit, and trusting nothing to thy former\nStudying or Meditation; but saying with thyself, in great Confidence\nof the divine Promise, _The Lord will give a Word with much Power unto\nthose that preach the Gospel_. But above all Things be careful thou\nfollow not the Manner of _Hypocrites_, who have written almost Word\nfor Word what they are to say, as if they were to repeat some Verses\nupon a Theatre, having learned all their Preaching as they do that act\n_Tragedies_. And afterwards, when they are in the Place of Prophesying,\npray the Lord to direct their Tongue; but in the mean Time, shutting\nup the Way of the Holy Spirit, they determine to say nothing but what\nthey have written. O unhappy Kind of _Prophets_, yea, and truly cursed,\nwhich depend not upon God\u2019s Spirit, but upon their own Writings or\nMeditation! Why prayest thou to the Lord, thou false Prophet, to give\nthee his Holy Spirit, by which thou mayest speak Things profitable, and\nyet thou repellest the Spirit? Why preferrest thou thy Meditation or\nStudy to the Spirit of God? Otherwise why committest thou not thyself\nto the Spirit?\u201d\n\n\n\u00a7. XIX. [Sidenote: _2. The Words Man\u2019s Wisdom brings beget not Faith._]\n_Secondly_, This Manner of Preaching as used by them (considering\nthat they also affirm, _That it may be and often is performed by Men\nwho are wicked, or void of true Grace_) cannot only not edify the\nChurch, beget or nourish true Faith, but is destructive to it, being\ndirectly contrary to the Nature of the _Christian_ and _Apostolick\nMinistry_ mentioned in the Scriptures: For the _Apostle preached the\nGospel not in the Wisdom of Words, lest the Cross of Christ should be\nof none Effect_, 1 Cor. i. 17. But this Preaching, not being done by\nthe Actings and Moving of God\u2019s Spirit, but by Man\u2019s Invention and\nEloquence, in his own Will, and through his natural and acquired Parts\nand Learning, is in the Wisdom of Words, and therefore the _Cross of\nChrist_ is thereby made of none Effect. The Apostles _Speech_ and\n_Preaching_ was not _with enticing Words of Man\u2019s Wisdom, but in\nDemonstration of the Spirit and of Power_, that the Faith of their\nHearers _should not stand in the Wisdom of Men, but in the Power of\nGod_, 1 Cor. ii. 3, 4, 5. But this Preaching having nothing of the\nSpirit and Power in it, both the Preachers and Hearers confessing\nthey wait for no such Thing, nor yet are oftentimes sensible of it,\nmust needs stand in the enticing Words of Man\u2019s Wisdom, since it is\nby the mere Wisdom of Man it is sought after, and the mere Strength\nof Man\u2019s Eloquence and enticing Words it is uttered; and therefore no\nWonder if the Faith of such as hear and depend upon such Preachers and\nPreachings stand in the Wisdom of Men, and not in the Power of God.\nThe Apostles declared, That they _spake not in the Words which Man\u2019s\nWisdom teacheth, but which the Holy Ghost teacheth_, 1 Cor. ii. 13. But\nthese Preachers confess that they are Strangers to the _Holy Ghost_,\nhis Motions and Operations, neither do they wait to feel them, and\ntherefore they speak in the Words which their own natural Wisdom and\nLearning teach them, mixing them in, and adding them to, such Words as\nthey steal out of the Scripture and other Books, and therefore speak\nnot what the _Holy Ghost_ teacheth.\n\n[Sidenote: 3. _The Church\u2019s Method was to speak by _Revelation.]\n_Thirdly_, This is contrary to the Method and Order of the _Primitive\nChurch_ mentioned by the Apostle, 1 _Cor._ xiv. 30, _&c._ where in\n_Preaching_ every one is to wait for his _Revelation_, and to give\nPlace one unto another, according as Things are revealed; but here\nthere is no waiting for a _Revelation_, but the Preacher must speak,\nand not that which is revealed unto him, but what he hath prepared and\npremeditated beforehand.\n\n[Sidenote: 4. _The Spirit is shut out by Priests from being the\nTeacher._] _Lastly_, By this Kind of Preaching the Spirit of God,\nwhich should be the chief Instructor and Teacher of God\u2019s People, and\nwhose Influence is that only which makes all Preaching effectual and\nbeneficial for the edifying of Souls, is shut out, and Man\u2019s natural\nWisdom, Learning, and Parts set up and exalted; which no Doubt is\na great and chief Reason why the Preaching among the Generality of\n_Christians_ is so unfruitful and unsuccessful. Yea, according to this\nDoctrine, the Devil may preach, and ought to be heard also, seeing\nhe both knows the Truth, and hath as much Eloquence as any. But what\navails Excellency of Speech, if the Demonstration and Power of the\nSpirit be wanting, which toucheth the Conscience? We see that when\nthe Devil confessed to the Truth, yet Christ would have none of his\nTestimony. And as these pregnant Testimonies of the Scripture do prove\nthis Part of Preaching to be contrary to the Doctrine of Christ, so\ndo they also prove _that of ours_ before affirmed to be conformable\nthereunto.\n\n\n\u00a7. XX. [Sidenote: Object.] But if any object after this Manner, _Have\nnot many been benefited, yea, and both converted and edified by the\nMinistry of such as have premeditated their Preaching? Yea, and hath\nnot the Spirit often concurred by its divine Influence with Preachings\nthus premeditated, so as they have been powerfully borne in upon the\nSouls of the Hearers to their Advantage?_\n\n[Sidenote: _Answ._] I _answer_, Though that be granted, which I\nshall not deny, it will not infer that the Thing was good in itself,\nmore than because Paul was met with by Christ to the converting of\nhis Soul riding to _Damascus_ to persecute the Saints, that he did\nwell in so doing. [Sidenote: Paul _persecuting was converted, is\ntherefore persecuting good?_] Neither particular Actions, nor yet whole\nCongregations, as we above observed, are to be measured by the Acts\nof God\u2019s Condescension in Times of Ignorance. But besides, it hath\noftentimes fallen out, that God, having a Regard to the Simplicity\nand Integrity either of the Preacher or Hearers, hath fallen in upon\nthe Heart of a Preacher by his Power and holy Influence, and thereby\nhath led him to speak Things that were not in his premeditated\nDiscourse, and which perhaps he never thought on before; and those\npassing Ejaculations and unpremeditated but living Exhortations, have\nproved more beneficial and refreshing both to Preacher and Hearers\nthan all their premeditated Sermons. But all that will not allow them\nto continue in these Things which in themselves are not approved,\nbut contrary to the Practice of the Apostles, when God is raising\nup a People to serve him, according to the _primitive Purity_ and\n_Spirituality_; yea, such Acts of _God\u2019s Condescension_, in Times of\nDarkness and Ignorance, should engage all more and more to follow him,\naccording as he reveals his most _perfect_ and _spiritual Way_.\n\n\n\u00a7. XXI. [Sidenote: II.] Having hitherto spoken of _Preaching_, now it\nis fit to speak of _Praying_, concerning which the like Controversy\nariseth. [Sidenote: _Of_ Prayer, _how the outward is distinguished\nfrom the inward_.] Our Adversaries, whose _Religion_ is all for the\nmost Part _Outside_, and such whose Acts are the mere Product of Man\u2019s\nnatural Will and Abilities, as they can preach, so can they pray\nwhen they please, and therefore have their set particular Prayers. I\nmeddle not with the Controversies among themselves concerning this,\nsome of them being for _set Prayers_, as a _Liturgy_, others for such\nas are conceived _extempore_; It suffices me that all of them agree\nin this, That the Motions and Influence of the Spirit of God are not\nnecessary to be previous thereunto; [Sidenote: _The Priests set Times\nto preach and pray, deny the Spirit._] and therefore they have _set\nTimes_ in their publick Worship, as before and after Preaching, and in\ntheir private Devotion, as Morning and Evening, and before and after\nMeat, and other such Occasions, at which they precisely set about the\nperforming of their Prayers, by speaking Words to God, whether they\nfeel any Motion or Influence of the Spirit or not; so that some of\nthe chiefest have confessed that they have thus prayed without the\nMotions or Assistance of the Spirit, acknowledging that they sinned\nin so doing; yet they said they looked upon it as their Duty to do\nso, though to pray without the Spirit be Sin. We freely confess that\n_Prayer_ is both very profitable, and a necessary Duty commanded, and\nfit to be practised frequently by all _Christians_; but as we can do\nnothing without Christ, so neither can we pray without the Concurrence\nand Assistance of his Spirit. But that the _State_ of the _Controversy_\nmay be the better understood, let it be considered, _First_, that\n_Prayer_ is twofold, _inward_ and _outward_. [Sidenote: _What inward\nPrayer is._] _Inward Prayer_ is that _secret Turning of the Mind\ntowards God_, whereby, being secretly touched and awakened by the\n_Light of Christ_ in the Conscience, and so bowed down under the Sense\nof its Iniquities, Unworthiness, and Misery, it looks up to God, and\njoining with the secret Shinings of the _Seed of God_, it breathes\ntowards him, and is constantly breathing forth some secret Desires and\nAspirations towards him. It is in this Sense that we are so frequently\nin Scripture commanded to _pray continually_, Luke xviii. 1. 1 Thess.\nv. 17. Ephes. vi. 18. Luke xxi. 36. which cannot be understood of\n_outward Prayer_, because it were impossible that Men should be always\nupon their Knees, expressing _Words_ of _Prayer_; and this would hinder\nthem from the Exercise of those _Duties_ no less positively commanded.\n[Sidenote: _What outward Prayer is._] _Outward Prayer_ is, when as the\nSpirit, being thus in the Exercise of inward Retirement, and feeling\nthe Breathing of the Spirit of God to arise powerfully in the Soul,\nreceives Strength and Liberty by a superadded Motion and Influence\nof the _Spirit_ to bring forth either audible _Sight_, _Groans_, or\n_Words_, and that either in publick Assemblies, or in private, or at\nMeat, _&c._\n\n[Sidenote: _Inward Prayer necessary at all Times._] As then _inward\nPrayer is necessary at all Times_, so, so long as the Day of every\nMan\u2019s _Visitation_ lasteth, he never wants some Influence, less or\nmore, for the Practice of it; because he no sooner retires his Mind,\nand considers himself in God\u2019s Presence, but he finds himself in the\nPractice of it.\n\n[Sidenote: _Outward Prayer doth require a superadded Influence._] The\n_outward Exercise of Prayer_, as needing a greater and superadded\nInfluence and Motion of the Spirit, as it cannot be continually\npractised, so neither can it be so readily, so as to be effectually\nperformed, until his Mind be some Time acquainted with the _Inward_;\ntherefore such as are diligent and watchful in their Minds, and much\nretired in the Exercise of this _inward Prayer_, are more capable\nto be frequent in the Use of the _Outward_, because that this holy\nInfluence doth more constantly attend them, and they being better\nacquainted with, and accustomed to, the Motions of _God\u2019s Spirit_, can\neasily perceive and discern them. And indeed, as such who are most\ndiligent have a near Access to God, and he taketh most Delight to draw\nthem by his _Spirit_ to approach and call upon him, so when many are\ngathered together in this _watchful Mind_, God doth frequently pour\nforth the _Spirit_ of _Prayer_ among them and stir them thereunto, to\nthe edifying and building up of one another in _Love_. But because\nthis _outward Prayer_ depends upon the _inward_, as that which must\nfollow it, and cannot be acceptably performed but as attended with a\nsuperadded Influence and Motion of the _Spirit_, [Sidenote: _We cannot\nfix set Times to speak and pray_.] therefore we cannot prefix set\nTimes to _pray outwardly_, so as to lay a Necessity to speak Words\nat such and such Times, whether we feel this heavenly Influence and\nAssistance or no; for that we judge were a Tempting of God, and a\nComing before him without due _Preparation_. We think it fit for us to\npresent ourselves before him by this _inward Retirement_ of the _Mind_,\nand so to proceed further, as his Spirit shall help us and draw us\nthereunto; and we find that the Lord accepts of this, yea, and seeth\nmeet sometimes to exercise us in this silent Place for the Trial of our\n_Patience_, without allowing us to speak further, that he may teach\nus not to rely upon outward _Performances_, or satisfy ourselves, as\ntoo many do, with the Saying of our _Prayers_; and that our Dependence\nupon him may be the more firm and constant, to wait for the Holding\nout of his _Sceptre_, and for his Allowance to draw near unto him,\nwith greater Freedom and Enlargement of _Spirit_ upon our _Hearts_\ntowards him. Yet nevertheless we do not deny but sometimes God, upon\nparticular Occasions, very suddenly, yea, upon the very first turning\nin of the _Mind_, may give Power and Liberty to bring forth Words\nor Acts of _outward Prayer_, so as the Soul can scarce discern any\nprevious Motion, but the Influence and Bringing forth thereof may be as\nit were _simul & semel_: Nevertheless that Saying of _Bernard_ is true,\nthat _all Prayer is lukewarm, which hath not an Inspiration preceding\nit_. Though we affirm that none ought to go about _Prayer_ without\nthis Motion, yet we do not deny but such _sin_ as neglect _Prayer_;\n[Sidenote: _Such sin as are neglecting Prayer._] but their _Sin_ is in\nthat they come not to that Place where they may feel that which would\nlead them thereunto. And therefore we question not but many, through\nNeglect of this _inward Watchfulness_ and _Retiredness_ of _Mind_,\nmiss many precious Opportunities to _pray_, and thereby are guilty in\nthe Sight of God; yet would they _sin_ if they should set about the\nAct until they first felt the Influence. [Sidenote: _A forward and\na careless Servant answers not his Duty_.] For as he grosly offends\nhis _Master_ that lieth in his Bed and sleeps, and neglects to do his\n_Master\u2019s Business_; yet if such a one should suddenly get up, without\nputting on his Clothes, or taking along with him those necessary\n_Tools_ and _Instruments_, without which he could not possibly work,\nand should forwardly fall a doing to no Purpose, he would be so far\nthereby from repairing his former _Fault_, that he would justly incur a\nnew Censure: And as one that is careless and otherways busied may miss\nto hear one speaking unto him, or even not hear the Bell of a Clock,\nthough striking hard-by him, so may many, through Negligence, miss to\nhear God oftentimes calling upon them, and giving them Access to pray\nunto him; yet will not that allow them, without his Liberty, in their\nown Wills to fall to Work.\n\nAnd _Lastly_, Though this be the only true and proper Method of Prayer,\nas that which is alone acceptable to God, [Sidenote: _In Times of\nDarkness God did often hear their Prayers._] yet shall we not deny but\nhe oftentimes answered the _Prayers_ and concurred with the _Desires_\nof some, especially in Times of _Darkness_, who have greatly erred\nherein; so that some that have sat down in _formal Prayer_, though\nfar wrong in the Matter as well as Manner, without the Assistance\nor Influence of _God\u2019s Spirit_, yet have found him to take Occasion\ntherethrough to break in upon their Souls, and wonderfully tender and\nrefresh them; yet as in _Preaching_, and elsewhere hath afore been\nobserved, that will not prove any such _Practices_, or be a just Let\nto hinder any from coming to _practise_ that _pure_, _spiritual_, and\n_acceptable Prayer_, which God is again restoring and leading his\nPeople into, out of all _Superstitions_ and mere _empty Formalities_.\nThe State of the _Controversy_, and our _Sense_ thereof, being thus\nclearly stated, will both obviate many _Objections_, and make the\nAnswer to others more brief and easy. [Sidenote: First, _Spiritual\nPrayer proved from_ Scripture.] I shall first prove this _spiritual\nPrayer_ by some short Considerations from _Scripture_, and then answer\nthe Objections of our Opposers, which will also serve to refute their\nMethod and Manner thereof.\n\n\n\u00a7. XXII. [Sidenote: I.] [Sidenote: _God\u2019s Spirit must be felt to move\nthe Mind to Prayer_.] And _First_, That there is a Necessity of this\n_inward Retirement_ of the _Mind_ as previous to _Prayer_, that the\n_Spirit_ may be felt to draw thereunto, appears, for that in most\nof those Places where _Prayer_ is commanded, _Watching_ is prefixed\nthereunto, as necessary to go before, as _Matt._ xxiv. 42. _Mark_\nxiii. 33. and xiv. 38. _Luke_ xxi. 36. from which it is evident that\nthis _Watching_ was to go before Prayer. Now to what End is this\n_Watching_, or what is it, but a Waiting to feel _God\u2019s Spirit_ to draw\nunto _Prayer_, that so it may be done acceptably? For since we are to\n[110]_pray always in the Spirit_, and cannot pray of ourselves without\nit acceptably, this Watching must be for this End recommended to us, as\npreceding _Prayer_, that we may watch and wait for the seasonable Time\nto _pray_, which is when the Spirit moves thereunto.\n\n[110] Ephes. 6. 18.\n\n[Sidenote: II. _We know not how to _pray_ but as the Spirit helps._]\n_Secondly_, This Necessity of the Spirit\u2019s Moving and Concurrence\nappears abundantly from that of the Apostle _Paul_, Rom. viii. 26,\n27. _Likewise the Spirit also helpeth our Infirmities: For we know\nnot what we should pray for as we ought; but the Spirit itself maketh\nIntercession for us with Groanings which cannot be uttered. And he that\nsearcheth the Hearts knoweth what is the Mind of the Spirit, because he\nmaketh Intercession for the Saints according to the Will of God._ Which\n_first_ holds forth the Incapacity of Men as of themselves to pray\nor call upon God in their own Wills, even such as have received the\n_Faith_ of _Christ_, and are in Measure sanctified by it, as was the\nChurch of _Rome_, to whom the Apostle then wrote. _Secondly_, It holds\nforth that which can only help and assist Men to pray, to wit, the\nSpirit, as that without which they cannot do it acceptably to God, nor\nbeneficially to their own Souls. _Thirdly_, The Manner and Way of the\nSpirit\u2019s Intercession, _with Sighs and Groans which are unutterable_.\nAnd _Fourthly_, That God receiveth graciously the Prayers of such as\nare presented and offered unto himself by the Spirit, _knowing it to\nbe according to his Will_. Now it cannot be conceived but this Order of\nPrayer thus asserted by the Apostle is most consistent with those other\nTestimonies of Scripture, commending and recommending to us the Use of\nPrayer. From which I thus argue,\n\n[Sidenote: Arg.] _If any Man know not how to pray, _neither_ can do it\nwithout the Help of the Spirit, then it is to no Purpose for him, but\naltogether unprofitable_, to pray without it:\n\n_But the_ First _is true: Therefore also the_ Last.\n\n[Sidenote: III.] [Sidenote: _Pray always in the Spirit, and Watching\nthereunto._] _Thirdly_, This Necessity of the Spirit to true Prayer\nappears from _Ephes._ vi. 18. and _Jude_ 20. where the Apostle commands\n_to pray always in the Spirit, and Watching thereunto_; which is as\nmuch as if he had said, that we were never to pray without the Spirit,\nor Watching thereunto. And _Jude_ sheweth that such Prayers as are _in\nthe Holy Ghost_ only, tend to the _Building up of ourselves in our most\nholy Faith_.\n\n[Sidenote: IV.] [Sidenote: _Man cannot call _Christ Lord_ but by\nthe Holy Ghost._] _Fourthly_, The Apostle _Paul_ saith expresly, 1\n_Cor._ xii. 3. _That no Man can say that Jesus is the Lord but by the\nHoly Ghost_: If then Jesus cannot be thus rightly named but by the\n_Holy Ghost_, far less can he be acceptably called upon. Hence the\nsame Apostle declares, 1 _Cor._ xiv. 15. that he _will pray with the\nSpirit_, &c. A clear Evidence that it was none of his Method to pray\nwithout it.\n\n[Sidenote: V.] [Sidenote: _God will not hear the Prayers of the\nWicked._] But _Fifthly_, All _Prayer_ without the Spirit is\n_Abomination_, such as are the _Prayers of the Wicked_, Prov. xxviii.\n9. And the _Confidence_ that the Saints have that _God will hear them_\nis, if they _ask any Thing according to his Will_, 1 John v. 14. So\nif the Prayer be not according to his Will, there is no Ground of\nConfidence that he will hear. Now our Adversaries will acknowledge that\nPrayers without the Spirit are not according to the Will of God, and\ntherefore such as pray without it have no Ground to expect an Answer:\nFor indeed to bid a Man _pray_ without the _Spirit_ is all one as to\nbid one _see_ without _Eyes_, _work_ without _Hands_, or _go_ without\n_Feet_. And to desire a Man to fall to _Prayer_ ere the Spirit in some\nMeasure less or more move him thereunto, is to desire a Man to see\nbefore he opens his Eyes, or to walk before he rise up, or to work\nwith his Hands before he moves them.\n\n\n\u00a7. XXIII. [Sidenote: VI.] [Sidenote: _All Sacrifice is Sin, not offered\nby the Spirit._] But _Lastly_, From this false Opinion of Praying\nwithout the Spirit, and not judging it necessary to be waited for, as\nthat which may be felt to move us thereunto, hath proceeded all the\nSuperstition and Idolatry that is among those called _Christians_,\nand those many Abominations wherewith the Lord is _provoked_, and\nhis _Spirit grieved_; so that many deceive themselves now, as the\n_Jews_ did of old, thinking it sufficient if they pay their daily\nSacrifices, and offer their customary Oblations; from thence thinking\nall is well, and creating a false Peace to themselves, as the _Whore_\nin the _Proverbs_, because they have offered up their _Sacrifices_ of\nMorning and Evening Prayers. And therefore it is manifest that their\nconstant Use of these Things doth not a Whit influence their Lives and\nConversations, but they remain for the most Part as bad as ever. Yea,\nit is frequent both among _Papists_ and _Protestants_, for them to leap\nas it were out of their vain, light, and profane Conversations at their\n_set Hours_ and _Seasons_, and fall to their customary Devotion; and\nthen, when it is scarce finished, and the Words to God scarce out, the\nformer profane Talk comes after it; so that the same wicked profane\nSpirit of this World actuates them in both. If there be any such Thing\nas _vain Oblations_, or _Prayers that are Abomination_, which God\nheareth not (as is certain there are, and the Scripture testifies,\n_Isa._ lxvi. 3. _Jer._ xiv. 12.) certainly such _Prayers_ as are acted\nin Man\u2019s Will, and by his own Strength, without God\u2019s Spirit, must be\nof that Number.\n\n\n\u00a7. XXIV. [Sidenote: _Concerning _Joining in Prayer_ with others._] Let\nthis suffice for Proof. I shall now proceed to answer their Objections,\nwhen I have said something concerning _joining in Prayer with others_.\nThose that pray together with one Accord use not only to concur in\ntheir Spirits, but also in the Gesture of their Body; which we also\nwillingly approve of. It becometh those who approach before God to\n_pray_, that they do it with _bowed Knees_, and with their _Heads\nuncovered_, which is our Practice.\n\n[Sidenote: Obj. 1.] But here ariseth a Controversy, _Whether it be\nlawful to join with others by those external Signs of Reverence, albeit\nnot in Heart, who pray formally, not waiting for the Motion of the\nSpirit, nor judging it necessary_.\n\n[Sidenote: _Answ._] We answer, Not at all; and for our Testimony in\nthis Thing we have suffered not a little. [Sidenote: _The Reason\nwhy we cannot _join in Prayer.] For when it hath fallen out, that\neither accidentally, or to witness against their Worship, we have been\npresent during the same, and have not found it lawful for us to _bow_\nwith them thereunto, they have often persecuted us, not only with\nReproaches, but also with Strokes and cruel Beatings. For this Cause\nthey used to accuse us of Pride, Profanity, and Madness, as if we had\nno Respect or Reverence to the _Worship of God_, and as if we judged\nnone could pray, or were heard of God, but ourselves. Unto all which,\nand many more Reproaches of this Kind, we answer briefly and modestly,\nThat it sufficeth us that we are found so doing, neither through\nPride, nor Madness, nor Profanity, but merely lest we should hurt our\n_Consciences_; the Reason of which is plain and evident: For since our\n_Principle_ and _Doctrine_ oblige us to believe that the _Prayers_ of\nthose who themselves confess they are _not actuated by the Spirit_ are\n_Abominations_, how can we with a safe Conscience join with them?\n\n[Sidenote: Obj. 2.] If they urge, _That this is the Height of\nUncharitableness and Arrogancy, as if we judged ourselves always to\npray by the Spirit\u2019s Motion, but they never; as if we were never\ndeceived by praying without the Motions of the Spirit, and that they\nwere never actuated by it, seeing albeit they judge not the Motion of\nthe Spirit always necessary, they confess nevertheless that it is very\nprofitable and comfortable, and they feel it often influencing them;\nwhich that it sometimes falls out we cannot deny_.\n\n[Sidenote: _Answ._] To all which I answer distinctly, If it were\ntheir known and avowed _Doctrine_ not to pray without the Motion of\nthe Spirit, and that, seriously holding thereunto, they did not bind\nthemselves to pray at certain _prescribed Times_ precisely, at which\nTimes they determine to pray, though without the Spirit, then indeed\nwe might be accused of Uncharitableness and Pride, if we never\njoined with them; and if they so taught and practised, I doubt not\nbut it would be lawful for us so to do, unless there should appear\nsome manifest and evident Hypocrisy and Delusion. [Sidenote: _Shall\nwe confirm the _Hypocrites_ when praying?_] But seeing they confess\nthat they _pray without the Spirit_, and seeing God hath persuaded us\nthat such Prayers are _abominable_, how can we with a safe Conscience\njoin with an _Abomination_? That God sometimes condescends to them,\nwe do not deny; although now, when the _spiritual Worship_ is openly\nproclaimed, and all are invited unto it, the Case is otherwise than\nin those old Times of Apostasy and Darkness; and therefore, albeit\nany should begin to pray in our Presence, not expecting the Motion\nof the Spirit; yet if it manifestly appear that God in Condescension\ndid concur with such a one, then according to God\u2019s Will we should\nnot refuse to join also; but this is rare, lest thence they should be\nconfirmed in their false Principle. And although this seems hard in our\nProfession, nevertheless it is so confirmed by the Authority both of\nScripture and right Reason, that many convinced thereof have embraced\nthis Part before other _Truths_, which were easier, and, as they seemed\nto some, clearer. Among whom is memorable of late Years _Alexander\nSkein_, a Magistrate of the City of _Aberdeen_, a Man very modest,\nand very averse from giving Offence to others, who nevertheless being\novercome by the Power of Truth in this Matter, behoved for this Cause\nto separate himself from the publick Assemblies and Prayers, and join\nhimself unto us; who also gave the Reason of his Change, and likewise\nsuccinctly, but yet substantially, comprehended this Controversy\nconcerning _Worship_ in some short Questions, which he offered to the\npublick Preachers of the _City_, and which I think meet to insert in\nthis Place.\n\n[Sidenote: _Some Questions of_ A. Skein _proposed to the Preachers in_\nAberdeen.] 1. _Whether or not should an Act of God\u2019s Worship be gone\nabout without the Motions, Leadings, and Actings of the Holy Spirit?_\n\n2. _If the Motions of the Spirit be necessary to every particular Duty,\nwhether should he be waited upon, that all our Acts and Words may be\naccording as he gives Utterance and Assistance?_\n\n3. _Whether every one that bears the Name of a _Christian_, or\nprofesses to be a _Protestant_, hath such an uninterrupted Measure\nthereof, that he may, without waiting, go immediately about the Duty?_\n\n4. _If there be an Indisposition and Unfitness at some Times for such\nExercises, at least as to the spiritual and lively Performance thereof,\nwhether ought they to be performed in that Case, and at that Time?_\n\n5. _If any Duty be gone about, under Pretence that it is in Obedience\nto the external Command, without the spiritual Life and Motion\nnecessary, whether such a Duty thus performed can in Faith be expected\nto be accepted of God, and not rather reckoned as a [111]Bringing of\nstrange Fire before the Lord, seeing it is performed at best by the\nStrength of natural and acquired Parts, and not by the Strength and\nAssistance of the Holy Ghost, which was typified by the Fire that came\ndown from Heaven, which alone behoved to consume the Sacrifice, and no\nother?_\n\n[111] Lev. 16. 1.\n\n6. _Whether Duties gone about in the mere Strength of natural and\nacquired Parts, whether in Publick or Private, be not as really, upon\nthe Matter, an Image of Man\u2019s Invention as the _Popish_ Worship, though\nnot so gross in the outward Appearance? And therefore whether it be not\nas real Superstition to countenance any Worship of that Nature, as it\nis to countenance _Popish_ Worship, though there be a Difference in the\nDegree?_\n\n7. _Whether it be a Ground of Offence or just Scandal to countenance\nthe Worship of those whose professed Principle it is neither to speak\nfor Edification, nor to pray, but as the Holy Ghost shall be pleased\nto assist them in some Measure less or more; without which they rather\nchoose to be silent, than to speak without this Influence?_\n\nUnto these they answered but very coldly and faintly, whose Answers\nlikewise long ago he refuted.\n\n[Sidenote: _We must not lose our Witnessing for God._] Seeing then God\nhath called us to his spiritual Worship, and to testify against the\nhuman and voluntary Worships of the Apostasy, if we did not this Way\nstand immoveable to the _Truth_ revealed, but should join with them,\nboth our Testimony for God would be weakened and lost, and it would\nbe impossible steadily to propagate this Worship in the World, whose\nProgress we dare neither retard nor hinder by any Act of ours; though\ntherefore we shall lose not only worldly Honour, but even our Lives.\nAnd truly many _Protestants_, through their Unsteadiness in this Thing,\nfor politic Ends complying with the _Popish Abominations_, have greatly\nscandalized their Profession, and hurt the Reformation; [Sidenote:\n_Elector of_ Saxony\u2019_s Scandal given to_ Protestants.] as appeared in\nthe Example of the _Elector_ of _Saxony_; who, in the Convention at\n_Augsburgh_, in the Year 1530, being commanded by the Emperor _Charles_\nthe Fifth to be present at the _Mass_, that he might carry the Sword\nbefore him, according to his Place; which when he justly scrupled to\nperform, his Preachers taking more Care for their Prince\u2019s Honour than\nfor his Conscience, persuaded him that it was lawful to do it against\nhis Conscience. Which was both a very bad Example, and great Scandal to\nthe Reformation, and displeased many; as the Author of the _History_ of\nthe _Council_ of _Trent_, in his first Book, well observes. [Sidenote:\nSecondly, _Objections against spiritual Prayer_ answered.] But now I\nhasten to the Objections of our Adversaries against this Method of\nPraying.\n\n\n\u00a7. XXV. [Sidenote: Obj. 1.] _First_, They object, _That if such\nparticular Influences were needful to outward Acts of Worship, then\nthey should also be needful to inward Acts; to wit, Desire and Love to\nGod. But this is absurd; therefore also that from whence it follows._\n\n[Sidenote: _Answ._] I _answer_; That which was said in the _State_\nof the _Controversy_ cleareth this; because, as to those general\nDuties, there never wants an Influence, so long as the Day of a Man\u2019s\nVisitation lasteth; during which Time _God is always near_ to him, and\n_wrestling_ with him by his Spirit, to turn him to himself; so that if\nhe do but stand still, and cease from his evil Thoughts, the Lord is\nnear to help him, _&c._ But as to the outward Acts of Prayer, they need\na more special Motion and Influence, as hath been proved.\n\n[Sidenote: Obj. 2.] _Secondly_, They object, _That it might be also\nalleged, that Men ought not to do moral Duties, as Children to honour\ntheir Parents, Men to do right to their Neighbours, except the Spirit\nmove them to it_.\n\n[Sidenote: _Answ._] I _answer_; There is a great Difference between\nthese general Duties betwixt Man and Man, and the particular express\nActs of Worship towards God: The one is merely spiritual, and\ncommanded by God to be performed by his Spirit; the other answer their\nEnd, as to them whom they are immediately directed to and concern,\nthough done from a mere natural Principle of Self-love; even as\n_Beasts_ have natural Affections one to another, and therefore may be\nthus performed. Though I shall not deny, but that they are not Works\naccepted of God, or beneficial to the Soul, but as they are done in the\nFear of God, and in his Blessing, in which his Children do all Things,\nand therefore are accepted and blessed in whatsoever they do.\n\n[Sidenote: Obj. 3.] _Thirdly_, They object, _That if a wicked Man ought\nnot to pray without a Motion of the Spirit, because his Prayer would\nbe sinful; neither ought he to plow by the same Reason, because the\n[112]_Plowing of the Wicked_, as well as his Praying, _is Sin.\n\n[112] Prov. 21. 4.\n\n[Sidenote: _Answ._] This Objection is of the same Nature with the\nformer, and therefore may be answered the same Way; [Sidenote: _How\nActs of Nature differ from the Spirit\u2019s_.] seeing there is a great\nDifference betwixt natural Acts, such as _Eating_, _Drinking_,\n_Sleeping_, and _seeking Sustenance for the Body_ (which Things Man\nhath common with Beasts) and spiritual Acts. And it doth not follow,\nbecause Man ought not to go about _spiritual Acts_ without the Spirit,\nthat therefore he may not go about _natural Acts_ without it. The\n_Analogy_ holds better thus, and that for the Proof of our Affirmation,\nThat as Man for the going about natural Acts needs his natural Spirit;\nso to perform spiritual Acts he needs the Spirit of God. That the\n_natural Acts_ of the Wicked and Unregenerate are _sinful_, is not\ndenied; though not as in themselves, but in so far as Man in that State\nis in all Things reprobated in the Sight of God.\n\n[Sidenote: Obj. 4.] _Fourthly_, They object, _That wicked Men may,\naccording to this Doctrine, forbear to pray for Years together,\nalleging, They want a Motion to it_.\n\n[Sidenote: _Answ._] I answer; The false Pretences of wicked Men do\nnothing invalidate the Truth of this Doctrine; for at that Rate there\nis no Doctrine of Christ, which Men might not set aside. That _they\nought not to pray without the Spirit_, is granted; but then they ought\nto come to that Place of _Watching_, where they may be capable to feel\nthe Spirit\u2019s Motion. [Sidenote: _That wicked Men neglect the Motions\nof the Spirit to pray._] They _sin_ indeed in not _Praying_; but the\nCause of this _Sin_ is their not _Watching_: So their Neglect proceeds\nnot from this Doctrine, but from their Disobedience to it; seeing if\nthey did pray without this, it would be a double Sin, and no Fulfilling\nof the Command to _pray_: Nor yet would their _Prayer_, without this\nSpirit, be useful unto them. And this our Adversaries are forced to\nacknowledge in another Case: For they say, _It is a Duty incumbent on\nChristians to frequent the Sacrament of the Lord\u2019s Supper_, as they\ncall it; yet they say, _No Man ought to take it unworthily_: Yea, they\nplead, That such as find themselves unprepared, must abstain; and\ntherefore do usually _excommunicate_ them from the Table. Now, though\naccording to them it be necessary to partake of this Sacrament; yet it\nis also necessary that those that do it, do first examine themselves,\nlest they eat and drink their own Condemnation: And though they reckon\nit _sinful_ for them to forbear, yet they account it more _sinful_ for\nthem to do it without this Examination.\n\n[Sidenote: Obj. 5.] _Fifthly_, They object, _Acts_ viii. 22. _where_\nPeter _commanded_ Simon Magus, _that wicked Sorcerer, to pray_; from\nthence inferring, _That wicked Men may and ought to pray_.\n\n[Sidenote: _Answ._] I answer; That in the citing of this Place, as I\nhave often observed, they omit the first and chief Part of the Verse,\nwhich is thus, _Acts_ viii. Ver. 22. [Sidenote: _The _Sorcerer_ may\npray, but not without _Repentance.] _Repent therefore of this thy\nWickedness, and pray God, if perhaps the Thought of thine Heart may\nbe forgiven thee_: So here he bids him first _Repent_. Now the least\nMeasure of true Repentance cannot be without somewhat of that inward\nRetirement of the Mind which we speak of: And indeed where true\nRepentance goeth first, we do not doubt but the Spirit of God will be\nnear to concur with, and influence such to pray to and call upon God.\n\n[Sidenote: Obj. 6.] And _Lastly_, They object, _That many Prayers begun\nwithout the Spirit have proved effectual; and that the Prayers of\nwicked Men have been heard, and found acceptable, as _Ahab_\u2019s._\n\n[Sidenote: _Answ._] This Objection was before solved. For the Acts of\nGod\u2019s Compassion and Indulgence at some Times, and to some Persons,\nupon singular extraordinary Occasions, are not to be a Rule of our\nActions. For if we should make that the Measure of our Obedience, great\nInconveniences would follow; as is evident, and will be acknowledged\nby all. Next, We do not deny, but wicked Men are sensible of the\nMotions and Operations of God\u2019s Spirit oftentimes, before their Day be\nexpired; from which they may at Times pray acceptably; not as remaining\naltogether wicked, but as entering into Piety, from whence they\nafterwards fall away.\n\n\n\u00a7. XXVI. [Sidenote: III.] [Sidenote: _Of singing _Psalms.] As to the\n_Singing of Psalms_, there will not be need of any long Discourse; for\nthat the Case is just the same as in the two former of _Preaching_ and\n_Prayer_. We confess this to be a Part of God\u2019s Worship, and very sweet\nand refreshing, when it proceeds from a true Sense of God\u2019s Love in the\nHeart, and arises from the divine Influence of the Spirit, [Sidenote:\n_A sweet harmonious Sound_.] which leads Souls to breathe forth either\na sweet Harmony, or Words suitable to the present Condition; whether\nthey be Words formerly used by the Saints, and recorded in Scripture,\nsuch as the _Psalms_ of _David_, or other Words; as were the Hymns\nand Songs of _Zacharias_, _Simeon_, and the blessed Virgin _Mary_.\n[Sidenote: _But formal Singing has no Ground in _Scripture.] But\nas for the formal customary Way of _Singing_, it hath no Foundation\nin Scripture, nor any Ground in true Christianity: Yea, besides all\nthe Abuses incident to _Prayer_ and _Preaching_, it hath this more\npeculiar, that oftentimes great and horrid Lies are said in the Sight\nof God: [Sidenote: _Profane Singing of _David_\u2019s Conditions refuted._]\nFor all Manner of wicked profane People take upon them to personate\nthe Experiences and Conditions of blessed _David_; which are not only\nfalse, as to them, but also as to some of more Sobriety, who utter them\nforth: As where they will sing sometimes, _Psalm_ xxii. 14.--_My Heart\nis like Wax, it is melted in the Midst of my Bowels_: And Ver. 15. _My\nStrength is dried up like a Potsherd, and my Tongue cleaveth to my\nJaws; and thou hast brought me into the Dust of Death_: And _Psalm_ vi.\n6. _I am weary with my Groaning, all the Night make I my Bed to swim: I\nwater my Couch with my Tears_: And many more, which those that speak\nknow to be false, as to them. And sometimes will confess just after,\nin their Prayers, that they are guilty of the Vices opposite to those\nVirtues, which but just before they have asserted themselves endued\nwith. Who can suppose that God accepts of such Juggling? And indeed\nsuch _Singing_ doth more please the carnal Ears of Men, than the pure\nEars of the Lord, who abhors all Lying and Hypocrisy.\n\nThat _Singing_ then that pleaseth him must proceed from that which\nis _PURE in the Heart_ (even from the _Word of Life_ therein) in and\nby which, richly dwelling in us, _spiritual Songs_ and _Hymns_ are\nreturned to the Lord, according to that of the Apostle, _Col._ iii. 16.\n\n[Sidenote: _Artificial Musick._] But as to their _artificial Musick_,\neither by Organs, or other Instruments, or Voice, we have neither\nExample nor Precept for it in the New Testament.\n\n\n\u00a7. XXVII. But _Lastly_, The great Advantage of this true _Worship of\nGod_, which we profess and practise, is, that it consisteth not in\nMan\u2019s Wisdom, Arts or Industry; [Sidenote: _No Splendor of this _World_\nattends this inward Worship_.] neither needeth the Glory, Pomp, Riches,\nnor Splendor of this World to beautify it, as being of a spiritual\nand heavenly Nature; and therefore too simple and contemptible to the\nnatural Mind and Will of Man, that hath no Delight to abide in it,\nbecause he finds no Room there for his Imaginations and Inventions,\nand hath not the Opportunity to gratify his outward and carnal Senses:\nSo that this Form being observed, is not likely to be long kept pure\nwithout the Power; for it is of itself so naked without it, that it\nhath nothing in it to invite and tempt Men to dote upon it, further\nthan it is accompanied with the Power. [Sidenote: _The carnal _Worship_\npleases Self._] Whereas the Worship of our Adversaries, being performed\nin their own Wills, is self-pleasing, as in which they can largely\nexercise their natural Parts and Invention: And so (as to most of them)\nhaving somewhat of an outward and worldly Splendor, delectable to the\ncarnal and worldly Senses, they can pleasantly continue it, and satisfy\nthemselves, though without the Spirit and Power; which they make no\nWays essential to the Performance of their Worship, and therefore\nneither wait for, nor expect it.\n\n\n\u00a7. XXVIII. [Sidenote: _The _Worship_ of the _Quakers.] So that to\nconclude, The Worship, Preaching, Praying and Singing, which we plead\nfor, _Is such as proceedeth from the Spirit of God, and is always\naccompanied with its Influence, being begun by its Motion, and carried\non by the Power and Strength thereof; and so is a _Worship_ purely\nspiritual_: Such as the Scripture holds forth, _John_ iv. 23, 24. 1\n_Cor._ xiv. 15. _Ephes._ vi. 18. &c.\n\n[Sidenote: _Our Adversaries Worship._] But the Worship, Preaching,\nPraying and Singing, which our Adversaries plead for, and which we\noppose, _Is a Worship which is both begun, carried on, and concluded\nin Man\u2019s own natural _Will_ and _Strength_, without the Motion or\nInfluence of God\u2019s Spirit, which they judge they need not wait for; and\ntherefore may be truly performed, both as to the Matter and Manner, by\nthe _wickedest of Men_, Such was the Worship and vain Oblations_ which\nGod always rejected, as appears from _Isa._ lxvi. 3. _Jer._ xiv. 12.\n&c. _Isa._ i. 13. _Prov._ xv. 29. _John_ ix. 31.\n\n\n\n\nPROPOSITION XII.\n\nConcerning BAPTISM.\n\n[113]_As there is _one Lord_, and _one Faith_, so there is one\n    _Baptism_; _which is not the putting away the_ Filth _of the_\n    Flesh, _but the Answer of a good Conscience before God, by the\n    Resurrection of Jesus Christ_. And this Baptism is a pure and\n    spiritual Thing, to wit, the Baptism of the Spirit and Fire, by\n    which we are buried with him, that being washed and purged from\n    our Sins, we may _walk in newness of Life_: Of which the Baptism\n    of _John_ was a Figure, which was commanded for a Time, and not to\n    continue for ever. As to the Baptism of _Infants_, it is a mere\n    human Tradition, for which neither _Precept_ nor _Practice_ is to\n    be found in all the Scripture._\n\n[113] Ephes. 4. 5. 1 Pet. 3. 21. Rom. 6. 4. Gal. 3. 27. Col. 2. 12.\nJohn 3. 30. 1 Cor. 1. 17.\n\n\n\u00a7. I. I did sufficiently demonstrate, in the Explanation and Proof of\nthe former Proposition, how greatly the _Professors_ of _Christianity_,\nas well _Protestants_ as _Papists_, were degenerated in the Matter\nof _Worship_, and how much Strangers to, and averse from that true\nand acceptable _Worship_ that is performed in the _Spirit of Truth_,\nbecause of Man\u2019s natural Propensity in his fallen State to exalt his\nown _Inventions_, and to intermix his own _Work_ and _Product_ in\nthe Service of God: [Sidenote: _From whence Idolatries and Heathen\nSuperstitions did spring._] And from this Root sprung all the idle\nWorships, Idolatries, and numerous superstitious Inventions among the\n_Heathens_. For when God, in Condescension to his chosen People the\n_Jews_, did prescribe to them by his Servant _Moses_ many _Ceremonies_\nand _Observations_, as _Types_ and _Shadows_ of the _Substance_,\nwhich in due Time was to be revealed; which consisted for the most\nPart in Washings, outward Purifications and Cleansings, which were\nto continue until the Time of _Reformation_, until the _spiritual\nWorship_ should be set up; and that God, by the more plentiful pouring\nforth of his _Spirit_, and guiding of that _Anointing_, should lead\nhis _Children into all Truth_, and teach them to worship him in a Way\nmore spiritual and acceptable to him, though less agreeable to the\ncarnal and outward Senses; yet, notwithstanding _God\u2019s Condescension_\nto the _Jews_ in such Things, we see that that Part in Man, which\ndelights to follow its own _Inventions_, could not be restrained,\nnor yet satisfied with all these _Observations_, but that oftentimes\nthey would be either declining to the other _Superstitions_ of the\n_Gentiles_, or adding some new Observations and Ceremonies of their\nown; to which they were so devoted, that they were still apt to prefer\nthem before the Commands of God, and that under the Notion of _Zeal_\nand _Piety_. [Sidenote: _The _Pharisees_ the _chiefest_ among the\n_Jews.] This we see abundantly in the Example of the _Pharisees_,\nthe chief Sect among the _Jews_, whom Christ so frequently reproves,\n_For making void the Commandments of God by their Traditions_, Matt.\nxv. 6. 9. _&c._ This Complaint may at this Day be no less justly made\nas to many bearing the _Name_ of _Christians_, who have introduced\nmany Things of this Kind, partly borrowed from the _Jews_, which they\nmore tenaciously stick to, and more earnestly contend for, than for\nthe weightier Points of _Christianity_; [Sidenote: _Many Things in\nChristendom are borrowed from the_ Jews _and_ Gentiles.] because that\n_Self_, yet alive, and ruling in them, loves their own _Inventions_\nbetter than God\u2019s _Commands_. But if they can by any Means stretch any\n_Scripture Practice_, or _conditional Precept_ or _Permission_, fitted\nto the Weakness or Capacity of some, or appropriate to some particular\nDispensation, to give some Colour for any of these their _Inventions_;\nthey do then so tenaciously stick to them, and so obstinately and\nobstreperously plead for them, that they will not patiently hear the\nmost solid _Christian_ Reasons against them. Which Zeal, if they would\nbut seriously examine it, they would find to be but the Prejudice of\n_Education_, and the Love of _Self_, more than that of _God_, or his\n_pure Worship_. [Sidenote: _Of _Sacraments_ so many _Controversies.]\nThis is verified concerning those Things which are called _Sacraments_,\nabout which they are very ignorant in _Religious Controversies_, who\nunderstand not how much Debate, Contention, Jangling, and Quarrelling\nthere has been among those called _Christians_: So that I may safely\nsay the _Controversy_ about them, to wit, about their _Number_,\n_Nature_, _Virtue_, _Efficacy_, _Administration_, and other Things,\nhath been more than about any other _Doctrine_ of _Christ_, whether as\nbetwixt _Papists_ and _Protestants_, or among _Protestants_ betwixt\nthemselves. And how great Prejudice these _Controversies_ have brought\nto _Christians_ is very obvious; whereas the Things contended for among\nthem are for the most Part but empty Shadows, and mere outside Things:\nAs I hope hereafter to make appear to the patient and unprejudiced\nReader.\n\n\n\u00a7. II. [Sidenote: _The Name of _Sacrament_ (not found in _Scripture_)\nis borrowed from the _Heathen.] That which comes first under\nObservation, is the Name [_Sacrament_] which it is strange that\n_Christians_ should stick to and contend so much for, since it is\nnot to be found in all the _Scripture_; but was borrowed from the\n_military Oaths_ among the _Heathens_, from whom the _Christians_,\nwhen they began to _apostatize_, did borrow many _superstitious Terms_\nand _Observations_, that they might thereby ingratiate themselves,\nand the more easily gain the _Heathens_ to their _Religion_; which\nPractice, though perhaps intended by them for Good, yet, as being the\nFruit of _human Policy_, and not according to _God\u2019s Wisdom_, has had\nvery pernicious Consequences. I see not how any, whether _Papists_ or\n_Protestants_, especially the latter, can in Reason quarrel with us for\ndenying this Term, which it seems the Spirit of God saw not meet to\ninspire the Penmen of the Scriptures to leave unto us.\n\n[Sidenote: Obj. 1.] But if it be said, That _it is not the Name, but\nthe Thing they contend for_;\n\n[Sidenote: _Answ._] I _answer_; Let the Name then, as not being\n_scriptural_, be laid aside, and we shall see at first Entrance how\nmuch Benefit will redound by laying aside this traditional Term, and\nbetaking us to Plainness of _Scripture Language_. For presently the\ngreat Contest about the Number of them will vanish; seeing there\nis no Term used in Scripture that can be made use of, whether we\ncall them _Institutions_, _Ordinances_, _Precepts_, _Commandments_,\n_Appointments_, or _Laws_, &c. that would afford Ground for such\na Debate; since neither will _Papists_ affirm, that there are only\n_seven_, or _Protestants_ only _two_, of any of these aforementioned.\n\n[Sidenote: Obj. 2.] If it be said, That this _Controversy arises from\nthe Definition of the Thing, as well as from the Name_.\n\n[Sidenote: _Answ._ _The _Definition_ of _Sacrament_ agrees to many\nother Things._] It will be found otherwise: For whatever Way we take\ntheir Definition of a _Sacrament_, whether as an _outward visible Sign,\nwhereby inward Grace is conferred, or only signified_, this Definition\nwill agree to many Things, which neither _Papists_ nor _Protestants_\nwill acknowledge to be _Sacraments_. If they be expressed under the\nName of _sealing Ordinances_, as by some they are, I could never see,\neither by Reason or Scripture, how this Title could be appropriate to\nthem, more than to any other _Christian_, _religious Performance_:\n[Sidenote: _What _sealing Ordinance_ doth mean._] For that must needs\nproperly be a _sealing Ordinance_, which makes the _Persons_ receiving\nit _infallibly certain of the Promise_ or Thing _sealed to them_.\n\n[Sidenote: Obj. 3.] If it be said, _It is so to them that are faithful_;\n\n[Sidenote: _Answ._] I _answer_; So is Praying and Preaching, and doing\nof every good Work. Seeing the Partaking or Performing of the one gives\nnot to any a more certain Title to Heaven, yea, in some Respect, not so\nmuch, there is no Reason to call them so, more than the other.\n\nBesides, we find not any Thing called the _Seal_ and _Pledge_ of our\n_Inheritance_, but the _Spirit_ of _God_. It is by that we are said to\nbe sealed, Ephes. i. 14. and iv. 30. which is also termed the _Earnest\nof our Inheritance_, 2 Cor. i. 22. and not by _outward Water_, or\n_Eating_ and _Drinking_; which as the wickedest of Men may partake of,\nso many that do, do, notwithstanding it, go to Perdition. [Sidenote:\n_That_ outward Washing _doth not cleanse the_ Heart.] For it is not\n_outward Washing with Water_ that maketh the _Heart clean_, by which\nMen are fitted for Heaven: And as that _which goeth into the Mouth\ndoth not defile a Man, because it is put forth again_, and so goeth to\nthe _Dunghill_; neither doth any Thing which Man eateth purify him,\nor fit him for Heaven. What is said here in general may serve for an\nIntroduction, not only to this Proposition, but also to the other\nconcerning the _Supper_. Of these _Sacraments_ (so called) _Baptism_\nis always first numbered, which is the Subject of the present\nProposition; in the Explanation of which I shall first demonstrate\nand prove our Judgment, and then answer the Objections, and refute\nthe Sentiments of our Opposers. [Sidenote: Part I.] As to the first\nPart, these Things following, which are briefly comprehended in the\nProposition, come to be proposed and proved.\n\n\n\u00a7. III. [Sidenote: Prop. I.] First, _There is but one Baptism_, as well\nas but _one Lord, one Faith_, &c.\n\n[Sidenote: Prop. II.] Secondly, _That this one Baptism, which is the\nBaptism of Christ, is not a Washing with, or Dipping in Water, but a\nbeing baptised by the Spirit_.\n\n[Sidenote: Prop. III.] Thirdly, _That the Baptism of _John_ was but\na Figure of this; and therefore, as the Figure, to give Place to the\nSubstance; which though it be to continue, yet the other ceaseth_.\n\n[Sidenote: Prop. I.] [Sidenote: _One Baptism proved._] As for the\nFirst, viz. _That there is but one Baptism_, there needs no other Proof\nthan the Words of the Text, _Ephes._ iv. 5. _One Lord_, _one Faith_,\n_one Baptism_: Where the Apostle positively and plainly affirms, that\nas there is but _one Body_, _one Spirit_, _one Faith_, _one God_, &c.\nso there is but _one Baptism_.\n\n[Sidenote: Obj. 1.] As to what is commonly alleged by Way of\nExplanation upon the Text, _That the Baptism of Water and of the Spirit\nmake up this one Baptism, by Virtue of the sacramental Union_;\n\n[Sidenote: _Answ._] I _answer_; This Exposition hath taken Place, not\nbecause grounded upon the Testimony of the Scripture, but because\nit wrests the Scripture to make it suit to their Principle of\n_Water-baptism_; and so there needs no other Reply, but to deny it, as\nbeing repugnant to the plain Words of the Text; [Sidenote: _Whether\n_two Baptisms_ make up the _One.] which saith not, _That there are\ntwo Baptisms_, to wit, one of _Water_, the other of the _Spirit_, which\ndo make up _one Baptism_; but plainly, _that there is one Baptism_, as\nthere is _one Faith_, and _one God_. Now as there go not _two Faiths_,\nnor _two Gods_, nor _two Spirits_, nor two _Bodies_, whereof the one\nis outward and elementary, and the other spiritual and pure, to the\nmaking up the _one Faith_, the _one God_, the _one Body_, and the _one\nSpirit_; so neither ought there to go _two Baptisms_ to make up the\n_one Baptism_.\n\n[Sidenote: Obj. 2.] But _Secondly_, if it be said, _The Baptism is but\none, whereof Water is the one Part, to wit, the Sign; and the Spirit,\nthe Thing signified, the other_;\n\n[Sidenote: _Answ._] [Sidenote: _If _Water_ be the Type, the Substance\nmust remain._] I _answer_; This yet more confirmeth our Doctrine:\nFor if Water be only the _Sign_, it is not the _Matter_ of the _one\nBaptism_ (as shall further hereafter by its Definition in Scripture\nappear) and we are to take the _one Baptism_ for the _Matter_ of it,\nnot for the _Sign_, or _Figure_ and _Type_ that went before. Even as\nwhere Christ is called the _one Offering_ in Scripture, though he\nwas typified by many _Sacrifices_ and _Offerings_ under the Law, we\nunderstand only by the _one Offering_, his offering himself upon the\nCross; whereof though those many _Offerings_ were Signs and Types, yet\nwe say not that they go together with that _Offering of Christ_, to\nmake up the _one Offering_: So neither, though _Water-baptism_ was a\nSign of Christ\u2019s _Baptism_, will it follow, that it goeth now to make\nup the _Baptism of Christ_. If any should be so absurd as to affirm,\n_That this one Baptism here was the Baptism of Water, and not of the\nSpirit_; that were foolishly to contradict the positive Testimony of\nthe Scripture, which saith the contrary; as by what followeth will more\namply appear.\n\n[Sidenote: Prop. II.] _Secondly, That this _one Baptism_, which is\nthe _Baptism_ of _Christ_, is not a Washing with Water_, appears,\n[Sidenote: Proof 1. _The Difference between_ John_\u2019s Baptism and_\nChrist_\u2019s_.] _First_, From the Testimony of _John_, the proper and\npeculiar Administrator of Water-baptism, _Matt._ iii. 11. _I indeed\nbaptize you with Water unto Repentance; but he that cometh after me\nis mightier than I, whose Shoes I am not worthy to bear; he shall\nbaptize you with the Holy Ghost, and with Fire_. Here _John_ mentions\ntwo Manners of _baptizing_, and two different _Baptisms_; the one\nwith Water, and the other with the Spirit; the one whereof he was the\nMinister of; the other whereof Christ was the Minister of: And such\nas were baptized with the first, were not therefore baptized with the\nsecond: _I indeed baptize you, but he shall baptize you_. Though in the\npresent Time they were baptized with the Baptism of Water; yet they\nwere not as yet, but were to be, baptized with the Baptism of Christ.\nFrom all which I thus argue:\n\n[Sidenote: Arg. 1.] If those that were baptized with the Baptism of\nWater, were not therefore baptized with the Baptism of Christ; then the\nBaptism of Water is not the Baptism of Christ:\n\nBut the First is true: Therefore also the Last.\n\n        And again,\n\n[Sidenote: Arg. 2.] If he, that truly and really administred the\nBaptism of Water, did notwithstanding declare, that he neither could,\nnor did, baptize with the Baptism of Christ; then the Baptism of Water\nis not the Baptism of Christ:\n\nBut the First is true: Therefore, _&c._\n\nAnd indeed to understand it otherwise, would make _John_\u2019s Words void\nof good Sense: For if their Baptisms had been all one, why should he\nhave so precisely contra-distinguished them? Why should he have said,\nThat those whom he had already baptized, should yet be baptized with\nanother Baptism?\n\n[Sidenote: Object.] If it be urged, _That Baptism with Water was the\none Part, and that with the Spirit the other Part, or Effect only of\nthe former_;\n\n[Sidenote: _Answ._] I _answer_; This Exposition contradicts the plain\nWords of the Text. [Sidenote: _One _Baptism_ is no Part nor Effect of\nthe other._] For he saith not, _I baptize you with Water, and he that\ncometh after me shall produce the Effects of this my Baptism in you by\nthe Spirit_, &c. or _he shall accomplish this Baptism in you_; but,\n_He shall baptize you_. So then, if we understand the Words truly and\nproperly, when he saith, _I baptize you_, as consenting that thereby is\nreally signified that he did baptize with the Baptism of Water; we must\nneeds, unless we offer Violence to the Text, understand the other Part\nof the Sentence the same Way; _viz._ where he adds presently, _But he\nshall baptize you_, &c. that he understood it of their being truly to\nbe baptized with another Baptism, than what he did baptize with: Else\nit had been Nonsense for him thus to have contra-distinguished them.\n\n[Sidenote: Proof 2.] _Secondly_, This is further confirmed by the\nSaying of Christ himself, _Acts_ i. 4, 5. _But wait for the Promise of\nthe Father, which, saith he, ye have heard of me: For _John_ truly\nbaptized with Water, but ye shall be baptized with the Holy Ghost, not\nmany Days hence._ [Sidenote: _Who were baptized by _John_ were still to\nwait for _Christ_\u2019s _Baptism_ with the Spirit._] There can scarce two\nPlaces of Scripture run more parallel than this doth with the former,\na little before-mentioned; and therefore concludeth the same Way as\ndid the other. For Christ here grants fully that _John_ compleated\nhis Baptism, as to the Matter and Substance of it: _John_, saith he,\n_truly baptized with Water_; which is as much as if he had said, _John_\ndid truly and fully administer the Baptism of Water; _But ye shall be\nbaptized with_, &c. This sheweth that they were to be baptized with\nsome other Baptism than the Baptism of Water; and that although they\nwere formerly baptized with the Baptism of Water, yet not with that of\nChrist, which they were to be baptized with.\n\n[Sidenote: Proof 3.] [Sidenote: _The Baptism with the _Holy Ghost_\nand that with _Water_ differ._] _Thirdly_, _Peter_ observes the same\nDistinction, _Acts_ xi. 16. _Then remembered I the Word of the Lord,\nhow that he said, _John_ indeed baptized with Water; but ye shall be\nbaptized with the Holy Ghost._ The Apostle makes this Application\nupon the _Holy Ghost_\u2019s Falling upon them; whence he infers, that\nthey were then baptized with the Baptism of the Spirit. As to what is\nurged from his calling afterwards for _Water_, it shall be spoken to\nhereafter. From all which _three Sentences_, relative one to another,\nfirst of _John_, secondly of _Christ_, and thirdly of _Peter_, it\ndoth evidently follow, that such as were truly and really baptized\nwith the Baptism of Water, were notwithstanding not baptized with the\nBaptism of the Spirit, which is that of Christ; and such as truly and\nreally did administer the Baptism of Water, did, in so doing, not\nadminister the Baptism of Christ. So that if there be now but _one\nBaptism_, as we have already proved, we may safely conclude that it is\nthat of the _Spirit_, and not of _Water_; else it would follow, that\nthe _one Baptism_, which now continues, were the _Baptism of Water_,\ni. e. _John_\u2019s Baptism, and not the _Baptism of the Spirit_, i. e.\n_Christ_\u2019s; which were most absurd.\n\n[Sidenote: Object.] If it be said further, _That though the Baptism\nof _John_, before _Christ_\u2019s was administred, was different from it,\nas being the Figure only; yet now, that both it as the Figure, and\nthat of the Spirit as the Substance, is necessary to make up the one\nBaptism_;\n\nI _answer_; This urgeth nothing, unless it be granted also that both\nof them belong to the Essence of _Baptism_; so that _Baptism_ is not\nto be accounted as truly administred, where both are not; which none\nof our Adversaries will acknowledge: But on the contrary, account not\nonly all those truly baptized with the _Baptism of Christ_, [Sidenote:\n_Water-baptism is not the true Baptism of _Christ.] who are baptized\nwith _Water_, though they be uncertain whether they be baptized with\nthe _Spirit_, or not; but they even account such truly baptized with\nthe _Baptism of Christ_, because _sprinkled_, or baptized with Water,\nthough it be manifest and most certain that they are not baptized with\nthe Spirit, as being Enemies thereunto in their Hearts by wicked Works.\nSo here, by their own Confession, _Baptism with Water_ is without the\nSpirit. Wherefore we may far safer conclude, that the _Baptism of\nthe Spirit_, which is that of _Christ_, is and may be without that\nof _Water_; as appears in that of _Acts_ xi. where _Peter_ testifies\nof these Men, that _they were baptized with the Spirit_, though then\nnot _baptized with Water_. And indeed the Controversy in this, as in\nmost other Things, stands betwixt us and our Opposers, in that they\noftentimes prefer the Form and Shadow to the Power and Substance; by\ndenominating Persons as Inheritors and Possessors of the Thing, from\ntheir having the Form and Shadow, though really wanting the Power and\nSubstance; and not admitting those to be so denominated, who have the\nPower and Substance, if they want the Form and Shadow. This appears\nevidently, in that they account those truly _baptized_ with the _one\nBaptism of Christ_, who are not baptized with the _Spirit_ (which in\nScripture is particularly called the _Baptism of Christ_) if they be\nonly baptized with Water, which themselves yet confess to be but the\nShadow or Figure. [Sidenote: _The Baptism of the Spirit needeth no\nSprinkling or Dipping in Water._] And moreover, in that they account\nnot those who are surely baptized with the _Baptism of the Spirit_\nbaptized, neither will they have them so denominated, unless they be\nalso _sprinkled_ with, or _dipped_ in Water: But we, on the contrary,\ndo always prefer the Power to the Form, the Substance to the Shadow;\nand where the Substance and Power is, we doubt not to denominate the\nPerson accordingly, though the Form be wanting. And therefore we\nalways seek First, and plead for the Substance and Power, as knowing\nthat to be indispensibly necessary, though the Form sometimes may be\ndispensed with, and the Figure or Type may cease, when the Substance\nand Anti-type come to be enjoyed, as it doth in this Case, which shall\nhereafter be made appear.\n\n\n\u00a7. IV. [Sidenote: Proof 4.] _Fourthly_, That the _one Baptism of\nChrist_ is not a Washing with Water, appears from 1 _Pet._ iii. 21.\n_The like Figure[114] whereunto even Baptism doth also now save us\n(not the putting away of the Filth of the Flesh, but the Answer of a\ngood Conscience towards God) by the Resurrection of Jesus Christ_. So\nplain a Definition of _Baptism_ is not in all the Bible; and therefore,\nseeing it is so plain, it may well be preferred to all the coined\nDefinitions of the School-men. [Sidenote: _The plainest Definition of\nthe Baptism of Christ in all the Bible_.] The Apostle tells us, first\n_negatively_, what it is not, viz. _Not a putting away of the Filth of\nthe Flesh_: Then surely it is not a _Washing_ with Water, since that\nis so. _Secondly_, He tells us _affirmatively_ what it is, viz. _The\nAnswer of a good Conscience towards God, by the Resurrection of Jesus\nChrist_; where he affirmatively defines it to be the _Answer_ (or\n_Confession_, as the _Syriack_ Version hath it) _of a good Conscience_.\nNow this _Answer_ cannot be but where the Spirit of God hath purified\nthe Soul, and the Fire of his Judgment hath burned up the unrighteous\nNature; and those in whom this Work is wrought may be truly said to\nbe _baptized with the Baptism of Christ_, i. e. _of the Spirit and\nof Fire_. Whatever Way then we take this Definition of the Apostle\nof _Christ\u2019s Baptism_, it confirmeth our Sentence: For if we take\nthe first or negative Part, viz. _That it is not a putting away of\nthe Filth of the Flesh_, then it will follow that _Water-baptism_ is\nnot it, because that _is a putting away of the Filth of the Flesh_.\n[Sidenote: _Water-baptism shut out from the Baptism of Christ._] If we\ntake the second and affirmative Definition, to wit, _That it is the\nAnswer_ or Confession _of a good Conscience_, &c. then _Water-baptism_\nis not it; since, as our Adversaries will not deny, _Water-baptism_\ndoth not always imply it, neither is it any necessary Consequence\nthereof. Moreover, the Apostle in this Place doth seem especially to\nguard against those that might esteem _Water-baptism_ the true _Baptism\nof Christ_; because (lest by the Comparison induced by him in the\npreceding Verse, betwixt the Souls that were saved in _Noah_\u2019s Ark, and\nus that are now saved by _Baptism_; lest, I say, any should have thence\nhastily concluded, that because the Former were saved by _Water_, this\nPlace must needs be taken to speak of _Water-baptism_) to prevent such\na Mistake, he plainly affirms, that it is not that, but another Thing.\nHe saith not that it is the _Water_, or _the putting away of the Filth\nof the Flesh, as accompanied with the Answer of a good Conscience,\nwhereof the one_, viz. _Water, is the sacramental Element, administered\nby the Minister; and the other, the Grace or Thing signified, conferred\nby Christ_; but plainly, _That it is not the putting away_, &c.\nthan which there can be nothing more manifest to Men unprejudicate\nand judicious. Moreover _Peter_ calls this here which saves [Greek:\nantitypon: \u03b1\u03bd\u03c4\u03b9\u03c4\u03c5\u03c0\u03bf\u03bd], the _Anti-type_, or the _Thing figured_; whereas\nit is usually translated, as if _the like Figure did now save us_;\nthereby insinuating that as they were saved by Water in the Ark, so are\nwe now by _Water-baptism_. But this Interpretation crosseth his Sense,\nhe presently after declaring the contrary, as hath above been observed;\nand likewise it would contradict the Opinion of all our Opposers.\n[Sidenote: _The _Protestants_ denying _Water-baptism_ its absolute\nNecessity to _Men\u2019s Salvation_; although the _Papists_ say, _None can\nbe saved without it_, yet grant Exceptions._] For _Protestants_ deny\nit to be absolutely necessary to Salvation; and though _Papists_ say,\n_none are saved without it_, yet in this they admit an Exception, as of\n_Martyrs_, &c. and they will not say that all that have it are saved by\n_Water-baptism_; which they ought to say, if they will understand by\n_Baptism_ (by which the Apostle saith we are saved) _Water-baptism_.\nFor seeing we are saved _by this Baptism_, as all those that were in\nthe Ark _were saved by Water_, it would then follow, that all those\nthat have this _Baptism_ are saved by it. Now this Consequence would be\nfalse, if it were understood of _Water-baptism_; because many, by the\nConfession of all, are _baptized_ with _Water_ that are not saved; but\nthis Consequence holds most true, if it be understood as we do, of the\n_Baptism_ of the _Spirit_; since none can have this Answer of a good\nConscience, and, abiding in it, not be saved by it.\n\n[114] Or, as it should be translated, _Whose Model Baptism does also\nnow save us._\n\n[Sidenote: Proof 5.] Fifthly, _That the one Baptism of Christ is not a\nWashing with Water_, as it hath been proved by the Definition of the\n_one Baptism_, so it is also manifest from the necessary Fruits and\nEffects of it, which are three Times particularly expressed by the\nApostle _Paul_; [Sidenote: _The Effects and Fruits of the Baptism of\n_Christ.] as first, _Rom._ vi. 3, 4. where he saith, _That so many\nof them as were baptized into Jesus Christ, were baptized into his\nDeath, buried with him by Baptism into Death, that they should walk\nin Newness of Life_. Secondly, to the _Galatians_ iii. 27. he saith\npositively, _For as many of you as have been baptized into Christ, have\nput on Christ_. And thirdly, to the _Colossians_ ii. 12. he saith,\nThat they were _buried with him in Baptism_, and risen _with him\nthrough the Faith of the Operation of God_. It is to be observed here,\nthat the Apostle speaks generally, without any _exclusive Term_, but\n_comprehensive_ of all. He saith not, _Some of you that were baptized\ninto Christ, have put on Christ_, but _as many of you_; which is as\nmuch as if he had said, _Every one of you that hath been baptized\ninto Christ, hath put on Christ_. Whereby it is evident that this is\nnot meant of _Water-baptism_, but of the _Baptism_ of the _Spirit_;\n[Sidenote: _Which Effects_ Water-baptism _wants_.] because else it\nwould follow, that whosoever had been _baptized_ with _Water-baptism_\nhad put on _Christ_, and were _risen_ with him, which all acknowledge\nto be most absurd. Now supposing all the visible Members of the\nChurches of _Rome_, _Galatia_, and _Colosse_ had been outwardly\nbaptized with Water (I do not say they were, but our Adversaries will\nnot only readily grant it, but also contend for it) suppose, I say, the\nCase so, they will not say they had _all put on Christ_, since divers\nExpressions in these _Epistles_ to them shew the contrary. So that the\nApostle cannot mean _Baptism_ with _Water_; and yet that he meaneth the\n_Baptism_ of _Christ_, i. e. _of the Spirit_, cannot be denied; or that\nthe _Baptism_ wherewith these were _baptized_ (of whom the Apostle here\ntestifies that they had _put on Christ_) was the _one Baptism_, I think\nnone will call in Question. Now admit, as our Adversaries contend,\nthat many in these Churches who had been _baptized_ with _Water_\nhad not _put on Christ_, it will follow, that notwithstanding that\n_Water-baptism_, they were not baptized _into Christ_, or with the\nBaptism of _Christ_, seeing _as many of them as were baptized_ into\n_Christ had put on Christ_, &c. From all which I thus argue:\n\n[Sidenote: Arg. 1.] _If the _Baptism_ with _Water_ were the one\n_Baptism_, _i. e._ the _Baptism_ of _Christ_, as many as were baptized\nwith _Water_ would have put on Christ_:\n\nBut the Last is false: Therefore also the First.\n\n        And again:\n\n[Sidenote: Arg. 2.] _Since as many as are baptized into_ Christ, i. e.\n_with the_ one Baptism, _which is the_ Baptism _of_ Christ, _have put\non_ Christ, _then_ Water-baptism _is not the one_ Baptism, _viz. the_\nBaptism _of_ Christ:\n\nBut the First is true: Therefore also the Last.\n\n\n\u00a7. V. [Sidenote: Prop. III.] [Sidenote: _Proved._] Thirdly, _Since_\nJohn\u2019s Baptism _was a Figure, and seeing the Figure gives Way to the\nSubstance, although the Thing figured remain, to wit, the_ one Baptism\n_of_ Christ, _yet the other ceaseth, which was the_ Baptism _of_ John.\n\n[Sidenote: I.] [Sidenote: John_\u2019s Baptism was a Figure of _Christ_\u2019s._]\nThat _John_\u2019s Baptism was a Figure of _Christ_\u2019s Baptism, I judge will\nnot readily be denied; but in Case it should, it can easily be proved\nfrom the Nature of it. _John_\u2019s Baptism was _a being baptized with\nWater_, but _Christ_\u2019s is _a Baptizing with the Spirit_; therefore\n_John_\u2019s Baptism must have been a Figure of _Christ_\u2019s. But further,\nthat Water-Baptism was _John_\u2019s Baptism, will not be denied: That\nWater-baptism is not _Christ_\u2019s Baptism, is already proved. From which\ndoth arise the Confirmation of our Proposition thus:\n\nThere is no Baptism to continue now, but the _one Baptism_ of Christ:\n\nTherefore _Water-baptism_ is not to continue now, because it is not the\none Baptism of _Christ_.\n\n[Sidenote: II.] [Sidenote: John_\u2019s Baptism is ceased our Opposers\nconfess._] That _John_\u2019s Baptism is ceased, many of our Adversaries\nconfess; but if any should allege it is otherwise, it may be easily\nproved by the express Words of _John_, not only as being insinuated\nthere, where he contra-distinguisheth his Baptism from that of\n_Christ_, but particularly where he saith, _John_ iii. 30. _He_\n[Christ] _must increase, but I_ [John] _must decrease_. From whence it\nclearly follows, that the _Increasing_ or taking Place of _Christ_\u2019s\nBaptism is the _Decreasing_ or Abolishing of _John_\u2019s Baptism; so\nthat if Water-baptism was a particular Part of _John_\u2019s Ministry, and\nis no Part of _Christ_\u2019s Baptism, as we have already proved, it will\nnecessarily follow that it is not to continue.\n\n[Sidenote: Arg.] Secondly, _if _Water-baptism_ had been to continue\na perpetual Ordinance of Christ in his Church, he would either have\npractised it himself, or commanded his Apostles so to do_.\n\nBut that he practised it not, the _Scripture_ plainly affirms,\n_John_ iv. 2. And that he commanded his Disciples to _baptize_ with\n_Water_, I could never yet read. As for what is alleged, that, _Matt._\nxxviii. 19. &c. where he bids them _baptize_, is to be understood of\n_Water-baptism_, that is but to beg the Question, and the Grounds for\nthat shall be hereafter examined.\n\n_Therefore to _baptize_ with _Water_ is no perpetual Ordinance of\nChrist to his Church._\n\nThis hath had the more Weight with me, because I find not any standing\n_Ordinance or Appointment_ of _Christ_ necessary to Christians, for\nwhich we have not either Christ\u2019s own Practice or Command, as to obey\nall the Commandments which comprehend both our Duty towards God and\nMan, _&c._ and where the _Gospel_ requires more than the _Law_, which\nis abundantly signified in the 5th and 6th Chapters of _Matthew_, and\nelsewhere. Besides, as to the Duties of Worship, he exhorts us to meet,\npromising his Presence; commands to _pray_, _preach_, _watch_, &c.\nand gives Precepts concerning some temporary Things, as the _Washing_\nof _one another\u2019s Feet_, the _Breaking_ of _Bread_, hereafter to be\ndiscussed; only for this one Thing of _Baptizing_ with _Water_, though\nso earnestly contended for, we find not any Precept of Christ.\n\n\n\u00a7. VI. [Sidenote: III.] [Sidenote: _The _Gospel_ puts an End to _carnal\nOrdinances.] But to make Water-baptism a necessary _Institution_\nof the _Christian Religion_, which is pure and spiritual, and\nnot carnal and ceremonial, is to derogate from the _New Covenant\nDispensation_, and set up the _legal Rites_ and _Ceremonies_, of which\nthis of _Baptism_, or _Washing_ with _Water_, was one, as appears\nfrom _Heb._ ix. 10. where the Apostle speaking thereof saith, that\nit stood _only in Meats and Drinks, and divers Baptisms, and carnal\nOrdinances, imposed until the Time of Reformation_. If then the Time\nof Reformation, or the Dispensation of the _Gospel_, which puts an End\nto the Shadows, be come, then such _Baptisms_ and carnal _Ordinances_\nare no more to be imposed. For how Baptism with _Water_ comes now to\nbe a _Spiritual Ordinance_, more than before in the Time of the _Law_,\ndoth not appear, seeing it is but _Water_ still, and a Washing of the\noutward Man, and a putting away of the Filth of the Flesh still: And as\nbefore, those that were so washed, were not thereby made perfect, as\npertaining to the _Conscience_, neither are they at this Day, as our\nAdversaries must needs acknowledge, and Experience abundantly sheweth.\nSo that the Matter of it, which is a Washing with Water, and the Effect\nof it, which is only an outward Cleansing, being still the same, how\ncomes Water-baptism to be less a carnal Ordinance now than before?\n\n[Sidenote: Obj. 1.] If it be said, That _God confers inward Grace upon\nsome that are now baptized_;\n\n[Sidenote: _Answ._] So no Doubt he did also upon some that used those\nBaptisms among the _Jews_.\n\n[Sidenote: Obj. 2.] Or if it be said, _Because it is commanded by\nChrist now, under the New Covenant_;\n\n[Sidenote: _Answ._] I answer, _First_, That is to beg the Question; of\nwhich hereafter.\n\nBut _Secondly_, We find that where the Matter of Ordinances is the\nsame, and the End the same, they are never accounted more or less\nspiritual, because of their different Times. Now was not God the Author\nof the _Purifications_ and _Baptisms_ under the _Law_? Was not Water\nthe Matter of them, which is so now? Was not the End of them to signify\nan inward Purifying by an outward Washing? And is not that alleged to\nbe the End still? [Sidenote: _Men are no more _now_ than _before_ by\n_Water-baptism_ inwardly cleansed._] And are the necessary Effects or\nConsequences of it any better now than before, since Men are now by\nthe Virtue of Water-baptism, as a necessary Consequence of it, no more\nthan before made inwardly clean? And if some by God\u2019s Grace that are\nbaptized with Water are inwardly purified, so were some also under\nthe Law; so that this is not any necessary Consequence or Effect,\nneither of this nor that Baptism. It is then plainly repugnant to right\nReason, as well as to the Scripture Testimony, to affirm _that_ to be\na spiritual Ordinance now, which was a carnal Ordinance before, if it\nbe still the same, both as to its Author, Matter, and End, however\nmade to vary in some small Circumstances. The Spirituality of the _New\nCovenant_ and of its _Worship_ established by Christ, consisted not\nin such superficial Alterations of Circumstances, but after another\nManner. Therefore let our Adversaries shew us, if they can, without\nbegging the Question, and building upon some one or other of their\nown Principles denied by us, wherever Christ appointed or ordained\nany Institution or Observation under the _New Covenant_, as belonging\nto the Nature of it, or such a necessary Part of its _Worship_ as is\nperpetually to continue; which being one in Substance and Effects (I\nspeak of necessary, not accidental Effects) yet, because of some small\nDifference in Form or Circumstance, was before carnal, notwithstanding\nit was commanded by God under the _Law_, but now is become spiritual,\nbecause commanded by Christ under the _Gospel_? And if they cannot\ndo this, then if Water-baptism was once a carnal Ordinance, as the\nApostle positively affirms it to have been, it remains a carnal\nOrdinance still; and if a carnal Ordinance, then no necessary Part of\nthe _Gospel_ or _New Covenant Dispensation_; and if no necessary Part\nof it, then not needful to continue, nor to be practised by such as\nlive and walk under this _Dispensation_. But in this, as in most other\nThings, according as we have often observed, our Adversaries _judaize_,\nand renouncing the _glorious_ and _spiritual Privileges_ of the New\nCovenant, are sticking in and cleaving to the Rudiments of the Old,\nboth in _Doctrine_ and _Worship_, as being more suited and agreeable to\ntheir carnal Apprehensions and natural Senses. [Sidenote: _The _Law_\ndistinguished from the _Gospel.] But we, on the contrary, travail\nabove all to lay hold upon and cleave unto the _Light_ of the _glorious\nGospel_ revealed unto us. And the Harmony of the Truth we profess\nin this may appear, by briefly observing how in all Things we follow\nthe _spiritual Gospel of Christ_, as contra-distinguished from the\nCarnality of the _legal Dispensation_; while our Adversaries, through\nrejecting this _Gospel_, are still labouring under the Burden of the\n_Law_, which neither they nor their Fathers were able to bear.\n\n[Sidenote: _The outward _Baptism_, _Worship_, _Law_, distinguished from\nthe inward._] _For the Law and Rule of the _Old Covenant_ and _Jews_\nwas outward, written in Tables of Stone and Parchment; _so also is that\nof our Adversaries_. But the Law of the _New Covenant_ is inward and\nperpetual, written in the Heart; _so is ours.\n\n_The Worship of the _Jews_ was outward and carnal, limited to set\nTimes, Places, and Persons, and performed according to set prescribed\nForms and Observations; _so is that of our Adversaries_. But the\nWorship of the _New Covenant_ is neither limited to Time, Place, nor\nPerson, but is performed in the Spirit and in Truth; and it is not\nacted according to set Forms and Prescriptions, but as the Spirit of\nGod immediately actuates, moves, and leads, whether it be to preach,\npray, or sing; _and such is also our Worship.\n\n_So likewise the _Baptism_ among the _Jews_ under the Law was an\n_outward Washing_ with _outward Water_, only to typify an inward\nPurification of the Soul, which did not necessarily follow upon those\nthat were thus baptized_; but the Baptism of Christ under the Gospel\nis the Baptism of the Spirit and of Fire; _not the putting away of the\nFilth of the Flesh, but the Answer of a good Conscience towards God_;\nand such is the Baptism that we labour to be baptized withal, and\ncontend for.\n\n\n\u00a7. VII. [Sidenote: Arg.] But again, If Water-baptism had been an\nOrdinance of the Gospel, then the Apostle _Paul_ would have been\nsent to administer it; but he declares positively, 1 _Cor._ i. 17.\n_That Christ sent him not to baptize, but to preach the Gospel_. The\nReason of that Consequence is undeniable, because the Apostle _Paul_\u2019s\nCommission was as large as that of any of them; and consequently he\nbeing in special Manner the Apostle of Christ to the _Gentiles_,\n[Sidenote: IV. _That _Water-baptism_ is no Badge of _Christians_, like\n_Circumcision_ of the _Jews.] if Water-baptism, as our Adversaries\ncontend, be to be accounted the _Badge of Christianity_, he had more\nNeed than any of the rest to be sent to baptize with Water, that he\nmight mark the _Gentiles_ converted by him with that _Christian Sign_.\nBut indeed the Reason holds better thus, that since _Paul_ was the\nApostle of the _Gentiles_, and that in his Ministry he doth through\nall (as by his _Epistles_ appears) labour to wean them from the former\n_Jewish Ceremonies_ and _Observations_ (though in so doing he was\nsometimes undeservedly judged by others of his Brethren, who were\nunwilling to lay aside those _Ceremonies_) therefore his Commission,\nthough as full as to the Preaching of the _Gospel_ and _New Covenant\nDispensation_ as that of the other Apostles, did not require of him\nthat he should lead those Converts into such _Jewish Observations_ and\n_Baptisms_, however that Practice was indulged in and practised by\nthe other Apostles among their _Jewish Proselytes_; for which Cause\n[115]_he thanks God that he had baptized so few_: Intimating that what\nhe did therein he did not by Virtue of his Apostolick Commission,\n[Sidenote: Paul _was not sent to baptize._] but rather in Condescension\nto their Weakness, even as at another Time he circumcised _Timothy_.\n\n[115] 1 Cor. i. 14.\n\n[Sidenote: Obj. 1.] Our Adversaries, to evade the Truth of this\nTestimony, usually allege, _That by this is only to be understood, that\nhe was not sent principally to baptize, not that he was not sent at\nall_.\n\n[Sidenote: _Answ._] But this Exposition, since it contradicts the\npositive Words of the Text, and has no better Foundation than the\nAffirmation of its Assertors, is justly rejected as _spurious_, until\nthey bring some better Proof for it. He saith not, _I was not sent\n_principally_ to baptize_, but _I was _not_ sent to baptize_.\n\n[Sidenote: Confir.] As for what they urge, by Way of Confirmation, from\nother Places of Scripture, where [_not_] is to be so taken, as where\nit is said, [116]_I will have Mercy, and_ not _Sacrifice_, which is\nto be understood that God requires principally _Mercy_, not excluding\n_Sacrifice_:\n\n[116] Matt. 9. 15. Hos. 6. 6.\n\n[Sidenote: Refut.] I say this Place is abundantly explained by the\nfollowing Words [_and the Knowledge of God more than Burnt-offerings_;]\nby which it clearly appears that _Burnt-offerings_, which are one with\n_Sacrifices_, are not excluded; but there is no such Word added in that\nof _Paul_, and therefore the Parity is not demonstrated to be alike,\nand consequently the Instance not sufficient, unless they can prove\nthat it ought so to be admitted here; else we might interpret by the\nsame Rule all other Places of Scripture the same Way, as where the\nApostle saith, 1 _Cor._ ii. 5. _That your Faith might not stand in the\nWisdom of Men, but in the Power of God_, it might be understood, it\nshall not stand _principally so_. How might the Gospel, by this Liberty\nof Interpretation, be perverted?\n\n[Sidenote: Obj. 2.] If it be said, _That the Abuse of this Baptism\namong the _Corinthians_, in dividing themselves according to the\nPersons by whom they were baptized, made the Apostle speak so; but that\nthe Abuse of a Thing doth not abolish it_;\n\n[Sidenote: _Answ._] I _answer_, It is true, it doth not, provided the\nThing be lawful and necessary; and that no Doubt the Abuse abovesaid\ngave the Apostle Occasion so to write. But let it from this be\nconsidered how the Apostle excludes _Baptizing_, not _Preaching_,\nthough the Abuse [mark] proceeded from that, no less than from the\nother. For these _Corinthians_ did denominate themselves from those\ndifferent Persons by whose _Preaching_ (as well as from those by\nwhom they were _baptized_) they were converted, as by the 4th, 5th,\n6th, 7th, and 8th Verses of Chap. iii. may appear: [Sidenote: _That_\nPreaching _is a standing Ordinance, and not to be forborne_.] And yet\nto remove that Abuse the Apostle doth not say, He was not sent to\npreach, nor yet doth he rejoice that he had only preached to a few;\nbecause _Preaching_, being a standing Ordinance in the Church, is not,\nbecause of any Abuse that the Devil may tempt any to make of it, to\nbe forborne by such as are called to perform it by the Spirit of God:\nWherefore the Apostle accordingly, _Chap._ iii. 8, 9. informs them,\nas to that, how to remove that Abuse. But as to Water-baptism, for\nthat it was no standing Ordinance of Christ, but only practised as in\nCondescension to the _Jews_, and by some Apostles to some _Gentiles_\nalso, therefore, so soon as the Apostle perceived the Abuse of it, he\nlet the _Corinthians_ understand how little Stress was to be laid upon\nit, by shewing them that he was glad that he had administered this\nCeremony to so few of them; and by telling them plainly that it was no\nPart of his Commission, neither that which he was sent to administer.\n\n[Sidenote: Query.] Some ask us, _How we know that baptizing here is\nmeant of _Water_, and not of the _Spirit_; which if it be, then it will\nexclude Baptism of the _Spirit_, as well as of _Water_?_\n\n[Sidenote: _Answ._] I _answer_, Such as ask the Question, I suppose,\nspeak it not as doubting that this was said of Water-baptism, which is\nmore than manifest. [Sidenote: _That which converts to _Christ_ is the\nBaptism of the Spirit._] For since the Apostle _Paul_\u2019s Message was,\n_To turn People from Darkness to Light_, and _convert them to God_;\nand that as many as are thus turned and converted, (_so as to have the\nAnswer of a good Conscience toward God, and to have put on Christ, and\nbe risen with him in Newness of Life_) are baptized with the Baptism of\nthe Spirit. But who will say that only those few mentioned there to be\nbaptized by _Paul_ were come to this? Or that to turn or bring them to\nthis Condition was not, even admitting our Adversaries Interpretation,\nas principal a Part of _Paul_\u2019s Ministry as any other? Since then our\nAdversaries do take this Place for _Water-baptism_, as indeed it is,\nwe may lawfully, taking it so also, urge it upon them. Why the Word\n_Baptism_ and _Baptizing_ is used by the Apostle, where that of _Water_\nand not of the _Spirit_ is only understood, shall hereafter be spoken\nto. [Sidenote: Part 2.] I come now to consider the Reasons alleged by\nsuch as plead for _Water-baptism_, which are also the Objections used\nagainst the Discontinuance of it.\n\n\n\u00a7. VIII. [Sidenote: Obj. 1.] _First_, Some object, [117]_That Christ,\nwho had the Spirit above Measure, was notwithstanding baptized with\nWater_. As _Nic. Arnoldus_ against this _Thesis_, Sect. 46. of his\n_Theological Exercitation_.\n\n[117] John 3. 34.\n\n[Sidenote: _Answ._] I _answer_, So was he also _circumcised_; it will\nnot follow from thence that _Circumcision_ is to continue: [Sidenote:\n_Why _Christ_ was _baptized_ by _John.] For it behoved Christ to\nfulfil all Righteousness, not only the Ministry of _John_, but the\n_Law_ also, therefore did he observe the _Jewish Feasts_ and _Rites_,\nand keep the _Passover_. It will not thence follow that _Christians_\nought to do so now; and therefore Christ, _Matt._ iii. 15. gives _John_\nthis Reason of his being baptized, desiring him to _suffer it to be so\nnow_; whereby he sufficiently intimates that he intended not thereby to\nperpetuate it as an Ordinance to his Disciples.\n\n[Sidenote: Obj. 2.] _Secondly_, They object, _Matt._ xxviii. 19. _Go\nye therefore and teach all Nations, baptizing them in the Name of the\nFather, and of the Son, and of the Holy Ghost_.\n\n[Sidenote: _Answ._] This is the great Objection, and upon which they\nbuild the whole _Superstructure_; whereunto the first general and sound\n_Answer_ is, by granting the whole; [Sidenote: _What Baptism _Christ_\ndoth mean in _Mat. 28.] but putting them to prove that _Water_ is\nhere meant, since the Text is silent of it. And though in Reason it\nbe sufficient upon our Part that we concede the whole expressed in\nthe Place, but deny that it is by _Water_, which is an Addition to\nthe Text, yet I shall premise some Reasons why we do so, and then\nconsider the Reasons alleged by those that will have _Water_ to be here\nunderstood.\n\n[Sidenote: Arg. 1.] The _First_ is a Maxim yielded to by all, _That we\nought not to go from the literal Signification of the Text, except some\nurgent Necessity force us thereunto_.\n\nBut no urgent Necessity in this Place forceth us thereunto:\n\nTherefore we ought not to go from it.\n\n[Sidenote: Arg. 2.] _Secondly_, That Baptism which Christ commanded his\nApostles was the one Baptism, _id est_, his own Baptism:\n\nBut the one Baptism, which is Christ\u2019s Baptism, is not with _Water_, as\nwe have already proved:\n\nTherefore the Baptism commanded by Christ to his Apostles was not\n_Water-baptism_.\n\n[Sidenote: Arg. 3.] _Thirdly_, That Baptism which Christ commanded his\nApostles was such, that as many as were therewith baptized did put on\nChrist:\n\nBut this is not true of _Water-baptism_:\n\nTherefore, _&c._\n\n[Sidenote: Arg. 4.] _Fourthly_, The Baptism commanded by Christ to his\nApostles was not _John_\u2019s Baptism:\n\nBut Baptism with Water was _John_\u2019s Baptism:\n\nTherefore, _&c._\n\n[Sidenote: Alleg. 1.] But _First_, They allege, _That Christ\u2019s Baptism,\nthough a Baptism with Water, did differ from _John_\u2019s, because _John_\nonly baptized with Water unto Repentance, but Christ commands his\nDisciples to baptize in the Name of the Father, Son, and Holy Ghost;\nreckoning that in this Form there lieth a great Difference betwixt the\nBaptism of _John_ and that of _Christ.\n\nI _answer_, In that _John_\u2019s Baptism was unto Repentance, the\nDifference lieth not there, because so is Christ\u2019s also; yea, our\nAdversaries will not deny but that _adult Persons_ that are to be\nbaptized ought, ere they are admitted to _Water-baptism_, to repent,\nand confess their Sins: And that _Infants_ also, with a Respect to and\nConsideration of their Baptism, ought to repent and confess; so that\nthe Difference lieth not here, since this of Repentance and Confession\nagrees as well to _Christ_\u2019s as to _John_\u2019s Baptism. But in this our\n_Adversaries_ are divided; for _Calvin_ will have _Christ_\u2019s and\n_John_\u2019s to be all one, _Inst. Lib. 4. Cap. 15. Sect. 7, 8._ yet they\ndo differ, and the Difference is, in that the one is by Water, the\nother not, _&c._\n\n_Secondly_, As to what Christ saith, in commanding them to _baptize\nin the Name of the Father, Son, and Spirit_, I confess that states\nthe Difference, and it is great; but that lies not only in admitting\n_Water-baptism_ in this different Form, by a bare Expressing of these\nWords: For as the Text says no such Thing, neither do I see how it can\nbe inferred from it. [Sidenote: _Of the Name of the Lord how taken in\nScripture._] For the Greek is [Greek: eis to onoma: \u03b5\u03b9\u03c2 \u03c4\u03bf \u03bf\u03bd\u03bf\u03bc\u03b1],\nthat is, _into the Name_; now the _Name_ of the _Lord_ is often taken\nin Scripture for something else than a bare Sound of Words, or literal\nExpression, even for his _Virtue_ and _Power_, as may appear from\n_Psal._ liv. 3. _Cant._ i. 3. _Prov._ xviii. 10. and in many more.\n[Sidenote: _The _Baptism_ into the _Name_, what it is._] Now that the\nApostles were by their Ministry to baptize the Nations _into this\nName_, _Virtue_, and _Power_, and that they did so, is evident by these\nTestimonies of _Paul_ above-mentioned, where he saith, _That as many\nof them as were baptized into Christ, have put on Christ_; this must\nhave been a _Baptizing into the Name_, i. e. _Power_ and _Virtue_, and\nnot a mere formal Expression of Words adjoined with Water-baptism;\nbecause, as hath been above observed, it doth not follow as a natural\nor necessary Consequence of it. I would have those who desire to have\ntheir Faith built upon no other Foundation than the Testimony of\n_God\u2019s Spirit_, and _Scriptures_ of _Truth_, throughly to consider\nwhether there can be any Thing further alleged for this Interpretation\nthan what the Prejudice of Education and Influence of Tradition hath\nimposed. Perhaps it may stumble the unwary and inconsiderate _Reader_,\nas if the very Character of _Christianity_ were abolished, to tell him\nplainly that this Scripture is not to be understood of _baptizing with\nWater_, and that this Form of _Baptizing in the Name of the Father,\nSon, and Spirit_, hath no Warrant from _Matt._ xxviii. _&c._\n\n[Sidenote: _Whether Christ did prescribe a Form of_ Baptism _in_ Matt.\n28.] For which, besides the Reason taken from the Signification of\n[_the Name_] as being the _Virtue_ and _Power_ above expressed, let\nit be considered, that if it had been a _Form_ prescribed by Christ\nto his Apostles, then surely they would have made use of that Form in\nthe administering of _Water-baptism_ to such as they baptized with\nWater; but though particular Mention be made in divers Places of the\n_Acts_ who were baptized, and how; and though it be particularly\nexpressed that they _baptized_ such and such, as _Acts_ ii. 41. and\nviii. 12, 13. 38. and ix. 18. and x. 48. and xvi. 15. and xviii. 8.\nyet there is not a Word of this Form. And in two Places, _Acts_ viii.\n16. and xix. 5. it is said of some that they were _baptized in the\nName of the Lord Jesus_; by which it yet more appears, that either\nthe Author of this _History_ hath been very defective, who having so\noften Occasion to mention this, yet omitteth so substantial a Part of\n_Baptism_ (which were to accuse the _Holy Ghost_, by whose Guidance\n_Luke_ wrote it) or else that the Apostles did no Ways understand that\n_Christ_ by his Commission, _Matt._ xxviii. did enjoin them such a Form\nof _Water-baptism_, seeing they did not use it. And therefore it is\nsafer to conclude, that what they did in administering _Water-baptism_,\nthey did not by Virtue of that Commission, else they would have so\nused it; for our Adversaries I suppose would judge it a great _Heresy_\nto administer _Water-baptism_ without that, or only in the _Name of\nJesus_, without Mention of _Father_, or _Spirit_, as it is expresly\nsaid they did, in the two Places above-cited.\n\n[Sidenote: Alleg. 2.] _Secondly_, They say, _If this were not\nunderstood of_ Water-baptism, _it would be a Tautology, and all one\nwith_ Teaching.\n\n[Sidenote: _Answ._] I say, _Nay: Baptizing with the Spirit_ is somewhat\nfurther than teaching, or informing the Understanding; [Sidenote:\n_How Teaching and Baptizing differ._] for it imports a _Reaching\nto_, and _melting the Heart_, whereby it is _turned_, as well as the\n_Understanding informed_. Besides, we find often in the Scripture, that\n_Teaching_ and _Instructing_ are put together, without any Absurdity,\nor needless Tautology; and yet these two have a greater Affinity than\n_Teaching_ and _Baptizing_ with the _Spirit_.\n\n[Sidenote: Alleg. 3.] _Thirdly_, They say, _Baptism in this Place must\nbe understood with _Water_, because it is the Action of the Apostles;\nand so cannot be the Baptism of the Spirit, which is the Work of\nChrist, and his Grace; not of Man_, &c.\n\n[Sidenote: _Answ._] [Sidenote: _The Baptism with the _Spirit_ ascribed\nto godly Men as Instruments._] I answer; _Baptism with the Spirit_,\nthough not wrought without _Christ_ and his _Grace_, is instrumentally\ndone by Men fitted of God for that Purpose; and therefore no Absurdity\nfollows, that _Baptism_ with the _Spirit_ should be expressed as the\nAction of the Apostles. For though it be Christ by his Grace that\ngives _spiritual Gifts_, yet the Apostle, _Rom._ i. 11. speaks of HIS\n_imparting to them spiritual Gifts_; and he tells the _Corinthians_,\nthat HE had _begotten them through the Gospel_, 1 Cor. iv. 15. And\nyet to beget People to the _Faith_, is the Work of _Christ_ and his\n_Grace_, not of Men. To convert the Heart, is properly the Work of\nChrist; and yet the Scripture oftentimes ascribes it to Men, as being\nthe Instruments: And since _Paul_\u2019s Commission was, _To turn People\nfrom Darkness to Light_ (though that be not done without _Christ_\nco-operating by his Grace) so may also _Baptizing with the Spirit_ be\nexpressed, as performable by Man as the Instrument, though the Work of\n_Christ_\u2019s _Grace_ be needful to concur thereunto. So that it is no\nAbsurdity to say, That the Apostles did administer the _Baptism_ of the\n_Spirit_.\n\n[Sidenote: Alleg. 4.] _Lastly_, They say, _That since Christ saith\nhere, that he will be with his Disciples to the End of the World,\ntherefore _Water-baptism_ must continue so long_.\n\n[Sidenote: _Answ._] If he had been speaking here of Water-baptism, then\nthat might have been urged; but seeing that is denied, and proved to be\nfalse, nothing from thence can be gathered: He speaking of the Baptism\nof the _Spirit_, which we freely confess doth remain to the End of the\nWorld; yea, so long as Christ\u2019s Presence abideth with his Children.\n\n\n\u00a7. IX. [Sidenote: Obj. 3.] _Thirdly_, They object _the constant\nPractice of the Apostles in the Primitive Church, who_, they say,\n_did always administer _Water-baptism_ to such as they converted to\nthe Faith of Christ; and hence also they further urge that of _Matt.\nxxviii._ to have been meant of _Water_; or else the Apostles did not\nunderstand it, because in _baptizing_ they used _Water_; or that in so\ndoing they walked without a Commission_.\n\n[Sidenote: _Answ._] I _answer_, That it was the _constant Practice\nof the Apostles_, is denied; for we have shewn, in the Example of\n_Paul_, that it was not so; since it were most absurd to judge that\nhe converted only those few, even of the Church of _Corinth_, whom\nhe saith he baptized; nor were it less absurd to think that that was\na _constant apostolick Practice_, which he, who was not inferior to\nthe chiefest of the Apostles, and who declares he laboured as much as\nthey all, rejoiceth he was so little in. But further; the Conclusion\ninferred from the Apostles Practice of _baptizing with Water_, to\nevince that they understood _Matt._ xxviii. of Water-baptism, doth\nnot hold: [Sidenote: _How the _Apostles_ baptized._] For though they\nbaptized with Water, it will not follow that either they did it by\nVirtue of that Commission, or that they mistook that Place; nor can\nthere be any _Medium_ brought, that will infer such a Conclusion.\nAs to the other insinuated Absurdity, _That they did it without a\nCommission_; it is none at all: For they might have done it by a\n_Permission_, as being in use before _Christ\u2019s Death_; and because\nthe People, nursed up with outward Ceremonies, could not be weaned\nwholly from them. And thus they used other Things, as _Circumcision_,\nand _legal Purifications_, which yet they had no Commission from\nChrist to do: To which we shall speak more at Length in the following\n_Proposition_, concerning the _Supper_.\n\n[Sidenote: Object.] But if from the _Sameness_ of the Word, because\nChrist bids them _baptize_, and they afterwards in the Use of Water are\nsaid to _baptize_, it be judged probable _that they did understand that\nCommission_, Matt. xxviii. _to authorize them to baptize with_ Water,\n_and accordingly practised it_;\n\n[Sidenote: _Answ._] Although it should be granted, that for a Season\nthey did so far mistake it, as to judge that _Water_ belonged to that\nBaptism, (which however I find no Necessity of granting) yet I see\nnot any great Absurdity would thence follow. For it is plain they did\nmistake that Commission, as to a main Part of it, for a Season; as\nwhere he bids them _Go, teach all Nations_; since some Time after they\njudged it unlawful to teach the _Gentiles_; [Sidenote: _The Apostles\ndid scruple the Teaching the _Gentiles.] yea, _Peter_ himself\nscrupled it, until by a Vision constrained thereunto; for which, after\nhe had done it, he was for a Season (until they were better informed)\njudged by the rest of his Brethren. Now, if the Education of the\nApostles as _Jews_, and their Propensity to adhere and stick to the\n_Jewish Religion_, did so far influence them, that even after Christ\u2019s\n_Resurrection_, and the _Pouring forth_ of the _Spirit_, they could not\nreceive nor admit of the Teaching of the _Gentiles_, though Christ, in\nhis Commission to them, commanded them to preach to them; what further\nAbsurdity were it to suppose, that, through the like Mistake, the\nchiefest of them having been the Disciples of _John_, and his Baptism\nbeing so much prized there among the _Jews_, they also took Christ\u2019s\nBaptism, intended by him of the Spirit, to be that of Water, which was\n_John_\u2019s, and accordingly practised it for a Season? It suffices us,\nthat if they were so mistaken, (though I say not that they were so)\nthey did not always remain under that Mistake: Else _Peter_ would not\nhave said of the Baptism which now saves, _That it is not a putting\naway of the Filth of the Flesh_, which certainly Water-baptism is.\n\nBut further, They urge much _Peter_\u2019s baptizing _Cornelius_; in which\nthey press two Things, First, _That Water-baptism is used, even to\nthose that had received the Spirit_. Secondly, _That it is said\npositively, He commanded them to be baptized_, Acts x. 47, 48.\n\nBut neither of these doth necessarily infer Water-baptism to belong to\nthe _New Covenant Dispensation_, nor yet to be a perpetual standing\n_Ordinance_ in the Church. [Sidenote: _Whether _Peter_\u2019s baptizing\nsome with Water makes it a standing Ordinance to the Church._] For\n_First_, All that this will amount to, was, That _Peter_ at that Time\nbaptized these Men; but that he did it by Virtue of that Commission,\n_Matt._ xxviii. remains yet to be proved. And how doth the Baptizing\nwith Water, after the Receiving of the Holy Ghost, prove the Case, more\nthan the Use of _Circumcision_, and other _legal Rites_, acknowledged\nto have been performed by him afterwards? Also, it is no Wonder if\n_Peter_, who thought it so strange (notwithstanding all that had been\nprofessed before, and spoken by Christ) that the _Gentiles_ should be\nmade Partakers of the Gospel, and with great Difficulty, not without\nan extraordinary Impulse thereunto, was brought to come to them, and\neat with them, was apt to put this Ceremony upon them; which being,\nas it were, the particular Dispensation of _John_, the _Forerunner_\nof Christ, seemed to have greater Affinity with the Gospel, than the\nother _Jewish Ceremonies_ then used by the _Church_; but that will no\nways infer our Adversaries Conclusion. _Secondly_, As to these Words,\n_And he commanded them to be baptized_; it declareth Matter of _Fact_,\nnot of _Right_, and amounteth to no more, than that _Peter_ did at\nthat Time, _pro hic & nunc_, command those Persons to be _baptized\nwith Water_, which is not denied: But it saith nothing that _Peter_\ncommanded Water-baptism to be a standing and perpetual Ordinance to the\nChurch; neither can any Man of sound Reason say, if he heed what he\nsays, That a Command in _Matter of Fact_ to particular Persons, doth\ninfer the _Thing commanded_ to be of general Obligation to all, if it\nbe not otherwise founded upon some positive Precept. Why doth _Peter_\u2019s\ncommanding _Cornelius_ and his Houshold to be baptized at that Time\ninfer _Water-baptism_ to continue, more than his constraining (which is\nmore than commanding) the _Gentiles_ in General to be _circumcised_,\nand observe the _Law_? We find at that Time, when _Peter_ baptized\n_Cornelius_, it was not yet determined whether the _Gentiles_ should\nnot be _circumcised_; but on the contrary, it was the most general\nSense of the _Church_ that _they should_: And therefore no Wonder if\nthey thought it needful at that Time that they should be baptized;\nwhich had more Affinity with the Gospel, and was a Burthen less\ngrievous.\n\n\n\u00a7. X. [Sidenote: Obj. 4.] _Fourthly_, They object _from the\nSignification of the Word _[baptize]_ which is as much as to _dip_ and\n_wash_ with _Water_; alleging thence that the very Word imports a being\nbaptized with_ Water.\n\n[Sidenote: _Answ._] This Objection is very weak. [Sidenote: Baptizing\n_signifies Dipping or Washing with Water._] For since _baptizing_ with\nWater was a Rite among the _Jews_, as _Paulus Riccius_ sheweth, even\nbefore the Coming of _John_; and that the Ceremony received that Name\nfrom the Nature of the Practice, as used both by the _Jews_ and by\n_John_; yet we find that Christ and his Apostles frequently make use of\nthese Terms to a more spiritual Signification. _Circumcision_ was only\nused and understood among the _Jews_ to be _that of the Flesh_; but\nthe Apostle tells us of the _Circumcision of the Heart and Spirit made\nwithout Hands_. So that though Baptism was used among the _Jews_ only\nto signify a _Washing with Water_, yet both _John_, Christ, and his\nApostles, speak of a being _baptized with the Spirit, and with Fire_;\nwhich they make the peculiar Baptism of Christ, as contra-distinguished\nfrom that of _Water_, which was _John_\u2019s, as is above shewn. So that\nthough Baptism among the _Jews_ was only understood of _Water_, yet\namong _Christians_ it is very well understood of the _Spirit_ without\n_Water_: As we see Christ and his Apostles spiritually to understand\nThings, under the Terms of what had been _Shadows_ before. Thus\nChrist, speaking of his _Body_, (though the _Jews_ mistook him) said,\n_Destroy this Temple, and in three Days I will raise it up_; and many\nmore that might be instanced. But if the _Etymology_ of the Word\nshould be tenaciously adhered to, it would militate against most of\nour Adversaries, as well as against us: [Sidenote: [Greek: Baptiz\u00f4:\n\u0392\u03b1\u03c0\u03c4\u03b9\u03b6\u03c9] _immergo_, _intingo_, to plunge and dip in.] For the Greek\n[Greek: Baptiz\u00f4: \u0392\u03b1\u03c0\u03c4\u03b9\u03b6\u03c9] signifies _immergo_, that is, to _plunge_\nand _dip in_; and that was the proper Use of Water-baptism among the\n_Jews_, and also by _John_, and the primitive Christians, who used it;\nwhereas our Adversaries, for the most Part, only _sprinkle_ a little\nWater upon the Forehead, which doth not at all answer to the Word\n[_Baptism._] [Sidenote: _Those that of old used _Water-baptism_ were\n_dipped_ and _plunged_, and those that were only _sprinkled_, were\nnot admitted to any Office in the Church, _and why.] Yea, those of\nold among Christians that used Water-baptism, thought this _Dipping_\nor _Plunging_ so needful, that they thus _dipped_ Children: And\nforasmuch as it was judged that it might prove hurtful to some weak\nConstitutions, _Sprinkling_, to prevent that Hurt, was introduced; yet\nthen it was likewise appointed, that such as were only _sprinkled_, and\nnot _dipped_, should not be admitted to have any Office in the Church,\nas not being sufficiently _baptized_. So that if our Adversaries will\nstick to the Word, they must alter their Method of _Sprinkling_.\n\n[Sidenote: Obj. 5.] _Fifthly_, They object, _John_ iii. 5. _Except a\nMan be born of _Water_, and of the _Spirit_, &c. hence inferring the\nNecessity of _Water-baptism_, as well as of the Spirit_.\n\n[Sidenote: _Answ._] But if this prove any Thing, it will prove\nWater-baptism to be of absolute Necessity; and therefore _Protestants_\nrightly affirm, when this is urged upon them by _Papists_, to evince\nthe absolute Necessity of Water-baptism, that [_Water_] is not here\nunderstood of outward Water; [Sidenote: _The Water that regenerates,\nis mystical and inward_.] but mystically, of an inward Cleansing and\nWashing. Even as where Christ speaks of being _baptized with Fire_,\nit is not to be understood of outward material Fire, but only of\npurifying, by a _Metonymy_; because to _purify_ is a proper Effect of\nFire, as to _wash_ and _make clean_ is of Water; where it can as little\nbe so understood, as where we are said to be _saved by the Washing of\nRegeneration_, Tit. iii. 5. Yea, _Peter_ saith expresly, in the Place\noften cited, as _Calvin_ well observes, [118]_That the _Baptism_ which\nsaves, is not the putting away of the Filth of the Flesh_. So that\nsince [_Water_] cannot be understood of outward Water, this can serve\nnothing to prove Water-baptism.\n\n[118] In the 4th Book of his _Instit._ C. 15.\n\n[Sidenote: Object.] If it be said, That [_Water_] _imports here_\nnecessitatem pr\u00e6cepti, _though not_ medii;\n\n[Sidenote: _Answ._] I _answer_, That is first to take it for granted\nthat outward Water is here understood; the contrary whereof we have\nalready proved. [Sidenote: _Necessitas pr\u00e6cepti _and_ medii _urged.]\nNext, _Water_ and the _Spirit_ are placed here together, [_Except a\nMan be born of_ Water _and the_ Spirit] where the Necessity of the\none is urged as much as of the other. Now if the Spirit be absolutely\nnecessary, so will also Water; and then we must either say, that _to be\nborn of the Spirit_ is not absolutely necessary, which all acknowledge\nto be false; or else, that _Water_ is absolutely necessary; which,\nas _Protestants_, we affirm, and have proved, is false: Else we must\nconfess, that _Water_ is not here understood of outward Water. For to\nsay that when _Water_ and the _Spirit_ are placed here just together,\nand in the same Manner, though there be not any Difference or Ground\nfor it visible in the Text, or deducible from it, That the _Necessity_\nof _Water_ is here _pr\u00e6cepti_, but not _medii_, but the _Necessity_ of\nthe _Spirit_ is both _medii_ and _pr\u00e6cepti_, is indeed confidently to\naffirm, but not to prove.\n\n[Sidenote: Obj. 6.] _Sixthly_ and _lastly_, They object, _That the\nBaptism of Water is a visible Sign or Badge to distinguish_ Christians\n_from_ Infidels, _even as Circumcision did the_ Jews.\n\n[Sidenote: _Answ._] I _answer_, This saith nothing at all, unless\nit be proved to be a _necessary Precept_, or Part of the _New\nCovenant Dispensation_; it not being lawful for us to impose outward\n_Ceremonies_ and _Rites_, and say, They will distinguish us from\n_Infidels_. [Sidenote: _Circumcision a Seal of the first Covenant._]\n_Circumcision_ was positively commanded, and said to be a _Seal of the\nfirst Covenant_; but as we have already proved that there is no such\nCommand for Baptism, [Sidenote: _Water-baptism falsely called a_ Badge\n_of Christianity._] so there is not any Word in all the New Testament,\ncalling it a _Badge of Christianity_, or _Seal of the New Covenant_:\nAnd therefore to conclude it is so, because _Circumcision_ was so,\n(unless some better Proof be alleged for it) is miserably to beg the\nQuestion. [Sidenote: _Which is the _Badge_ of Christianity._] _The\nProfessing of Faith in Christ, and a holy Life answering thereunto,\nis a far better _Badge_ of _Christianity_ than any outward Washing_;\nwhich yet answers not to that of _Circumcision_, since that affixed a\nCharacter in the Flesh, which this doth not: So that a Christian is not\nknown to be a Christian by his being _baptized_, especially when he was\na Child, unless he tell them so much: [Sidenote: _What the _Fathers_\nsay of Water-baptism, and of the Sign of the Cross._] And may not the\nProfessing of _Faith in Christ_ signify that as well? I know there are\ndivers of those called the _Fathers_, that speak much of Water-baptism,\ncalling it _Characterem Christianitatis_: But so did they also of\nthe Sign of the _Cross_, and other such Things, justly rejected by\n_Protestants_. [Sidenote: Heathenish _Ceremonies introduced into the\nChristian Worship._] For the _Mystery of Iniquity_, which began to\nwork in the Apostles Days, soon spoiled the Simplicity and Purity of\nthe Christian Worship; insomuch that not only many _Jewish Rites_ were\nretained, but many _Heathenish Customs_ and _Ceremonies_ introduced\ninto the Christian Worship; as particularly that Word [_Sacrament_.] So\nthat it is a great Folly, especially for _Protestants_, to plead any\nThing of this from _Tradition_ or _Antiquity_; For we find that neither\n_Papists_ nor _Protestants_ use those Rites exactly as the _Ancients_\ndid; who in such Things, not walking by the most certain Rule of God\u2019s\nSpirit, but doting too much upon Externals, were very uncertain. For\nmost of them all, in the primitive Times, did wholly _plunge_ and _dip_\nthose they baptized, which neither _Papists_, nor most _Protestants_,\ndo: Yea, several of the _Fathers_ accused some as _Hereticks_ in their\nDays, for holding some Principles common with _Protestants_ concerning\nit; as particularly _Augustine_ doth the _Pelagians_, for saying that\n_Infants dying unbaptized may be saved_. And the _Manichees_ were\ncondemned, for denying that _Grace is Universally given by Baptism_;\nand _Julian_ the _Pelagian_ by _Augustine_, for denying _Exorcism\nand Insufflation in the Use of Baptism_: [Sidenote: _Exorcism or\nAdjuration._] All which Things _Protestants_ deny also. So that\n_Protestants_ do but foolishly to upbraid us, as if we could not shew\nany among the _Ancients_ that denied _Water-baptism_; seeing they\ncannot shew any, whom they acknowledge not to have been heretical in\nseveral Things, that used it; [Sidenote: _The Sign of the Cross._] nor\nyet, who using it, did not also use the _Sign of the Cross_, and other\nThings with it, which they deny. [Sidenote: _Many in _former Ages_\ntestified against _Water-baptism.] There were some nevertheless in\nthe darkest Times of _Popery_, who testified against _Water-baptism_.\nFor one _Alanus_, Page 103, 104. 107. speaks of some in his Time\nthat were burnt for the denying of it: For they said, That _Baptism\nhad no Efficacy, either in Children or adult Persons; and therefore\nMen were not obliged to take Baptism: _Particularly _ten Canonicks_,\nso called, _were burnt for that Crime, by the Order of King_ Robert\n_of_ France. And _P. Pith\u0153us_ mentions it in his _Fragments_ of\nthe _History_ of _Guienne_, which is also confirmed by one _Johannes\nFloracensis_, a _Monk_, who was famous at that Time, in his Epistle to\n_Oliva_, Abbot of the _Ausonian_ Church: \u201cI will, saith he, give you\nto understand concerning the Heresy that was in the City of _Orleans_\non _Childermas-day_; [Sidenote: _Ten Canonicks burnt at _Orleans_, and\nwhy._] for it was true, if ye have heard any Thing, that King _Robert_\ncaused to be burnt alive near fourteen of that City, of the chief of\ntheir _Clergy_, and the more noble of their _Laicks_, who were hateful\nto God, and abominable to Heaven and Earth; for they did stifly deny\nthe Grace of holy Baptism, and also the Consecration of the Lord\u2019s Body\nand Blood.\u201d The Time of this Deed is noted in these Words by _Papir.\nMasson_, in his _Annals_ of _France_, Lib. 3. in _Hugh_ and _Robert_,\n_Actum Aureli\u00e6 public\u00e8 anno Incarnationis Domini 1022. Regni _Roberti_\nRegis 28, Indictione 5. quando _Stephanus_ H\u00e6resiarcha & Complices ejus\ndamnati sunt et exusti Aureli\u00e6_.\n\nNow for their calling them _Hereticks_ and _Manichees_, we have nothing\nbut the Testimony of their Accusers, which will no more invalidate\ntheir Testimony for this Truth against the Use of Water-baptism, or\ngive more Ground to charge us, as being one with _Manichees_, than\nbecause some, called by them _Manichees_, do agree with _Protestants_\nin some Things, that therefore _Protestants_ are _Manichees_ or\n_Hereticks_, which _Protestants_ can no Ways shun. For the Question is,\nWhether, in what they did, they walked according to the Truth testified\nof by the Spirit in the Holy Scriptures? So that the Controversy is\nbrought back again to the Scriptures, according to which, I suppose, I\nhave already discussed it.\n\n[Sidenote: _The _Baptism_ of _Infants_ an Human Tradition._] As for\nthe latter Part of the _Thesis_, denying the Use of _Infant-baptism_,\nit necessarily follows from what is above said. For if Water-baptism\nbe ceased, then surely _Baptizing of Infants_ is not warrantable. But\nthose that take upon them to oppose us in this Matter, will have more\nto do as to this latter Part: For after they have done what they can\nto prove Water-baptism, it remains for them to prove that _Infants_\nought to be baptized. For he that proves Water-baptism ceased,\nproves that Infant-baptism is vain: But he that should prove that\nWater-baptism continues, has not thence proved that Infant-baptism is\nnecessary; that needs something further. And therefore it was a pitiful\nSubterfuge of _Nic. Arnoldus_ against this, to say, That _the Denying\nof Infant-baptism belonged to the Gangrene of the_ Anabaptists, without\nadding any further Proof.\n\n\n\n\nPROPOSITION XIII.\n\nConcerning the COMMUNION, or PARTICIPATION of the BODY and BLOOD of\nCHRIST.\n\n[119]_The _Communion_ of the Body and Blood of Christ is _inward_ and\n    _spiritual_, which is the Participation of his Flesh and Blood, by\n    which the _inward Man_ is daily nourished in the Hearts of those\n    in whom Christ dwells. Of which Things the _Breaking of Bread_ by\n    Christ with his Disciples was a _Figure_, which even they who had\n    received the Substance used in the Church for a Time, for the Sake\n    of the Weak; [120]even as _abstaining from Things strangled_, and\n    _from Blood_, _the Washing one another\u2019s Feet_, and the _Anointing\n    of the Sick with Oil_: All which are commanded with no less\n    Authority and Solemnity than the former; yet seeing they are but\n    _Shadows_ of better Things, they cease in such as have obtained the\n    _Substance.\n\n[119] 1 Cor. 10. 16, 17. John 6. 32. 33. 35. 1 Cor. 5. 8.\n\n[120] Acts 15. 20. John 13. 14. James 5. 14.\n\n\n\u00a7. I. The _Communion_ of the Body and Blood of Christ is a _Mystery_\nhid from all natural Men, in their first fallen and degenerate State,\nwhich they cannot understand, reach to, nor comprehend, as they there\nabide; neither, as they there are, can they be Partakers of it, nor\nyet are they able to _discern the Lord\u2019s Body_. And forasmuch as\nthe _Christian World_ (so called) for the most Part hath been still\nlabouring, working, conceiving and imagining, in their own natural\nand unrenewed Understandings, about the Things of God and Religion;\ntherefore hath this _Mystery_ been much hid and sealed up from them,\nwhile they have been contending, quarrelling and fighting one with\nanother about the mere Shadow, Outside, and Form, but Strangers to the\nSubstance, Life and Virtue.\n\n\n\u00a7. II. [Sidenote: _The _Body_ and _Blood_ of Christ is spiritual._]\nThe _Body_ then of Christ, which Believers partake of, is _spiritual_,\nand not _carnal_; and his _Blood_, which they drink of, is _pure_\nand _heavenly_, and not _human_ or _elementary_, as _Augustine_ also\naffirms of the _Body of Christ_, which is eaten, in his _Tractat._\nPsal. xcviii. _Except a Man eat my Flesh, he hath not in him Life\neternal_: And he saith, _The Words which I speak unto you are Spirit\nand Life; understand spiritually what I have spoken. Ye shall not eat\nof this Body which ye see, and drink this Blood which they shall spill,\nwho crucify me--I am the living Bread, who have descended from Heaven.\nHe calls himself the Bread, who descended from Heaven, exhorting that\nwe might believe in him_, &c.\n\n[Sidenote: Object.] If it be asked then, _What that _Body_, what that\n_Flesh_ and _Blood_ is?_\n\n[Sidenote: _Answ._] I _answer_, It is that _Heavenly Seed_, that\n_divine, spiritual, celestial Substance_, of which we spake before in\nthe _fifth_ and _sixth Propositions_. [Sidenote: _What the _heavenly\nSeed_ is, whereby formerly, and also now, _Life_ and _Salvation_ was\nand is communicated._] This is that _spiritual Body of Christ_, whereby\nand through which he communicateth _Life to Men_, and _Salvation to\nas many as believe in him_, and _receive him_; and whereby also Man\ncomes to have Fellowship and Communion with God. This is proved from\nthe 6th of _John_, from Verse 32. to the End, where Christ speaks\nmore at large of this Matter, than in any other Place: And indeed\nthis _Evangelist_ and _beloved Disciple_, who lay in the Bosom of our\nLord, gives us a more full Account of the _spiritual Sayings_ and\n_Doctrine_ of Christ than any other; and it is observable, that though\nhe speaks nothing of the _Ceremony_ used by Christ of _breaking Bread\nwith his Disciples_, neither in his evangelical Account of Christ\u2019s\n_Life and Sufferings_, nor in his Epistles; yet he is more large in\nthis Account of the _Participation_ of the Body, Flesh and Blood of\nChrist, than any of them all. For Christ, in this Chapter, perceiving\nthat the _Jews_ did follow him for Love of the _Loaves_, desires them\n(Verse 27) to _labour not for the Meat which perisheth, but for that\nMeat which endureth for ever_: But forasmuch as they, being carnal in\ntheir Apprehensions, and not understanding the spiritual Language and\nDoctrine of Christ, did judge the _Manna_, which _Moses_ gave their\nFathers, to be the most excellent Bread, as coming from Heaven; Christ,\nto rectify that Mistake, and better inform them, affirmeth, _First_,\nThat _it is not Moses, but his _Father_, that giveth the true _Bread_\nfrom Heaven_, Ver. 32. and 48. _Secondly_, This Bread _he calls_\nhimself, Ver. 35. I _am the _Bread_ of Life_: And Ver. 51. I _am the_\nliving Bread, _which came down from Heaven_. _Thirdly_, He declares\nthat this Bread is his Flesh, Ver. 51. The Bread _that I will give, is\nmy Flesh_; and Ver. 55. _For my Flesh is Meat indeed, and my Blood is\nDrink indeed._ _Fourthly_, The Necessity of partaking thereof. Ver. 53.\n_Except ye eat the Flesh of the Son of Man, and drink his Blood, ye\nhave no Life in you._ And _Lastly_, The blessed Fruits and necessary\nEffects of this Communion of the Body and Blood of Christ. Ver. 33.\n_This _Bread_ giveth Life to the World._ Ver. 50. _He that eateth\nthereof, dieth not._ Ver. 58. _He that eateth of this _Bread_, shall\nlive for ever._ Ver. 54. _Whoso eateth this Flesh, and drinketh this\nBlood, shall live for ever._ Ver. 56. _And he dwelleth in Christ, and\nChrist in him._ Ver. 57. _And shall live by Christ._ [Sidenote: _The\nOrigin, Nature and Effects of the Body, Flesh and Blood of Christ._]\nFrom this large Description of the Origin, Nature, and Effects of\nthis _Body_, _Flesh_ and _Blood of_ Christ, it is apparent that it is\nspiritual, and to be understood of a spiritual Body, and not of that\nBody, or Temple of Jesus Christ, which was born of the Virgin _Mary_,\nand in which he walked, lived, and suffered in the Land of _Judea_;\nbecause it is said, that it _came down from Heaven_, yea, that it\nis he that _came down from Heaven_. Now all Christians at present\ngenerally acknowledge, that the outward Body of Christ came not down\nfrom Heaven; neither was it that Part of Christ which came down from\nHeaven. And to put the Matter out of Doubt, when the carnal _Jews_\nwould have been so understanding it, he tells them plainly, Ver. 63.\n_It is the Spirit that quickeneth, but the Flesh profiteth Nothing._\n[Sidenote: _Solid Reasons that it is his spiritual Body Christ speaks\nof._] This is also founded upon most sound and solid Reason; because\nit is the Soul, not the Body, that is to be nourished by this Flesh\nand Blood. Now outward Flesh cannot nourish nor feed the Soul; there\nis no Proportion nor Analogy betwixt them; neither is the Communion\nof the Saints with God by a Conjunction and mutual Participation of\nFlesh, but of the Spirit: [121]_He that is joined to the Lord is one\nSpirit, _not_ one Flesh_. For the Flesh (I mean outward Flesh, even\nsuch as was that wherein Christ lived and walked when upon Earth;\nand not Flesh, when transformed by a _Metaphor_, to be understood\nspiritually) can only partake of Flesh, as Spirit of Spirit: As the\nBody cannot feed upon Spirit, neither can the Spirit feed upon Flesh.\nAnd that the Flesh here spoken of is spiritually to be understood,\nappears further, inasmuch as that which feedeth upon it shall never\ndie: But the Bodies of all Men once die; yea, it was necessary that\nthe Body of Christ himself should die. That this Body, and spiritual\nFlesh and Blood of Christ, is to be understood of that _divine_ and\n_heavenly Seed_, before spoken of by us, appears both by the Nature\nand Fruits of it. _First_, it is said, _It is that which cometh down\nfrom Heaven, and giveth Life unto the World_: Now this answers to that\n_Light_ and _Seed_, which is testified of, _John_ i. to be the _Light\nof the World, and the Life of Men_. [Sidenote: _This spiritual Light\nand Seed is as Bread to the hungry Soul._] For that _spiritual Light_\nand _Seed_, as it receives Place in Men\u2019s Hearts, and Room to spring\nup there, is as Bread to the hungry and fainting Soul, that is (as it\nwere) buried and dead in the Lusts of the World; which receives Life\nagain, and revives, as it tasteth and partaketh of this heavenly Bread:\nAnd they that partake of it are said to come to Christ; neither can\nany have it, but by coming to him, and believing in the Appearance of\nhis _Light_ in their Hearts; by receiving which, and believing in it,\nthe Participation of this Body and Bread is known. And that Christ\nunderstands the same Thing here by his Body, Flesh and Blood, which\nis understood, _John_ i. by the _Light enlightening every Man_, and\nthe _Life_, &c. appears; for the _Light_ and _Life_, spoken of _John_\ni. is said to be _Christ_; _He is the true Light_: And the _Bread_\nand _Flesh_, &c. spoken of in _John_ vi. is called _Christ_; I _am\nthe_ Bread _of Life_, saith he. Again, _They that received that Light\nand Life_, John i. 12. _obtained Power to become the Sons of God, by\nbelieving in his Name_: So also here, _John_ vi. 35. _He that cometh\nunto this _Bread_ of Life shall not hunger; and he that believes in\nhim, who is this _Bread_, shall never thirst_. [Sidenote: _Christ\u2019s\noutward and spiritual Body distinguished._] So then, as there was the\noutward visible Body and Temple of Jesus Christ, which took its Origin\nfrom the Virgin _Mary_; there is also the spiritual Body of Christ, by\nand through which He that was the _Word in the Beginning with God_,\nand was and is GOD, did reveal himself to the Sons of Men in all Ages,\nand whereby Men in all Ages come to be made Partakers of _eternal\nLife_, and to have Communion and Fellowship with God and Christ.\n[Sidenote: _The Patriarchs did eat of the Body of Christ_.] Of which\nBody of Christ, and Flesh and Blood, if both _Adam_, and _Seth_, and\n_Enoch_, and _Noah_, and _Abraham_, and _Moses_, and _David_, and all\nthe Prophets and holy Men of God, had not eaten, they had not had Life\nin them; nor could their inward Man have been nourished. Now as the\noutward Body and Temple was called Christ, so was also his spiritual\nBody, no less properly, and that long before that outward Body was in\nBeing. Hence the Apostle saith, 1 _Cor._ x. 3, 4. That the _Fathers did\nall eat the same spiritual Meat, and did all drink the same spiritual\nDrink_: [_For they drank of that spiritual Rock that followed them, and\nthat Rock was Christ._] This cannot be understood otherwise than of\nthis spiritual Body of Christ; which spiritual Body of Christ, though\nit was the saving Food of the Righteous both before the _Law_ and\nunder the _Law_; yet under the _Law_ it was veiled and shadowed, and\ncovered under divers Types, Ceremonies and Observations; yea, and not\nonly so, but it was veiled and hid, in some Respect, under the outward\nTemple and Body of Christ, or during the Continuance of it; so that the\n_Jews_ could not understand Christ\u2019s Preaching about it while on Earth:\n[122]And not the _Jews_ only, but many of his Disciples, judging it\nan _hard Saying, murmured at it_; _and many from that Time went back\nfrom him, and walked no more with him_. I doubt not but that there are\nmany also at this Day, professing to be the Disciples of Christ, that\ndo as little understand this Matter as those did, and are as apt to be\noffended, and stumble at it, while they are gazing and following after\nthe outward Body; and look not to that by which the Saints are daily\nfed and nourished. [Sidenote: _The divine Light of Christ doth make the\nSaints Partakers of his Body._] For as Jesus Christ, in Obedience to\nthe Will of the Father, did by the _eternal Spirit offer up that _Body_\nfor a Propitiation _for the_ Remission of Sins_, and finished his\nTestimony upon Earth thereby, in a most perfect Example of Patience,\nResignation and Holiness, that all might be made Partakers of the Fruit\nof that Sacrifice; so hath he likewise poured forth _into the Hearts\nof all Men_ a Measure of that _divine Light_ and _Seed_ wherewith he\nis clothed; that thereby, reaching unto the Consciences of all, he may\nraise them up out of _Death_ and _Darkness_ by his _Life_ and _Light_,\nand thereby they may be made Partakers of his Body, and therethrough\ncome to have Fellowship with the Father and with the Son.\n\n[121] 1 Cor. 6. 17.\n\n[122] John 6. 60. 66.\n\n\n\u00a7. III. [Sidenote: Quest.] If it be asked, _How and after what Manner\nMan comes to partake of it, and to be fed by it?_\n\n[Sidenote: _Answ._] I _answer_ in the plain and express Words of\nChrist, I _am the _Bread_ of Life_, saith he; [123]_he that cometh to\nme shall never hunger; he that believeth in me shall never thirst_. And\nagain, _For my Flesh is Meat indeed, and my Blood is Drink indeed_.\nSo whosoever thou art that askest this Question, or readest these\nLines, whether thou accountest thyself a Believer, or really feelest,\nby a certain and sad Experience, that thou art yet in the Unbelief,\nand findest that the outward Body and Flesh of Christ is so far from\nthee, that thou canst not reach it, nor feed upon it; yea, though thou\nhast often swallowed down and taken in that which the _Papists_ have\npersuaded thee to be the real Flesh and Blood of Christ, and hast\nbelieved it to be so, though all thy Senses told thee the Contrary;\n[Sidenote: _The _Lutherans_ and _Calvinists_ Opinions of the Flesh and\nBlood of Christ in the _Supper_ so called._] or (being a _Lutheran_)\nhast taken that Bread, in and with and under which the _Lutherans_\nhave assured thee that the Flesh and Blood of Christ is; or (being a\n_Calvinist_) hast partaken of that which the _Calvinists_ say (though\na Figure only of the Body) gives them who take it a real Participation\nof the Body, Flesh, and Blood of Christ, though they never knew how\nnor what Way; I say, if for all this thou findest thy Soul yet barren,\nyea, hungry, and ready to starve, for want of something thou longest\nfor; _know_ that that _Light_ which discovers thy Iniquity to thee,\nwhich shews thee thy Barrenness, thy Nakedness, thy Emptiness, is\nthat _Body_ which thou must partake of, and feed upon: But that till\nby forsaking Iniquity thou turnest to it, comest unto it, receivest\nit, though thou mayest hunger after it, thou canst not be satisfied\nwith it; [124]for it hath no _Communion with Darkness, nor canst thou\ndrink of the Cup of the Lord, and the Cup of Devils: And be Partaker of\nthe Lord\u2019s Table, and the Table of Devils_, 1 Cor. x. 21. [Sidenote:\n_How the inward Man is nourished._] But as thou sufferest that small\n_Seed of Righteousness_ to arise in thee, and to be formed into a\nBirth, that new substantial Birth, which is brought forth in the Soul,\nsupernaturally feeds upon and is nourished by this spiritual Body;\nyea, as this outward Birth lives not but as it draws in Breath by the\noutward elementary Air, so this new Birth lives not in the Soul, but as\nit draws in and breathes by that spiritual Air or Vehicle. And as the\noutward Birth cannot subsist without some outward Body to feed upon,\nsome outward Flesh, and some outward Drink, so neither can this inward\nBirth, unless it be fed by this inward Flesh and Blood of Christ, which\nanswers to it after the same Manner, by Way of Analogy. And this is\nmost agreeable to the Doctrine of Christ concerning this Matter. For\nas without outward Food the natural Body hath not Life, so also saith\nChrist, [125]_Except ye eat the Flesh of the Son of Man, and drink his\nBlood, ye have no Life in you_. And as the outward Body, eating outward\nFood, lives thereby, so Christ saith, [126]That _he that eateth him\nshall live by him_. So it is this inward Participation of this _inward\nMan_, of this _inward_ and _spiritual Body_, by which Man is united to\nGod, and has Fellowship and Communion with him. [127]_He that eateth\nmy Flesh, and drinketh my Blood_, saith Christ, _dwelleth in me, and I\nin him_. This cannot be understood of outward eating of outward Bread;\nand as by this the Soul must have Fellowship with God, so also, so far\nas all the Saints are Partakers of this _one Body_ and _one Blood_,\nthey come also to have a _joint Communion_. Hence the Apostle, 1 _Cor._\nx. 17. in this Respect saith, That they [128]_being many, are one_\nBread, _and one_ Body; and to the Wise among the _Corinthians_ he saith,\n[Sidenote: _The true spiritual Supper of the Lord._] _The _Bread_ which\nwe break is the Communion of the Body of Christ_. This is the _true_\nand _spiritual Supper_ of the Lord, which Men come to partake of, by\nhearing the Voice of Christ, and opening the Door of their Hearts,\nand so letting him in in the Manner abovesaid, according to the plain\nWords of the Scripture, _Rev._ iii. 20. _Behold I stand at the Door\nand knock; if any Man hear my Voice, and open the Door, I will come in\nto him, and will sup with him, and he with me_. So that the _Supper of\nthe Lord_, and the _supping_ with the Lord, and partaking of his Flesh\nand Blood, is no Ways limited to the Ceremony of _breaking Bread_ and\n_drinking Wine_ at particular Times, but is truly and really enjoyed,\nas often as the Soul retires into the Light of the Lord, and feels and\npartakes of that heavenly Life by which the inward Man is nourished;\nwhich may be and is often witnessed by the Faithful at all Times,\nthough more particularly when they are assembled together to wait upon\nthe Lord.\n\n[123] John 6. 35. _and_ 55.\n\n[124] 1 Cor. 6. 14.\n\n[125] John 6. 53.\n\n[126] John 6. 57.\n\n[127] John 6. 56.\n\n[128] 1 Cor. 10. Verse 16.\n\n\n\u00a7. IV. But what Confusion the Professors of Christianity have run into\nconcerning this Matter, is more than obvious; who, as in most other\nThings they have done, for want of a true spiritual Understanding,\nhave sought to tie this _Supper_ of the Lord to that Ceremony used\nby Christ before his Death, of _breaking Bread_ and _drinking Wine_\nwith his Disciples. [Sidenote: _Man is not tied to the Ceremony of\n_breaking Bread_ and _drinking Wine_ which Christ did use with his\nDisciples, this only was a Shadow._] And though they for the most Part\nagree generally in this, yet how do they contend and debate one against\nanother! How strangely are they pinched, pained, and straitened to make\nthe spiritual Mystery agree to that Ceremony! And what monstrous and\nwild Opinions and Conceptions have they invented, to inclose or affix\nthe Body of Christ to their _Bread_ and _Wine_? From which Opinion not\nonly the greatest, and fiercest, and most hurtful Contests, both among\nthe Professors of Christianity in general, and among _Protestants_ in\nparticular, have arisen; [Sidenote: _What makes the Christian Religion\nhateful to the _Jews_, _Turks_, and _Heathens.] but also such\nAbsurdities, irrational and blasphemous Consequences have ensued, as\nmake the Christian Religion odious and hateful to _Jews_, _Turks_, and\n_Heathens_. The Professors of Christianity do chiefly divide in this\nMatter into three Opinions.\n\n[Sidenote: _The _Papists_ Faith of Christ\u2019s Flesh._] The _First_ is of\nthose that say, _The Substance of the Bread is transubstantiated into\nthe very Substance of that same Body, Flesh, and Blood of_ Christ,\n_which was born of the Virgin_ Mary, _and crucified by the_ Jews; so\nthat after the _Words of Consecration_, as they call them, _it is no\nmore Bread, but the Body of_ Christ.\n\n[Sidenote: _The _Lutherans_ Faith._] The _Second_ is of such who say,\n_The Substance of the Bread remains, but that also that Body is in, and\nwith, and under the Bread_; so that _both the Substance of Bread, and\nof the Body, Flesh, and Blood of _Christ_, is there also_.\n\n[Sidenote: _The _Calvinists_ Faith._] The _Third_ is of those, that,\ndenying both these, do affirm, _That the Body of _Christ_ is not\nthere corporally or substantially, but yet that it is really and\nsacramentally received by the Faithful in the Use of Bread and Wine_;\nbut how or what Way it is there, _they know not, nor can they tell;\nonly we must believe it is there, yet so that it is only properly in\nHeaven_.\n\nIt is not my Design to enter into a Refutation of these several\nOpinions; for each of their Authors and Assertors have sufficiently\nrefuted one another, and are all of them no less strong both from\nScripture and Reason in refuting each their contrary Parties Opinion,\nthan they are weak in establishing their own. For I often have\nseriously observed, in reading their respective Writings, and so it\nmay be have others, that all of them do notably, in so far as they\nrefute the contrary Opinions; but that they are mightily pained, when\nthey come to confirm and plead for their own. Hence I necessarily\nmust conclude, that none of them had attained to the Truth and\nSubstance of this _Mystery_. Let us see if _Calvin_,[129] after he\nhad refuted the two former Opinions, be more successful in what he\naffirms and asserts for the Truth of his Opinion, who, after he hath\nmuch laboured in overturning and refuting the two former Opinions,\nplainly confesseth, that he knows not what to affirm instead of them.\n[Sidenote: J. Calvin_\u2019s faith of Christ\u2019s Flesh and Blood uncertain._]\nFor after he has spoken much, and at last concluded, _That the Body\nof Christ is there, and that the Saints must needs partake thereof_,\nat last he lands in these Words, _Sect. 32_. \u201cBut if it be asked me\nhow it is? I shall not be ashamed to confess, that it is a Secret too\nhigh for me to comprehend in my Spirit, or explain in Words.\u201d Here he\ndeals very ingenuously; and yet who would have thought that such a\nMan would have been brought to this Streight in the Confirming of his\nOpinion? considering that a little before, in the same Chapter, _Sect.\n15._ he accuseth the School-men among the _Papists_, and I confess\ntruly, [Sidenote: _The like the _Papists.] _In that they neither\nunderstand nor explain to others how Christ is in the Eucharist_,\nwhich shortly after he confesseth himself he cannot do. If then the\nSchool-men among the _Papists_ do neither understand nor yet explain to\nothers their Doctrine in this Matter, nor _Calvin_ can comprehend it\nin his Spirit, which I judge is as much as not to understand it, nor\nexpress it in Words, and then surely he cannot explain it to others,\nthen no Certainty is to be had from either of them. There have been\ngreat Endeavours used for Reconcilement in this Matter, both betwixt\n_Papists_ and _Lutherans_, _Lutherans_ and _Calvinists_, yea, and\n_Calvinists_ and _Papists_, but all to no Purpose; and many Forms and\nManners of Expressions drawn up, to which all might yield; which in the\nEnd proved in vain, seeing every one understood them, and interpreted\nthem in their own Way; and so they did thereby but equivocate and\ndeceive one another. The Reason of all this Contention is, because\nthey had not a clear Understanding of the _Mystery_, and were doting\nabout _Shadows_ and _Externals_. For both the Ground and Matter of\ntheir _Contest_ lies in Things extrinsick from, and unnecessary to,\nthe main Matter. [Sidenote: _Satan busies People in _outward Signs_,\n_Shadows_, and _Forms_, whilst they neglect the _Substance.] And\nthis hath been often the Policy of _Satan_, to busy People, and amuse\nthem with outward Signs, Shadows, and Forms, making them contend about\nthat, while in the mean Time the _Substance_ is neglected; yea, and\nin contending for these Shadows he stirs them up to the Practice of\nMalice, Heat, Revenge, and other Vices, by which he establisheth his\nKingdom of Darkness among them, and ruins the Life of Christianity. For\nthere have been more Animosities and Heats about this one Particular,\nand more Bloodshed and Contention, than about any other. [Sidenote:\n_What hath been hurtful to the_ Reformation.] And surely they are\nlittle acquainted with the State of _Protestant Affairs_, who know\nnot that their Contentions about this have been more hurtful to the\n_Reformation_ than all the Opposition they met with from their common\nAdversaries. [Sidenote: _Two _Errors_ the Ground of the Contention\nabout the _Supper.] Now all those uncertain and absurd Opinions,\nand the Contentions therefrom arising, have proceeded from their all\nagreeing in two general Errors concerning this Thing; which being\ndenied and receded from, as they are by us, there would be an easy Way\nmade for _Reconciliation_, and we should all meet in one spiritual and\ntrue Understanding of this _Mystery_: And as the Contentions, so would\nalso the Absurdities which follow from all the three fore-mentioned\nOpinions, cease and fall to the Ground.\n\n[129] Inst. Lib. 4. Cap. 17.\n\nThe _First_ of these _Errors_ is, In making the Communion or\nParticipation of the Body, Flesh, and Blood of Christ to relate to that\noutward Body, Vessel, or Temple, that was born of the Virgin _Mary_,\nand walked and suffered in _Judea_; whereas it should relate to the\nSpiritual Body, Flesh, and Blood of Christ, even that _heavenly_ and\n_celestial Light_ and _Life_, which was the Food and Nourishment of the\nRegenerate in all Ages, as we have already proved.\n\nThe _Second Error_ is, In tying this Participation of the Body and\nBlood of Christ to that Ceremony used by him with his Disciples in the\nBreaking of Bread, _&c._ as if it had only a Relation thereto, or were\nonly enjoyed in the Use of that Ceremony, which it neither hath nor is.\nFor this is that Bread which Christ in his Prayer teaches to call for,\nterming it [Greek: ton arton ton epiousion: \u03c4\u03bf\u03bd \u03b1\u03c1\u03c4\u03bf\u03bd \u03c4\u03bf\u03bd \u03b5\u03c0\u03b9\u03bf\u03c5\u03c3\u03b9\u03bf\u03bd],\ni. e. the _Super-substantial Bread_, as the Greek hath it, and which\nthe Soul partakes of, without any Relation or necessary Respect to this\nCeremony, as shall be hereafter proved more at Length.\n\nThese _two Errors_ being thus laid aside, and the Contentions arising\ntherefrom buried, all are agreed in the main Positions, _viz._ _First_,\n[Sidenote: Believers Souls _do really feed upon the Flesh and Blood of_\nChrist.] That the _Body, Flesh, and Blood of Christ is necessary for\nthe nourishing of the Soul_. _Secondly_, That the _Souls of Believers\ndo really and truly partake and feed upon the Body, Flesh, and Blood\nof Christ_. But while Men are not content with the Spirituality of\nthis _Mystery_, going in their own Wills, and according to their own\nInventions, to strain and wrest the Scriptures to tie this spiritual\nCommunion of the Flesh and Blood of Christ to outward Bread and\nWine, and such like carnal Ordinances, no Wonder if by their carnal\nApprehensions they run into Confusion. But because it hath been\ngenerally supposed that the Communion of the Body and Blood of Christ\nhad some special Relation to the Ceremony of _breaking Bread_, I shall\nfirst refute that Opinion, and then proceed to consider the Nature and\nUse of that _Ceremony_, and whether it be now _necessary_ to continue;\nanswering the Reasons and Objections of such as plead its Continuance\nas a necessary and standing Ordinance of Jesus Christ.\n\n\n\u00a7. V. [Sidenote: I.] _First_, It must be understood that I speak of a\nnecessary and peculiar Relation otherwise than in a general Respect:\nFor inasmuch as our Communion with Christ is and ought to be our\ngreatest and chiefest Work, we ought to do all other Things with a\nRespect to God, and our Fellowship with him; [Sidenote: _That the\nCommunion of the _Body_ and _Blood_ of _Christ_ has no special Relation\nto the Ceremony of _breaking Bread_, neither by Nature nor Precept._]\nbut a special and necessary Respect or Relation is such as where the\ntwo Things are so tied and united together, either _of their own\nNature_, or _by the Command of God_, that the one cannot be enjoyed, or\nat least is not, except very extraordinarily, without the other. Thus\n_Salvation_ hath a necessary Respect to _Holiness_, because _without\nHoliness no Man shall see God_; and the _Eating of the Flesh and Blood\nof_ Christ hath a necessary Respect to our having Life, because if we\n_eat not his Flesh, and drink not his Blood_, we cannot have _Life_;\nand our _feeling of God\u2019s Presence_ hath a necessary Respect to our\nbeing found meeting in his Name by divine Precept, because he has\npromised, _Where two or three are met together in his Name, he will\nbe in the Midst of them_. In like Manner our receiving _Benefits_ and\n_Blessings from God_ has a necessary Respect to our _Prayer_, because\nif _we ask_, he hath promised _we shall receive_. Now the Communion or\nParticipation of the _Flesh and Blood of Christ_ hath no such necessary\nRelation to the _breaking of Bread_ and _drinking of Wine_; for if it\nhad any such necessary Relation, it would either be from the _Nature of\nthe Thing_, or from some _divine Precept_; but we shall shew it is from\nneither: Therefore, _&c._\n\n_First_, It is not from the _Nature of it_; because to partake of the\nFlesh and Blood of Christ is a spiritual Exercise, and all confess that\nit is by the Soul and Spirit that we become real Partakers of it, as\nit is the Soul, and not the Body, that is nourished by it. But to eat\nBread and drink Wine is a natural Act, which in itself adds nothing\nto the Soul, neither has any Thing that is spiritual in it; because\nthe most carnal Man that is can as fully, as perfectly, and as wholly\neat Bread and drink Wine as the most spiritual. _Secondly_, Their\nRelation is not _by Nature_, else they would infer one another; but all\nacknowledge that many eat of the Bread and drink of the Wine, even that\nwhich they say is _consecrate_ and _transubstantiate into the very Body\nof Christ_, who notwithstanding have not Life eternal, have not Christ\ndwelling in them, nor do live by him, as all do who truly partake of\nthe Flesh and Blood of Christ without the Use of this Ceremony, as all\nthe _Patriarchs_ and _Prophets_ did before this Ordinance, as they\naccount it, was instituted. [Sidenote: _The Patriarchs and Prophets,\nwithout this Ceremony\u2019s Use, were true Partakers of Christ\u2019s Flesh and\nBlood._] Neither was there any Thing under the Law that had any direct\nor necessary Relation hereunto; though to partake of the Flesh and\nBlood of Christ in all Ages was indispensably necessary to Salvation.\n[Sidenote: _The Paschal _Lamb_ its End._] For as for the _Paschal\nLamb_, the whole End of it is signified particularly, _Exod._ xiii. 8,\n9. to wit, _That the_ Jews _might thereby be kept in Remembrance of\ntheir Deliverance out of_ Egypt.\n\n_Secondly_, It hath not Relation by _divine Precept_; for if it had,\nit would be mentioned in that which our Adversaries account the\nInstitution of it, or else in the Practice of it by the Saints recorded\nin Scripture; but so it is not. For as to the _Institution_, or rather\n_Narration_, of Christ\u2019s Practice in this Matter, we have it recorded\nby the Evangelists _Matthew_, _Mark_, and _Luke_.[130] In the first two\nthere is only an Account of the Matter of Fact, to wit, _That _Christ_\nbrake Bread, and gave it to his Disciples to eat, saying, This is my\nBody; and blessing the Cup, he gave it them to drink, saying, This is\nmy Blood_; but nothing of any Desire to them to do it. In the last,\nafter the _Bread_ (but before the _Blessing_, or giving them the\n_Wine_) he bids them _do it in Remembrance of him_. [Sidenote: _The\n_Institution_ of the _Supper_, or Narration of _Christ\u2019s Practice_\ntherein._] What we are to think of this Practice of Christ shall be\nspoken of hereafter. But what necessary Relation hath all this to the\nBelievers partaking of the Flesh and Blood of Christ? The End of this\nfor which they were to do it, if at all, is to _remember_ Christ;\nwhich the Apostle yet more particularly expresses, 1 _Cor._ xi. 26.\n_to shew forth the Lord\u2019s Death_; but to _remember the Lord_, or\n_declare his Death_, which are the special and particular Ends annexed\nto the Use of this Ceremony, is not at all to partake of the Flesh and\nBlood of Christ; neither have they any more necessary Relation to it\nthan any other two different spiritual Duties. For though they that\npartake of the _Flesh and Blood of_ Christ cannot but remember him,\nyet the Lord and his Death may be remembered, as none can deny, where\nhis Flesh and Blood is not truly partaken of. So that since the very\nparticular and express End of this Ceremony may be witnessed, to wit,\nthe Remembrance of the Lord\u2019s Death, and yet the Flesh and Blood of\nChrist not partaken of, it cannot have had any necessary Relation to\nit, else the Partaking thereof would have been the End of it, and could\nnot have been attained without this Participation. But on the contrary,\nwe may well infer hence, that since the positive End of this Ceremony\nis not the Partaking of the Flesh and Blood of Christ, and that whoever\npartakes of the Flesh and Blood of Christ cannot but remember him, that\ntherefore such need not this Ceremony to put them in Remembrance of him.\n\n[130] Matt. 26. 17. Mark 14. 22. Luke 22. 19.\n\n[Sidenote: Object.] But if it be said, _That _Jesus Christ_ calls the\nBread here his _Body_, and the Wine his _Blood_, therefore he seems to\nhave had a special Relation to his Disciples partaking of his Flesh and\nBlood in the Use of this Thing_;\n\n[Sidenote: _Answ._] I _answer_, His calling the Bread his _Body_, and\nthe Wine his _Blood_, would yet infer no such Thing; though it is not\ndenied but that Jesus Christ, in all Things he did, yea, and from\nthe Use of all natural Things, took Occasion to raise the Minds of\nhis Disciples and Hearers to Spirituals. [Sidenote: _The Woman of_\nSamaria, John 4. 14.] Hence from the Woman of _Samaria_ her drawing\n_Water_, he took Occasion to tell her of that _living Water_, which\n_whoso drinketh of shall never thirst_; which indeed is all one with\nhis _Blood_ here spoken of; [Sidenote: _The _Well_, the _Loaves_, the\n_Bread_ and _Wine_, Christ takes Occasion from, to shew the _inward\nFeeling.] yet it will not follow that _that Well_ or _Water_ had\nany necessary Relation to the _living Water_, or the _living Water_\nto it, _&c._ So Christ takes Occasion, from the _Jews_ following him\nfor the _Loaves_, to tell them of this _spiritual Bread_ and _Flesh_\nof his Body, which was more necessary for them to feed upon; it will\nnot therefore follow that their following him for the _Loaves_ had any\nnecessary Relation thereunto. So also Christ here, being at Supper with\nhis Disciples, takes Occasion, from the _Bread_ and _Wine_ which was\nbefore them, to signify unto them, That as that _Bread_ which he brake\nunto them, and that _Wine_ which he blessed and gave unto them, did\ncontribute to the Preserving and Nourishing of their Bodies, so was he\nalso to give his _Body_ and shed his _Blood_ for the _Salvation_ of\ntheir _Souls_. And therefore the very End proposed in this Ceremony to\nthose that observe it is, to be a _Memorial of his Death_.\n\nBut if it be said, _That the Apostle, _1 Cor. x. 16._ calls the Bread\nwhich he brake the Communion of the Body of Christ, and the Cup the\nCommunion of his Blood_;\n\nI do most willingly subscribe unto it; but do deny that this is\nunderstood of the outward Bread, neither can it be evinced, but the\ncontrary is manifest from the Context: For the Apostle in this Chapter\nspeaks not one Word of that Ceremony; for having in the Beginning\nof it shewn them how the _Jews_ of old were made Partakers of the\n_spiritual Food_ and _Water_, which was Christ, and how several of\nthem, through _Disobedience_ and _Idolatry_, fell from that good\nCondition, he exhorts them, by the Example of those _Jews_ whom God\ndestroyed of old, to flee those Evils; shewing them that they, to wit,\nthe _Corinthians_, are likewise Partakers of the _Body and Blood_ of\nChrist; of which Communion they would rob themselves if they did Evil,\nbecause _they could not drink of the Cup of the Lord and the Cup of\nDevils, and partake of the Lord\u2019s Table and the Table of Devils_, Ver.\n21. which shews that he understands not here the using of outward Bread\nand Wine; because those that do drink the _Cup of Devils_, and eat of\nthe _Table of Devils_, yea, the wickedest of Men, may partake of the\noutward Bread and outward Wine. [Sidenote: _The wickedest may take the\noutward Bread and Wine._] For there the Apostle calls the Bread _one_,\nVer. 17. and he saith, _We being many, are one Bread, and one Body; for\nwe are all Partakers of that one Bread_. Now if the Bread be _one_, it\ncannot be the _outward_, or the _inward_ would be excluded; whereas it\ncannot be denied but that it is the Partaking of the _inward Bread_,\nand not the _outward_, that makes the Saints truly _one Body_ and _one\nBread_. And whereas they say, That the _one Bread_ here comprehendeth\nboth the _outward_ and _inward_, by Virtue of the _sacramental Union_;\n[Sidenote: _The _sacramental Union_ pretended, a _Figment.] that\nindeed is to affirm, but not to prove. As for that _Figment_ of a\n_sacramental Union_, I find not such a Thing in all the _Scripture_,\nespecially in the _New Testament_; nor is there any Thing can give a\nRise for such a Thing in this Chapter, where the Apostle, as is above\nobserved, is not at all treating of that _Ceremony_, but only, from the\nExcellency of that Privilege which the _Corinthians_ had, as believing\nChristians, _to partake of the Flesh and Blood_ of Christ, dehorts them\nfrom _Idolatry_, and partaking of the Sacrifices offered to _Idols_, so\nas thereby to offend or hurt their weak Brethren.\n\n[Sidenote: Object.] But that which they most of all _cry out_ for in\nthis Matter, and are always _urging_, is from 1 _Cor._ xi. where the\nApostle is particularly treating of this Matter, and therefore, from\nsome Words here, they have the greatest Appearance of Truth for their\nAssertion, as Ver. 27. where he calls the _Cup_ the _Cup of the Lord_;\nand saith, _That they who eat of it and drink it unworthily, are\nguilty of the Body and Blood of the Lord_; and Ver. 29. _Eat and drink\ntheir own Damnation_; intimating hence, that this hath an immediate or\nnecessary Relation to the Body, Flesh, and Blood of Christ.\n\n[Sidenote: _Answ._] Though this at first View may catch the Unwary\nReader, yet being well considered, it doth no Ways evince the Matter\nin Controversy. As for the _Corinthians_ being in the Use of this\nCeremony, why they were so, and how that obliges not Christians now to\nthe same, shall be spoken of hereafter: It suffices at this Time to\nconsider that they were in the Use of it. _Secondly_, That in the Use\nof it they were guilty of and committed divers Abuses. _Thirdly_, That\nthe Apostle here is giving them Directions how they may do it aright,\nin shewing them the right and proper Use and End of it.\n\nThese Things being premised, let it be observed, That the very express\nand particular Use of it, according to the Apostle, is _to shew forth\nthe Lord\u2019s Death_, &c. But _to shew forth the Lord\u2019s Death, and partake\nof the Flesh and Blood of_ Christ, are different Things. He saith not,\n_As often as ye eat this Bread, and drink this Cup, ye partake of the\nBody and Blood of_ Christ; but, _ye shew forth the Lord\u2019s Death_. So\nI acknowledge, _That this Ceremony_, by those that practise it, hath\nan _immediate Relation_ to the _outward Body_ and _Death of_ Christ\nupon the _Cross_, as being properly a Memorial of it; but it doth not\nthence follow that it hath any _inward_ or _immediate Relation to\nBelievers communicating or partaking of the spiritual Body and Blood\nof _Christ_, or that spiritual Supper_ spoken of _Rev._ iii. 20. For\nthough, in a general Way, as every religious Action in some Respect\nhath a common Relation to the spiritual Communion of the Saints with\nGod, so we shall not deny but this hath a Relation as others. Now for\nhis calling _the Cup the Cup of the Lord_, and saying, _They are guilty\nof the Body and Blood of _Christ_, and eat their own [131]Damnation\nin not discerning the Lord\u2019s Body_, &c. I _answer_, That this infers\nno more necessary Relation than any other religious Act, and amounts\nto no more than this, That since the _Corinthians_ were in the Use of\nthis Ceremony, and so performed it as a religious Act, they ought to do\nit worthily, or else they should bring Condemnation upon themselves.\nNow this will not more infer the Thing so practised by them to be a\nnecessary-religious Act obligatory upon others, than when the Apostle\nsaith, _Rom._ xiv. 6. _He that regardeth the Day, regardeth it unto\nthe Lord_, it can be thence inferred that the Days that some esteemed\nand observed did lay an Obligation upon others to do the same. But\nyet, as he that esteemed a Day, and placed Conscience in keeping it,\nwas to _regard it to the Lord_, and so it was to him, in so far as he\ndedicated it unto the Lord, the _Lord\u2019s Day_, he was to do it worthily;\nand if he did it unworthily, he would be guilty of the _Lord\u2019s Day_,\nand so keep it to his own Damnation; so also such as observe this\n_Ceremony of Bread and Wine_, it is to them the _Bread of the Lord_,\nand _the Cup of the Lord_, because they use it as a religious Act; and\nforasmuch as their End therein is to _shew forth the Lord\u2019s Death_, and\n_remember his Body_ that was crucified for them, and his _Blood_ that\nwas shed for them, if, notwithstanding, they believe it is their Duty\nto do it, and make it a Matter of Conscience to forbear, if they do\nit without that due Preparation and Examination which every religious\nAct ought to be performed in, then, instead of truly remembering the\nLord\u2019s Death, and his Body and his Blood, they render themselves\nguilty of it, as being in one Spirit with those that crucified him,\nand shed his Blood, though pretending with Thanksgiving and Joy to\nremember it. [Sidenote: _The _Pharisees_ guilty of the Blood of the\n_Prophets.] Thus the _Scribes_ and _Pharisees_ of old, though in\nMemory of the Prophets they garnished their Sepulchres, yet are said\nby Christ to be _guilty of their Blood_. And that no more can be hence\ninferred, appears from another Saying of the same Apostle, _Rom._ xiv.\n23. _He that doubteth is damned if he eat_, &c. where he, speaking of\nthose that judged it unlawful to eat Flesh, _&c._ saith, _If they eat\ndoubting, they eat their own Damnation_. Now it is manifest from all\nthis, that either the doing or forbearing of this was to another, that\nplaced no Conscience in it, of no Moment. So I say, he that eateth that\nwhich in his Conscience he is persuaded it is not lawful for him to\neat, doth eat his own _Damnation_; so he also that placeth Conscience\nin eating Bread and Wine _as a religious Act_, if he do it unprepared,\nand without that due respect wherein such Acts should be gone about,\nhe _eateth and drinketh his own Damnation, not discerning the Lord\u2019s\nBody_, i. e. not minding what he doth, to wit, _with a special Respect\nto the Lord, and by Way of special Commemoration of the Death of\nChrist._\n\n[131] Or _Judgment_, as the Greek Word properly signifies.\n\n\n\u00a7. VI. Having now sufficiently shewn what the true Communion of the\nBody and Blood of Christ is, how it is partaken of, and how it has\nno necessary Relation to that Ceremony of Bread and Wine used by\nChrist with his Disciples; [Sidenote: II. _Whether this Ceremony be a\nnecessary Part of the New Covenant, and Obligatory._] it is fit now\nto consider the _Nature_ and _Constitution_ of that _Ceremony_ (for\nas to the _proper Use_ of it, we have had Occasion to speak before)\nwhether it be a _standing Ordinance_ in the Church of Christ obligatory\nupon all, or indeed whether it be any necessary Part of the Worship of\nthe _New Covenant Dispensation_, or hath any better or more binding\nFoundation than several other Ceremonies appointed and practised about\nthe same Time, which the most of our Opposers acknowledge to be ceased,\nand now no Ways binding upon Christians. We find this Ceremony only\nmentioned in Scripture in four Places, to wit, _Matthew_, _Mark_,\nand _Luke_, and by _Paul_ to the _Corinthians_. If any would infer\nany Thing from the Frequency of the mentioning of it, that will add\nnothing; for it being a Matter of Fact, is therefore mentioned by\nthe Evangelists; and there are other Things less memorable as often,\nyea, oftener mentioned. _Matthew_ and _Mark_ give only an Account of\nthe Matter of Fact, without any Precept to do so afterwards; simply\ndeclaring, [132]That Jesus at that Time did desire them to _eat of the\nBread, and drink of the Cup_; to which _Luke_ adds these Words, _This\ndo in Remembrance of me_. If we consider this Action of Christ with his\nApostles, there will appear nothing singular in it, for a Foundation\nto such a strange _Superstructure_, as many in their airy Imaginations\nhave sought to build upon it; for both _Matthew_ and _Mark_ express it\nas an Act done by him as he was eating. [Sidenote: _The breaking of\nBread was no singular Thing, but a Custom among the Jews._] _Matthew_\nsaith, _And as they were eating_; and _Mark_, _And as they did eat,\nJesus took Bread_, &c. Now this Act was no singular Thing, neither\nany solemn Institution of a _Gospel Ordinance_; because it was a\nconstant Custom among the _Jews_, [Sidenote: P. Riccius.] as _Paulus\nRiccius_ observes at Length in his _Celestial Agriculture_, that when\nthey did eat the Passover, the Master of the Family did take Bread,\nand bless it, and breaking it, gave of it to the rest; and likewise\ntaking Wine, did the same; so that there can nothing further appear\nin this, than that Jesus Christ, _who fulfilled all Righteousness_,\nand also observed the _Jewish Feasts and Customs_, used this also\namong his Disciples only, that as in most other Things he laboured to\ndraw their Minds to a further Thing, so in the Use of this he takes\nOccasion to put them in Mind of his Death and Sufferings, which were\nshortly to be; which he did the oftener inculcate unto them, for that\nthey were averse from believing it. [Sidenote: What it is _to do this\nin Remembrance of Christ._] And as for that Expression of _Luke_, _Do\nthis in Remembrance of me_, it will amount to no more than this, that\nbeing the last Time that Christ did eat with his Disciples, he desired\nthem, that in their eating and drinking they might have Regard to him,\nand by the Remembering of that Opportunity, be the more stirred up to\nfollow him diligently through Sufferings and Death, _&c._ But what Man\nof Reason, laying aside the Prejudice of Education, and the Influence\nof Tradition, will say, That this Account of the _Matter of Fact_\ngiven by _Matthew_ and _Mark_, or this Expression of _Luke_, to _Do\nthat in Remembrance of him_, will amount to these Consequences, which\nthe Generality of Christians have sought to draw from it; as calling\nit, _Augustissimum Eucharisti\u00e6 Sacramentum_; _venerabile Altaris\nSacramentum_; _the principal Seal of the Covenant of Grace, by which\nall the Benefits of Christ\u2019s Death are sealed to Believers_; and such\nlike Things? But to give a further Evidence, how these Consequences\nhave not any Bottom from the Practice of that Ceremony, nor from the\nWords following, _Do this_, &c. let us consider another of the like\nNature, as it is at Length expressed by _John_, Chap. xiii. 3, 4.\n8. 13, 14, 15. [Sidenote: _Christ\u2019s washing of Feet, and its Manner\nrelated._] _Jesus riseth from Supper, and laid aside his Garments, and\ntook a Towel, and girded himself: After that, he poureth Water into a\nBason, and began to wash the Disciples\u2019 Feet; and to wipe them with the\nTowel wherewith he was girded: _Peter_ said unto him, Thou shalt never\nwash my Feet; _Jesus_ answered him, If I wash thee not, thou hast no\nPart with me. So after he had washed their Feet,--he said, Know ye what\nI have done to you? If I then your Lord and Master have washed your\nFeet, ye also ought to wash one another\u2019s Feet: For I have given you\nan Example, that ye should do as I have done to you._ As to which, let\nit be observed, that _John_ relates this Passage to have been done at\nthe same Time with the other of _breaking Bread_; [Sidenote: _Compared\nwith the _breaking_ of _Bread.] both being done the Night of the\n_Passover_, after Supper. If we regard the Narration of this, and the\nCircumstances attending it, it was done with far more Solemnity, and\nprescribed far more punctually and particularly than the former. It\nis said only, _As he was eating, he took Bread_; so that this would\nseem to be but an _occasional Business_: But here _he rose up_, _he\nlaid by his Garments_, _he girded himself_, _he poured out the Water_,\n_he washed their Feet_, _he wiped them with a Towel_: He did this to\nall of them; which are Circumstances surely far more observable than\nthose noted in the other. The _former_ was a Practice common among the\n_Jews_, used by all Masters of Families upon that Occasion; but _this_,\nas to the Manner, and Person acting it, _to wit_, for the Master to\nrise up, and wash the Feet of his Servants and Disciples, was more\nsingular and observable. In the breaking of _Bread_, and giving of\nWine, it is not pleaded by our Adversaries, nor yet mentioned in the\nText, that he particularly put them into the Hands of all; but breaking\nit, and blessing it, gave it the nearest, and so they from Hand to\nHand: But here it is mentioned, that he washed not the Feet of one or\ntwo, but of many. He saith not in the _former_, _That if they do not\neat of that Bread, and drink of that Wine, they shall be prejudiced by\nit_; but here he saith expresly to _Peter_, That _if he wash him not,\nhe hath no Part with him_; which being spoken upon _Peter_\u2019s refusing\nto let him wash his Feet, would seem to import no less, than not the\nContinuance only, but even the Necessity of this _Ceremony_. In the\nformer he saith, as it were passingly, _Do this in Remembrance of me_;\nbut here he sitteth down again, he desires them to consider what he\nhath done, tells them positively, [Sidenote: _The washing one another\u2019s\nFeet was left as an Example._] _That as he hath done to them, so ought\nthey to do to one another_: And yet again, he redoubles that Precept,\nby telling them, _He has given them an Example, that they should do\nso likewise_. If we respect the Nature of the Thing, it hath as much\nin it as either _Baptism_ or the _breaking of Bread_; seeing it is an\noutward Element of a cleansing Nature, applied to the outward Man, by\nthe Command and the Example of Christ, to signify an inward Purifying.\nI would willingly propose this seriously to Men, who will be pleased\nto make use of that Reason and Understanding that God hath given them,\nand not be imposed upon, nor abused by the Custom or Tradition of\nothers; _Whether this Ceremony, if we respect either the Time that it\nwas appointed in, or the Circumstances wherewith it was performed, or\nthe Command enjoining the Use of it, hath not as much to recommend it\nfor a standing Ordinance of the Gospel, as either _Water-baptism_, or\n_Bread_ and _Wine_, or any other of that Kind?_ I wonder then what\nReason the _Papists_ can give, Why they have not numbered it among\ntheir _Sacraments_, except merely _Voluntas Ecclesi\u00e6 & Traditio Patrum_.\n\n[132] Matt. 26. 26. Mark 14. 22. Luke 22. 19. 1 Cor. 11. 23. _&c._\n\n[Sidenote: Object.] But if they say, _That it is used among them, in\nthat the _Pope_, and some other Persons among them, used to do it once\na Year to some poor People_;\n\n[Sidenote: _Answ._] I would willingly know what Reason they have why\nthis should not be extended to all, as well as that of the _Eucharist_\n(as they term it) or whence it appears from the Text, that [_Do this in\nRemembrance of me_] should be interpreted that the _Bread_ and _Wine_\nwere every Day to be taken by all _Priests_, or the _Bread_ every Day,\nor every Week, by the _People_; and that that other Command of Christ,\n_Ye ought to do as I have done to you_, &c. is only to be understood of\nthe _Pope_, or some other Persons, to be done only to a few, and that\nonce a Year? Surely there can be no other Reason for this Difference\nassigned from the Text. [Sidenote: _The _Protestants_ use not the\n_washing of Feet.] And as to _Protestants_, who use not this Ceremony\nat all, if they will but open their Eyes, they may see how that by\nCustom and Tradition they are abused in this Matter, as were their\nFathers in divers _Popish_ Traditions. For if we look into the plain\nScripture, what can be thence inferred to urge the one, which may not\nbe likewise pleaded for the other; or for laying aside the one, which\nmay not be likewise said against the Continuance of the other? If\nthey say, _That the former, of washing the Feet, was only a Ceremony_;\nwhat have they, whence they can shew, that this _breaking of Bread_\nis more? If they say, _That the former was only a Sign of Humility\nand Purifying_; what have they to prove that this was more? If they\nsay, _That one was only for a Time, and was no Evangelical Ordinance_;\nwhat hath this to make it such, that the other wanted? Surely there\nis no Way of Reason to evade this; neither can any Thing be alleged,\nthat the one should cease, and not the other; or the one continue,\nand not the other; but the mere Opinion of the Affirmers, which by\nCustom, Education and Tradition, hath begotten in the Hearts of People\na greater Reverence for, and Esteem of the one than the other; which\nif it had fallen out to be as much recommended to us by Tradition,\nwould no Doubt have been as tenaciously pleaded for, as having no less\nFoundation in Scripture. But since the former, to wit, _The washing\nof one another\u2019s Feet_, is justly laid aside, as not binding upon\n_Christians_; so ought also the other for the same Reason.\n\n\n\u00a7. VII. [Sidenote: _The _breaking_ of _Bread_ not used now in the\nsame Manner as Christ did._] But it is strange that those who are so\nclamorous for this _Ceremony_, and stick so much to it, take Liberty to\ndispense with the Manner or Method that Christ did it in; since none\nthat ever I could hear of, except some _Baptists_ who now do it, use it\nin the same Way that he did: Christ did it at _Supper_, while they were\neating; but the Generality of _Protestants_ do it in the _Morning_ only\nby itself. What Rule walk they by in this Change?\n\n[Sidenote: Object.] If it be said, _These are but Circumstances,\nand not the Matter; and if the Matter be kept to, the Alteration of\nCircumstances is but of small Moment_;\n\n[Sidenote: _Answ._] What if it should be said the Whole is but a\n_Circumstance_, which fell out at that Time when Christ eat the\n_Passover_? For if we have Regard to that which alone can be pleaded\nfor an Institution, _viz._ these Words, _Do this in Remembrance of me_;\nit doth as properly relate to the Manner as Matter. For what may or can\nthey evince in Reason, that these Words, _Do this_, only signify _eat\nBread_, and _drink Wine_, but it is no Matter _when ye eat_, or _how\nye eat it_; and not as _ye have seen me eat it at Supper with you, who\ntake Bread, and break it, and give it you; and take the Cup, and bless\nit, and give it you; so do ye likewise_? And seeing Christ makes no\nDistinction in those Words, _Do this_, it cannot be judged in Reason\nbut to relate to the Whole; which if it do, all those that at present\nuse this Ceremony among _Christians_, have not yet obeyed this Precept,\nnor fulfilled this Institution, for all their Clamours concerning it.\n\n[Sidenote: Object.] If it be said, _That the Time and Manner of\ndoing it by Christ was but accidentally, as being after the _Jewish\nPassover_, which was at Supper_;\n\n[Sidenote: _Answ_.] Besides that it may be answered, and easily proved,\n_That the Whole was accidental_, as being the _Practice of a Jewish\nCeremony_, as is above observed; [Sidenote: _The_ breaking _of_ Bread\n_was a Jewish Ceremony_.] may it not the same Way be urged, That the\n_drinking of Wine is accidental_, as being the natural Product of that\nCountry; and so be pleaded, That in those Countries where Wine doth\nnot grow, as in our Nation of _Scotland_, we may make use of _Beer_\nor _Ale_ in the Use of this Ceremony; or _Bread made of other Grain_\nthan that which Christ used? And yet would not our Adversaries judge\nthis an Abuse, and not right Performing of this _Sacrament_? Yea, have\nnot Scruples of this Kind occasioned no little Contention among the\nProfessors of _Christianity_? [Sidenote: _Contests between the _Greek_\nand _Latin Churches_, concerning the _leavened_ and _unleavened Bread_\nin the _Supper.] What great Contest and Strife hath been betwixt the\n_Greek_ and _Latin_ Churches concerning the _Bread_? While the one\nwill have it _unleavened_, reckoning, because the _Jews_ made use of\n_unleavened Bread_ in the _Passover_, that it was such Kind of _Bread_\nthat Christ did break to his Disciples; the other _leavened_: Therefore\nthe _Lutherans_ make use of _unleavened Bread_, the _Calvinists_\nof _leavened_. [Sidenote: Farellus.] And this Contest was so hot,\nwhen the Reformation was beginning at _Geneva_, that _Calvin_ and\n_Farellus_ were forced to fly for it. But do not _Protestants_, by\nthese Uncertainties, open a Door to _Papists_ for their excluding the\nPeople from the _Cup_? Will not [_Do this_] infer positively, That they\nshould do it _in the same Manner, and at the same Time_, as Christ did\nit; as well as that they should use the _Cup_, and not the _Bread\nonly_? Or what Reason have they to dispense with the one, more than\nthe _Papists_ have to do with the other? Oh! What strange Absurdities\nand Inconveniencies have _Christians_ brought upon themselves, by\nsuperstitiously adhering to this Ceremony! Out of which Difficulties it\nis impossible for them to extricate themselves, but by laying it aside,\nas they have done others of the like Nature. [Sidenote: _The _Clergy_\ntaking Bread do bless, and give it: The _Laity_ must take and eat, not\nbless it._] For besides what is above-mentioned, I would gladly know\nhow from the Words they can be certainly resolved that these Words [_Do\nthis_] must be understood to the Clergy, _Take, bless, and break this\nBread, and give it to others_; but to the Laity only, _Take and eat_,\nbut do not _bless_, &c.\n\n[Sidenote: Object.] If it be said, _That the Clergy only were present_;\n\n[Sidenote: _Answ._] Then will not that open a Door for the _Popish\nArgument_ against the _Administration of the Cup to the People_? Or\nmay not another from thence as easily infer, _That the Clergy only\nought to partake of this Ceremony_; because they were the Apostles only\nthen present, to whom it was said, _Do this_? But if this [_Do this_]\nbe extended to all, how comes it all have not Liberty to obey it, in\nboth _blessing_, _breaking_, and _distributing_, as well as _taking_\nand _eating_? [Sidenote: _Hot Contests about the Manner of taking\nit, and to whom to give it_.] Besides all these, even the _Calvinist\nProtestants_ of _Great Britain_ could never yet accord among themselves\nabout the _Manner of taking it_, whether _sitting_, _standing_, or\n_kneeling_; whether it should be given to the _Sick_, and those that\nare _ready to die_, or not? Which Controversies, though they may be\nesteemed of small Moment, yet have greatly contributed, with other\nThings, to be the Occasion, not only of _much Contention_, but also\nof _Bloodshed_ and _Devastation_; so that in this last Respect the\n_Prelatick Calvinists_ have termed the _Presbyterians_ schismatical\nand pertinacious; and they them again superstitious, idolatrous, and\npapistical. Who then, that will open their Eyes, but may see that the\nDevil hath flirted up this Contention and Zeal, to busy Men about\nThings of _small Moment_, that _greater Matters_ may be neglected,\nwhile he keeps them in such ado about this Ceremony; though they lay\naside others of the like Nature, as _positively commanded_, and as\n_punctually practised_; and from the Observation of which half so many\nDifficulties will not follow?\n\n\n\u00a7. VIII. How then? Have we not Reason, not finding the Nature of this\nPractice, to be obligatory upon us, more than those others which our\nAdversaries have laid aside, to avoid this Confusion; since those that\nuse it can never agree, neither concerning the _Nature_, _Efficacy_,\nnor _Manner of doing it_? And this proceeds, because they take it not\nplainly, as it lies in the Scripture; but have so much intermixed their\nown Inventions. For would they take it as it lies, it would import\nno more, than that _Jesus Christ at that Time did thereby signify\nunto them, that his Body and Blood was to be offered for them_; and\ndesired them, That _whensoever they did eat or drink, they might do\nit in Remembrance of him, or with a Regard to him, whose Blood was\nshed for them_. Now that the _Primitive Church_, gathered immediately\nafter his Ascension, did so understand it, doth appear from their\nUse and Practice, if we admit those Places of the _Acts_, where\n_breaking of Bread_ is spoken of, to have Relation hereto; [Sidenote:\n_By _breaking of Bread_ they had all Things in common, remembering\nthe Lord._] which as our Adversaries do, so we shall willingly agree\nto: As _First_, _Acts_ ii. 42. _And they continued stedfastly in the\nApostles Doctrine and Fellowship, and in breaking of Bread_, &c. This\ncannot be understood of any other than of their ordinary eating;\nfor as nothing else appears from the Text, so the Context makes it\nplain; for they had all Things in common: And therefore it is said,\nVer. 46. _And they continuing daily with one Accord in the Temple,\nand breaking Bread from House to House, did eat their Meat with\nGladness and Singleness of Heart._ Those who will not wilfully close\ntheir Eyes, may see here, that the _breaking_ being joined with their\n_eating_, shews, that nothing else is here expressed, but that having\nall Things in common, and so continuing together, they also did break\ntheir Bread, and eat their Meat together: In doing whereof, I cannot\ndoubt but they remembered the Lord; to follow whom they had, with\nso much Zeal and Resignation, betaken themselves. This is further\nmanifest from _Acts_ vi. 2. for the _Apostles_, having the Care and\nDistribution of that Money, which the Believers, having sold their\nPossessions, gave unto them, and finding themselves overcharged with\nthat Burthen, appointed _Deacons_ for that Business, that they might\ngive themselves continually to _Prayer_, and to the _Ministry of the\nWord_; not leaving that, to serve Tables. [Sidenote: Deacons _appointed\nfor serving Tables._] This cannot be meant of any _sacramental Eating_,\nor _religious Acts of Worship_; seeing our Adversaries make the\nDistributing of that the proper Act of _Ministers_, not of _Deacons_:\nAnd yet there can be no Reason alleged, That that _breaking of Bread_,\nwhich they are said to have _continued in_, and to have done from\n_House to House_, was other than those _Tables_ which the Apostles\nserved; but here gave over, as finding themselves overcharged with it.\nNow as the Increase of the Disciples did incapacitate the Apostles\nany more to manage this; so it would seem their further Increase, and\ndispersing in divers Places, hindered the Continuance of that Practice\nof _having Things in common_: But notwithstanding, so far at least to\nremember or continue that _ancient Community_, they did at certain\nTimes come together, and break Bread together. [Sidenote: _At_ Troas\n_the Supper deferred till Midnight_.] Hence it is said, _Acts_ xx. 7.\non _Paul_\u2019s coming to _Troas_, That _upon the fist Day of the Week,\nwhen the Disciples came together to break Bread, _Paul_ preached unto\nthem, ready to depart on the Morrow, and continued his Speech until\nMidnight_. Here is no Mention made of any _sacramental Eating_; but\nonly that _Paul_ took Occasion from their being together to preach unto\nthem. And it seems it was a _Supper_ they intended (not a _Morning-bit_\nof _Bread_, and _Sup_ of _Wine_) else it is not very probable that\n_Paul_ would from the _Morning_ have preached until _Midnight_. But\nthe 11th Verse puts the Matter out of Dispute, which is thus: _When\nhe therefore was come up again, and had broken Bread, and eaten, and\ntalked a long While, even till Break of Day, so he departed_. This\nshews, That the _breaking of Bread_ was deferred till that Time; for\nthese Words [_and when he had broken Bread, and eaten_] do shew, That\nit had a Relation to the _breaking of Bread_ before-mentioned, and that\nthat was the Time he did it. _Secondly_, These Words joined together\n[_and when he had broken Bread, and eaten, and talked_] shew, it was\nno religious Act of Worship, but only an Eating for bodily Refreshment,\n[Sidenote: _They only did eat for refreshing the Body._] for which the\n_Christians_ used to meet together some Time; and doing it in _God\u2019s\nFear_, and _Singleness of Heart_, doth notwithstanding difference it\nfrom the Eating or Feasting of _profane Persons_. [Sidenote: _By some\ncalled a_ Love-feast.] And this by some is called a _Love-feast_,\nor a being together, not merely to feed their Bellies, or for outward\nEnds; but to take thence Occasion to eat and drink together, in the\nDread and Presence of the Lord, as his People; which _Custom_ we shall\nnot condemn. But let it be observed, That in all the _Acts_ there is\nno other nor further Mention of this Matter. But if that _Ceremony_\nhad been some _solemn Sacrifice_, as some will have it, or such a\n_special Sacrament_ as others plead it to be; it is strange that that\n_History_, which in many less Things gives a particular Account of the\n_Christians_ Behaviour, should have been so silent in the Matter: Only\nwe find, That they used sometimes to meet together to break Bread, and\neat. [Sidenote: _The _Christians_ began by Degrees to depart from the\nPrimitive Purity._] Now as the _early Christians_ began by Degrees to\ndepart from that primitive Purity and Simplicity, so did they also\nto accumulate superstitious Traditions, and vitiate the innocent\nPractices of their Predecessors, by the Intermixing either of _Jewish_\nor _Heathenish Rites_; and likewise in the Use of this, Abuses began\nvery early to creep in among Christians, so that it was needful for\nthe Apostle _Paul_ to reform them, and reprove them for it, as he doth\nat large, 1 _Cor._ xi. from Ver. 17. to the End: [Sidenote: 1 Cor. 11.\n17.] Which Place we shall particularly examine, because our Adversaries\nlay the chief Stress of their Matter upon it; [Sidenote: _Concerning\nthe _Supper_ of the _Lord_ (so called) explained_.] and we shall see\nwhether it will infer any more than we have above granted. _First_,\nBecause they were apt to use that Practice in a superstitious Mind\nbeyond the true Use of it, so as to make of it some _mystical Supper\nof the Lord_, he tells them, Ver. 20. That their _coming together\ninto one Place, is not to eat the Lord\u2019s Supper_; he saith not, _This\nis not the _right Manner_ to eat_; but, _This is_ NOT _to eat the\nLord\u2019s Supper_; because the _Supper of the Lord is spiritual_, and\na _Mystery_. _Secondly_, He blames them, in that they came together\nfor the _Worse_, and not for the _Better_; the Reason he gives of\nthis is, Ver. 21. _For in Eating every one hath taken before his own\nSupper; and one is hungry, and another is drunken._ [Sidenote: _Why\nthe Custom of _Supping in common_ was used among Christians._] Here it\nis plain that the Apostle condemns them in that (because this Custom\nof _Supping_ in General was used among Christians to increase their\nLove, and as a Memorial of Christ\u2019s Supping with the Disciples) they\nhad so vitiated it, as to eat it apart, and to come full, who had\nAbundance; and hungry, who had little at Home; whereby the very Use and\nEnd of this _Practice_ was lost and perverted: And therefore he blames\nthem, that they did not either eat this in Common at Home, or reserve\ntheir Eating till they came all together to the publick Assembly. This\nappears plainly by the following Ver. 22. _Have ye not Houses to eat\nand drink in? Or despise ye the Church of God, and shame them that have\nnot?_ Where he blames them for their irregular Practice herein, in that\nthey despised to eat orderly, or reserve their Eating to the publick\nAssembly; and so shaming such, as not having Houses, nor Fulness at\nHome, came to partake of the common Table; who, being hungry, thereby\nwere shamed, when they observed others come thither full and drunken.\nThose that without Prejudice will look to the Place, will see this must\nhave been the Case among the _Corinthians_: For supposing the Use of\nthis to have been then, as now used either by _Papists_, _Lutherans_,\nor _Calvinists_, it is hard making Sense of the Apostle\u2019s Words, or\nindeed to conceive what was the Abuse the _Corinthians_ committed\nin this Thing. Having thus observed what the Apostle said above,\n[Sidenote: _The Rise of that Custom._] because this Custom of _Eating\nand Drinking together some Time_ had its Rise from Christ\u2019s Act with\nthe Apostles the Night he was betrayed; therefore the Apostle proceeds,\nVer. 23. to give them an Account of that: _For I have received of\nthe Lord that which also I delivered unto you, that the Lord Jesus,\nthe same Night in which he was betrayed, took Bread_, &c. Those that\nunderstand the Difference betwixt a _Narration_ of a Thing, and a\n_Command_, cannot but see, if they will, That there is no Command in\nthis Place, but only an Account of _Matter of Fact_; he saith not, _I\nreceived of the Lord, that as he took Bread, so I should command it to\nyou to do so likewise_; there is nothing like this in the Place: Yea,\non the contrary, Ver. 25. where he repeats Christ\u2019s imperative Words\nto his Apostles, he placeth them so as they import no Command; _This\ndo ye, as oft as ye drink it, in Remembrance of me_: And then he adds,\n_For as often as ye eat this Bread, and drink this Cup, ye do shew the\nLord\u2019s Death till he come_: [Sidenote: _That _[As often]_ imports no\nCommand of this Supper._] But these Words [_As often_] import no more\na _Command_, than to say, _As often as thou goest to _Rome_, see the\nCapitol_, will infer a _Command_ to me to go thither.\n\n[Sidenote: Object.] But whereas they urge the last Words, _Ye shew\nforth the Lord\u2019s Death till he come_; insinuating, That _this imports a\nnecessary Continuance of that _Ceremony_, until Christ come at the End\nof the World to Judgment_;\n\n[Sidenote: _Answ._] I _answer_, They take two of the chief Parts of\nthe Controversy here for granted, without Proof. _First_, That [_as\noften_] imports a _Command_; the contrary whereof is shewn; neither\nwill they ever be able to prove it. [Sidenote: _Christ\u2019s outward and\ninward Coming._] _Secondly_, That this _Coming_ is to be understood\nof _Christ\u2019s last outward Coming_, and not of his _inward_ and\n_spiritual_, that remains to be proved: Whereas the Apostle might well\nunderstand it of his _inward Coming_ and _Appearance_, which perhaps\nsome of those carnal _Corinthians_, that used to come drunken together,\nhad not yet known; and others, being weak among them, and inclinable\nto dote upon Externals, this might have been indulged to them for a\nSeason, and even used by them who knew Christ\u2019s Appearance in Spirit\n(as other Things were, of which we shall speak hereafter) especially by\nthe Apostle, who became _weak_ to the _Weak_, and _all_ to _All_, that\nhe might _save some_. [Sidenote: _To remember Christ\u2019s Death till he\ncome to arise in the Heart_.] Now those weak and carnal _Corinthians_\nmight be permitted the Use of this, to shew forth, or remember Christ\u2019s\nDeath, till he came to arise in them; for though such need those\noutward Things to put them in Mind of _Christ\u2019s Death_, yet those who\nare _dead with Christ_, and not only _dead with Christ_, but _buried_,\nand also _arisen_ with him, need not such _Signs_ to remember him: And\nto such therefore the Apostle saith, _Col._ iii. 1. _If ye then be\nrisen with Christ, seek those Things which are above, where Christ\nsitteth on the right Hand of God_: But _Bread_ and _Wine_ are not those\nThings that are above, but are Things of the Earth. But that this whole\nMatter was a mere Act of Indulgence and Condescension of the Apostle\n_Paul_ to the weak and carnal _Corinthians_, appears yet more by the\n_Syriack_[133] Copy, which Ver. 17. in his entering upon this Matter,\nhath it thus; _In that concerning which I am about to command you (_or_\ninstruct you) I commend you not, because ye have not gone forward,\nbut are descended unto that which is less, _or_ of less Consequence_:\nClearly importing, That the Apostle was grieved that such was their\nCondition, that he was forced to give them Instructions concerning\nthose outward Things; and doting upon which, they shewed they were not\ngone forward in the _Life of Christianity_, but rather sticking in\n_beggarly Elements_. And therefore Ver. 20. the same _Version_ hath\nit thus, _When then ye meet together, ye do not do it, as it is just\nye should do in the Day of the Lord, ye eat and drink it_: Therefore\nshewing to them, That to meet together to eat and drink _outward Bread\nand Wine_, was not the Labour and Work of that _Day of the Lord_. But\nsince our Adversaries are so zealous for this _Ceremony_, because used\nby the Church of _Corinth_ (though with how little Ground is already\nshewn) how come they to pass over far more positive Commands of the\nApostles, as Matters of no Moment? As _First_, _Acts_ xv. 29. where the\nApostles peremptorily command the _Gentiles_, [Sidenote: _To abstain\nfrom Things strangled._] as that which was the Mind of the Holy Ghost,\n_To abstain from Things strangled, and from Blood_: And _James_ v. 14.\n[Sidenote: _The Anointing with Oil._] where it is expresly commanded,\n_That the Sick be anointed with Oil in the Name of the Lord_.\n\n[133] And likewise the other _Oriental Versions_, as the _Arabick_ and\n_\u00c6thiopick_, have it the same Way.\n\n[Sidenote: Object.] If they say, _Those were only temporary Things, but\nnot to continue_;\n\n[Sidenote: _Answ._] What have they more to shew for this; there being\nno express Repeal of them?\n\n[Sidenote: Object.] If they say, _The Repeal is implied, because the\nApostle saith, We ought not to be judged in Meats and Drinks_;\n\n[Sidenote: _Answ._] I admit the _Answer_: But how can it be prevented\nfrom militating the same Way against the other Practice? Surely not at\nall: Nor can there be any Thing urged for the one more than for the\nother, but Custom and Tradition.\n\n[Sidenote: Object.] As for that of _James_, they say, _There followed a\nMiracle upon it_, to wit, _The Recovery of the Sick_; _but this being\nceased, so should the Ceremony_.\n\n[Sidenote: _Answ._] Though this might many Ways be answered, to\nwit, That _Prayer_ then might as well be _forborn_, to which also\nthe _Saving of the Sick_ is there ascribed; yet I shall accept of\nit, because I judge indeed that _Ceremony_ is ceased; [Sidenote: _A\nCeremony ought to cease, its Virtue failing_.] only methinks, since our\nAdversaries, and that rightly, think a _Ceremony_ ought to cease where\nthe Virtue fails, they ought by the same Rule to forbear the _laying on\nof Hands_, [Sidenote: _Thus laying on of Hands._] in Imitation of the\nApostles, since the Gift of the _Holy Ghost_ doth not follow upon it.\n\n\n\u00a7. IX. But since we find that several Testimonies of Scripture do\nsufficiently shew, That such _external Rites are no necessary Part of\nthe New Covenant Dispensation, therefore not needful now to continue_,\nhowever they were for a Season practised of old, I shall instance some\nfew of them, whereby from the Nature of the Thing, as well as those\nTestimonies, it may appear, That the Ceremony of _Bread and Wine_ is\nceased, as well as those other Things confessed by our Adversaries\nto be so. [Sidenote: _The Ceremony of _Bread_ and _Wine_ is ceased._]\nThe first is _Rom._ xiv. 17. _For the Kingdom of God is not Meat and\nDrink, but Righteousness and Peace, and Joy in the Holy Ghost_: Here\nthe Apostle evidently shews, That the _Kingdom of God_, or _Gospel\nof Christ_, stands not in _Meats and Drinks_, and such like Things,\nbut in _Righteousness_, &c. as by the Context doth appear, where he\nis speaking of the _Guilt_ and _Hazard_ of judging one another about\n_Meats and Drinks_. So then, if the _Kingdom of God_ stand not in them,\nnor the _Gospel_, nor _Work of Christ_, then the eating of outward\n_Bread and Wine_ can be no necessary Part of the _Gospel-worship_, nor\nany _perpetual Ordinance_ of it. Another of the same Apostle is yet\nmore plain, _Col._ ii. 16. the Apostle throughout this whole _second\nChapter_ doth clearly plead for us, and against the _Formality_ and\n_Superstition_ of our Opposers: For in the Beginning he holds forth\nthe great _Privileges_ which Christians have by Christ, who are indeed\ncome to the _Life of Christianity_; and therefore he desires them, Ver.\n6. _As they have received Christ, so to walk in him; and to beware,\nlest they be spoiled through Philosophy and vain Deceit, after the\nRudiments or Elements of the World; because that in Christ, whom they\nhave received, is all Fulness: And that they are circumcised with the\nCircumcision made without Hands (_which he calls the_ Circumcision of\nChrist) and being buried with him by Baptism, are also arisen with him\nthrough the Faith of the Operation of God._ Here also they did partake\nof the _true Baptism of Christ_; and being such as are _arisen_ with\nhim, let us see whether he thinks it needful they should make use of\nsuch _Meat and Drink_ as _Bread and Wine_, _to put them in Remembrance\nof Christ\u2019s Death_; or whether they ought to be judged, that they did\nit not; Ver. 16. _Let no Man therefore judge you in Meat and Drink_: Is\nnot _Bread_ and _Wine_ _Meat_ and _Drink_? But why? _Which are a Shadow\nof Things to come: But the Body is of Christ._ [Sidenote: _\u2019Tis but a\n_Sign_ and _Shadow_ they confess._] Then since our Adversaries confess,\nThat their _Bread_ and _Wine_ is a _Sign_ or _Shadow_; therefore,\naccording to the Apostle\u2019s Doctrine, we ought not to be _judged_ in\nthe Non-observation of it. But is it not fit for those that are _dead\nwith Christ_ to be subject to such Ordinances? [Sidenote: _And which\ndo perish with the Using._] See what he saith, Ver. 20. _Wherefore\nif ye be dead with _Christ_ from the Rudiments of the World, why, as\nthough living in the World, are ye subject to Ordinances? (Touch not,\ntaste not, handle not: Which all are to perish with the Using) after\nthe Commandments and Doctrines of Men._ What can be more plain? If this\nserve not to take away the absolute Necessity of the Use of _Bread_\nand _Wine_, what can it serve to take away? Sure I am, the Reason here\ngiven is applicable to them, _which all do perish with the Using_;\nsince _Bread_ and _Wine_ perish with the Using, as much as other\nThings. But further, If the Use of _Water_, and _Bread_ and _Wine_,\nwere that wherein the very _Seals_ of the _New Covenant_ stood, and\ndid pertain to the chief _Sacraments_ of the _Gospel_ and _Evangelical\nOrdinances_ (so called) then would not the _Gospel_ differ from the\n_Law_, or be preferable to it. [Sidenote: _The Law was Meats and\nDrinks; not so the Gospel._] Whereas the Apostle shews the Difference,\n_Heb._ ix. 10. in that such Kind of Observations of the _Jews_ were as\na Sign of the _Gospel_, for that they _stood only in Meats and Drinks,\nand divers Washings_. But if the _Gospel-worship_ and _Service_ stand\nin the same, where is the Difference?\n\n[Sidenote: Object.] If it be said, _These under the _Gospel_ have a\nspiritual Signification_;\n\n[Sidenote: _Answ._] So had those under the _Law_; God was the Author of\nthose, as well as Christ is pretended to be the Author of these. But\ndoth not this contending for the Use of _Water_, _Bread_ and _Wine_,\nas necessary Parts of the _Gospel-worship_, destroy the Nature of it,\nas if the _Gospel_ were a Dispensation of _Shadows_, and not of the\n_Substance_? [Sidenote: _The Law has_ Shadows, _the Gospel brings\nthe Substance_.] Whereas the Apostle, in that of the _Colossians_\nabove-mentioned, argues against the Use of these Things, as needful to\nthose that are _dead_ and _arisen_ with Christ, because they are but\n_Shadows_. And since, through the whole _Epistle_ to the _Hebrews_, he\nargues with the _Jews_, to _wean_ them from their _old Worship_, for\nthis Reason, because it was _typical_ and _figurative_; is it agreeable\nto right Reason to bring them to another of the same Nature? What\nGround from _Scripture_ or _Reason_ can our Adversaries bring us, to\nevince that one _Shadow_ or _Figure_ should point to another _Shadow_\nor _Figure_, and not to the _Substance_? And yet they make the Figure\nof _Circumcision_ to point to _Water-baptism_, and the _Paschal Lamb_\nto _Bread and Wine_. But was it ever known that one Figure was the\n_Anti-type_ of the other, especially seeing _Protestants_ make not\nthese their _Anti-types_ to have any more Virtue and Efficacy than\nthe _Type_ had? [Sidenote: _Their _Sacraments_ confer not Grace._]\nFor since, as they say, and that truly, _That their Sacraments confer\nnot Grace, but that it is conferred according to the Faith of the\nReceiver_, it will not be denied but the Faithful among the _Jews_\nreceived also Grace in the Use of their _Figurative Worship_. And\nthough _Papists_ boast that their Sacraments confer Grace _ex opere\noperato_, yet Experience abundantly proveth the contrary.\n\n\n\u00a7. X. [Sidenote: _Opposers claim a Power to give their Sacraments; from\nwhence do they derive it?_] But supposing the Use of _Water-baptism_\nand _Bread and Wine_ to have been in the Primitive Church, as was\nalso that of _abstaining from Things strangled_, _and from Blood_,\n_the Use of Legal Purification_, Acts xxi. 23, 24, 25. and _anointing\nof the Sick with Oil_, for the Reasons and Grounds before mentioned;\nyet it remains for our Adversaries to shew us how they come by Power\nor Authority to administer them. It cannot be from the Letter of the\nScripture, else they ought also to do those other Things, which the\nLetter declares also they did, and which in the Letter have as much\nFoundation. Then their Power must be _derived from the Apostles_,\neither _mediately_ or _immediately_; but we have shewn before, in the\n_tenth Proposition_, that they have no _mediate Power_, because of the\nInterruption made by the _Apostasy_; and for an _immediate Power_ or\n_Command_ by the Spirit of God to administer these Things, none of our\nAdversaries pretend to it. We know that in this, as in other Things,\nthey make a Noise of the _constant Consent of the Church, and of\nChristians in all Ages_; [Sidenote: _Tradition no sufficient Ground for\n_Faith.] but as _Tradition_ is not a sufficient Ground for _Faith_,\nso in this Matter especially it ought to have but small Weight; for\nthat in this Point of _Ceremonies_ and _superstitious Observations_ the\nApostasy began very early, as may appear in the _Epistle_ of _Paul_\nto the _Galatians_ and _Colossians_; and we have no Ground to imitate\nthem in those Things, whose Entrance the Apostle so much _withstood_,\nso heavily _regretted_, and so sharply _reproved_. But if we look to\n_Antiquity_, we find that in such Kind of Observances and Traditions\nthey were very uncertain and changeable; so that neither _Protestants_\nnor _Papists_ do observe this Ceremony as they did, both in that they\ngave it to _young Boys_, and to _little Children_: [Sidenote: _The\n_Supper_ they gave to young Boys and Children._] And for aught can\nbe learned, the Use of this and _Infant-baptism_ are of a like Age,\nthough the one be laid aside both by _Papists_ and _Protestants_, and\nthe other, to wit, _Baptism of Infants_, be stuck to. And we have so\nmuch the less Reason to lay Weight upon _Antiquity_, for that if we\nconsider their Profession of Religion, especially as to Worship, and\nthe ceremonial Part of it, we shall not find any Church now, whether\n_Popish_ or _Protestant_, who differ not widely from them in many\nThings, [Sidenote: Dall\u00e6us.] as _Dall\u00e6us_, in his Treatise concerning\nthe _Use of the Fathers_, well observeth and demonstrateth. And why\nthey should obtrude this upon us because of the _Ancients Practice_,\nwhich they themselves follow not, or why we may not reject this,\nas well as they do other Things no less zealously practised by the\n_Ancients_, no sufficient Reason can be assigned.\n\nNevertheless I doubt not but many, whose Understandings have been\nclouded with these _Ceremonies_, have notwithstanding, by the Mercy\nof God, had some secret Sense of the _Mystery_, which they could\nnot clearly understand, because it was sealed from them by their\nsticking to such outward Things; and that through that secret Sense\ndiving in their Comprehensions they ran themselves into these carnal\nApprehensions, as imagining the _Substance_ of the _Bread_ was changed,\nor that if the _Substance_ was not changed, yet the _Body_ was there,\n_&c._ [Sidenote: _Calvin\u2019s ingenuous Confession commended._] And\nindeed I am inclinable very favourably to judge of _Calvin_ in this\nParticular, in that he deals so ingenuously to confess he _neither\ncomprehends it, nor can express it in Words_; _but yet by a feeling\nExperience can say, The Lord is spiritually present_. Now as I doubt\nnot but _Calvin_ sometimes had a Sense of his _Presence_ without\nthe Use of this Ceremony, so as the Understanding given him of God\nmade him justly reject the false Notions of _Transubstantiation_ and\n_Consubstantiation_, though he knew not what to establish instead of\nthem, if he had fully waited in the [134]_Light that makes all Things\nmanifest_, and had not laboured in his own Comprehension to settle upon\nthat external Ceremony, by affixing the _spiritual Presence_ as chiefly\nor principally, though not only, as he well knew by Experience, there,\nor especially to relate to it, he might have further reached unto the\nKnowledge of this _Mystery_ than many that went before him.\n\n[134] Ephes. 5. 13.\n\n\n\u00a7. XI. [Sidenote: _In Tenderness of Conscience, God winketh at our\n_Ignorance.] _Lastly_, If any now at this Day, from a true Tenderness\nof Spirit, and with real Conscience towards God, did practise this\n_Ceremony_ in the same Way, Method, and Manner as did the _Primitive\nChristians_ recorded in Scripture, I should not doubt to affirm but\nthey might be indulged in it, and the Lord might regard them, and for\na Season appear to them in the Use of these Things, as many of us have\nknown him to do to us in the Time of our Ignorance; provided always\nthey did not seek to obtrude them upon others, nor judge such as found\nthemselves _delivered_ from them, or that they do not pertinaciously\nadhere to them. [Sidenote: _The Day is dawned wherein God is risen,\nand worshipped in Spirit_.] For we certainly know that the _Day_ is\n_dawned_, in which God hath _arisen_, and hath dismissed all those\n_Ceremonies_ and _Rites_, and is only to be _worshipped in Spirit_,\nand that he appears to them who wait upon him; and that to seek God\nin these Things is, with _Mary_ at the Sepulchre, to _seek the Living\namong the Dead_: For we know that he is _risen_, and _revealed in\nSpirit_, leading his Children out of these _Rudiments_, that they may\nwalk with him in his _Light_: To whom be Glory for ever. _Amen._\n\n\n\n\nPROPOSITION XIV.\n\nConcerning the POWER of the CIVIL MAGISTRATE in Matters purely\n    RELIGIOUS, and pertaining to the CONSCIENCE.\n\n[135]_Since God hath assumed to himself the Power and Dominion of\n    the _Conscience_, who alone can rightly instruct and govern it,\n    therefore it is not lawful for any whosoever, by Virtue of any\n    Authority or Principality they bear in the Government of this\n    World, to force the _Consciences_ of others; and therefore all\n    Killing, Banishing, Fining, Imprisoning, and other such Things\n    which are inflicted upon Men for the alone Exercise of their\n    _Conscience_, or Difference in _Worship_ or _Opinion_, proceedeth\n    from the Spirit of _Cain_ the Murderer, and is contrary to the\n    Truth; providing always, that no Man, under the Pretence of\n    _Conscience_, prejudice his _Neighbour_ in his Life or Estate, or\n    do any Thing destructive to, or inconsistent with, _Human Society_;\n    in which Case the Law is for the Transgressor, and _Justice_ is to\n    be administered upon all, without Respect of Persons._\n\n[135] Luke 9. 55, 56. Matt. 7. 12, 13. 29. Tit. 3. 10.\n\n\n\u00a7. I. Liberty of _Conscience_ from the Power of the Civil Magistrate\nhath been of late Years so largely and learnedly handled, that I shall\nneed to be but brief in it; yet it is to be lamented that few have\nwalked answerably to this Principle, each pleading it for themselves,\nbut scarce allowing it to others, as hereafter I shall have Occasion\nmore at length to observe.\n\nIt will be fit in the first Place, for clearing of Mistakes, to say\nsomething of the _State_ of the _Controversy_, that what follows may be\nthe more clearly understood.\n\n[Sidenote: _What Conscience is._] By _Conscience_ then, as in the\nExplanation of the _fifth_ and _sixth Propositions_ I have observed,\nis to be understood, _That Persuasion of the Mind which arises from\nthe Understanding\u2019s being possessed with the Belief of the Truth or\nFalsity of any Thing_; which though it may be false or evil upon the\nMatter, yet if a Man should go against his Persuasion or Conscience,\nhe would commit a Sin; because what a Man doth contrary to his Faith,\nthough his Faith be wrong, is no Ways acceptable to God. Hence the\nApostle saith, [136]_Whatsoever is not of Faith, is Sin_; _and he that\ndoubteth is damned if he eat_; though the Thing might have been lawful\nto another; and that this Doubting to eat some Kind of _Meats_ (since\nall the Creatures of God are good, and for the Use of Man, _if received\nwith Thanksgiving_) might be a Superstition, or at least a Weakness,\nwhich were better removed. Hence _Ames. de Cas. Cons._ saith, _The\nConscience, although erring, doth evermore bind, so as that he sinneth\nwho doth contrary to his Conscience,[137] because he doth contrary to\nthe Will of God, although not materially and truly, yet formally and\ninterpretatively_.\n\n[136] Rom. 14. 23.\n\n[137] _i. e._ As he supposeth.\n\nSo the Question is _First_, _Whether the Civil Magistrate hath Power\nto force Men in Things religious to do contrary to their Conscience;\nand if they will not, to punish them in their Goods, Liberties, and\nLives?_ This we hold in the Negative. But _Secondly_, As we would\nhave the _Magistrate_ to avoid this Extreme of incroaching upon Men\u2019s\nConsciences, so on the other Hand we are far from joining with or\nstrengthening such _Libertines_ as would stretch the Liberty of their\nConsciences to the Prejudice of their _Neighbours_, or to the Ruin of\n_Human Society_. We understand therefore by _Matters of Conscience_\nsuch as _immediately_ relate betwixt _God_ and _Man_, or _Men_ and\n_Men_, that are under the same _Persuasion_, as to meet together and\nworship God in that Way which they judge is most acceptable unto him,\nand not to incroach upon, or seek to force their Neighbours, otherwise\nthan by Reason, or such other Means as Christ and his Apostles used,\n_viz._ Preaching and instructing such as will hear and receive it; but\nnot at all for Men, under the Notion of Conscience, to do any Thing\ncontrary to the moral and perpetual Statutes generally acknowledged by\nall _Christians_; in which Case the _Magistrate_ may very lawfully use\nhis Authority; as on those, who, under a Pretence of _Conscience_,\nmake it a Principle to kill and destroy all the Wicked, _id est_, all\nthat differ from them, that they, to wit, the _Saints_, may rule,\nand who therefore seek to make all Things _common_, and would force\ntheir Neighbours to share their Estates with them, and many such wild\nNotions, as is reported of the _Anabaptists_ of _Munster_; which\nevidently appears to proceed from Pride and Covetousness, and not\nfrom Purity or Conscience; and therefore I have sufficiently guarded\nagainst that in the latter Part of the _Proposition_. But the _Liberty_\nwe lay claim to is such as the _Primitive Church_ justly fought under\nthe _Heathen Emperors_, to wit, for Men of Sobriety, Honesty, and a\npeaceable Conversation, to enjoy the Liberty and Exercise of their\n_Conscience_ towards God and among themselves, and to admit among them\nsuch as by their Persuasion and Influence come to be convinced of the\nsame _Truth_ with them, without being therefore molested by the Civil\nMagistrate. _Thirdly_, Though we would not have Men hurt in their\nTemporals, nor robbed of their Privileges as Men and Members of the\n_Commonwealth_, because of their inward Persuasion; yet we are far\nfrom judging that in the _Church of God_ there should not be Censures\nexercised against such as fall into Error, as well as such as commit\nopen Evils; and therefore we believe it may be very lawful for a\n_Christian Church_, if she find any of her Members fall into any Error,\nafter due Admonitions and Instructions according to _Gospel Order_, if\nshe find them pertinacious, to _cut them off_ from her Fellowship by\nthe _Sword of the Spirit_, and deprive them of those Privileges which\nthey had as Fellow-members; but not to cut them off from the World by\nthe _temporal Sword_, or rob them of their common Privileges as Men,\nseeing they enjoy not these as Christians, or under such a Fellowship,\nbut as Men, and Members of the Creation. Hence _Chrysostom_ saith\nwell, (_de Anath._) _We must condemn and reprove the evil Doctrines\nthat proceed from _Hereticks_; but spare the Men, and pray for their\nSalvation_.\n\n\n\u00a7. II. But that no Man, by Virtue of any Power or Principality he hath\nin the Government of this World, hath Power over the _Consciences of\nMen_, is apparent, [Sidenote: _Conscience the Throne of God._] because\n_the Conscience of Man is the Seat and Throne of God in him_, of which\nGod is the alone _proper_ and _infallible Judge_, who by his Power and\nSpirit can alone rectify the Mistakes of _Conscience_, and therefore\nhath reserved to himself the Power of punishing the Errors thereof as\nhe seeth meet. Now for the _Magistrate_ to assume this, is to take upon\nhim to meddle with Things not within the Compass of his Jurisdiction;\nfor if this were within the Compass of his Jurisdiction, he should be\nthe proper Judge in these Things; and also it were needful to him, as\nan essential Qualification of his being a _Magistrate_, to be capable\nto judge in them. But that the _Magistrate_, as a _Magistrate_, is\nneither proper Judge in these Cases, nor yet that the Capacity so to\nbe is requisite in him as a _Magistrate_, our Adversaries cannot deny;\nor else they must say, That all the _Heathen Magistrates_ were either\nno _lawful Magistrates_, as wanting something essential to Magistracy,\nand this were contrary to the express Doctrine of the Apostle, _Rom._\nxiii. or else (which is more absurd) that those _Heathen Magistrates_\nwere proper Judges in Matters of _Conscience_ among Christians. As for\nthat Evasion that the _Magistrate_ ought to punish according to the\nChurch Censure and Determination, which is indeed no less than to make\nthe _Magistrate_ the _Church\u2019s Hangman_, we shall have Occasion to\nspeak of it hereafter. But if the chief Members of the _Church_, though\nordained to inform, instruct, and reprove, are not to have Dominion\nover the _Faith_ nor _Consciences_ of the Faithful, as the Apostle\nexpresly affirms, 2 _Cor._ i. 24. then far less ought they to usurp\nthis Dominion, or stir up the Magistrate to persecute and murder those\nwho cannot yield to them therein.\n\n_Secondly_, This pretended Power of the _Magistrate_ is both contrary\nunto, and inconsistent with the Nature of the _Gospel_, which is a\nThing altogether extrinsick to the Rule and Government of _political\nStates_, as Christ expresly signified, saying, His _Kingdom_ was _not\nof this World_; and if the propagating of the _Gospel_ had had any\nnecessary Relation thereunto, then Christ had not said so. But he\nabundantly hath shewn by his Example, whom we are chiefly to imitate\nin Matters of that Nature, that it is by _Persuasion_ and the _Power of\nGod_, not by _Whips_, _Imprisonments_, _Banishments_, and _Murderings_,\nthat the Gospel is to be propagated; and that those that are the\nPropagators of it are often to suffer by the Wicked, but never to cause\nthe Wicked to suffer. When he sends forth his Disciples, he tells them,\nhe sends them forth as [138]_Lambs among Wolves_, to be willing to be\n_devoured_, not to _devour_: He tells them of their being _whipped_,\n_imprisoned_, and _killed_ for their Conscience; but never that they\nshall either _whip_, _imprison_, or _kill_: And indeed if _Christians_\nmust be as _Lambs_, it is not the Nature of _Lambs_ to destroy or\ndevour any. It serves nothing to allege, that in Christ\u2019s and his\nApostles Times the _Magistrates_ were _Heathens_, and therefore Christ\nand his Apostles, nor yet any of the Believers, being no _Magistrates_,\ncould not exercise the Power; because it cannot be denied but Christ,\nbeing the _Son of God_, had a true Right to all _Kingdoms_, and was\n_righteous Heir_ of the _Earth_. [139]_Next_, as to his _Power_, it\ncannot be denied but he could, if he had seen meet, have called for\n_Legions of Angels_ to defend him, and have forced the _Princes_ and\n_Potentates_ of the Earth to be subject unto him, _Matt._ xxvi. 53. So\nthat it was only because it was contrary to the Nature of _Christ_\u2019s\nGospel and Ministry to use any Force or Violence in the gathering of\nSouls to him. This he abundantly expressed in his Reproof to the two\nSons of _Zebedee_, who would have been calling for _Fire from Heaven_\nto burn those that refused to receive Christ: It is not to be doubted\nbut this was as great a Crime as now to be in an Error concerning the\nFaith and Doctrine of Christ. That there was not Power wanting to have\npunished those Refusers of _Christ_ cannot be doubted; for they that\ncould do other Miracles, might have done this also. And moreover, they\nwanted not the Precedent of a holy Man under the Law, as did _Elias_;\nyet we see what _Christ_ saith to them, _Ye know not what Spirit ye\nare of_, Luke ix. 55. _For the Son of Man is not come to destroy\nMen\u2019s Lives, but to save them_. Here Christ shews that such Kind of\n_Zeal_ was no Ways approved of him; and such as think to make Way for\n_Christ_ or his _Gospel_ by this Means, do not understand what _Spirit\nthey are of_. But if it was not lawful to call for _Fire from Heaven_\nto destroy such as refuse to receive Christ, it is far less lawful\nto kindle _Fire upon Earth_ to destroy those that believe in Christ,\nbecause they will not believe, nor can believe, as the Magistrates do,\nfor Conscience Sake. And if it was not lawful for the Apostles, who had\nso large a Measure of the Spirit, and were so little liable to Mistake,\nto force others to their Judgment, it can be far less lawful now for\nMen, who as Experience declareth, and many of themselves confess,\nare fallible, and often mistaken, to kill and destroy all such as\ncannot, because otherwise persuaded in their Minds, judge and believe\nin Matters of Conscience just as they do. And if it was not according\nto the Wisdom of _Christ_, who was and is _King of Kings_, by outward\nForce to constrain others to believe him or receive him, as being a\nThing inconsistent with the Nature of his _Ministry_ and _spiritual\nGovernment_, do not they grosly offend him, who will needs be wiser\nthan he, and think to force Men against their Persuasion to conform to\ntheir Doctrine and Worship? The Word of the Lord said, _Not by Power\nand by Might, but by the Spirit of the Lord_, Zech. iv. 6. But these\nsay, _Not by the Spirit of the Lord, but by Might and carnal Power_.\nThe Apostle saith plainly, [140]_We wrestle not with Flesh and Blood_;\nand _the Weapons of our Warfare are not carnal, but spiritual_: But\nthese Men will needs wrestle with Flesh and Blood, when they cannot\nprevail with the Spirit and the Understanding; and not having spiritual\nWeapons, go about with carnal Weapons to establish _Christ\u2019s Kingdom_,\nwhich they can never do: And therefore when the Matter is well sifted,\nit is found to be more out of _Love to Self_, and from a Principle of\n_Pride_ in Man to have all others to bow to him, than from the _Love\nof God_. [141]Christ indeed takes another Method; for he saith, _He\nwill make his People a willing People in the Day of his Power_; but\nthese Men labour against Men\u2019s Wills and Consciences, not by _Christ\u2019s\nPower_, but by the _outward Sword_, to make Men _the People of Christ_,\nwhich they never can do, as shall hereafter be shewn.\n\n[138] Matt. 10. 16.\n\n[139] Matt. 28. 18.\n\n[140] 2 Cor. 10. 4.\n\n[141] Psal. 110. 3.\n\nBut _Thirdly_, Christ fully and plainly declareth to us his Sense in\nthis Matter in the Parable of the _Tares_, Matt. xiii. of which we\nhave himself the Interpreter, _Ver._ 38, 39, 40, 41. where he expounds\nthem to be the _Children of the Wicked One_, and yet he will not\nhave the Servants to meddle with them, lest they pull up the _Wheat_\ntherewith. Now it cannot be denied but _Hereticks_ are here included;\nand although these Servants saw the _Tares_, and had a certain\nDiscerning of them; yet Christ would not they should meddle, lest\nthey should hurt the _Wheat_: Thereby intimating, That that Capacity\nin Man _to be mistaken_, ought to be a Bridle upon him, to make him\nwary in such Matters; and therefore, to prevent this Hurt, he gives a\npositive Prohibition, _But he said, Nay_, Ver. 29. So that they who\nwill notwithstanding be pulling up that which they judge is _Tares_,\ndo openly declare, That they make no Scruple to break the _Commands of\nChrist_. Miserable is that Evasion which some of our Adversaries use\nhere, in alleging these _Tares_ are meant of _Hypocrites_, and not of\n_Hereticks_! But how to evince that, seeing _Hereticks_, as well as\n_Hypocrites_, are _Children of the Wicked One_, they have not any Thing\nbut their own bare Affirmation, which is therefore justly rejected.\n\n[Sidenote: Object.] If they say, _Because Hypocrites cannot be\ndiscerned, but so may Hereticks_;\n\n[Sidenote: _Answ._] This is both false and a begging of the Question.\nFor those that have a _spiritual Discerning_, can discern both\n_Hypocrites_ and _Hereticks_; and those that want it, cannot certainly\ndiscern either. Seeing the Question will arise, _Whether that is\na Heresy which the Magistrate saith is so_? And seeing it is both\npossible, and confessed by all to have often fallen out, that some\n_Magistrates_ have judged that _Heresy_ which was not, punishing Men\naccordingly for _Truth_, instead of _Error_; there can be no Argument\ndrawn from the Obviousness or Evidence of _Heresy_, unless we should\nconclude _Heresy_ could never be mistaken for _Truth_, nor _Truth_\nfor _Heresy_; whereof Experience shews daily the contrary, even among\nChristians. But neither is this Shift applicable to this Place; for\nthe Servants did discern the _Tares_, and yet were liable to hurt the\n_Wheat_, if they had offered to pull them up.\n\n\n\u00a7. III. [Sidenote: Object.] But they object against this _Liberty of\nConscience_, Deut. xiii. 5. _Where false Prophets are appointed to be\nput to Death; and accordingly they give Example thereof._\n\n[Sidenote: _Answ._] The Case no Way holds parallel; those particular\nCommands to the _Jews_, and Practices following upon them, are not a\nRule for _Christians_; else we might by the same Rule say, It were\nlawful for us to borrow of our Neighbours their Goods, and so carry\nthem away, because the _Jews_ did so by _God\u2019s Command_; or that it\nis lawful for _Christians_ to invade their Neighbours Kingdoms, and\ncut them all off without Mercy, because the _Jews_ did so to the\n_Canaanites_, by the Command of God.\n\n[Sidenote: Object.] If they urge, _That these Commands ought to stand,\nexcept they be repealed in the Gospel_;\n\n[Sidenote: _Answ._] I say, The Precepts and Practices of Christ and his\nApostles mentioned are a sufficient Repeal: For if we should plead,\nThat every Command given to the _Jews_ is binding upon us, except\nthere be a particular Repeal; then would it follow, That because it\nwas lawful for the _Jews_, if any Man killed one, for the nearest\nKindred presently to kill the Murderer, without any Order of Law, it\nwere lawful for us to do so likewise. And doth not this Command of\n_Deut._ xiii. 9. openly order him who is enticed by another to forsake\nthe Lord, though it were his _Brother_, his _Son_, his _Daughter_,\nor his _Wife_, presently to kill him or her? _Thou shalt surely kill\nhim, thy Hand shall be first upon him, to put him to Death._ If this\nCommand were to be followed there needed neither _Inquisition_ nor\n_Magistrate_ to do the Business; and yet there is no Reason why they\nshould shuffle by this Part, and not the other; yea, to argue this Way\nfrom the Practice among the _Jews_, were to overturn the very Gospel,\nand to set up again the carnal Ordinances among the _Jews_, to pull\ndown the spiritual Ones of the _Gospel_. Indeed we can far better argue\nfrom the _Analogy_ betwixt the _figurative_ and _carnal_ State of the\n_Jews_, and the _real_ and _spiritual_ One under the Gospel; that _as\n_Moses_ delivered the _Jews_ out of outward _Egypt_, by an outward\nForce, and established them in an outward Kingdom, by destroying their\noutward Enemies for them; so Christ, not by overcoming outwardly, and\nkilling others, but by suffering and being killed, doth deliver his\nchosen ones, the inward _Jews_, out of mystical _Egypt_, destroying\ntheir spiritual Enemies before them, and establishing among them\nhis spiritual Kingdom, which is not of this World. _And as_ such as\ndeparted from the Fellowship of outward _Israel_ were to be cut off by\nthe outward Sword, so those that depart from the inward _Israel_ are\nto be cut off by the Sword of the Spirit: _For it answers very well_,\nThat as the _Jews_ were to cut off their Enemies outwardly, in order to\nestablish their Kingdom and outward Worship, so they were to uphold it\nthe same Way: _But_ as the Kingdom and Gospel of Christ was not to be\nestablished or propagated by cutting off or destroying the _Gentiles_,\nbut by persuading them, so neither is it to be upheld otherwise._\n\n[Sidenote: Object.] But _Secondly_, they urge, _Rom._ xiii. where the\n_Magistrate_ is said, _Not to bear the Sword in vain, because he is the\nMinister of God, to execute Wrath upon such as do Evil_. _But Heresy_,\nsay they, _is Evil_. Ergo.\n\n[Sidenote: _Answ._] But so is _Hypocrisy_ also; yet they confess he\nought not to punish that. Therefore this must be understood of _moral\nEvils_, relative to Affairs betwixt Man and Man, not of Matters of\n_Judgment_ or _Worship_; or else what great Absurdities would follow,\nconsidering that _Paul_ wrote here to the _Church_ of _Rome_, which was\nunder the Government of _Nero_, an impious _Heathen_, and _Persecutor_\nof the _Church_? Now if a Power to punish in Point of _Heresy_ be here\nincluded, it will necessarily follow, That _Nero_ had this Power;\nyea, and that he had it of God; for because the _Power_ was of God,\ntherefore the Apostle urges their Obedience. But can there be any Thing\nmore absurd, than to say that _Nero_ had Power to judge in such Cases?\nSurely if _Christian Magistrates_ be not to punish for _Hypocrisy_,\nbecause they cannot outwardly discern it; far less could _Nero_ punish\nany Body for _Heresy_, which he was uncapable to discern. And if\n_Nero_ had not Power to judge or punish in Point of _Heresy_, then\nnothing can be urged from this Place; since all that is said here, is\nspoken as applicable to _Nero_, with a particular Relation to whom it\nwas written. And if _Nero_ had such a Power, surely he was to exercise\nit according to his Judgment and Conscience, and in doing thereof he\nwas not to be blamed; which is enough to justify him in his persecuting\nof the Apostles, and murdering the Christians.\n\n[Sidenote: Object.] _Thirdly_, They object that Saying of the Apostle\nto the _Galatians_, v. 12. _I would they were even cut off which\ntrouble you_.\n\n[Sidenote: _Answ._] But how this imports any more than a _Cutting off\nfrom the Church_, is not, nor can be shewn. _Beza_ upon the Place\nsaith, _We cannot understand that otherwise than of Excommunication,\nsuch as was that of the incestuous _Corinthian_. And indeed it is\nMadness to suppose it otherwise; for _Paul_ would not have these\ncut off otherwise than he did _Hymen\u00e6us_ and _Philetus_, who were\nBlasphemers; which was by giving them over to Satan, not by cutting of\ntheir Heads._\n\nThe same Way may be answered that other Argument, drawn from _Rev._\nii. 20. where the _Church of_ Thyatira _is reproved for suffering the\nWoman_ Jezabel: Which can be no other Ways understood, than that they\ndid not _excommunicate_ her, or cut her off by a _Church Censure_.\nFor as to Corporal Punishment, it is known that at that Time the\n_Christians_ had not Power to punish _Hereticks_ so, if they had had a\nMind to it.\n\n[Sidenote: Object.] _Fourthly_, They allege, That _Heresies are\nnumbered among the Works of the Flesh_, Gal. v. 20. _Ergo_, &c.\n\n[Sidenote: _Answ._] That _Magistrates_ have Power to punish all the\nWorks of the Flesh, is denied, and not yet proved. Every _Evil_ is a\nWork of the Flesh, but every _Evil_ comes not under the Magistrate\u2019s\nCognizance. Is not _Hypocrisy_ a Work of the Flesh, which our\nAdversaries confess the Magistrates ought not to punish? Yea, are not\n_Hatred_ and _Envy_ there mentioned as Works of the _Flesh_? And yet\nthe Magistrate cannot punish them, as they are in themselves, until\nthey exert themselves in other Acts which come under his Power. But so\nlong as _Heresy_ doth not exert itself in any Act destructive to _human\nSociety_, or such like Things, but is kept within the Sphere of those\nDuties of _Doctrine_ or _Worship_ which stand betwixt a Man and God,\nthey no Ways come under the Magistrate\u2019s Power.\n\n\n\u00a7. IV. But _Secondly_, This Forcing of Men\u2019s Consciences is contrary to\n_sound Reason_, and the very _Law of Nature_. For Man\u2019s Understanding\ncannot be forced by all the Bodily Sufferings another Man can inflict\nupon him, especially in Matters spiritual and supernatural: _It is\nArgument, and evident Demonstration of Reason, together with the Power\nof God reaching the Heart, that can change a Man\u2019s Mind from one\nOpinion to another, and not Knocks and Blows, and such like Things,\nwhich may indeed destroy the Body, but never can inform the Soul,\nwhich is a free Agent, and must either accept or reject Matters of\nOpinion as they are borne in upon it by something proportioned to its\nown Nature_. To seek to force Minds in any other Manner, is to deal\nwith Men as if they were Brutes, void of Understanding; and at last is\nbut to lose one\u2019s Labour, and as the Proverb is, _To seek to wash the\nBlack-moor white_. By that Course indeed Men may be made _Hypocrites_,\nbut can never be made _Christians_; and surely the Products of such\n_Compulsion_ (even where the End is obtained, to wit, an outward Assent\nor Conformity, whether in _Doctrine_ or _Worship_) can be no Ways\nacceptable to God, who desireth not any Sacrifice, except that which\ncometh throughly from the Heart, and will have no constrained ones:\nSo that Men, by constraining Force, are so far from being Members of\nthe _Church_, that they are made ten Times more the Servants of Satan\nthan before; in that to their _Error_ is added _Hypocrisy_, the worst\nof _Evils_ in Matters of Religion, and that which above all Things the\nLord\u2019s Soul most abhors.\n\n[Sidenote: Object.] But if it be said, _Their Error notwithstanding is\nthereby suppressed, and the Scandal removed_;\n\n[Sidenote: _Answ._] I _answer_, Besides that this is a Method no Ways\nallowed by Christ, as is above proved, surely the Church can be no\nWays bettered by the Accession of _Hypocrites_, but greatly corrupted\nand endangered; for open _Heresies_ Men may be aware of, and shun\nsuch as profess them, when they are separated from the Church by her\nCensures: But secret _Hypocrites_ may putrefy the Body, and leaven it,\nere Men be aware. And if the Dissenters prove resolute, and suffer\nboldly for the Opinions they esteem right, Experience sheweth that such\nSufferings often tend to the Commendation of the Sufferers, but never\nof the Persecutors. For such Suffering ordinarily breeds Compassion,\nand begets a Curiosity in others to enquire the more diligently into\nthe Things for which they see Men _suffer_ such great _Losses_ so\nboldly; and is also able to beget an Opinion, that it is for some Good\nthey do so suffer: It being no Ways probable that Men will venture all\nmerely to acquire Fame; which may as well be urged to detract from\nthe Reputation of all the _Martyrs_, unless some better Arguments be\nbrought against it than a _Halter_ or a _Faggot_. But supposing this\nPrinciple, _That the Magistrate hath Power to force the Consciences\nof his Subjects, and to punish them if they will not comply_, very\ngreat Inconveniences and Absurdities will follow, and even such as are\ninconsistent with the Nature of the _Christian Religion_.\n\nFor _First_, It will naturally follow, That the Magistrate ought to do\nit, and sinneth by Omission of his Duty, if he do it not. Will it not\nthen hence be inferred that Christ was defective to his Church, who\nhaving Power to force Men, and to call for _Legions of Angels_ so to\ndo, did notwithstanding not exert that Power, but left his Church to\nthe Mercy of the Wicked, without so necessary a Bulwark?\n\n_Secondly_, Seeing every Magistrate is to exercise his Power according\nto the best Understanding he hath, being obliged so to do, for the\nPromoting of what he in Conscience is persuaded to be Truth, will\nnot this justify all the _Heathen Emperors_ in their Persecutions\nagainst _Christians_? Will not this justify the _Spanish Inquisition_,\nwhich yet is odious, not only to _Protestants_, but to many moderate\n_Papists_? How can _Protestants_ in Reason condemn the _Papists_\nfor persecuting them, seeing they do but exercise a _lawful Power_\naccording to their _Conscience_ and best Understanding, and do no more\nto them than the Sufferers profess they would do to them, if they were\nin the like Capacity? Which takes away all Ground of Commiseration\nfrom the Sufferers: Whereas that was the Ground which of old gained\nReputation to the _Christians_, that they being innocent, _suffered_,\nwho neither had, nor by Principle could, hurt any. But there is\nlittle Reason to pity one that is but dealt by according as he would\ndeal with others. For to say, _They have no Reason to persecute us,\nbecause they are in the Wrong, and we in the Right_, is but miserably\nto beg the Question. Doth not this Doctrine strengthen the Hands of\nPersecutors every where, and that rationally, from a Principle of\nSelf-preservation? For who can blame me for destroying him that I\nknow waits but for an Occasion to destroy me, if he could? Yea, this\nmakes all Suffering for _Religion_, which of old was the Glory of\n_Christians_, to be but of pure Necessity; whereby they are not led\nas _Lambs to the Slaughter_, as was the _Captain of their Salvation_;\nbut rather as _Wolves_ catched in the Snare, who only bite not again\nbecause they are not able; but could they get Force, would be as ready\nto lead those the same Way that led them. Where is the Faith and\nPatience of the Saints? For indeed it is but a small Glory to make\na Virtue of Necessity, and suffer because I cannot help it. Every\nThief and Murderer would be a _Martyr_ at that Rate: Experience hath\nabundantly proved this in these last _Centuries_; for however each\nParty talk of _positively_ obeying the _Magistrate_ in such Cases,\nand that the Power resides in him, yet it is apparent, that from this\nPrinciple it naturally follows, That any Party, supposing themselves\nright, should, so soon as they are able, endeavour at any Rate to get\nuppermost, that they might bring under those of another Opinion, and\nforce the _Magistrate_ to uphold their Way, to the Ruin of all others.\nWhat Engine the _Pope_ of _Rome_ used to make of his pretended Power\nin this Thing, upon any Pretence of Dislike to any Prince or State,\neven for very small Heresies in their own Account, to depose Princes,\nand set up their Subjects against them, and give their Dominions to\nother Princes to serve his Interest, they cannot be ignorant who have\nread the Life of _Hildebrand_; and how _Protestants_ have vindicated\nthe Liberty of their Consciences after this same Manner is apparent.\nThey suffered much in _France_, to the great Increase and Advantage of\ntheir Party; but as soon as they found themselves considerable, and\nhad gotten some Princes upon their Side, they began to let the King\nknow, That they must either have the Liberty of their Consciences, or\nelse they would purchase it; not by suffering, but by fighting. And\nthe Experience of other _Protestant States_ shews, That if _Henry_ the\n4th, to please the _Papists_, had not quitted his Religion, to get\nthe Crown the more peaceably, and so the _Protestants_ had prevailed\nwith the Sword, they would as well have taught the _Papists_ with\nthe Faggot, and led them to the Stake: So that this Principle of\n_Persecution_ on all Hands is the Ground of all those Miseries and\nContentions. For so long as any Party is persuaded that it is both\nlawful for them, and their Duty, if in Power, to destroy those that\ndiffer from them, it naturally follows they ought to use all Means\npossible to get that Power, whereby they may secure themselves in the\nRuin of their Adversaries. And that _Papists_ judge it not unlawful to\ncompel the Magistrate, if they be strong enough to do it, to effect\nthis. Experience shews it to be a known _Popish_ Principle, That _the\nPope may depose an Heretick Prince, and absolve the People from the\nOath of Fidelity_: And the _Pope_, as is above said, hath done so to\ndivers Princes; and this Doctrine is defended by _Bellarmine_ against\n_Barclay_. The _French_ refused _Henry_ the Fourth till he quitted his\nReligion. And as for _Protestants_, many of them scruple not to affirm,\n_That wicked Kings and Magistrates may be deposed, and killed_: Yea,\nour _Scotch Presbyterians_ are as positive in it as any _Jesuits_,\nwho would not admit King _Charles_ the Second, though otherwise a\n_Protestant Prince_, unless he would swear to renounce _Episcopacy_; a\nMatter of no great Difference, though contrary to his Conscience. Now\nhow little Proportion these Things bear with the Primitive Christians,\nand the Religion propagated by Christ and his Apostles, needs no\ngreat Demonstration; and it is observable, that notwithstanding many\nother Superstitions crept into the Church very early, yet this of\n_Persecution_ was so inconsistent with the Nature of the Gospel, and\nLiberty of Conscience, as we have asserted it, such an innate and\nnatural Part of the Christian Religion, that almost all the _Christian\nWriters_, for the first three hundred Years, earnestly contended for\nit, condemning the contrary Opinion.\n\n\n\u00a7. V. [Sidenote: Athan. _in Epist. ad_ Solit. vit. Ag. _ibid._] Thus\n_Athanasius_; \u201cIt is the Property of Piety not to force, but to\npersuade, in Imitation of our Lord, who forced no Body, but left it\nto the Will of every one to follow him, _&c._ But the Devil, because\nhe hath nothing of Truth, uses Knocks and Axes, to break up the Doors\nof such as receive him. But our Saviour is meek, teaching the Truth;\nwhosoever will come after me, and whosoever will be my Disciple, _&c._\nbut constraining none; coming to us, and knocking rather, and saying,\nMy Sister, my Spouse open to me, _&c._ And entereth when he is opened\nto, and retires if they delay, and will not open unto him; because it\nis not with Swords, nor Darts, nor Soldiers, nor Armour, that Truth is\nto be declared, but with Persuasion and Counsel.\u201d And it is observable,\nThat they were the impious _Arians_ who first of all brought in this\nDoctrine, to persecute others among Christians, whose Successors both\n_Papists_ and _Protestants_ are in this Matter, whom _Athanasius_\nthus reproveth further: [Sidenote: Athan. _Apol. 1 de Fuga Sua, Tom.\n1._] \u201cWhere (saith he) have they learned to persecute? Certainly they\ncannot say they have learned it from the Saints; but this hath been\ngiven them, and taught them of the Devil. The Lord commanded indeed\nsometimes to flee, and the Saints sometimes fled; but to persecute\nis the Invention and Argument of the Devil, which he seeks against\nall.\u201d And after he saith, \u201cIn so far as the _Arians_ banish those that\nwill not subscribe their Decrees, they shew that they are contrary to\nChristians, and Friends of the Devil.\u201d\n\n[Sidenote: Hil. _contra_ Aux.] \u201cBut now, O lamentable! (saith\n_Hilarius_) They are the Suffrages of the Earth that recommend the\nReligion of God, and Christ is found naked of his Virtue, while\nAmbition must give Credit to his Name. The Church reproves and fights\nby Banishment and Prisons, and forceth herself to be believed, which\nonce was believed because of the Imprisonments and Banishments\nherself suffered. She that once was consecrated by the Terrors of her\nPersecutors, depends now upon the Dignity of those that are in her\nCommunion. She that once was propagated by her banished Priests, now\nbanisheth the Priests. And she boasts now, That she is loved of the\nWorld, who would not have been Christ\u2019s if she had not been hated of\nthe World.\u201d\n\n[Sidenote: Jerome _Epist._ 62. _ad_ Tire.] \u201cThe Church (saith _Jerome_)\nwas founded by shedding of Blood, and by suffering, and not in doing\nof Hurt. The Church increased by Persecutions, and was crowned by\nMartyrdom.\u201d\n\n[Sidenote: Amb. _Epist._ 32. _Tom._ 3.] _Ambrose_, speaking of\n_Auxentius_, saith thus, \u201cWhom he (viz. _Auxentius_) could not deceive\nby Discourse, he thinks ought to be killed with the Sword, making\nbloody Laws with his Mouth, writing them with his own Hands, and\nimagining that an Edict can command Faith.\u201d\n\n[Sidenote: Amb. _Epist._ 27.] And the same _Ambrose_ saith, \u201cThat\ngoing into _France_, he would not communicate with those Bishops that\nrequired that Hereticks should be put to Death.\u201d\n\n[142]The Emperor _Martianus_, who assembled the _Council_ of\n_Chalcedon_, protests, [Sidenote: Mon. Eg. _in acta Concil._ Chalced.\n_Tom. 2. Conc. gen._] \u201cThat he would not force nor constrain any one to\nsubscribe the Council of _Chalcedon_ against his Will.\u201d\n\n[142] Mart. _Epist. ad_ Archimand, _&c._\n\n[143]_Hosius_ Bishop of _Corduba_ testifies, \u201cThat the Emperor\n_Constans_ would not constrain any to be Orthodox.\u201d\n\n[143] Hosi. _Epist. ad_--Constit. _apud_ Ath. _in Eph. ad solit. vii.\nTom. 1._\n\n[144]_Hilarius_ saith further, \u201cThat God teacheth, rather than\nexacteth, the Knowledge of himself, and authorizing his Commandments\nby the Miracles of his Heavenly Works; he wills not that any should\nconfess him with a forced Will, _&c._ He is the God of the whole\nUniverse, he needs not a forced Obedience, nor requires a constrained\nConfession.\u201d\n\n[144] Hil. _L. 1. ad_ Const.\n\n\u201c[145]Christ (saith _Ambrose_) sent his Apostles to sow Faith; not to\nconstrain, but to teach; not to exercise coercive Power, but to extol\nthe Doctrine of Humility.\u201d\n\n[145] Ambr. _Comm. in_ Luc. _L. 7._\n\nHence _Cyprian_,[146] comparing the old Covenant with the new, saith,\n\u201cThen were they put to Death with the outward Sword; but now the Proud\nand Contumacious are cut off with the spiritual Sword, by being cast\nout of the Church.\u201d And this answers very well that _Objection_ before\nobserved, taken from the Practice of the _Jews_ under the Law.\n\n[146] Cypr. _Epist._ 62.\n\n\u201c[147]See (saith _Tertullian_ to the _Heathens_) if it be not to\ncontribute to the Renown of Irreligion, to seek to take away the\nLiberty of Religion, and to hinder Men their Choice of God, that I may\nnot be admitted to adore whom I will, but must be constrained to serve\nhim whom I will not. There is none, nay not a Man, that desires to be\nadored by any against their Will.\u201d [148]And again, \u201cIt is a Thing that\neasily appears to be unjust, to constrain and force Men to sacrifice\nagainst their Wills; seeing to do the Service of God there is required\na willing Heart.\u201d [149]And again, \u201cIt is an human Right and natural\nPower that every one worship what he esteems; and one Man\u2019s Religion\ndoth not profit nor hurt another. Neither is it any Piece of Religion\nto enforce Religion; which must be undertaken by Consent, and not by\nViolence, seeing that the Sacrifices themselves are not required, but\nfrom a willing Mind.\u201d\n\n[147] Tertul. _Apol. C._ 24.\n\n[148] Id. _Apol. C._ 28.\n\n[149] Idem _ad_ Scapul. _C._ 2.\n\nNow how either _Papists_ or _Protestants_, that boast of Antiquity, can\nget by these plain Testimonies, let any rational Man judge. And indeed\nI much question if in any one Point owned by them, and denied by us,\nthey can find all the _old Fathers_ and _Writers_ so exactly unanimous.\nWhich shews how contrary all of them judged this to be to the Nature\nof Christianity, and that in the Point of _Persecution_ lay no small\nPart of the Apostasy; which, from little to more, came to that, _That\nthe _Pope_, upon every small Discontent, would excommunicate Princes,\nabsolve their Subjects from obeying them, and turn them in and out\nat his Pleasure_. Now if _Protestants_ do justly abhor these Things\namong Papists, is it not sad that they should do the like themselves?\nA Thing that at their first Appearance, when they were in their\nprimitive Innocency, they did not think on, as appears by that Saying\nof _Luther_; [150]_Neither Pope nor Bishop, nor any other Man, hath\nPower to oblige a Christian to one Syllable, except it be by his own\nConsent_. And again, _I call boldly to all Christians, that neither Man\nnor Angel can impose any Law upon them, but so far as they will; for we\nare free of all_. And when he appeared at the Diet of _Spiers_, before\nthe Emperor, in a particular Conference he had before the Archbishop\nof _Triers_ and _Joachim_ Elector of _Brandenburgh_, when there seemed\nno Possibility of agreeing with his Opposers, they asking him, _What\nRemedy seemed to him most fit?_ [Sidenote: _History of the Council of\n_Trent.] He answered, _The Counsel that _Gamaliel_ proposed to the\nJews, _to wit_, That if this Design was of God, it would stand; if\nnot, it would vanish; which he said ought to content the Pope_: He did\nnot say, _Because he was in the Right he ought to be spared_. For this\n_Counsel_ supposeth, That those that are tolerated may be wrong; and\nyet how soon did the same _Luther_, ere he was well secure himself,\npress the Elector of _Saxony_ to banish poor _Carolostadius_, because\nhe could not in all Things submit to his Judgment? And certainly\nit is not without Ground reported, That it smote _Luther_ to the\nHeart; so that he needed to be comforted, when he was informed, That\n_Carolostadius_, in his Letter to his Congregation, stiled himself, _A\nMan banished for Conscience, by the Procurement of_ Martin Luther. And\nsince both the _Lutherans_ and _Calvinists_ not admitting one another\nto worship in those respective Dominions, sheweth how little better\nthey are than either _Papists_ or _Arians_ in this Particular. [151]And\nyet _Calvin_ saith, That _the Conscience is free from the Power of\nall Men_: If so, why then did he cause _Castellio_ to be banished\nbecause he could not, for _Conscience Sake_, believe as he did, _That\nGod had ordained Men to be damned_? And _Servetus_ to be burned for\ndenying the _Divinity of Christ_? if _Calvin_\u2019s Report of him be to\nbe credited? Which Opinion, though indeed it was to be abominated,\nyet no less was _Calvin_\u2019s Practice in causing him to be burned, and\nafterwards defending that it was lawful to burn _Hereticks_; by which\nhe encouraged the _Papists_ to lead his Followers the more confidently\nto the Stake, as having for their Warrant the Doctrine of their own\n_Sect-master_; which they omitted not frequently to twit them with,\nand indeed it was to them unanswerable. Hence, upon this Occasion,\nthe judicious Author of the _History of the Council of Trent_, in his\n_fifth Book_, where giving an Account of several _Protestants_ that\nwere burned for their Religion, well and wisely observeth it, _as a\nMatter of Astonishment, that those of the New Reformation did offer to\npunish in the Case of Religion_. And afterwards, taking Notice that\n_Calvin_ justifies the Punishing of _Hereticks_, he adds, _But since\nthe Name of _Heresy_ may be more or less restricted, yea, or diversly\ntaken, this Doctrine may be likewise taken in divers Senses, and may at\none Time hurt those, whom at another Time it may have benefited_.\n\n[150] Luth. _Lib. de Captivitate_ Babylon.\n\n[151] Calv. _Inst. L. 3. C. 19. Sect. 14._\n\n[Sidenote: _Protestant Persecution strengthens the Popish\nInquisition._] So that this Doctrine of _Persecution_ cannot be\nmaintained by _Protestants_, without strengthening the Hands of\n_Popish Inqusitors_; and indeed in the End lands in direct _Popery_;\n_seeing, if I may not profess and preach that Religion, which I am\npersuaded in my own Conscience is true, it is to no Purpose to search\nthe Scriptures, or to seek to choose my own Faith by Convictions\nthence derived; since whatever I there observe, or am persuaded of, I\nmust either subject to the Judgment of the Magistrate and Church of\nthat Place I am in, or else resolve to remove, or die_. Yea, doth not\nthis _Heretical_ and _Antichristian Doctrine_, both of _Papists_ and\n_Protestants_, at last resolve into that cursed Policy of _Mahomet_,\n_who prohibited all Reason or Discourse about Religion, as occasioning\nFactions and Divisions_? And indeed those that press _Persecution_,\nand deny _Liberty of Conscience_, do thereby shew themselves more the\nDisciples of _Mahomet_ than of _Christ_; and that they are no Ways\nFollowers of the Apostle\u2019s Doctrine, who desired the _Thessalonians to\nprove all Things, and hold fast that which is good_, 1 Thess. v. 21.\nAnd also saith, _Unto such as are otherwise minded, God shall reveal\nit_, Phil. iii. 15. not that by Beatings and Banishments it must be\nknocked into them.\n\n\n\u00a7. VI. [Sidenote: _The Ground of Persecution._] Now the _Ground of\nPersecution_, as hath been above shewn, is an _Unwillingness to\nsuffer_; for no Man, that will persecute another for his _Conscience_,\nwould suffer for his own, if he could avoid it, seeing his Principle\nobliges him, if he had Power, by Force to establish that which he\njudges is the _Truth_, and so to force others to it. Therefore I\njudge it meet, for the Information of the Nations, briefly to add\nsomething in this Place concerning the _Nature of true Christian\nSufferings_, whereunto a very faithful Testimony hath been borne by\n_God\u2019s Witnesses_, which he hath raised up in this Age, beyond what\nhath been generally known or practised for these many Generations, yea,\nsince the Apostasy took Place. Yet it is not my Design here in any wise\nto derogate from the Sufferings of the _Protestant Martyrs_, whom I\nbelieve to have walked in Faithfulness towards God, according to the\nDispensation of _Light_ in that Day appearing, and of which many were\nutter Enemies to _Persecution_, as by their Testimonies against it\nmight be made appear.\n\n[Sidenote: _What true Suffering is._] But the true, faithful and\nChristian Suffering is _for Men to profess what they are persuaded is\nright, and so practise and perform their Worship towards God, as being\ntheir true Right so to do; and neither to do more in that, because\nof outward Encouragement from Men; nor any Whit less, because of the\nFear of their Laws and Acts against it_. Thus for a Christian Man to\nvindicate his just Liberty with so much Boldness, and yet Innocency,\nwill in due Time, though through Blood, purchase Peace; as this Age\nhath in some Measure experienced, and many are Witnesses of it; which\nyet shall be more apparent to the World, as _Truth_ takes Place in the\nEarth. But they greatly sin against this excellent Rule, that in Time\nof _Persecution_ do not profess their own Way so much as they would if\nit were otherwise; and yet, when they can get the Magistrate upon their\nSide, not only stretch their own Liberty to the utmost, but seek to\nestablish the same by denying it to others.\n\n[Sidenote: _The innocent Sufferings of the People called _Quakers.]\nBut of this excellent Patience and Sufferings, the Witnesses of God,\nin Scorn called _Quakers_, have given a manifest Proof: For so soon as\nGod revealed his _Truth_ among them, without Regard to any Opposition\nwhatsoever, or what they might meet with, they went up and down, as\nthey were moved of the Lord, preaching and propagating the _Truth_ in\nMarket-places, Highways, Streets, and publick Temples, though daily\nbeaten, whipped, bruised, haled, and imprisoned therefore. And when\nthere was any where a Church or Assembly gathered, they taught them\nto keep their Meetings openly, and not to shut the Door, nor do it by\nStealth, that all might know it, and those who would might enter. And\nas hereby all just Occasion of Fear of Plotting against the Government\nwas fully removed, so this their Courage and Faithfulness in not\ngiving over their Meeting together (but more especially the Presence\nand Glory of God manifested in the Meeting being terrible to the\nConsciences of the Persecutors) did so weary out the Malice of their\nAdversaries, that oftentimes they were forced to leave their Work\nundone. For when they came to break up a Meeting, they were obliged\nto take every Individual out by Force, they not being free to give\nup their Liberty by dissolving at their Command: And when they were\nhaled out, unless they were kept forth by Violence, they presently\nreturned peaceably to their Place. Yea, when sometimes the Magistrates\nhave pulled down their Meeting-houses, they have met the next Day\nopenly upon the Rubbish, and so by Innocency kept their Possession and\nGround, being properly their own, and their Right to meet and worship\nGod being not forfeited to any. So that when armed Men have come to\ndissolve them, it was impossible for them to do it, unless they had\nkilled every one; for they stood so close together, that no Force could\nmove any one to stir, until violently pulled thence: So that when the\nMalice of their Opposers stirred them to take Shovels, and throw the\nRubbish upon them, there they stood unmoved, being willing, if the\nLord should so permit, to have been there buried alive, witnessing\nfor him. As this patient but yet courageous Way of Suffering made the\nPersecutors Work very heavy and wearisome unto them, so the Courage\nand Patience of the Sufferers, using no Resistance, nor bringing any\nWeapons to defend themselves, nor seeking any Ways Revenge upon such\nOccasions, did secretly smite the Hearts of the Persecutors, and made\ntheir Chariot-wheels go on heavily. Thus after much and many kind\nof Sufferings thus patiently borne, which to rehearse would make a\nVolume of itself, which may in due Time be published to the Nations\n(for we have them upon Record) a Kind of _negative Liberty_ has been\nobtained; so that at present, for the most Part, we meet together\nwithout Disturbance from the Magistrate. But on the contrary, most\n_Protestants_, when they have not the Allowance and Toleration of the\nMagistrate, meet only in Secret, and hide their Testimony; and if they\nbe discovered, if there be any Probability of making their Escape by\nForce (or suppose it were by cutting off those that seek them out) they\nwill do it; whereby they lose the Glory of their Sufferings, by not\nappearing as the innocent Followers of Christ, nor having a Testimony\nof their Harmlesness in the Hearts of their Pursuers, their Fury, by\nsuch Resistance, is the more kindled against them. As to this last\nPart, of resisting such as persecute them, they can lay Claim to no\nPrecept from Christ, nor any Example of him or his Apostles approved.\n\n[Sidenote: Object.] But as to the first Part, for fleeing and meeting\nsecretly, and not openly testifying for the Truth, they usually object\nthat Saying of Christ, Matt. x. 23. _When they persecute you in this\nCity, flee ye into another._ And _Acts_ ix. 4. _That the Disciples met\nsecretly for fear of the Jews._ And _Acts_ ix. 25. _That _Paul_ was let\nout of _Damascus_ in a Basket down by the Wall._\n\n[Sidenote: _Answ._] To all which I _answer_, _First_, As to that Saying\nof Christ, it is a Question if it had any further Relation than to\nthat particular Message with which he sent them to the _Jews_; Yea,\nthe latter End of the Words seems expresly to hold forth so much;\n_For ye shall not have gone over the Cities of _Israel_ till the Son\nof Man be come_. Now a particular Practice or Command for a particular\nTime will not serve for a Precedent to any at this Day to shun the\nCross of Christ. But supposing this Precept to reach farther, it\nmust be so understood to be made use of only according as the Spirit\ngiveth Liberty, else no Man that could flee might suffer Persecution.\n[Sidenote: _Fleeing in Time of Persecution not allowed_.] How then did\nnot the Apostles _John_ and _Peter_ flee, when they were the first Time\npersecuted at _Jerusalem_? But, on the contrary, went the next Day,\nafter they were discharged by the Council, and preached boldly to the\nPeople. But indeed many are but too capable to stretch such Sayings as\nthese for Self-preservation, and therefore have great Ground to fear,\nwhen they interpret them, that they shun to witness for Christ, for\nfear of Hurt to themselves, lest they mistake them. As for that private\nMeeting of the Disciples, we have only an Account of the Matter of\nFact, but that suffices not to make of it a Precedent for us; and Men\u2019s\nAptness to imitate them in that (which, for aught we know, might have\nbeen an Act of Weakness) and not in other Things of a contrary Nature,\nshews that it is not a true Zeal to be like those Disciples, but indeed\na Desire to preserve themselves, which moves them so to do. _Lastly_,\nAs to that of _Paul_\u2019s being conveyed out of _Damascus_, the Case\nwas singular, and is not to be doubted but it was done by a special\nAllowance from God, who having designed him to be a principal Minister\nof his Gospel, saw meet in his Wisdom to disappoint the wicked Counsel\nof the _Jews_. But our Adversaries have no such Pretext for _fleeing_,\nwhose _Fleeing_ proceeds from Self-preservation, not from immediate\nRevelation. And that _Paul_ made not this the Method of his Procedure,\nappears, in that at another Time, notwithstanding the Persuasion of his\nFriends, and certain Prophecies of his Sufferings to come, he would\nnot be dissuaded from going up to _Jerusalem_, which according to the\nforementioned Rule he should have done.\n\nBut _Lastly_, To conclude this Matter, Glory to God, and our Lord Jesus\nChrist, that now these _twenty-five Years_, since we were known to be\na distinct and separate People, hath given us faithfully to suffer for\nhis _Name_, without shrinking or fleeing the Cross; and what Liberty\nwe now enjoy, it is by his Mercy, and not by any outward Working or\nProcuring of our own, but it is He has wrought upon the Hearts of our\nOpposers. Nor was it any outward Interest hath procured it unto us, but\nthe Testimony of our Harmlesness in the Hearts of our Superiors: For\nGod hath preserved us hitherto in the _patient Suffering of Jesus_,\nthat we have not given away our Cause by persecuting any, which few if\nany Christians that I know can say. Now against our unparalleled yet\ninnocent and Christian Cause our malicious Enemies have nothing to say,\nBut that if we had Power, we would do so likewise. This is a Piece of\nmere unreasonable Malice, and a Privilege they take to judge of Things\nto come, which they have not by immediate Revelation; and surely it is\nthe greatest Height of harsh Judgment to say Men would do contrary to\ntheir _professed Principle_ if they could, who have from their Practice\nhitherto given no Ground for it, and wherein they only judge others by\nthemselves: Such Conjectures cannot militate against us, so long as we\nare innocent. And if ever we prove guilty of _Persecution_, by forcing\nother Men by corporal Punishment to our Way, then let us be judged the\ngreatest of _Hypocrites_, and let not any spare to _persecute_ us.\n_Amen, saith my Soul._\n\n\n\n\nPROPOSITION XV.\n\nConcerning SALUTATIONS and RECREATIONS, _&c._\n\n[152]_Seeing the chief End of all _Religion_ is to redeem Men from\n    the Spirit and vain Conversation of this World, and to lead into\n    inward Communion with God, before whom if we _fear always_ we are\n    accounted happy; therefore all the vain Customs and Habits thereof,\n    both in Word and Deed, are to be rejected and forsaken by those\n    who come to this _Fear_; such as taking off the _Hat_ to a Man,\n    the Bowings and Cringings of the Body, and such other Salutations\n    of that Kind, with all the foolish and superstitious Formalities\n    attending them; all which Man hath invented in his degenerate\n    State, to feed his Pride in the vain Pomp and Glory of this World:\n    As also the unprofitable Plays, frivolous Recreations, Sportings,\n    and Gamings, which are invented to pass away the precious Time,\n    and divert the Mind from the _Witness of God_ in the Heart, and\n    from the _living Sense_ of his _Fear_, and from that _evangelical\n    Spirit_ wherewith Christians ought to be leavened, and which leads\n    into Sobriety, Gravity, and godly Fear; in which as we abide, the\n    Blessing of the Lord is felt to attend us in those Actions in which\n    we are necessarily engaged, in order to the taking Care for the\n    Sustenance of the outward Man._\n\n[152] Ephes. 5. 11. 1 Pet. 1. 14. John 5. 44. Jer. 10. 3. Acts 10. 26.\nMatt. 15. 13. Col. 2. 8.\n\n\n\u00a7. I. Having hitherto treated of the Principles of Religion, both\nrelating to _Doctrine_ and _Worship_, I am now to speak of some\nPractices which have been the Product of this _Principle_, in those\nWitnesses whom God hath raised up in this Day to testify for his\n_Truth_. It will not a little commend them, I suppose, in the Judgment\nof sober and judicious Men, that taking them generally, even by\nthe Confession of their Adversaries, they are found to be free of\nthose Abominations which abound among other Professors, such as are\n_Swearing_, _Drunkenness_, _Whoredom_, _Riotousness_, &c. and that\ngenerally the very Coming among this People doth naturally work such\na Change, so that many vicious and profane Persons have been known,\nby coming to this _Truth_, to become sober and virtuous; and many\nlight, vain, and wanton Ones to become grave and serious, as our\nAdversaries dare not deny:[153] Yet that they may not want something\nto detract us for, cease not to accuse us for those Things which, when\nfound among themselves, they highly commend; thus our _Gravity_ they\ncall _Sullenness_, our _Seriousness_, _Melancholy_, our _Silence_,\n_Sottishness_. Such as have been vicious and profane among them, but\nby coming to us have left off those Evils, lest they should commend\nthe Truth of our Profession, they say, That whereas they were profane\nbefore, they are become worse, _In being hypocritical and spiritually\nproud_. If any before _dissolute_ and _profane_ among them, by coming\nto the Truth with us, become _frugal_ and _diligent_, then they will\ncharge them with _Covetousness_: And if any _eminent_ among them\nfor _Seriousness_, _Piety_, and _Discoveries of God_, come unto us,\nthen they will say, They were always subject to _Melancholy_ and to\n_Enthusiasm_; though before, when among them, it was esteemed neither\n_Melancholy_ nor _Enthusiasm_ in an evil Sense, but _Christian Gravity_\nand _Divine Revelation_. Our _Boldness_ and _Christian Suffering_\nthey call _Obstinacy_ and _Pertinacy_; though half as much, if among\nthemselves, they would account _Christian Courage_ and _Nobility_.\nAnd though thus by their Envy they strive to read all relating to us\nbackwards, counting those Things Vices in us, which in themselves they\nwould extol as Virtues, yet hath the Strength of Truth extorted this\nConfession often from them, _That we are generally a pure and clean\nPeople, as to the outward Conversation_.\n\n[153] After this Manner the _Papists_ used to disapprove the Sobriety\nof the _Waldenses_, of whom _Reinerius_, a Popish Author, so writeth.\n\u201cBut this Sect of the _Leonists_ hath a great Shew of Truth; for that\nthey live righteously before Men, and believe all Things well of God,\nand all the Articles which are contained in the Creed; only they\nblaspheme and hate the Church of _Rome_.\u201d\n\n_But this, _they say_, is but in Policy to commend our Heresy._\n\nBut such Policy it is, say I, as Christ and his Apostles made use of,\nand all good Christians ought to do; yea, so far hath Truth prevailed\nby the Purity of its Followers, that if one that is called a _Quaker_\ndo but that which is common among them, as to _laugh_ and be _wanton_,\n_speak at large_, and keep not his _Word_ punctually, or be overtaken\nwith _Hastiness_ or _Anger_, they presently say, _O this is against\nyour Profession!_ As if indeed so to do were very consistent with\ntheirs; wherein though they speak the Truth, yet they give away their\nCause. But if they can find any under our Name in any of those Evils\ncommon among themselves (as who can imagine but among so many Thousands\nthere will be some Chaff, since of twelve Apostles one was found to be\na Devil) O how will they insult, and make more Noise of the Escape of\none _Quaker_, than of an hundred among themselves!\n\n\n\u00a7. II. But there are some singular Things, which most of all our\nAdversaries plead for the Lawfulness of, and allow themselves in, as no\nWays inconsistent with the _Christian Religion_, which we have found\nto be no Ways lawful unto us, and have been commanded of the Lord to\nlay them aside; though the doing thereof hath occasioned no small\nSufferings and Buffetings, and hath procured us much Hatred and Malice\nfrom the World. And because the Nature of these Things is such, that\nthey do upon the very Sight distinguish us, and make us known, so that\nwe cannot hide ourselves from any, without proving unfaithful to our\nTestimony; our Trials and Exercises have herethrough proved the more\nnumerous and difficult, as will after appear. These I have laboured\nbriefly to comprehend in this Proposition; but they may more largely be\nexhibited in these six following Propositions.\n\n       *       *       *       *       *\n\n[Sidenote: Flattering Titles.] I. _That it is not lawful to give to Men\nsuch flattering Titles, as Your Holiness, Your Majesty, Your Eminency,\nYour Excellency, Your Grace, Your Lordship, Your Honour, _&c._ nor use\nthose flattering Words, commonly called_ [COMPLIMENTS.]\n\n[Sidenote: Hat and Knee.] II. _That it is not lawful for Christians to\nkneel, or prostrate themselves to any Man, or to bow the Body, or to\nuncover the Head to them._\n\n[Sidenote: Apparel.] III. _That it is not lawful for Christians to\nuse Superfluities in Apparel, as are of no Use, save for Ornament and\nVanity._\n\n[Sidenote: Gaming.] IV. _That it is not lawful to use Games, Sports,\nPlays, nor among other Things Comedies among Christians, under the\nNotion of Recreations, which do not agree with Christian Silence,\nGravity, and Sobriety: For Laughing, Sporting, Gaming, Mocking,\nJesting, vain Talking, _&c._ is not Christian Liberty, nor harmless\nMirth._\n\n[Sidenote: Swearing.] V. _That it is not lawful for Christians to swear\nat all under the Gospel, not only not vainly, and in their common\nDiscourse, which was also forbidden under the _Mosaical_ Law, but even\nnot in Judgment before the Magistrate._\n\n[Sidenote: Fighting.] VI. _That it is not lawful for Christians to\nresist Evil, or to war or fight in any Case._\n\n[Sidenote: _Degrees of Dignity and Precedency allowed._] Before I enter\nupon a particular Disquisition of these Things, I shall first premise\nsome general Considerations, to prevent all Mistakes; and next add some\ngeneral Considerations, which equally respect all of them. I would not\nhave any judge, That hereby we intend to destroy the _mutual Relation_\nthat either is betwixt _Prince_ and _People_, _Master_ and _Servants_,\n_Parents_ and _Children_; nay, not at all: We shall evidence, That our\nPrinciple in these Things hath no such Tendency, and that these natural\nRelations are rather better established, than any Ways hurt by it.\nNext, Let not any judge, That from our Opinion in these Things, any\nNecessity of _levelling_ will follow, or that all Men must have Things\nin _common_. Our Principle leaves every Man to enjoy that peaceably,\nwhich either his own Industry, or his Parents, have purchased to him;\nonly he is thereby instructed to use it aright, both for his own\nGood, and that of his Brethren; and all to the Glory of God: In which\nalso his Acts are to be _voluntary_, and no Ways _constrained_. And\nfurther, we say not hereby, that no Man may use the Creation more\nor less than another: For we know, That as it hath pleased God to\ndispense it diversly, giving to some more, and some less, so they\nmay use it accordingly. [Sidenote: _Education differs accordingly._]\nThe several Conditions, under which Men are diversly stated, together\nwith their Educations answering thereunto, do sufficiently shew this:\nThe _Servant_ is not the same Way educated as the _Master_; nor the\n_Tenant_ as the _Landlord_; nor the _Rich_ as the _Poor_; nor the\n_Prince_ as the _Peasant_. Now, though it be not lawful for any,\nhowever great Abundance they may have, or whatever their Education may\nbe, to use that which is merely superfluous; yet seeing their Education\nhas accustomed them thereunto, and their Capacity enables them so to\ndo, without being profuse or extravagant, they may use Things better in\ntheir Kind, than such whose _Education_ hath neither accustomed them to\nsuch Things, nor their Capacity will reach to compass them. [Sidenote:\n_The lawful or unlawful Use of the Creation._] For it is beyond\nQuestion, That whatever Thing the _Creation_ affords is for the Use of\nMan, and the moderate Use of them is lawful; yet, _per accidens_, they\nmay be unlawful to some, and not to others. As for Instance, He that by\nReason of his Estate and Education hath been used to eat _Flesh_ and\ndrink _Wine_, and to be clothed with the _finest Wool_, if his Estate\nwill bear it, and he use it neither in Superfluity, nor immoderately,\nhe may do it; and perhaps, if he should apply himself to feed, or be\ncloathed as are the Peasants, it might prejudice the Health of his\nBody, and nothing advance his Soul. But if a Man, whose Estate and\nEducation had accustomed him to both _coarser Food_ and _Raiment_,\nshould stretch himself beyond what he had, or were used to, to the\nmanifest Prejudice of his Family and Children, no Doubt it would be\nunlawful to him, even so to eat or be clothed as another, in whom it is\nlawful; for that the other may be as much mortified, and have denied\nhimself as much in coming down to that, which this aspires to, as he,\nin willing to be like him, aspires beyond what he either is able,\nor hath accustomed to do. The safe Place then is, for such as have\nFulness, to watch over themselves, that they use it moderately, and\nrescind all Superfluities; [Sidenote: _The Rich to help the Poor._]\nbeing willing, as far as they can, to help the Need of those to whom\nProvidence hath allotted a smaller Allowance. _Let the Brother of high\nDegree rejoice, in that he is abased; and such as God calls in a low\nDegree, be content with their Condition, not envying those Brethren\nwho have greater Abundance, _knowing_ they have received Abundance,\nas to the inward Man_; which is chiefly to be regarded. And therefore\nbeware of such a Temptation, as to use their Calling as an Engine to\nbe _richer_, knowing, they have this Advantage beyond the _Rich_ and\n_Noble_ that are called, that the Truth doth not any Ways abase them,\nnay, not in the Esteem of the World, as it doth the other; but that\nthey are rather exalted thereby, in that as to the inward and spiritual\nFellowship of the Saints, they become the Brethren and Companions of\nthe greatest and richest; and in this Respect, _Let him of low Degree\nrejoice that he is exalted_.\n\nThese Things premised, I would seriously propose unto all such, as\nchoose to be _Christians_ indeed, and that in _Nature_, and not in\n_Name_ only, whether it were not desirable, and would not greatly\ncontribute to the Commendation of _Christianity_, and to the Increase\nof the Life and Virtue of Christ, if _all superfluous Titles of Honour,\nProfuseness and Prodigality in Meat and Apparel, Gaming, Sporting and\nPlaying_, were laid aside and forborn? And whether such as lay them\naside, in so doing, walk not more like the Disciples of Christ and\nhis Apostles, and are therein nearer their Example, than such as use\nthem? Whether the laying them aside would hinder any from being good\nChristians? Or if Christians might not be better without them, than\nwith them? Certainly the _Sober_ and _Serious_ among all Sorts will\nsay, _Yea_. Then surely such as lay them aside, as reckoning them\nunsuitable for Christians, are not to be blamed, but rather commended\nfor so doing: Because that in Principle and Practice they effectually\nadvance that, which others acknowledge were desirable, but can never\nmake effectual, so long as they allow the Use of them as lawful. And\nGod hath made it manifest in this Age, That by discovering the Evil of\nsuch Things, and leading his Witnesses out of them, and to testify\nagainst them, he hath produced effectually in many that _Mortification_\nand _Abstraction_ from the _Love and Cares of this World_, who daily\nare conversing in the World (but inwardly redeemed out of it) both in\n_Wedlock_, and in their lawful Employments, which was judged could only\nbe obtained by such as were shut up in _Cloisters_ and _Monasteries_.\nThus much in General.\n\n\n\u00a7. III. As to the first we affirm positively, That _it is not lawful\nfor Christians either to give or receive these Titles of Honour_, as,\n_Your Holiness_, _Your Majesty_, _Your Excellency_, _Your Eminency_, &c.\n\n[Sidenote: _Titles._] _First_, Because these _Titles_ are no Part of\nthat Obedience which is due to _Magistrates_ or _Superiors_; neither\ndoth the giving them add to or diminish from that Subjection we owe to\nthem, which consists _in obeying their just and lawful Commands_, not\nin _Titles_ and _Designations_.\n\n[Sidenote: _Under the Law and Gospel._] _Secondly_, We find not that in\nthe Scripture any such _Titles_ are used, either under the _Law_ or the\n_Gospel_: But that in the speaking to _Kings_, _Princes_, or _Nobles_,\nthey used only a simple Compellation, as _O King!_ and that without any\nfurther Designation, save perhaps the Name of the Person, as, _O King_\nAgrippa, _&c._\n\n[Sidenote: _Lying Titles_.] _Thirdly_, It lays a Necessity upon\n_Christians_ most frequently to _lie_; because the Persons obtaining\nthese _Titles_, either by Election or hereditarily, may frequently be\nfound to have nothing really in them deserving them, or answering to\nthem: As some, to whom it is said, _Your Excellency_, having nothing of\n_Excellency in them_; and he who is called, _Your Grace_, appears to\nbe an Enemy to _Grace_; and he who is called, _Your Honour_, is known\nto be base and ignoble. [Sidenote: _Patents do not oblige to a Lie._]\nI wonder what Law of Man, or what Patent ought to oblige me to make a\nLie, in calling _Good, Evil_; and _Evil, Good_? I wonder what Law of\nMan can secure me, in so doing, from the just Judgment of God, that\nwill make me account for _every idle Word_? And to _lie_ is something\nmore. Surely Christians should be ashamed that such Laws, manifestly\ncrossing the Law of God, should be among them.\n\n[Sidenote: Object.] If it be said, _We ought in Charity to suppose that\nthey have these Virtues, because the King has bestowed those Titles\nupon them, or that they are descended of such as deserved them_;\n\n[Sidenote: _Answ._] I _answer_, _Charity_ destroys not _Knowledge_: I\nam not obliged by _Charity_, either to believe or speak a _Lie_. Now it\nis apparent, and cannot be denied by any, but that those Virtues are\nnot in many of the Persons expressed by the _Titles_ they bear; neither\nwill they allow to speak so to such, in whom these Virtues are, unless\nthey be so dignified by outward Princes. So that such as are truly\nvirtuous, must not be stiled by their Virtues, because not privileged\nby the Princes of this World; and such as have them not, must be so\ncalled, because they have obtained a Patent so to be: And all this is\ndone by those, who pretend to be his Followers, that commanded his\nDisciples, _Not to be called of Men, Master_; and told them, Such could\n_not believe, as received Honour one from another, and sought not the\nHonour which cometh from God only_. This is so plain, to such as will\nindeed be _Christians_, that it needs no Consequence.\n\n[Sidenote: _Your Holiness_, _Your Grace_, &c.] _Fourthly_, As to those\nTitles of _Holiness_, _Eminency_, and _Excellency_, used among the\n_Papists_ to the _Pope_ and _Cardinals_, &c. and _Grace_, _Lordship_,\nand _Worship_, used to the _Clergy_ among the _Protestants_, it is a\nmost blasphemous Usurpation. For if they use _Holiness_ and _Grace_,\nbecause these Things ought to be in a _Pope_, or in a _Bishop_, how\ncome they to usurp that peculiarly to themselves? Ought not _Holiness_\nand _Grace_ to be in every Christian? And so every Christian should\nsay, _Your Holiness_, and _Your Grace_, one to another. Next, how\ncan they in Reason claim any more _Titles_, than were practised and\nreceived by the Apostles and Primitive Christians, whose Successors\nthey pretend they are, and as whole Successors (and no otherwise)\nthemselves, I judge, will confess any Honour they seek is due to them?\nNow if they neither sought, received, nor admitted such _Honour_ nor\n_Titles_, how came these by them? If they say they did, let them prove\nit if they can: We find no such Thing in the Scripture. The Christians\nspeak to the Apostles without any such Denomination, neither saying,\n_If it please Your Grace_, _Your Holiness_, _Your Lordship_, nor _Your\nWorship_; they are neither called, _My Lord_ Peter, nor _My Lord_\nPaul; nor yet _Master_ Peter, nor _Master_ Paul; nor _Doctor_ Peter,\nnor _Doctor_ Paul; but singly _Peter_ and _Paul_; and that not only\nin the Scripture, but for some hundreds of Years after: So that this\nappears to be a manifest Fruit of the Apostasy. For if these _Titles_\narise either from the _Office_ or _Worth_ of the Persons, it will not\nbe denied but the Apostles deserved them better than any now that call\nfor them. But the Case is plain, The Apostles had the _Holiness_, the\n_Excellency_, the _Grace_; and because they were _holy_, _excellent_,\nand _gracious_, they neither used, nor admitted of such _Titles_:\n[Sidenote: _Hypocrites want Titles._] But these having neither\n_Holiness_, _Excellency_, nor _Grace_, will needs be so called, to\nsatisfy their ambitious and ostentatious Minds, which is a manifest\nToken of their _Hypocrisy_.\n\n_Fifthly_, As to that Title of _Majesty_, usually\nascribed to Princes, we do not find it given to any such in the Holy\nScripture; but that it is specially and peculiarly ascribed unto God,\nas 1 _Chron._ xxix. 11. _Job._ xxxvii. 22. _Psal._ xxi. 5. and xxix.\n4. and xlv. 3. and cxiii. 1. and xcvi. 6. _Isa._ ii. 10. and xxiv.\n14. and xxvi. 10. _Heb._ i. 3. 2 _Pet._ i. 16. and many more Places.\nHence saith _Jude_, Ver. 25. _To the only wise God our Saviour, be\nGlory and Majesty_, &c. not to Men. We find in Scripture the proud\nKing _Nebuchadnezzar_ assuming this _Title_ to himself, _Dan._ iv. 30.\nwho at that Time received a sufficient Reproof, by a sudden Judgment\nwhich came upon him. Therefore in all the Compellations used to Princes\nin the _Old Testament_, it is not to be found, nor yet in the _New_.\n_Paul_ was very civil to _Agrippa_, yet he gives him no such _Title_:\nNeither was this _Title_ used among Christians in the primitive Times.\n[Sidenote: _Eccles. Hist. L. 4. P. 445._] Hence the _Ecclesiastical\nHistory_ of the Reformation of _France_, relating the Speech of the\nLord _Rochefort_, at the Assembly of the Estates of _France_, held\nunder _Charles_ the Ninth, in the Year 1560, saith, [Sidenote: Your\nMajesty _not used; how taken Notice of in 1560._] _That this Harangue\nwas well remarked, in that he used not the Word _[Majesty]_ invented\nby Flatterers of late Years._ And yet this Author minded not how his\nMaster _Calvin_ used this _flattering Title_ to _Francis_ the First,\nKing of _France_; and not only so, but calls him _Most Christian King_,\nin the Epistle to his _Institutions_; though by his daily persecuting\nof the _Reformers_, it was apparent, he was far from being such, even\nin _Calvin_\u2019s own Esteem. Surely the Complying with such vain _Titles_,\nimposed and introduced by _Antichrist_, greatly tended to stain the\n_Reformation_, and to render it defective in many Things.\n\n_Lastly_, All these _Titles_ and _Stiles_ of _Honour_ are to be\nrejected by _Christians_, because they are to seek the _Honour that\ncomes from above_, and not the _Honour_ that is from _below_: But\nthese Honours are not that Honour that comes from above, but are from\nbelow. For we know well enough what Industry, and what Pains Men are\nat to get these Things, and what Part it is that seeks after them, to\nwit, the _proud, insolent, haughty, aspiring Mind_. [Sidenote: _The\nproud Mind loves Titles._] For judge, Is it the _meek_ and _innocent\nSpirit of Christ_ that covets that Honour? Is it that Spirit that must\nbe of _no Reputation in this World_, that has its [154]_Conversation\nin Heaven_, that comes to have _Fellowship with the Sons of God_? Is\nit that Spirit, I say, that loves that Honour, that seeks after that\nHonour, that pleads for the Upholding of that Honour, that frets, and\nrages, and fumes, when it is denied that Honour? [Sidenote: _Lucifer\u2019s\nSpirit._] Or is it not rather the lordly insulting Spirit of _Lucifer_,\nthe _Prince of this World_, he that of old affected and sought after\nthis Honour, and loved not to abide in the submissive low Place? And\nso all his Children are possessed with the same ambitious proud Mind,\nseeking and covering _Titles_ of _Honour_, which indeed belong not\nto them. For let us examine, [155]_Who they are that are honourable\nindeed?_ [156]Is it not the _righteous Man_? Is it not the _holy Man_?\nIs it not the _humble-hearted Man_, the _meek-spirited Man_? And are\nnot such those that ought to be _honoured_ among _Christians_? Now of\nthese, may there not be poor Men, Labourers, silly Fishermen? And if\nso, how comes it that the _Titles_ of _Honour_ are not bestowed upon\nsuch? But who are they that generally receive and look for this Honour?\nAre they not the rich Ones, such as have abundance of the Earth, as be\nlike the rich Glutton, such as are proud and ambitious, such as are\nOppressors of the Poor, such as swell with Lust and Vanity, and all\n_Superfluity of Naughtiness_, who are the very Abomination and Plague\nof the Nations? Are not these they that are accounted honourable,\nthat require and receive the Titles of Honour, proud _Hamans_? Now\nwhether is this the Honour that comes from God, or the Honour from\nbelow? Doth God honour such as daily dishonour him, and disobey him?\nAnd if this be not the Honour that comes from God, but the Honour of\nthis World, which the Children of this World give and receive one from\nanother; how can the Children of God, such as are Christians indeed,\ngive or receive that Honour among themselves, without coming under\nthe Reproof of Christ, who saith, That _such as do cannot believe_?\nBut further, If we respect the Cause that most frequently procures to\nMen these _Titles_ of _Honour_, there is not one of a Thousand that\nshall be found to be because of any Christian Virtue; but rather for\nThings to be discommended among _Christians_: As by the Favour of\n_Princes_, procured by flattering, and often by worse Means. Yea, the\nmost frequent, and accounted among Men most honourable, is _Fighting_,\nor some great _martial Exploit_, which can add nothing to a Christian\u2019s\nWorth: Since, sure it is, it were desirable there were no _Fightings_\namong Christians at all; and in so far as there are, it shews they are\nnot right Christians. And _James_ tells us, That _Fighting proceeds\nfrom the Lusts_. So that it were fitter for Christians, by the _Sword\nof God\u2019s Spirit_, to fight against their Lusts, than by the Prevalency\nof their Lusts to destroy one another. Whatever Honour any might have\nattained of old under the _Law_ this Way, we find under the _Gospel_\nChristians commended for _Suffering_, not for _Fighting_; neither\ndid any of Christ\u2019s Disciples, save one, offer outward Violence by\nthe Sword, in cutting off _Malchus_\u2019s Ear; for which he received no\nTitle of Honour, but a just Reproof. Finally, if we look either to the\n_Nature_ of this _Honour_, the _Cause_ of it, the _Way_ it is conveyed,\nthe _Terms_ in which it is delivered, it cannot be used by such as\ndesire to be _Christians_ in good Earnest.\n\n\n[154] Phil. 3. 20.\n\n[155] _Jerome_, in his Epistle to _Celant_, admonisheth her, That she\nwas to be preferred to none for her _Nobility_, for the Christian\nReligion admits not of Respect of Persons; neither are Men to be\nesteemed because of their outward Condition, but according to the\nDisposition of the Mind, to be esteemed either noble or base; he that\nobeyeth not Sin, is free; who is strong in Virtue, is noble, _Let the\nEpistle of _James_ be read_.\n\n[156] 1 Sam. 2. 30.\n\n\n\u00a7. IV. Now besides these general _Titles_ of _Honour_, what gross\nAbuses are crept in among such as are called _Christians_ in the Use\nof _Compliments_, wherein not Servants to Masters, or others, with\nRespect to any such Kind of Relations, but others, who have no such\nRelation do say and write to one another at every Turn, _Your humble\nServant_, _Your most obedient Servant_, &c. Such wicked Customs have,\nto the great Prejudice of Souls, accustomed Christians to lie; and to\nuse Lying is now come to be accounted Civility. O horrid Apostasy! for\nit is notoriously known, that the Use of these _Compliments_ imports\nnot any Design of Service, neither are any such Fools to think so; for\nif we should put them to it that say so, they would no doubt think we\nabused them; and would soon let us know they gave us Words in Course,\nand no more. It is strange, That such as pretend to _Scripture_ as\ntheir Rule should not be ashamed to use such Things; since _Elihu_, who\nhad not the Scriptures, could by the _Light within him_ (which these\nMen think insufficient) say, _Job._ xxxii. 21, 22. _Let me not accept\nany Man\u2019s Person, neither let me give flattering Titles unto Men. For\nI know not to give flattering Titles; in so doing my Maker would soon\ntake me away._ A certain ancient devout Man, in the primitive Time,\nsubscribed himself to a Bishop, _Your humble Servant_; wherein I doubt\nnot but he was more real than our usual _Complimenters_; and yet he was\nsharply reproved for it.[157]\n\n[157] This History is reported by _Casaubonus_, in his Book of\n_Manners_ and _Customs_, P. 160. \u201cIn this last Age he is esteemed an\nuncivil Man, who will not either to his Inferior or Equal subscribe\nhimself _Servant_. But _Sulpitius Severus_ was heretofore sharply\nreproved by _Paulinus_, Bishop of _Nola_, because in his Epistle he\nhad subscribed himself his Servant, saying, _Beware thou subscribe not\nthyself his _Servant_, who is _thy Brother_; for Flattery is sinful,\nnot a Testimony of Humility to give these Honours to Men, which are\nonly due to the One Lord, Master, and GOD_.\u201d\n\nBut they usually object, to defend themselves, _That_ Luke _saith, Most\nExcellent_ Theophilus; _and_ Paul, _Most Noble_ Festus.\n\nI _answer_, Since _Luke_ wrote that by the Dictates of the _Infallible\nSpirit of God_, I think it will not be doubted but _Theophilus_ did\ndeserve it, as being really endued with that Virtue: In which Case we\nshall not condemn those that do it by the same Rule. But it is not\nproved that _Luke_ gave _Theophilus_ this Title, as that which was\nderived to him, either from his Father, or by any Patent _Theophilus_\nhad obtained from any of the Princes of the Earth? or that he would\nhave given it him, in Case he had not been truly _excellent_: And\nunless this be proved (which never can) there can nothing hence be\ndeduced against us. [Sidenote: _Concerning the Title _Paul_ gave to\n_Festus.] The like may be said of that of _Paul_ to _Festus_, whom he\nwould not have called such, if he had not been truly _noble_; as indeed\nhe was, in that he suffered him to be heard in his own Cause, and\nwould not give Way to the Fury of the _Jews_ against him; it was not\nbecause of any outward Title bestowed upon _Festus_, that he so called\nhim, else he would have given the same Appellation to his Predecessor\n_Felix_, who had the same Office; but being a covetous Man, we find he\ngives him no such _Stile_.\n\n\n\u00a7. V. [Sidenote: _The _Singular Number_ to one Person used in the\n_Latin.] It will not be unfit in this Place to say something\nconcerning the Using of the _Singular Number_ to one Person; of this\nthere is no Controversy in the _Latin_. For when we speak to one, we\nalways use the _Pronoun_ [TU,] and he that would do otherwise, would\nbreak the Rules of _Grammar_. For what Boy, learning his Rudiments, is\nignorant, that it is incongruous to say [_vos amas_, _vos legis_,] that\nis [_you lovest_, _you readest_] speaking to one? But the Pride of Man,\nthat hath corrupted many Things, refuses also to use this _Simplicity_\nof speaking in the vulgar Languages. For being puffed up with a vain\nOpinion of themselves, as if the _Singular Number_ were not sufficient\nfor them, they will have others to speak to them in the _Plural_. Hence\n_Luther_, in his _Plays_, reproves and mocks this Manner of speaking,\nsaying, _Magister, vos es iratus_: Which Corruption _Erasmus_\nsufficiently refutes in his Book of _Writing Epistles_: Concerning\nwhich likewise _James Howel_, in his Epistle to the _Nobility_ of\n_England_, before the _French_ and _English Dictionary_, takes Notice,\n\u201cThat both in _France_, and in other Nations, the Word [THOU] was\nused in speaking to one; but by Succession of Time, [Sidenote: _How\nthe Word _You_ came to be used to a single Person._] when the _Roman_\nCommonwealth grew into an Empire, the Courtiers began to magnify\nthe Emperor, (as being furnished with Power to confer Dignities and\nOffices) using the Word [_You_,] yea, and deifying him with more\nremarkable Titles;\u201d Concerning which Matter, we read in the Epistles\nof _Symmachus_ to the Emperors _Theodosius_ and _Valentinianus_, where\nhe useth these Forms of Speaking, \u201c_Vestra \u00c6ternitas_, Your Eternity;\n_Vestrum Numen_, Your Godhead; _Vestra Serenitas_, Your Serenity;\n_Vestra Clementia_, Your Clemency. So that the Word [_You_] in the\nPlural Number, together with the other Titles and Compellations of\nHonour, seem to have taken their Rise from _Monarchical Government_;\nwhich afterwards, by Degrees, came to be derived to private Persons.\u201d\n\nThe same is witnessed by _John Maresius_, of the _French Academy_;\nin the Preface of his _Clovis_: \u201cLet none wonder (saith he) that the\nWord [_Thou_] is used in this Work to _Princes_ and _Princesses_; for\nwe use the same to God: And of old the same was used to _Alexanders_,\n_C\u00e6sars_, _Queens_ and _Empresses_. The Use of the Word [_You_,] when\none Person is spoken to, was only introduced by these base Flatteries\nof Men of latter Ages, to whom it seemed good to use the Plural Number\nto one Person, that he may imagine himself alone to be equal to many\nothers in Dignity and Worth; from whence at last it came to Persons of\nlower Quality.\u201d\n\nTo the same Purpose speaketh also _M. Godeau_, in his Preface to the\n_New Testament Translation_: \u201cI had rather (saith he) faithfully keep\nto the express Words of _Paul_, than exactly follow the polished Stile\nof our Tongue; therefore I always use that Form of calling God in the\n_Singular Number_, not in the _Plural_; and therefore I say rather\n[_Thou_] than [_You_.] I confess indeed, That the Civility and Custom\nof this World requires him to be honoured after that Manner; but it\nis likewise on the contrary true, that the original Tongue of the New\nTestament hath nothing common with such Manners and Civility; so that\nnot one of these many old Versions we have doth observe it. Let not Men\nbelieve, That we give not Respect enough to God, in that we call him by\nthe Word [_Thou_] which is nevertheless far otherwise; [Sidenote: _The\nWord _Thou_, a greater Honour to One than _You.] for I seem to myself\n(may be by the Effect of Custom) more to honour his Divine Majesty,\nin calling him after this Manner, than if I should call him after the\nManner of Men, who are so delicate in their Forms of Speech.\u201d\n\nSee how clearly and evidently these Men witness, That this Form of\nSpeaking, and these profane Titles, derive their Origin from the\nbase Flattery of these last Ages, and from the delicate Haughtiness\nof _worldly Men_, who have invented these _Novelties_, that thereby\nthey might honour one another, under I know not what Pretence of\n_Civility_ and _Respect_. From whence many of the present _Christians_\n(so accounted) are become so perverse, in commending most wicked Men,\nand wicked Customs, that the _Simplicity_ of the _Gospel_ is wholly\nlost; so that the giving of Men and Things their own Names is not only\nworn out of Custom, but the doing thereof is accounted absurd and rude\nby such Kind of _delicate Parasites_, who desire to ascribe to this\nFlattery, and abuse the Name of _Civility_. Moreover, that this Way of\nspeaking proceeds from an high and proud Mind, hence appears, because\nthat Men commonly use the _Singular Number_ to _Beggars_, and to their\n_Servants_; yea, and in their _Prayers to God_. Thus the _Superior_\nwill speak to his _Inferior_, who yet will not bear that the _Inferior_\nso speak to him, as judging it a Kind of Reproach unto him. So hath\nthe Pride of Men placed _God_ and the _Beggar_ in the same _Category_.\nI think I need not use Arguments to prove to such as know congruous\nLanguage, That we ought to use the _Singular Number_ speaking to one;\nwhich is the common Dialect of the whole Scripture, as also the most\nInterpreters do translate it. Seeing therefore it is manifest to us,\nthat this Form of speaking to Men in the _Plural Number_ doth proceed\nfrom _Pride_, as well as that it is in itself a _Lie_, we found a\nNecessity upon us to testify against this Corruption, by using the\n_Singular_ equally unto _all_. And although no Reason can be given why\nwe should be persecuted upon this Account, especially by _Christians_,\nwho profess to follow the Rule of Scripture, whose Dialect this is;\n[Sidenote: _Scripture Dialect the plain Language_.] yet it would\nperhaps seem incredible if I should relate how much we have suffered\nfor this Thing, and how these proud Ones have _fumed_, _fretted_, and\n_gnashed_ their _Teeth_, frequently _beating_ and _striking_ us, when\nwe have spoken to them thus in the _Singular Number_: Whereby we are\nthe more confirmed in our Judgment, as seeing that this _Testimony of\nTruth_, which God hath given us to bear in all Things, doth so vex the\nserpentine Nature in the _Children of Darkness_.\n\n\n\u00a7. VI. [Sidenote: _Bowing to Men_, &c.] _Secondly_, Next unto this of\n_Titles_, the other Part of _Honour_ used among _Christians_ is the\n_Kneeling_, _Bowing_, and _Uncovering of the Head_ to one another. I\nknow nothing our Adversaries have to plead for them in this Matter,\nsave some few Instances of the _Old Testament_, and the _Custom_ of the\nCountry.\n\nThe first are, Such as _Abraham\u2019s bowing himself to the Children of\n_Heth_, and _Lot_ to the two Angels_, &c.\n\nBut the Practice of these _Patriarchs_, related as Matter of Fact, is\nnot to be a Rule to _Christians_ now; neither are we to imitate them\nin every Practice, which has not a particular Reproof added to it: For\nwe find not _Abraham_ reproved for taking _Hagar_, &c. And indeed to\nsay all Things were lawful for us which they practised, would produce\ngreat Inconveniences obvious enough to all. [Sidenote: _The Custom\nof the Nations no Rule to Christians._] And as to the _Customs of\nthe Nations_, it is a very ill Argument for a Christian\u2019s Practice:\nWe should have a better Rule to walk by than the _Custom_ of the\n_Gentiles_; the Apostles desire us not to be [158]_conformed to this\nWorld_, &c. We see how little they have to say for themselves in this\nMatter. Let it be observed then, Whether our Reasons for laying aside\nthese Things be not considerable and weighty enough to uphold us in so\ndoing.\n\n[158] Rom. 12. 2.\n\n_First_, We say, _That God, who is the Creator of Man, and he to\nwhom he oweth the Dedication both of Soul and Body, is over all\nto be worshipped and adored, and that not only by the Spirit, but\nalso with the Prostration of Body_. Now, _Kneeling_, _Bowing_, and\n_Uncovering of the Head_, is the alone outward Signification of our\n_Adoration_ towards _God_, _and therefore it is not lawful to give it\nunto Man_. [Sidenote: _Bowing is adoring, and is only due to God._]\nHe that kneeleth, or prostrates himself to Man, what doth he more to\nGod? He that boweth, and uncovereth his Head to the _Creature_, what\nhath he reserved to the _Creator_? Now the Apostle shews us, That\nthe _Uncovering of the Head_ is that which God requires of us in our\nworshipping of him, 1 _Cor._ xi. 14. But if we make our Address to Men\nin the same Manner, where lieth the Difference? Not in the outward\n_Signification_, but merely in the _Intention_; which opens a Door\nfor the _Popish Veneration_ of _Images_, which hereby is necessarily\nexcluded.\n\nSecondly, _Men being alike by Creation_ (though their being stated\nunder their several Relations requires from them mutual Services\naccording to those respective Relations) _owe not Worship one to\nanother, but all equally are to return it to God: Because it is to him,\nand his Name alone, that every Knee must bow, and before whose Throne\nthe four-and-twenty Elders prostrate themselves_. Therefore for Men to\ntake this one from another, is to rob God of his Glory: Since all the\nDuties of Relations may be performed one to another without these Kind\nof Bowings, which therefore are no essential Part of our Duty to Man,\nbut to God. All Men, by an inward instinct, in all Nations have been\nled to prostrate and bow themselves to God. And it is plain that this\nBowing to Men took Place from a _slavish Fear_ possessing some, which\nled them to set up others as Gods; when also an ambitious proud Spirit\ngot up in those others, to usurp the Place of God over their Brethren.\n\nThirdly, _We see that _Peter_ refused it from _Cornelius_, saying, He\nwas a Man_. Are then the _Popes_ more, or more excellent than _Peter_,\nwho suffer Men daily to fall down at their Feet, and kiss them?\n[Sidenote: Peter _and the_ Angel _refused Bowing._] This Reproof of\n_Peter_ to _Cornelius_ doth abundantly shew, that such Manners were\nnot to be admitted among Christians. Yea, we see, that the _Angel_\ntwice refused this Kind of _Bowing_ from _John_, Rev. xix. 10. and\nxxii. 9. for this Reason, _Because I am thy Fellow-servant, and of\nthy Brethren_; abundantly intimating that it is _not lawful for\nFellow-servants_ thus to prostrate themselves one to another: And in\nthis Respect all Men are _Fellow-servants_.\n\n[Sidenote: Object.] If it be said, John _intended here a Religious\nWorship, and not a Civil_;\n\n[Sidenote: _Answ._] I _answer_, This is to say, not to prove: Neither\ncan we suppose _John_, at that Time of the Day, so ill-instructed as\nnot to know it was unlawful to worship _Angels_; only it should seem,\nbecause of those great and mysterious Things revealed to him by that\n_Angel_, he was willing to signify some more than ordinary Testimony of\nRespect, for which he was reproved. These Things being thus considered,\nit is remitted to the Judgment of such as are desirous to be found\n_Christians_ indeed, whether we are worthy of Blame for waving it to\nMen. Let those then that will blame us consider whether they might\nnot as well accuse _Mordecai_ of Incivility, who was no less singular\nthan we in this Matter. [Sidenote: _To forbear_ Bowing _to Men is no\nIncivility, nor Pride, nor Rudeness_.] And forasmuch as they accuse\nus herein of _Rudeness_ and _Pride_, though the Testimony of our\nConsciences in the Sight of God be a sufficient Guard against such\nCalumnies, yet there are of us known to be Men of such Education, as\nforbear not these Things for want of that they call _good Breeding_;\nand we should be very void of Reason, to purchase that _Pride_ at so\ndear a Rate, as many have done the Exercise of their Conscience in\nthis Matter; many of us having been _sorely beaten_ and _buffeted_,\nyea, and several Months _imprisoned_, for no other Reason but because\nwe could not so satisfy the _proud unreasonable Humours of proud Men_,\nas to _uncover our Heads_, and _bow our Bodies_. Nor doth our innocent\nPractice, in standing still, though upright, not putting off our\n_Hats_, any more than our _Shoes_, the one being the Covering of our\n_Heads_, as well as the other of our _Feet_, shew so much Rudeness, as\ntheir beating and knocking us, _&c._ because we cannot _Bow_ to them,\ncontrary to our Consciences: Which certainly shews less _Meekness_\nand _Humility_ upon their Part, than it doth of _Rudeness_ or _Pride_\nupon ours. Now suppose it were our Weakness, and we really under a\nMistake in this Thing, since it is not alleged to be the Breach of\nany _Christian Precept_, are we not to be indulged, as the Apostle\ncommanded should be done to such as scrupled to _eat Flesh_? And doth\nnot persecuting and reviling us upon this Account shew them to be more\nlike unto proud _Haman_, than the Disciples or Followers of the _meek,\nself-denying Jesus_? And this I can say boldly, in the Sight of God,\nfrom my own Experience, and that of many Thousands more, that however\nsmall or foolish this may seem, yet we behoved to choose Death rather\nthan do it, and that for Conscience Sake: And that in its being so\ncontrary to our natural Spirits, there are many of us, to whom the\nForsaking of these Bowings and Ceremonies was as Death itself; which\nwe could never have left, if we could have enjoyed our Peace with\nGod in the Use of them. _Though it be far from us to judge all those\nto whom God hath not shewn the Evil of them, under the like Hazard_;\nyet nevertheless we doubt not but to such as would prove _faithful\nWitnesses_ to _Christ\u2019s Divine Light_ in their _Consciences_, God will\nalso shew the Evil of these Things.\n\n\n\u00a7. VII. [Sidenote: Apparel _in its Vanity and Superfluity disallowed._]\nThe _Third_ Thing to be treated of, is the _Vanity and Superfluity\nof Apparel_. In which, _First_, Two Things are to be considered, the\n_Condition of the Person_, and the _Country he lives in_. We shall not\nsay that all Persons are to be clothed alike, because it will perhaps\nneither suit their Bodies nor their Estates. And if a Man be clothed\n_soberly_, and without _Superfluity_, though they may be _finer_ than\nthat which his Servant is clothed with, we shall not blame him for it:\nThe abstaining from _Superfluities_, which his Condition and Education\nhave accustomed him to, may be in him a greater Act of Mortification\nthan the abstaining from _finer Clothes_ in the Servant, who never was\naccustomed to them. As to the _Country_, what it naturally produces\nmay be no Vanity to the Inhabitants to use, or what is commonly\nimparted to them by Way of Exchange, seeing it is without Doubt that\nthe Creation is for the Use of Man. So where _Silk_ abounds, it may be\nworn as well as _Wool_; and were we in those Countries, or near unto\nthem, where _Gold_ or _Silver_ were as common as _Iron_ or _Brass_, the\none might be used as well as the other. The Iniquity lies then here,\n_First_, When from a Lust of Vanity, and a Desire to adorn themselves,\nMen and Women, not content with what their Condition can bear, or their\nCountry easily affords, do stretch to have Things, that from their\nRarity, and the Price that is put upon them, seem to be precious, and\nso feed their Lust the more; and this all sober Men of all Sorts will\nreadily grant to be Evil.\n\n_Secondly_, When Men are not content to make a true Use of the\nCreation, whether the Things be _fine_ or _coarse_, and do not\nsatisfy themselves with what Need and Conveniency call for, but add\nthereunto Things merely _superfluous_, such as is the Use of _Ribbands_\nand _Lace_, and much more of that Kind of Stuff, as _painting the\nFace, and plaiting the Hair_, which are the Fruits of the _fallen_,\n_lustful_, and _corrupt Nature_, and not of the _New Creation_, as\nall will acknowledge. And though _sober Men_ among all Sorts will\nsay, That it were better these Things were not, yet will they not\nreckon them unlawful, and therefore do admit the Use of them among\ntheir Church-members: But we do account them altogether unlawful, and\nunsuitable to _Christians_, and that for these Reasons:\n\n[Sidenote: _The proper Use of Clothes._] First, _The Use of Clothes\ncame originally from the Fall_. If Man had not fallen, it appears\nhe would not have needed them; but this miserable State made them\nnecessary in two Respects: 1. _To cover his Nakedness_; 2. _To keep\nhim from the Cold_; which are both the proper and principal Use of\nthem. Now for Man to delight himself in that which is the Fruit of\nhis Iniquity, and the Consequence of his Sin, can be no Ways lawful\nfor him: So to extend Things beyond their real Use, or to superadd\nThings wholly superfluous, is a manifest Abuse of the _Creation_, and\ntherefore not lawful to Christians.\n\n_Secondly_, Those that will needs so adorn themselves in the Use of\ntheir Clothes, as to beset them with Things having no real Use or\nNecessity, but merely for Ornament Sake, do openly declare, [Sidenote:\n_Not to please their Lusts_.] That the End of it is either to please\ntheir _Lust_ (for which End these Things are chiefly invented and\ncontrived) or otherwise to gratify a _vain, proud, and ostentatious\nMind_; and it is obvious these are their general Ends in so doing. Yea,\nwe see how easily Men are puffed up with their Garments, and how proud\nand vain they are, when adorned to their Mind. Now how far these Things\nare below a true _Christian_, and how unsuitable, needs very little\nProof. Hereby those who love to be _gaudy_ and _superfluous_ in their\nClothes, shew they concern themselves little with _Mortification_ and\n_Self-denial_, and that they study to beautify their Bodies more than\ntheir Souls; which proves they think little upon _Mortality_, and so\ncertainly are more _nominal_ than _real_ Christians.\n\n[Sidenote: _Contrary to Scripture._] _Thirdly_, The Scripture severely\nreproves such Practices, both commending and commanding the contrary;\nas _Isa._ iii. how severely doth the Prophet reprove the Daughters\nof _Israel_ for their _tinkling Ornaments_, their _Cauls_, and their\n_round Tires_, their _Chains_ and _Bracelets_, &c. and yet is it not\nstrange to see Christians allow themselves in these Things, from whom\na more strict and exemplary Conversation is required? Christ desires\nus not to be _anxious_ about our Clothing, _Matt._ vi. 25. and to shew\nthe Vanity of such as glory in the Splendor of their Clothing, tells\nthem, _That even _Solomon_, in all his Glory, was not to be compared\nto the Lily of the Field, which To-day is, and To-morrow is cast into\nthe Oven_. But surely they make small Reckoning of Christ\u2019s Words and\nDoctrine that are so curious in their Clothing, and so industrious to\ndeck themselves, and so earnest to justify it, and so enraged when\nthey are reproved for it. The Apostle _Paul_ is very positive in this\nRespect, 1 _Tim._ ii. 9, 10. _I will therefore in like Manner also\nthat Women adorn themselves in modest Apparel, with Shamefacedness\nand Sobriety, and not with broidered Hair, or Gold, or Pearls, or\ncostly Array, but (which becometh Women professing Godliness) with good\nWorks_. To the same Purpose saith _Peter_, 1 Pet. iii. 3, 4. _Whose\nAdorning let it not be that outward Adorning of plaiting the Hair,\nand wearing of Gold, or of putting on of Apparel; but _let it be_\nthe hidden Man of the Heart, in that which is not corruptible, even\nthe Ornament of a meek and quiet Spirit_, &c. Here both the Apostles\ndo very positively and expresly assert two Things. _First_, That the\n_Adorning of Christian Women_ (of whom it is particularly spoken, I\njudge, because this Sex is most naturally inclined to that Vanity, and\nthat it seems that _Christian Men_ in those Days deserved not in this\nRespect so much to be reproved) ought not to be outward, nor consist\nin the Apparel. [Sidenote: _Plaiting the Hair_, &c.] _Secondly_, That\nthey ought not to use the _Plaiting of the Hair_, or _Ornaments_,\n&c. which was at that Time the Custom of the Nations. But is it not\nstrange, That such as make the Scripture their Rule, and pretend they\nare guided by it, should not only be so generally in the Use of these\nThings, which the Scripture so plainly condemns, but also should\nattempt to justify themselves in so doing? For the Apostles not only\ncommend the Forbearance of these Things, as an Attainment commendable\nin Christians, but condemn the Use of them as unlawful; and yet may it\nnot seem more strange, That in Contradiction to the Apostle\u2019s Doctrine,\nas if they had resolved to slight their Testimony, they should condemn\nthose that out of Conscience apply themselves seriously to follow it,\nas if in so doing they were _singular_, _proud_, or _superstitious_?\nThis certainly betokens a sad _Apostasy_ in those that will be\naccounted Christians, that they are so offended with those who love to\nfollow Christ and his Apostles, in denying of, and departing from, the\nlying Vanities of this perishing World; and so doth much evidence their\nAffinity with those who _hate to be reproved_, and _neither will enter\nthemselves, nor suffer those that would_.\n\n\n\u00a7. VIII. [Sidenote: Sports, _&c. inconsistent with the Gospel._]\n_Fourthly_, Let us consider the Use of _Games_, _Sports_, _Comedies_,\nand other such Things, commonly and indifferently used by all the\nseveral Sorts of Christians, under the Notion of _Divertisement_\nand _Recreation_, and see whether these Things can consist with the\n_Seriousness_, _Gravity_, and _Godly Fear_, which the Gospel calls\nfor. Let us but view and look over the Notions of them that call\nthemselves Christians, whether _Papists_ or _Protestants_, and see if\ngenerally there be any Difference, save in mere Name and Profession,\nfrom the _Heathen_? Doth not the same _Folly_, the same _Vanity_,\nthe same _Abuse_ of _precious_ and _irrevocable Time_ abound? The\nsame _Gaming_, _Sporting_, _Playing_, and from thence _Quarrelling_,\n_Fighting_, _Swearing_, _Ranting_, _Revelling_? Now how can these\nThings be remedied, so long as the _Preachers_ and _Professors_, and\nthose who are the _Leaders_ of the People, do allow these Things, and\naccount them not inconsistent with the Profession of Christianity? And\nit is strange to see that these Things are tolerated every where; the\nInquisition lays no Hold on them, neither at _Rome_, nor in _Spain_,\nwhere in their _Masquerades_ all Manner of _Obscenity_, _Folly_, yea,\nand _Atheism_ is generally practised in the Face of the World, to the\ngreat Scandal of the _Christian Name_: But if any Man reprove them in\nthese Things, and forsake their Superstitions, and come seriously to\n_serve God_, and _worship him in the Spirit_, he becomes their Prey,\nand is immediately exposed to cruel Sufferings. Doth this bear any\nRelation to Christianity? Do these Things look any Thing like the\nChurches of the Primitive Christians? Surely not at all. I shall first\ncite some few _Scripture Testimonies_, being very positive Precepts to\nChristians, and then see whether such as obey them can admit of these\nforementioned Things. The Apostle commands us, That _whether we eat or\ndrink, or whatever we do, we do it all to the Glory of God_. [Sidenote:\n_By Sports and Games God is not glorified._] But I judge none will\nbe so impudent as to affirm, That in the Use of these _Sports_ and\n_Games_ God is glorified: If any should so say, They would declare they\nneither knew God nor his Glory. And Experience abundantly proves, That\nin the Practice of these Things Men mind nothing less than the _Glory\nof God_, and nothing more than the Satisfaction of their own _carnal\nLusts_, _Wills_, and _Appetites_. The Apostle desires us, 1 _Cor._\nvii. 29. 31. _Because the Time is short, that they that buy should be\nas though they possessed not; and they that use this World, as not\nabusing it_, &c. But how can they be found in the Obedience of this\nPrecept that plead for the Use of these _Games_ and _Sports_, who, it\nseems, think the Time so long, that they cannot find Occasion enough\nto employ it, neither in taking Care for their Souls, nor yet in the\nnecessary Care for their Bodies; but invent these _Games_ and _Sports_\nto pass it away, as if they wanted other Work to serve God in, or be\nuseful to the Creation? The Apostle _Peter_ desires us, _To pass the\nTime of our Sojourning here in Fear_, 1 Pet. i. 17. But will any say,\nThat such as use _Dancing_ and _Comedies_, _Carding_ and _Dicing_, do\nso much as mind this Precept in the Use of these Things? Where there\nis nothing to be seen but _Lightness_ and _Vanity_, _Wantonness_\nand _Obscenity_, contrived to draw Men from the _Fear_ of God, and\ntherefore no Doubt calculated for the Service of the Devil. There is\nno Duty more frequently commanded, nor more incumbent upon Christians,\nthan the _Fear of the Lord_, to _stand in Awe before him_, to _walk\nas in his Presence_; but if such as use these Games and Sports will\nspeak from their Consciences, they can, I doubt not, experimentally\ndeclare, That this _Fear_ is forgotten in their Gaming: And if God by\nhis _Light_ secretly touch them, or mind them of the _Vanity_ of their\nWay, they strive to shut it out, and use their Gaming as an Engine to\nput away from them that troublesome Guest; and thus _make merry over\nthe Just One, whom they have slain and crucified in themselves_. But\nfurther, if Christ\u2019s Reasoning be to be heeded, who saith, _Matt._ xii.\n35, 36. That _the good Man, out of the good Treasure of the Heart,\nbringeth forth good Things; and an evil Man, out of the evil Treasure,\nbringeth forth evil Things_, and that _of every idle Word we shall\ngive an Account in the Day of Judgment_, it may be easily gathered\nfrom what _Treasure_ these Inventions come; and it may be easily\nproved, that it is from the _Evil_, and not the _Good_. [Sidenote:\nComedies _a studied Complex of idle lying Words._] How many _idle\nWords_ do they necessarily produce? Yea, what are _Comedies_ but a\n_studied Complex of idle and lying Words_? Let Men that believe their\n_Souls_ are _immortal_, and that there will be a _Day of Judgment_,\nin which these Words of Christ will be accomplished, answer me, how\nall these will make Account in that _great_ and _terrible Day_, of all\nthese _idle Words_ that are necessarily made use of about _Dancing_,\n_Gaming_, _Carding_, and _Comedies acting_? And yet how is it that by\nChristians not condemning these Things, but allowing of them, many\nthat are accounted _Christians_ take up their whole Time in them, yea,\nmake it their Trade and Employment? Such as the _Dancing-masters_ and\n_Comedians_, &c. whose Hellish Conversations do sufficiently declare\nwhat Master they serve, and to what End these Things contribute. And it\ncannot be denied, as being obviously manifest by Experience, That such\nas are Masters of these Occupations, and are most delighted in them, if\nthey be not open _Atheists_ and _Profligates_, are such at best as make\nReligion or the Care of their Souls their least Business. Now if these\nThings were discountenanced by _Christians_, as inconsistent with their\nProfession, it would remove these Things; for these Wretches would be\nnecessitated then to betake themselves to some honest Livelihood, if\nthey were not fed and upholden by these. And as hereby a great Scandal\nand Stumbling-block would be removed from off the _Christian Name_,\nso also would that in Part be taken out of the Way which provokes the\nLord to with-hold his _Blessing_, and by Occasion of which Things the\nMinds of many remain chained in _Darkness_, and drowned in _Lust_,\n_Sensuality_, and _worldly Pleasures_, without any Sense of God\u2019s Fear,\nor their own Soul\u2019s Salvation. Many of those called _Fathers of the\nChurch_, and other serious Persons, have signified their Regret for\nthese Things, and their Desires they might be remedied; of whom many\nCitations might be alleged, which for Brevity\u2019s Sake I have omitted.\n\n\n\u00a7. IX. [Sidenote: _Object._] But they object, _That Men\u2019s Spirits could\nnot subsist, if they were always intent upon serious and spiritual\nMatters, and that therefore there is Need of some Divertisement to\nrecreate the Mind a little, whereby it being refreshed, is able with\ngreat Vigour to apply itself to these Things_.\n\n[Sidenote: _Answ._] I _answer_; Though all this were granted, it\nwould no Ways militate against us, neither plead the Use of these\nThings, which we would have wholly laid aside. For that Men should\nbe always in the same Intentiveness of Mind, we do not plead, knowing\nhow impossible it is, so long as we are clothed with this Tabernacle\nof Clay. But this will not allow us at any Time so to recede from the\nRemembrance of God, and of our Souls chief Concern, as not still to\nretain a certain Sense of his _Fear_; [Sidenote: _The Fear of God the\nbest Recreation in the World._] which cannot be so much as rationally\nsupposed to be in the Use of these Things which we condemn. Now the\nnecessary Occasions in which all are involved, in order to the Care\nand Sustentation of the outward Man, are a Relaxation of the Mind from\nthe more serious Duties; and those are performed in the Blessing, as\nthe Mind is so leavened with the Love of God, and the Sense of his\nPresence, that even in doing these Things the Soul carrieth with it\nthat _Divine Influence_ and _Spiritual Habit_, whereby though these\nActs, as of _eating_, _drinking_, _sleeping_, _working_, be upon the\nMatter one with what the Wicked do, yet they are done in another\nSpirit; and in doing of them we please the Lord, serve him, and\nanswer our End in the Creation, and so feel and are sensible of his\n_Blessing_: Whereas the Wicked and Profane, being not come to this\nPlace, are in whatsoever they do _cursed_, and their _Ploughing_ as\nwell as _Praying_ is _Sin_. Now if any will plead, that for Relaxation\nof Mind, there may be a Liberty allowed beyond these Things, which\nare of absolute Need to the Sustenance of the outward Man, I shall\nnot much contend against it; provided these Things be not such as\nare wholly superfluous, or in their proper Nature and Tendency lead\nthe Mind into _Lust_, _Vanity_, and _Wantonness_, as being chiefly\ncontrived and framed for that End, or generally experienced to produce\nthese Effects, or being the common Engines of such as are so minded to\nfeed one another therein, and to propagate their Wickedness, to the\nimprisoning of others; seeing there are other innocent Divertisements\nwhich may sufficiently serve for Relaxation of the Mind, [Sidenote:\n_Lawful Divertisements._] such as for _Friends to visit one another_;\n_to hear or read History_; _to speak soberly of the present or past\nTransactions_; _to follow after Gardening_; _to use Geometrical and\nMathematical Experiments_, and such other Things of this Nature. In\nall which Things we are not to forget God, _in whom we both live, and\nare moved_, Acts xvii. 28. as not to have always some _secret Reserve_\nto him, and Sense of his Fear and Presence; which also frequently\nexerts itself in the Midst of these Things by some short Aspiration and\nBreathings. And that this may neither seem _strange_ nor _troublesome_,\nI shall clear it by one manifest Instance, answerable to the Experience\nof all Men. It will not be denied but that Men ought to be more in\nthe Love of God than of any other Thing; for we ought to _love God\nabove all Things_. Now it is plain, that Men that are taken with Love,\nwhether it be of Women, or of any other Thing, if it hath taken a deep\nPlace in the Heart, and possess the Mind, it will be hard for the Man\nso in Love to drive out of his Mind the Person or Thing so loved; yea,\nin his eating, drinking, and sleeping, his Mind will always have a\nTendency that Way; and in Business or Recreations, however intent he be\nin it, there will but a very short Time be permitted to pass, but the\nMind will let some Ejaculation forth towards its Beloved. [Sidenote:\n_The Love towards its Beloved shuns its Offence._] And albeit such\na One must be conversant in those Things that the Care of this Body\nand such like Things call for; yet will he avoid as Death itself to\ndo those Things that may offend the Party so beloved, or cross his\nDesign in obtaining the Thing so earnestly desired: Though there may\nbe some small Use in them, the great Design, which is chiefly in his\nEye, will so balance him, that he will easily look over and dispense\nwith such petty Necessities, rather than endanger the Loss of the\nGreater by them. Now that Men ought to be thus _in Love with God_, and\nthe _Life to come_, none will deny; and the Thing is apparent from\nthese Scriptures, _Mat._ vi. 20. _But lay up for yourselves Treasures\nin Heaven._ Col. iii. 2. _Set your Affection on Things above_, &c.\nAnd that this hath been the Experience and Attainment of some, the\nScripture also declares, _Psalm_ lxiii. 1. 8. 2 _Cor._ v. 4.\n\n[Sidenote: _Sports and Plays draw Men from the Fear of God._] And\nagain, That these _Games_, _Sports_, _Plays_, _Dancing_, _Comedies_,\n&c. do naturally tend to draw Men from _God\u2019s Fear_, to make them\nforget _Heaven_, _Death_, and _Judgment_, to foster _Lust_, _Vanity_,\nand _Wantonness_, and therefore are most _loved_, as well as _used_, by\nsuch Kind of Persons, Experience abundantly shews, and the most serious\nand conscientious among all will scarcely deny; which if it be so, the\nApplication is easy.\n\n\n\u00a7. X. _Fifthly_, The Use of _Swearing_ is to be considered, which is\nso frequently practised almost among all Christians; not only _profane\nOaths_ among the _Profane_, in their common Discourses, whereby the\n_Most HOLY NAME of GOD_ is in a horrible Manner daily blasphemed;\nbut also _solemn Oaths_, with those that have some Shew of _Piety_,\nwhereof the most Part do defend _Swearing_ before the Magistrate with\nso great Zeal, that not only they are ready themselves to do it upon\nevery Occasion, but also have stirred up the Magistrates to persecute\nthose, who, out of Obedience to _Christ_, their Lord and Master, judge\nit unlawful to _swear_; upon which Account not a Few have suffered\nImprisonment, and the Spoiling of their Goods.\n\n[Sidenote: _All Swearing is forbidden--_] But considering these clear\nWords of our Saviour, _Matt._ v. 33, 34. _Again, ye have heard that it\nhath been said by them of old Time, Thou shalt not forswear thyself but\nshalt perform unto the Lord thine Oaths. But I say unto you, SWEAR NOT\nAT ALL, neither by Heaven, _&c._ But let your Communication be yea,\nyea; nay, nay; for whatsoever is more than these cometh of Evil._ As\nalso the Words of the Apostle _James_ v. 12. _But above all Things, my\nBrethren, swear not, neither by Heaven, neither by the Earth, neither\nby any other Oath; but let your yea be yea, and your nay, nay, lest\nye fall into Condemnation._ I say, considering these clear Words, it\nis admirable how any one that professeth the _Name of Christ_ can\npronounce any _Oath_ with a quiet Conscience, far less to persecute\nother Christians, that dare not _swear_, because of their Master\n_Christ_\u2019s Authority. For did any one purpose seriously, and in the\nmost rigid Manner, to forbid any Thing comprehended under any General,\ncan they use a more full and general Prohibition, and that without\nany Exception? I think not. For Christ, _First_, proposeth it to us\nnegatively, _Swear not at all, neither by Heaven, not by the Earth, nor\nby _Jerusalem_, nor by thy Head_, &c. And again, _Swear not by Heaven,\nnor by Earth, nor by any other Oath_. _Secondly_, He presseth it\naffirmatively, _But let your Communication be yea, yea, and nay, nay;\nfor whatsoever is more than these, cometh of Evil._ And saith _James_,\n_Lest ye fall into Condemnation_.\n\n[Sidenote: _Without Exception._] Which Words both all and every one of\nthem do make such a full Prohibition, and so free of all Exception,\nthat it is strange how Men that boast the Scripture is the _Rule_ of\ntheir _Faith_ and _Life_, can counterfeit any Exception! Certainly\n_Reason_ ought to teach every one, that it is not lawful to make void\na general Prohibition coming from God by such Opposition, unless the\nException be as clearly and evidently expressed as the Prohibition:\nNeither is it enough to endeavour to confirm it by Consequences and\nProbabilities, which are obscure and uncertain, and not sufficient\nto bring Quiet to the _Conscience_. For if they say, That there is\ntherefore an Exception and Limitation in the Words, because there\nare found Exceptions in the other general Prohibition of this _Fifth\nChapter_, as in the forbidding of _Divorcement_, where Christ saith,\n_It hath been said, Whosoever shall put away his Wife, let him give\nher a Writing of Divorcement: But I say unto you, That whosoever shall\nput away his Wife, saving for the Cause of Fornication, causeth her to\ncommit Adultery_; if, I say, they plead this, they not only labour in\nvain, but also fight against themselves, because they can produce no\nException of this general Command of _not Swearing_, expressed by God\nto any under the _New Covenant_, after _Christ_ gave this Prohibition\nso clear as that which is made in the Prohibition itself. [Sidenote:\n_Also Oaths before a Magistrate._] Moreover, if _Christ_ would have\nexcepted _Oaths_ made before Magistrates, certainly he had then\nexpressed, adding, _Except in Judgment, before the Magistrate_, or\nthe like; as he did in that of _Divorcement_ by these Words, _Saving\nfor the Cause of Fornication_: Which being so, it is not lawful for\nus to _except_ or _distinguish_, or, which is all one, _make void_\nthis general Prohibition of Christ; it would be far less agreeable\nto _Christian Holiness_ to bring upon our Heads the Crimes of so\nmany _Oaths_, which by Reason of this Corruption and Exception are so\nfrequent among Christians.\n\n[Sidenote: _The Concurrence of the ancient Fathers therein._] Neither\nis it to be omitted that without Doubt the most _learned Doctors_ of\neach Sect know, That these fore-mentioned Words were understood by the\n_ancient Fathers_ of the _first three hundred Years_ after Christ to be\na Prohibition of all Sorts of _Oaths_. It is not then without Reason\nthat we wonder that the _Popish Doctors_ and _Priests_ bind themselves\nby an _Oath_ to interpret the _Holy Scriptures_ according to the\nuniversal Exposition of the _Holy Fathers_; who nevertheless understood\nthose controverted Texts quite contrary to what these _modern Doctors_\ndo. And from thence also do clearly appear the Vanity and foolish\nCertainty (so to speak) of _Popish Traditions_; for if by the Writings\nof the _Fathers_, so called, the Faith of the Church of those Ages may\nbe demonstrated, it is clear they have departed from the Faith of the\nChurch of the _first three Ages_ in the Point of _Swearing_. Moreover,\nbecause not only _Papists_, but also _Lutherans_ and _Calvinists_,\nand some others, do restrict the Words of _Christ_ and _James_, I\nthink it needful to make manifest the vain Foundation upon which that\nPresumption in this Matter is built.\n\n\n\u00a7. XI. [Sidenote: Object.] _First_, They object, _That Christ only\nforbids those Oaths that are made by Creatures, and Things created_;\nand they prove it thence, because he numbers some of these Things.\n\nSecondly, _All rash and vain Oaths in familiar Discourses; because he\nsaith, Let your Communication be yea, yea, and nay, nay_.\n\n[Sidenote: _Answ. 1._] To which I _answer_, _First_, That the _Law_ did\nforbid all _Oaths_ made by the Creatures, as also all vain and rash\n_Oaths_ in our common Discourses, commanding, That Men should only\n_swear_ by the Name of God, and that neither falsely nor rashly; for\nthat is to take his Name in vain.\n\n[Sidenote: _Answ. 2_.] _Secondly_, It is most evident that Christ\nforbids somewhat that was permitted under the _Law_, [Sidenote: _To\nswear by God himself forbidden by Christ._] to wit, to _swear by the\nName of God_, because it was not lawful for any Man to _swear_ but by\nGod himself. And because he saith, _Neither by Heaven, because it is\nthe Throne of God_; therefore he excludes all other _Oaths_, even\nthose which are made by God; for he saith, Chap. xxiii. 22. _He that\nshall swear by Heaven, sweareth by the Throne of God, and by him that\nsitteth thereon_: Which is also to be understood of the rest.\n\n[Sidenote: _Answ. 3._] _Lastly_, That he might put the Matter beyond\nall Controversy, he adds, _Neither by any other Oath_: Therefore seeing\nto _swear_ before the Magistrate by God is an _Oath_, it is here\nwithout Doubt forbidden.\n\n[Sidenote: Object.] _Secondly_, They object, _That by these Words Oaths\nby God\u2019s Name cannot be forbidden, because the Heavenly Father hath\ncommanded them; for the Father and the Son are one, which could not be,\nif the Son had forbid that which the Father commanded_.\n\n[Sidenote: _Answ._] I _answer_, They are indeed one, and cannot\ncontradict one another: [Sidenote: _Oaths under the Old Covenant_.]\nNevertheless the Father gave many Things to the Jews for a Time,\nbecause of their Infirmity under the _Old Covenant_, which had only a\nShadow of good Things to come, not the very Substance of Things, until\nChrist should come, who was the Substance, and by whose Coming all\nthese Things vanished, to wit, _Sabbaths_, _Circumcision_, the _Paschal\nLamb_: Men used then Sacrifices, who lived in Controversies with God,\nand one with another, which all are abrogated in the Coming of the Son,\nwho is the Substance, Eternal Word, and Essential Oath and Amen, in\nwhom the _Promises of God are Yea and Amen_: Who came that Men might be\nredeemed out of Strife, and might make an End of Controversy.\n\n[Sidenote: Object.] _Thirdly_, They object, _But all Oaths are not\nCeremonies, nor any Part of the Ceremonial Law_.\n\n[Sidenote: _Answ._] I answer, Except it be shewn to be an eternal,\nimmutable, and moral Precept, it withstands not; neither are they of\nso old an Origin as _Tithes_, [Sidenote: Tithes, _&c. unlawful now._]\nand the Offering of the _First Fruits_ of the Ground, which by _Abel_\nand _Cain_ were offered long before the _Ceremonial Law_, or the Use\nof _Oaths_; which, whatever may be alleged against it, were no Doubt\n_Ceremonies_, and therefore no Doubt unlawful now to be practised.\n\n[Sidenote: Object.] _Fourthly_, They object, _That to swear by the Name\nof God is a moral Precept of continual Duration, because it is marked\nwith his essential and moral Worship, _Deut. vi. 13. and x. 20._ Thou\nshalt fear the Lord thy God, and serve him alone: Thou shalt cleave to\nhim, and swear by his Name_.\n\n[Sidenote: _Answ._] I _answer_, This proves not that it is a moral\nand eternal Precept; for _Moses_ adds that to all the Precepts and\nCeremonies in several Places; as _Deut._ x. 12, 13. saying, _And now,\n_Israel_, what doth the Lord thy God require of thee, but to fear the\nLord thy God, to walk in all his Ways, and to love him, and to serve\nthe Lord thy God with all thy Heart, and with all thy Soul; to keep the\nCommandments in the Lord, and his Statutes, which I command thee this\nDay?_ And _Chap._ xiv. 23. the _Fear of the Lord_ is mentioned together\nwith the _Tithes_. And so also _Levit._ xix. 2, 3. 6. the _Sabbaths_\nand Regard to _Parents_ are mentioned with _Swearing_.\n\n[Sidenote: Object.] _Fifthly_, They object, _That solemn Oaths, which\nGod commanded, cannot be here forbidden by Christ; for he saith, That\nthey come from Evil: But these did not come from Evil; for God never\ncommanded any Thing that was Evil, or came from Evil_.\n\n[Sidenote: _Answ._] I _answer_, There are Things which are _Good_\nbecause _commanded_, and _Evil_ because _forbidden_; other Things are\n_commanded_ because _Good_, and _forbidden_ because _Evil_. [Sidenote:\n_Oaths are Evil, because forbidden._] As _Circumcision_ and _Oaths_,\nwhich were _Good_, when and because they were _commanded_, and in no\nother Respect; and again, when and because prohibited under the Gospel,\nthey are _Evil_.\n\nAnd in all these _Jewish Constitutions_, however ceremonial, there\nwas something of Good, to wit, in their Season, as prefiguring some\nGood: As by _Circumcision_, the _Purifications_, and other Things,\nthe Holiness of God was typified, and that the _Israelites_ ought\nto be _holy_, _as their God was holy_. In the like Manner _Oaths_,\nunder the _Shadows_ and _Ceremonies_, signified the _Verity of God_,\nhis Faithfulness and Certainty; and therefore that we ought in all\nThings to speak and witness the Truth. [Sidenote: _Truth was before\nall Oaths._] But the _Witness of Truth_ was before all _Oaths_, and\nremains when all _Oaths_ are abolished; and this is the Morality of\nall _Oaths_; and so long as Men abide therein, there is no Necessity\nnor Place for _Oaths_, as _Polybius_ witnessed, who said, \u201cThe Use of\n_Oaths _in Judgment_ was rare among the Ancients; but by the growing\n_of_ Perfidiousness, _so grew also the Use of_ Oaths_.\u201d [Sidenote:\nOaths _supply presupposed Defects of Men\u2019s Inconstancy._] To which\nagreeth _Grotius_, saying, \u201cAn Oath is only to be used as a Medicine,\nin Case of Necessity: A solemn Oath is not used but to supply Defect.\nThe Lightness of Men, and their Inconstancy, begot Diffidence; for\nwhich Swearing was sought out as a Remedy.\u201d _Basil_ the Great saith,\n\u201cThat Swearing is the Effect of Sin.\u201d And _Ambrose_, \u201cThat Oaths are\nonly a Condescendency for Defect.\u201d _Chrysostom_ saith, \u201cThat an Oath\nentered when Evil grew, when Men exercised their Frauds, when all\nFoundations were overturned: That Oaths took their Beginning from\nthe Want of Truth.\u201d These and the Like are witnessed by many others\nwith the fore-mentioned Authors. But what Need of Testimonies, where\nthe Evidence of Things speaks itself? For who will force another to\n_swear_, of whom he is certainly persuaded that he abhors to _lie_ in\nhis Words? And again, as _Chrysostom_ and others say, \u201cFor what End\nwilt thou force him to swear, whom thou believest not that he will\nspeak the Truth?\u201d\n\n\n\u00a7. XII. That then which was not from the _Beginning_, which was of no\nUse in the _Beginning_, which had not its _Beginning_ first from the\nWill of God, but from the Work of the Devil, occasioned from Evil, to\nwit, from _Unfaithfulness_, _Lying_, _Deceit_; and which was at first\nonly invented by Man, as a mutual Remedy of this Evil, in which they\ncalled upon the Names of their _Idols_; yea, that which, as _Jerome_,\n_Chrysostom_, and others testify, was given to the _Israelites_ by God,\nas unto Children, that they might abstain from the _idolatrous Oaths_\nof the _Heathens_, Jer. xii. 16. whatsoever is so, is far from being a\nmoral and eternal Precept. And _Lastly_, whatsoever by its Profanation\nand Abuse is polluted with Sin, such as are abundantly the _Oaths_ of\nthese Times, by so often _swearing_ and _forswearing_, far differs\nfrom any necessary and perpetual Duty of a Christian: But _Oaths_ are\nso: Therefore, _&c._\n\n[Sidenote: Object.] _Sixthly_, They object, _That God swore,\n_therefore_ to swear is good_.\n\n[Sidenote: _Answ._] [Sidenote: _Athan._ in pass. & cruc. Dom.] I\n_answer_ with _Athanasius_; \u201cSeeing it is certain it is proper in\nSwearing to swear by another, thence it appears, that God, to speak\nproperly, did never swear but _only_ improperly: Whence, speaking to\nMen, he is said to swear, because those Things which he speaks, because\nof the Certainty and Immutability of his Will, are to be esteemed for\nOaths.\u201d Compare _Psalm_ cx. 4. where it is said, _The Lord did swear,\nand it did not repent him_, &c. [Sidenote: _God swears not by another,\nbut by himself._] And _I swore _(saith he)_ by myself_: \u201cAnd this is\nnot an Oath; for he did not swear by another, which is the Property\nof an Oath, but by himself. Therefore God swears not according to the\nManner of Men, neither can we be induced from thence to swear. But\nlet us so do and say, and shew ourselves such by speaking and acting,\nthat we need not an Oath with those who hear us; and let our Words of\nthemselves have the Testimony of Truth: For so we shall plainly imitate\nGod.\u201d\n\n[Sidenote: Object.] _Seventhly_, They object, _Christ did swear, and we\nought to imitate him_.\n\n[Sidenote: _Answ._] I _answer_, That Christ did not swear; and albeit\nhe had sworn, being yet under the Law, this would no Ways oblige us\nunder the Gospel; as neither _Circumcision_, or the Celebration of the\n_Paschal Lamb_. [Sidenote: _Jerome_ Lib. Ep. Part. 3. Tract. 1. Ep. 2.]\nConcerning which _Jerome_ saith, \u201cAll Things agree not unto us, who are\nServants, that agreed unto our Lord, _&c._ The Lord swore as Lord, whom\nno Man did forbid to swear; but unto us, that are Servants, it is not\nlawful to swear, because we are forbidden by the Law of our Lord. Yet,\nlest we should suffer Scandal by his Example, he hath not sworn, since\nhe commanded us not to swear.\u201d\n\n[Sidenote: Object.] _Eighthly_, They object, _That _Paul_ swore, and\nthat often_, Rom. i. 9. Phil. i. 8. saying, _For God is my Record_.\n2 Cor. xi. 10. _As the Truth of Christ is in me._ 2 Cor. i. 23. _I\ncall God for a Record upon my Soul. I speak the Truth in Christ, I lie\nnot_, Rom. ix. 1. _Behold, before God I lie not_, Gal. i. 20. _and so\nrequires Oaths of others_. _I obtest thee _(saith he)_ before God and\nour Lord Jesus Christ_. 1 Thess. v. 27. _I charge you by the Lord, that\nthis Epistle be read to all the Brethren. But _Paul_ would not have\ndone so, if all Manner of Oaths had been forbidden by Christ, whose\nApostle he was._\n\n[Sidenote: _Answ._] To all which I _answer_, _First_, That the using\nof such Forms of Speaking is neither _Swearing_, nor so esteemed by\nour Adversaries. For when upon Occasion, in Matters of great Moment,\nwe have said, _We speak the Truth in the Fear of God, and before him,\nwho is our Witness, and the Searcher of our Hearts_, adding such\nKind of serious Attestations, which we never refused in Matters of\nConsequence; nevertheless an _Oath_ hath moreover been required of us,\n[Sidenote: _The Ceremonies of an_ Oath.] with the Ceremony of putting\nour Hands upon the Book, the Kissing of it, the lifting up of the Hand\nor Fingers, together with this common Form of Imprecation, _So help me\nGod_; or, _So truly Let the Lord God Almighty help me_. _Secondly_,\nThis contradicts the Opinion of our Adversaries, because that _Paul_\nwas neither before a Magistrate that was requiring an Oath of him,\nnor did he himself administer the Office of a Magistrate, as offering\nan _Oath_ to any other. _Thirdly_, The Question is not what _Paul_ or\n_Peter_ did, but what their and our Master taught to be done; and if\n_Paul_ did _swear_ (which we believe not) he had sinned against the\nCommand of Christ, even according to their own Opinion, because he\n_swore_ not before a _Magistrate_, but in an _Epistle_ to his Brethren.\n\n[Sidenote: Object.] _Ninthly_, They object, _Isa._ lxv. 16. where\nspeaking of the Evangelical Times, he saith, _That he who blesseth\nhimself in the Earth, shall bless himself in the God of Truth; and he\nthat sweareth in the Earth, shall swear by the God of Truth; because\nthe former Troubles are forgotten, and because they are hid from mine\nEyes. For behold I create new Heavens, and a new Earth. Therefore in\nthese Times we ought to swear by the Name of the Lord._\n\n[Sidenote: _Answ._] I _answer_, It is ordinary for the Prophets to\nexpress the greatest Duties of the _Evangelical Times_ in _Mosaical_\nTerms, as appears among others from _Jer._ xxxi. 38, 39, 40. _Ezek._\nxxxvi. 25. and 40. and _Isa._ xlv. 23. _I have sworn by myself, that\nunto me every Knee shall bow, every Tongue shall swear._ Where the\nRighteousness of the _New Jerusalem_, the Purity of the _Gospel_, with\nits _spiritual Worship_, and the Profession of the _Name of Christ_,\nare expressed under Forms of Speaking used to the _Old Jerusalem_ under\nthe Washings of the Law, under the Names of Ceremonies, the Temple,\nServices, Sacrifices, Oaths, _&c._ [Sidenote: Swearing _is expressed\nby_ Confessing _under the Gospel._] Yea, that which the Prophet\nspeaks here of _Swearing_, the Apostle _Paul_ interprets expresly\nof _Confessing_, saying, _Rom._ xiv. 11. _For it is written, As I\nlive, saith the Lord, every Knee shall bow to me, and every Tongue\nshall confess to God_: Which being rightly considered, none can be\nignorant but these Words which the Prophet writes under the Law, when\nthe ceremonial Oaths were in Use, to wit, _Every Tongue shall swear_,\nwere by the Apostle, being under the Gospel, when those _Oaths_ became\nabolished, expressed by, _Every Tongue shall confess_.\n\n[Sidenote: Object.] _Tenthly_, They object, _But the Apostle _Paul_\napproves Oaths used among Men, when he writes, _Heb. vi. 16._ For Men\nverily swear by the greater, and an Oath for Confirmation is to them\nan End of all Strife. But there are as many Contests, Fallacies, and\nDifferences at this Time as there ever were; therefore the Necessity of\nOaths doth yet remain._\n\n[Sidenote: _Answ._] I _answer_; The Apostle tells indeed in this Place\nwhat Men at that Time did, who lived in Controversies and Incredulity;\nnot what they ought to have done, nor what the Saints did, who were\nredeemed from Strife and Incredulity, and had come to Christ, the Truth\nand Amen of God. Moreover, he only alludes to a certain Custom usual\namong Men, that he might express the Firmness of the _Divine Promise_,\nin order to excite in the Saints so much the more _Confidence_ in God\npromising to them; not that he might instigate them to _swear_ against\nthe Law of God, or confirm them in that; no, not at all: For neither\ndoth 1 _Cor._ ix. 24. teach Christians the vain Races, whereby Men\noftentimes, even to the Destruction of their Bodies, are wearied to\nobtain a corruptible Prize; so neither doth Christ, who is the _Prince\nof Peace_, teach his Disciples to fight, albeit he takes Notice,\n_Luke_ xiv. 31. what it behoveth such Kings to do who are accustomed\nto fight, as prudent Warriors therein. _Secondly_, As to what pertains\nto _Contests_, _Perfidies_, and _Diffidences_ among Men, which our\nAdversaries affirm to have grown to such an Height, that _Swearing_ is\nat present as necessary as ever, that we deny not at all: [Sidenote:\n_Deceit among the False, not the true Christians._] For we see, and\ndaily Experience teacheth us, that all Manner of Deceit and Malice doth\nincrease among worldly Men and false Christians; but not among true\nChristians. But because Men cannot trust one another, and therefore\nrequire _Oaths_ one of another, it will not therefore follow, That true\nChristians ought to do so, whom Christ has brought to Faithfulness and\nHonesty, as well towards God as one towards another, and therefore has\ndelivered them from _Contests_, _Perfidies_, and consequently from\n_Oaths_.\n\n[Sidenote: Object.] _Eleventhly_, They object, _We grant, That among\ntrue Christians there is not Need of Oaths; but by what Means shall we\ninfallibly know them? It will follow then that Oaths are at present\nneedful, and that it is lawful for Christians to swear; to wit, that\nsuch may be satisfied who will not acknowledge this and the other Man\nto be a Christian._\n\n[Sidenote: _Answ._] [Sidenote: _Truth was before Oaths._] I _answer_,\nIt is no Ways lawful for a Christian to _swear_, whom Christ has called\nto his essential Truth, which was before all _Oaths_, forbidding him\nto _swear_; and on the contrary, commanding him to speak the Truth in\nall Things, to the Honour of Christ who called him; that it may appear\nthat the _Words_ of his Disciples may be as truly believed as the\n_Oaths_ of all the worldly Men. Neither is it lawful for them to be\nunfaithful in this, that they may please others, or that they may avoid\ntheir Hurt: For thus the Primitive Christians for some Ages remained\nfaithful, who being required to _swear_, did unanimously answer, _I am\na Christian, I do not swear_. What shall I say of the _Heathens_, some\nof whom arrived to that Degree? For _Diodorus Siculus_ relates, Lib.\n16. [Sidenote: _Heathen Testimonies against Oaths._] \u201cThat the giving\nof the Right-hand was, among the _Persians_, a Sign of speaking the\nTruth.\u201d And the _Scythians_, as _Qu. Curtius_ relates, said, in their\nConferences with _Alexander_ the Great, \u201cThink not that the _Scythians_\nconfirm their Friendship by Swearing; they swear by keeping their\nPromises.\u201d _Stob\u00e6us, Serm._ 3. relates, That _Solon_ said, \u201cA good Man\nought to be in that Estimation that he need not an Oath; because it\nis to be reputed a Lessening of his Honour if he be forced to swear.\u201d\n_Pythagoras_, in his Oration, among other Things hath this Maxim, as\nthat which concerns the Administration of the Commonwealth: \u201cLet no Man\ncall God to witness by an Oath, no not in Judgment; but let every Man\nso accustom himself to speak, that he may become worthy to be trusted\neven without an Oath.\u201d _Basil_ the Great commends _Clinias_ an Heathen,\n\u201cThat he had rather pay three Talents, which are about _three thousand\nPounds_, than swear.\u201d _Socrates_, as _Stob\u00e6us_ relates, _Serm._ 14.\nhad this Sentence, \u201cThe Duty of good Men requires that they shew to\nthe World that their Manners and Actions are more firm than Oaths.\u201d\nThe same was the Judgment of _Isocrates_. _Plato_ also stood against\n_Oaths_ in his Judgment _de Leg._ 12. _Quintilianus_ takes Notice,\n\u201cThat it was of old a Kind of Infamy, if any was desired to swear;\nbut to require an Oath of a Nobleman, was like an examining him by\nthe Hangman.\u201d The Emperor _Marcus Aurelius Antoninus_ saith, in his\nDescription of a good Man, \u201cSuch is his Integrity, that he needs not\nan Oath.\u201d So also some _Jews_ did witness, as _Grotius_ relates out of\n_Maimonides_, \u201cIt is best for a Man to abstain from all Oaths.\u201d The\n_Essenes_, as _Philo Jud\u00e6us_ relates, \u201cDid esteem their Words more firm\nthan Oaths; and Oaths were esteemed among them as needless Things.\u201d\nAnd _Philo_ himself, speaking of the Third Commandment, explains his\nMind thus, _viz._ \u201cIt were better altogether not to swear, but to be\naccustomed always to speak the Truth, that naked Words might have the\nStrength of an Oath.\u201d And elsewhere he saith, \u201cIt is more agreeable to\nnatural Reason altogether to abstain from Swearing; _persuading_, That\nwhatsoever a good Man saith may be equivalent with an Oath.\u201d\n\n[Sidenote: Oaths _abrogated by Christ._] Who then needs further to\ndoubt, but that since Christ would have his Disciples attain the\nhighest Pitch of Perfection, he abrogated _Oaths_, as a Rudiment of\nInfirmity, and in Place thereof established the Use of _Truth_? Who\ncan now any more think that the _holy Martyrs_ and _ancient Fathers_\nof the first three hundred Years, and many others since that Time,\nhave so opposed themselves to _Oaths_, that they might only rebuke\nvain and rash _Oaths_ by the Creatures, or Heathen Idols, which were\nalso prohibited under the _Mosaical Law_; and not also _Swearing_ by\nthe true God, in Truth and Righteousness, which was there commanded?\n[Sidenote: _The Testimonies of the Fathers against _Oaths_ and\n_Swearing.] As _Polycarpus, Justin Martyr_, Apolog. 2. and many\n_Martyrs_, as _Eusebius_ relates. _Tertullian_, in his Apol. Cap.\n32. ad _Scap._ Cap. 1. of Idolatry, Cap. 11. _Clem. Alexandrinus_,\nStrom. Lib. 7. _Origen_, in Mat. Tract. 25. _Cyprianus_, Lib. 3.\n_Athanasius_, in pass. & cruc. Domini Christi. _Hilarius_ in Mat. v.\n34. _Basilius Magn._ in Psalm xiv. _Greg. Nyssenus_ in Cant. Orat.\n13. _Greg. Nazianzenus_ in Dialog. contra juramenta. _Epiphanius_\nadversus Heres. Lib. 1. _Ambros._ de Virg. Lib. 3. Idem in Mat. v.\n_Chrysostom_ in Genes. Homil. 15. Idem Homil. in Act. Apost. Cap. 3.\n_Jerome_ Epistol. Lib. Part. 3. Ep. 2. Idem in Zech. Lib. 2. Cap. 8.\nIdem in Mat. Lib. 1. Cap. 5. _Augustinus_ de Serm. Dom. Serm. 28.\n_Cyrillus_ in Jer. iv. _Theodoretus_ in Deut. vi. _Isidorus Pelusiota_\nEp. Lib. 1. Epist. 155. _Chromatius_ in Mat. v. _Johannes Damascenus_,\nLib. 3. Cap. 16. _Cassiodorus_ in Psalm xciv. _Isidorus Hispalensis_,\nCap. 31. _Antiochus_ in Pandect. Script. Hom. 62. _Beda_ in Jac. v.\n_Haimo_ in Apoc. _Ambrosius Ansbertus_ in Apoc. _Theophylactus_ in Mat.\nv. _Paschasius Radbertus_ in Mat. v. _Otho Brunsselsius_ in Mat. v.\n_Druthmarus_ in Mat. v. _Euthymius Eugubinus_ Bibliotheca vet. Patr.\nin Mat. v. _Oecumenius_ in Jac. Cap. 5. Ver. 12. _Anselmus_ in Mat.\nv. the _Waldenses_, _Wickliff_, _Erasmus_, in Mat. v. and in Jac. v.\nWho can read these Places and doubt of their Sense in this Matter? And\nwho, believing that they were against all _Oaths_, can bring so great\nan Indignity to the Name of Christ, as to seek to subject again his\nFollowers to so great an Indignity? Is it not rather Time that all good\nMen should labour to remove this Abuse and Infamy from _Christians_?\n\n[Sidenote: Object.] _Lastly_, They object, _This will bring in Fraud\nand Confusion; for Impostors will counterfeit Probity, and under the\nBenefit of this Dispensation will lie without Fear of Punishment_.\n\n[Sidenote: _Answ._] _I answer_, There are two Things which oblige a Man\nto speak the Truth: _First_, Either the Fear of God in his Heart, and\nLove of Truth; for where this is, there is no Need of _Oaths_ to speak\nthe Truth; [Sidenote: _The Punishment of Liars._] or, _Secondly_, The\nFear of Punishment from the Judge. Therefore let there be the same, or\nrather greater Punishment appointed to those who pretend so great Truth\nin Words, and so great Simplicity in Heart that they cannot lie, and\nso great Reverence towards the Law of Christ, that for Conscience Sake\nthey deny to _swear_ in any wise, if they fail; and so there shall be\nthe same good Order, yea, greater Security against Deceivers, as if\n_Oaths_ were continued; and also, by that more severe Punishment, to\nwhich these false Dissemblers shall be liable. Hence wicked Men shall\nbe more terrified, and good Men delivered from all Oppression, both in\ntheir Liberty and Goods: For which Respect to tender _Consciences_, God\nhath often a Regard to Magistrates and their State, as a Thing most\nacceptable to him. But if any can further doubt of this Thing, to wit,\nif without Confusion it can be practised in the Commonwealth, let him\nconsider the State of the _United Netherlands_, and he shall see the\ngood Effect of it: [Sidenote: _The United Netherlands instanced._] For\nthere, because of the great Number of Merchants more than in any other\nPlace, there is most frequent Occasion for this Thing; and though the\nNumber of those that are of this Mind be considerable, to whom the\nStates these hundred Years have condescended, and yet daily condescend,\nyet nevertheless there has nothing of Prejudice followed thereupon to\nthe Commonwealth, Government, or good Order; but rather great Advantage\nto _Trade_, and so to the Commonwealth.\n\n\n\u00a7. XIII. _Sixthly_, The last Thing to be considered, is _Revenge_ and\n_War_, an Evil as opposite and contrary to the Spirit and Doctrine\nof Christ as _Light_ to _Darkness_. For, as is manifest by what is\nsaid, through Contempt of Christ\u2019s Law the whole World is filled\nwith various _Oaths_, _Cursings_, _blasphemous Profanations_, and\n_horrid Perjuries_; [Sidenote: _Revenge and War contrary to Christ._]\nso likewise, through Contempt of the same Law, the World is filled\nwith _Violence_, _Oppression_, _Murders_, _Ravishing of Women_ and\n_Virgins_, _Spoilings_, _Depredations_, _Burnings_, _Devastations_, and\nall Manner of _Lasciviousness_ and _Cruelty_: So that it is strange\nthat Men, made after the Image of God, should have so much degenerated,\nthat they rather bear the Image and Nature of roaring Lions, tearing\nTigers, devouring Wolves, and raging Boars, than of rational Creatures\nendued with Reason. And is it not yet much more admirable, that this\n_horrid Monster_ should find Place, and be fomented, among those\nMen that profess themselves _Disciples_ of our _peaceable Lord_ and\n_Master_ Jesus Christ, who by _Excellency_ is called the _Prince of\nPeace_, and hath expresly prohibited his Children _all_ Violence; and\non the contrary, commanded them, that, according to his Example, they\nshould follow Patience, Charity, Forbearance, and other Virtues worthy\nof a Christian?\n\nHear then what this great Prophet saith, whom every Soul is commanded\nto hear, under the Pain of being cut off, _Matt._ v. from Verse 38.\nto the End of the Chapter. [Sidenote: _Revenge forbidden by Christ._]\nFor thus he saith: _Ye have heard that it hath been said, An Eye for\nan Eye, and a Tooth for a Tooth: But I say unto you, that ye resist\nnot Evil; but whosoever shall smite thee on thy right Cheek, turn\nto him the other also. And if any Man will sue thee at the Law, and\ntake away thy Coat, let him have thy Cloak also. And whosoever shall\ncompel thee to go a Mile, go with him twain. Give to him that asketh\nthee; and from him that would borrow of thee, turn not thou away. Ye\nhave heard that it has been said, Thou shalt love thy Neighbour, and\nhate thine Enemy: But I say unto you, Love your Enemies, bless them\nthat curse you, do good to them that hate you, and pray for them which\ndespitefully use you, and persecute you, that ye may be the Children of\nyour Father which is in Heaven. For he maketh his Sun to rise on the\nEvil and on the Good, and sendeth Rain on the Just and on the Unjust.\nFor if ye love them which love you, what Reward have ye? Do not even\nthe _Publicans_ the same? And if ye salute your Brethren only, what do\nyou more than_ others? _Do not even the _Publicans_ so? Be ye therefore\nperfect, even as your Father which is in Heaven is perfect._\n\n[Sidenote: _The Law of Christ more perfect than that of _Moses.]\nThese Words, with Respect to _Revenge_, as the former in the Case of\n_Swearing_, do forbid some Things, which in Time past were lawful to\nthe _Jews_, considering their Condition and Dispensation; and command\nunto such as will be the Disciples of Christ, a more perfect, eminent,\nand full Signification of Charity, as also Patience and Suffering,\nthan was required of them in that Time, State, and Dispensation by the\nLaw of _Moses_. This is not only the Judgment of most, if not all,\nthe _ancient Fathers_, so called, of the first three hundred Years\nafter Christ, but also of many others, and in general of all those who\nhave rightly understood and propagated the Law of Christ concerning\n_Swearing_, as appears from _Justin Martyr_ in Dialog. cum Tryph.\nejusdemque Apolog. 2. Item ad Zenam. _Tertul._ de Corona Militis.\n[Sidenote: _Testimonies of the Fathers _against Fighting.] It.\nApolog. Cap. 21. and 37. It. Lib. de Idolol. Cap. 17, 18, 19. It. ad\nScapulam. Cap. 1. It. adversus Jud. Cap. 7. and 9. It. adv. Gnost. Cap.\n13. It. ad. Marc. Cap. 4. It. Lib. de Patientia C. 6. 10. _Orig._ cont.\nCelsum, Lib. 3. 5. 8. It. in Josuam Hom. 12. Cap. 9. It. in Mat. Cap.\n26. Tract. 35. _Cyp._ Epist. 56. It. ad Cornel. Lactan. de Just. Lib.\n5. C. 18. Lib. 6. C. 20. _Ambr._ in Luc. xxii. _Chrysost._ in Mat. v.\nHorn. 18. It. in Mat. xxvi. Hom. 85. It. Lib. 2. de Sacerdotio. It. in\n1 Cor. xiii. _Chromat._ in. Mat. v. _Jerome_ ad Ocean. It. Lib. Epist.\nP. 3. Tom. 1. Ep. 2. _Athan._ de Inc. Verb. Dei. _Cyrill. Alex._ Lib.\n11. in Johan. Cap. xxv. 26. Yea, _Augustine_, although he vary much in\nthis Matter, notwithstanding in these Places he did condemn _Fighting_,\nEpist. 158, 159, 160. It. ad Judices, Epist. 203. It. ad Darium, &.\nLib. 21. It. ad Faustum. Cap. 76. Lib. 22. de Civit. ad Marc. Cap. 6.\nas _Sylburgius_ relates. _Euthym._ in Mat. xxvi. and many others of\nthis Age. _Erasmus_ in Luc. Cap. 3. & 22. _Ludov. Vives_ in Introduc.\nad Sap. _J. Ferus_, Lib. 4. Comment. in Mat. vii. & Luc. xxii.\n\n[Sidenote: _The Laws of Christ in the New Testament are irreconcileable\nto Persecution, Wars, and Fighting._] From hence it appears, that there\nis so great a Connexion betwixt these two Precepts of _Christ_, that\nas they were uttered and commanded by him at one and the same Time, so\nthe same Way they were received by Men of all Ages, not only in the\nfirst Promulgation by the little Number of the Disciples, but also\nafter the Christians increased in the first three hundred Years. Even\nso in the _Apostasy_, the one was not left and rejected without the\nother; and now again in the _Restitution_, and renewed Preaching of the\n_Eternal Gospel_, they are acknowledged as eternal and unchangeable\nLaws, properly belonging to the _Evangelical State_ and _Perfection_\nthereof; from which if any withdraw, he falls short of the Perfection\nof a _Christian Man_.\n\nAnd truly the Words are so clear in themselves, that, in my Judgment,\nthey need no Illustration to explain their Sense: For it is as easy\nto reconcile the greatest Contradictions, as these Laws of our Lord\nJesus Christ with the wicked Practices of _Wars_; for they are plainly\ninconsistent. Whoever can reconcile this, _Resist not Evil_, with\n_resist Violence by Force_: again, _Give also thy other Cheek_, with\n_strike again_; also _Love thine Enemies_, with _spoil them, make a\nPrey of them, pursue them with Fire and Sword_; or, _Pray for those\nthat persecute you, and those that calumniate you_, with _persecute\nthem by Fines, Imprisonments, and Death itself_; and not only such\nas do not _persecute you_, but _who heartily seek and desire your\neternal and temporal Welfare_: Whoever, I say, can find a Means to\nreconcile these Things, may be supposed also to have found a Way to\nreconcile _God_ with the _Devil_, _Christ_ with _Antichrist_, _Light_\nwith _Darkness_, and _Good_ with _Evil_. But if this be impossible,\nas indeed it is, so will also the other be impossible; and Men do but\ndeceive themselves and others, while they boldly adventure to establish\nsuch absurd and impossible Things.\n\n\n\u00a7. XIV. Nevertheless because some, perhaps through _Inadvertency_, and\nby the Force of _Custom_ and _Tradition_, do transgress this _Command\nof Christ_, I shall briefly shew how much _War_ doth contradict this\nPrecept, and how much they are inconsistent with one another; and\nconsequently, that _War is no Ways lawful to such as will be the\nDisciples of Christ_. For,\n\n_First_, Christ commands, That [159]_we should love our Enemies_; but\nWar, on the contrary, teacheth us to hate and destroy them.\n\n[159] Matt. 5. 43.\n\n_Secondly_, The Apostle saith, That [160]_we war not after the Flesh_,\nand that _we fight not with Flesh and Blood_; but outward War is\naccording to the Flesh, and against Flesh and Blood; for the shedding\nof the one, and destroying of the other.\n\n[160] Eph. 6. 12.\n\n_Thirdly_, The Apostle saith, That [161]_the Weapons of our Warfare\nare not carnal, but spiritual_; but the Weapons of outward Warfare are\ncarnal, such as Cannon, Muskets, Spears, Swords, _&c._ of which there\nis no Mention in the Armour described by _Paul_.\n\n[161] 2 Cor. 10. 4.\n\n_Fourthly_, Because _James_ testifies, That [162]_Wars and Strifes\ncome from the Lusts, which war in the Members of carnal Men_; but\nChristians, that is, those that are truly Saints, _have crucified the\nFlesh, with its Affections and Lusts_; therefore they cannot indulge\nthem by waging War.\n\n[162] Jam. 4. 1. Gal. 5. 24.\n\n_Fifthly_, Because the Prophets _Isaiah_ and _Micah_ have expresly\nprophesied, That [163]_in the Mountain of the House of the Lord, Christ\nshall judge the Nations, _and then_ they shall beat their Swords into\nPlowshares_, &c. [Sidenote: _Primitive Christians most averse from\nWar._] And the _ancient Fathers_ of the first three hundred Years after\nChrist did affirm these Prophecies to be fulfilled in the Christians\nof their Times, who were most averse from _War_; concerning which\n_Justin Martyr_, _Tertullian_, and others may be seen: Which need not\nseem strange to any, since _Philo Jud\u00e6us_ abundantly testifies of\nthe _Essenes_, That _there was none found among them that would make\nInstruments of War_. But how much more did Jesus come, _that he might\nkeep his Followers from fighting, and might bring them to Patience and\nCharity_?\n\n[163] Isa. 2. 4. Mic. 4. 3.\n\n_Sixthly_, Because the Prophet foretold, That [164]_there should none\nhurt nor kill in all the Holy Mountain of the Lord_; but outward War is\nappointed for killing and destroying.\n\n[164] Isa. 11. 9.\n\n_Seventhly_, Because Christ said, That [165]_his Kingdom is not of this\nWorld_, and therefore that _his Servants shall not fight_; therefore\nthose that fight _are not his Disciples nor Servants_.\n\n[165] John 18. 36.\n\n_Eighthly_, Because he reproved _Peter_ for the Use of the Sword,\nsaying, [166]_Put up again thy Sword into his Place: For all they\nthat take the Sword, shall perish with the Sword_. Concerning which\n_Tertullian_ speaks well, Lib. de Idol. \u201cHow shall he fight in Peace\nwithout a Sword, which the Lord did take away? For although Soldiers\ncame to _John_, and received a Form of Observation; if also the\nCenturion believed afterwards, he disarmed every Soldier in disarming\nof _Peter_.\u201d Idem. de _Coron. Mil._ asketh, \u201cShall it be lawful to use\nthe Sword, the Lord saying, That he that useth the Sword, shall perish\nby the Sword?\u201d\n\n[166] Mat. 26. 52.\n\n_Ninthly_, Because the Apostle admonisheth Christians, [167]_That they\ndefend not themselves, neither revenge by rendering Evil for Evil; but\ngive Place unto Wrath, because Vengeance is the Lord\u2019s. Be not overcome\nof Evil, but overcome Evil with Good. If thine Enemy hunger, feed\nhim; If he thirst, give him Drink._ But War throughout teacheth and\nenjoineth the quite contrary.\n\n[167] Rom. 12. 19.\n\n_Tenthly_, Because [168]_Christ calls his Children to bear his Cross,\nnot to crucify or kill others_; to _Patience_, not to _Revenge_; to\n_Truth and Simplicity_, not to _fraudulent Stratagems of War_, or to\n_play the Sycophant_, which _John_ himself forbids; to _flee the Glory\nof this World_, not _to acquire it by warlike Endeavours_; therefore\nWar is altogether contrary unto the Law and Spirit of Christ.\n\n[168] Mark 8. 54.\n\n\n\u00a7. XV. [Sidenote: Obj. 4.] But they object, _That it is lawful to\nWar, because _Abraham_ did war before the giving of the Law, and the\n_Israelites_ after the giving of the Law_.\n\n[Sidenote: _Answ._] I _answer_ as before, 1. That _Abraham_ offered\nSacrifices at that Time, and circumcised the Males; which nevertheless\nare not lawful for us under the Gospel.\n\n[Sidenote: _Israelites going to War enquired of the Oracle of God._] 2.\nThat neither defensive nor offensive War was lawful to the _Israelites_\nof their own Will, or by their own Counsel or Conduct; but they were\nobliged at all Times, if they would be successful, first to enquire of\nthe _Oracle of God_.\n\n3. That their Wars against the wicked Nations were a Figure of the\nInward War of the true Christians against their Spiritual Enemies, in\nwhich we overcome the Devil, the World, and the Flesh.\n\n4. Something is expresly forbidden by Christ, _Mat._ v. 38, _&c._ which\nwas granted to the _Jews_ in their Time, because of their Hardness;\n[Sidenote: _Some Things permitted in the Old Testament, because of\nHardness of Heart._] and on the Contrary, we are commanded that\nsingular Patience and Exercise of Love, which _Moses_ commanded not\nto his Disciples. From whence _Tertullian_ saith well against _Marc._\n\u201cChrist truly teacheth a new Patience, even forbidding the Revenge of\nan Injury, which was permitted by the Creator.\u201d And _Lib. de Patien._\n\u201cThe Law finds more than it lost, by Christ saying,\u201d _Love your\nEnemies_. And in the Time of _Clem. Alex._ Christians were so far from\nWars, that he testified that they had no Marks or Signs of Violence\namong them, saying, \u201cNeither are the Faces of Idols to be painted, to\nwhich so much as to regard is forbidden: Neither Sword nor Bow to them\nthat follow Peace; nor Cups to them who are moderate and temperate,\u201d as\n_Sylvius Disc. de Rev. Belg._\n\n[Sidenote: Object.] _Secondly_, They object, _That Defence is of\nnatural Right, and that Religion destroys not Nature_.\n\n[Sidenote: _Answ._] I _answer_, Be it so; but to obey God, and commend\nourselves to him in Faith and Patience, is not to destroy Nature, but\nto exalt and perfect it; to wit, to elevate it from the natural to the\nsupernatural Life, by Christ living therein, and comforting it, that it\nmay do all Things, and be rendered more than Conqueror.\n\n[Sidenote: Object.] _Thirdly_, They object, _That _John_ did not\nabrogate or condemn _War_, when the Soldiers came unto him_.\n\n[Sidenote: _Answ._] I _answer_, What then? The Question is not\nconcerning _John_\u2019s Doctrine, but _Christ_\u2019s, whose Disciples we are,\nnot _John_\u2019s: For _Christ_, and not _John_, is that Prophet, whom we\nought all to hear. And although Christ said, [169]_That a greater than\n_John_ the Baptist was not among Men born of Women_; yet he adds, _That\nthe least in the Kingdom of God is greater than he_. But what was\n_John_\u2019s Answer, that we may see if it can justify the Soldiers of\nthis Time? For if it be narrowly observed, it will appear, that what he\nproposeth to Soldiers doth manifestly forbid them that Employment; for\nhe commands them [170]_not to do Violence to any Man, nor to defraud\nany Man_; but that they _be content with their Wages_. Consider then\nwhat he dischargeth to Soldiers, _viz._ Not to use Violence or Deceit\nagainst any; which being removed, let any tell how Soldiers can war?\nFor is not _Craft_, _Violence_, and _Injustice_, three Properties of\n_War_, and the natural Consequences of _Battles_?\n\n[169] Luke 7. 23.\n\n[170] Luke 3. 14.\n\n[Sidenote: Object.] _Fourthly_, They object, _That _Cornelius_, and\nthat Centurion, of whom there is Mention made, _Mat. viii. 5._ were\nSoldiers; and there is no Mention that they laid down their military\nEmployments_.\n\n[Sidenote: _Answ._] I _answer_; Neither read we that they continued in\nthem. But it is most probable that if they continued in the Doctrine of\nChrist (and we read not any where of their Falling from the Faith) that\nthey did not continue in them; especially if we consider, that two or\nthree Ages afterwards _Christians_ altogether rejected War, or at least\na long While after that Time, if the Emperor _Marc. Aurel. Anton._ be\nto be credited, who writes thus:----\u201cI prayed to my Country Gods; but\nwhen I was neglected by them, and observed myself pressed by the Enemy;\nconsidering the Fewness of my Forces, I called to one, and intreated\nthose, who with us are called _Christians_, and I found a great Number\nof them: [Sidenote: _Christians instanced, that did not War_.] And\nI forced them with Threats, which ought not to have been, because\nafterwards I knew their Strength and Force:\u201d Therefore they betook\nthemselves neither to the Use of Darts nor Trumpets, \u201cfor they use\nnot so to do, for the Cause and Name of their God, which they bear in\ntheir Consciences:\u201d And this was done about an hundred and sixty Years\nafter Christ. To this add those Words, which in _Justin Martyr_ the\nChristians answer, [Greek: ou polemoumen tois echthrois: \u03bf\u03c5 \u03c0\u03bf\u03bb\u03b5\u03bc\u03bf\u03c5\u03bc\u03b5\u03bd\n\u03c4\u03bf\u03b9\u03c2 \u03b5\u03c7\u03b8\u03c1\u03bf\u03b9\u03c2], that is, _We fight not with our Enemies_. And moreover\nthe Answer of _Martin_ to _Julian_ the Apostate, related by _Sulpitius\nSeverus_: \u201cI am a Soldier of Christ, therefore I cannot fight;\u201d which\nwas three hundred Years after _Christ_. It is not therefore probable\nthat they continued in warlike Employments. How then are _Vincentius\nLyrinensis_ and the _Papists_ consistent with their Maxim, \u201cThat which\nalways, every where, and by all was received,\u201d _&c._ And what becomes\nof the _Priests_, with their Oath, \u201cThat they neither ought nor will\ninterpret the Scripture, but according to the universal Consent of the\nFathers,\u201d so called? \u201cFor it is as easy to obscure the Sun at Mid-day,\nas to deny that the _Primitive Christians_ renounced all Revenge and\nWar.\u201d\n\nAnd although this Thing be so much known; yet it is as well known that\nalmost all the modern Sects live in the Neglect and Contempt of this\nLaw of Christ, and likewise oppress others, who in this agree not with\nthem for Conscience Sake towards God: [Sidenote: _Persecution for not\nbearing Arms, and not Fasting and Praying for Victory._] Even as we\nhave suffered much in our Country, because _we neither could ourselves\nbear Arms, nor send others in our Place, nor give our Money for the\nbuying of Drums, Standards, and other Military Attire_. And lastly,\n_Because we could not hold our Doors, Windows, and Shops close, for\nConscience Sake, upon such Days as Fasts and Prayers were appointed,\nto desire a Blessing upon, and Success for the Arms of the Kingdom\nor Commonwealth under which we live; neither give Thanks for the\nVictories acquired by the Effusion of much Blood_. By which forcing\nof the Conscience, they would have constrained our Brethren, living\nin divers Kingdoms, at War together, to have implored our God for\ncontrary and contradictory Things, and consequently impossible; for it\nis impossible, that two Parties fighting together, should both obtain\nthe Victory. And because we cannot concur with them in this Confusion,\ntherefore we are subject to _Persecution_. Yea, and others, who with\nus do witness that the Use of Arms is unlawful to _Christians_, do\nlook asquint upon us: But which of us two do most faithfully observe\nthis Testimony against Arms? Either they, who at certain Times, at the\nMagistrate\u2019s Order, do close up their Shops and Houses, and meet in\ntheir Assembly, praying for the Prosperity of their Arms, or giving\nThanks for some Victory or other, whereby they make themselves like\nto those that approve Wars and Fighting; or we, who cannot do these\nThings for the same Cause of Conscience, lest we should destroy, by our\nWorks, what we establish in Words; we shall leave to the Judgment of\nall prudent Men.\n\n[Sidenote: Object.] _Fifthly_, They object, _That Christ, _Luke xxii.\n36._ speaking to his Disciples, commands them, That he that then had\nnot a Sword, should sell his Coat, and by a Sword: Therefore, _say\nthey_, Arms are lawful_.\n\n[Sidenote: _Answ._] I _answer_; Some indeed understand this of the\n_outward Sword_, nevertheless regarding only that Occasion; otherwise\njudging, that Christians are prohibited Wars under the Gospel. Among\nwhich is _Ambrose_, who upon this Place speaks thus: \u201cO Lord! Why\ncommandest thou me to buy a Sword, who forbiddest me to smite with it?\nWhy commandest thou me to have it, whom thou prohibitest to draw it?\nUnless perhaps a Defence be prepared, not a necessary Revenge; and that\nI may seem to have been able to revenge, but that I would not. For\nthe Law forbids me to smite again; and therefore perhaps he said to\n_Peter_, offering two Swords, [It is enough] as if it had been lawful,\nuntil the Gospel-times, that in the Law there might be a Learning\nof Equity, but in the Gospel a Perfection of Goodness.\u201d [Sidenote:\nPeter _offered two Swords._] Others judge Christ to have spoken here\nmystically, and not according to the Letter; as _Origen_ upon _Mat._\nxix. saying, _If any looking to the Letter, and not understanding the\nWill of the Words, shall sell his bodily Garment, and buy a Sword,\ntaking the Words of Christ contrary to his Will, he shall perish; but\nconcerning which Sword he speaks, is not proper here to mention_. And\ntruly when we consider the Answer of the Disciples, _Master, behold,\nhere are two Swords_; understanding it of outward Swords; and again\nChrist\u2019s Answer, _It is enough_; it seems that Christ would not that\nthe Rest, who had not Swords (for they had only two Swords) should sell\ntheir Coats, and buy an outward Sword. Who can think that, Matters\nstanding thus, he should have said, _Two was enough_? But however it is\nsufficient that the Use of Arms is unlawful under the Gospel.\n\n[Sidenote: Object.] _Sixthly_, They object, _That the Scriptures and\nold Fathers_, so called, _did only prohibit private Revenge, not the\nUse of Arms for the Defence of our Country, Body, Wives, Children and\nGoods, when the Magistrate commands it, seeing the Magistrate ought to\nbe obeyed; therefore although it be not lawful for private Men to do it\nof themselves, nevertheless they are bound to do it by the Command of\nthe Magistrate_.\n\n[Sidenote: _Answ._] [Sidenote: _Christian Magistrates ought to obey\nthe Command of their Master _Christ.] I _Answer_; If the Magistrate\nbe truly a Christian, or desires to be so, he ought himself, in the\nfirst Place, to obey the Command of his Master, saying, _Love your\nEnemies_, &c. and then he could not command us to kill them; but if he\nbe not a true Christian, then ought we to obey our _Lord_ and _King_,\n_Jesus Christ_, whom he ought also to obey: For in the Kingdom of\nChrist all ought to submit to his Laws, from the highest to the lowest,\nthat is, from the _King_ to the _Beggar_, and from _C\u00e6sar_ to the\n_Clown_. But alas! Where shall we find such an Obedience? [Sidenote:\nLud. Vives _against Arms_.] O desperate Fall! Concerning which _Ludov.\nViv._ writes well, _Lib. de Con. Vit. Christ. sub Turc._ by Relation\nof _Fredericus Sylvius_, Disc. de Revol. _Belg._ P. 85. \u201cThe Prince\nentered into the Church, not as a true and plain Christian, which\nhad indeed been most happy and desirable; but he brought in with him\nhis Nobility, his Honours, his ARMS, his Ensigns, his Triumphs, his\nHaughtiness, his Pride, his Superciliousness; _that is_, He came into\nthe House of Christ, accompanied with the Devil; and which could no\nways be done, he would have joined two Houses and two Cities together,\nGod\u2019s and the Devil\u2019s, which could not more be done, than _Rome_ and\n_Constantinople_, which are distant by so long a Tract both of Sea\nand Land. (What Communion, saith _Paul_, is there betwixt Christ and\n_Belial_?) Their Zeal cooled by degrees, their Faith decreased, their\nwhole Piety degenerated; instead _whereof_ we make now use of Shadows\nand Images, and (as he saith) I would we could but retain these.\u201d Thus\nfar _Vives_. But _Lastly_, as to what relates to this Thing, since\nnothing seems more contrary to Man\u2019s Nature, and seeing of all Things\nthe Defence of one\u2019s self seems most tolerable, as it is most hard to\nMen, so it is the most perfect Part of the Christian Religion, as that\nwherein the _denial of Self_ and _entire Confidence in God_ doth most\nappear; and therefore Christ and his Apostles left us hereof a most\nperfect Example. [Sidenote: _Concerning the present Magistrates of the\nChristian World._] As to what relates to the present Magistrates of\nthe _Christian World_, albeit we deny them not altogether the Name of\n_Christians_, because of the publick Profession they make of _Christ\u2019s\nName_, yet we may boldly affirm, that they are far from the Perfection\nof the _Christian Religion_; because in the State in which they are (as\nin many Places before I have largely observed) they have not come to\nthe pure Dispensation of the Gospel. And therefore, while they are in\nthat Condition, we shall not say, That _War_, undertaken upon a just\nOccasion, is altogether unlawful to them. For even as Circumcision\nand the other Ceremonies were for a Season permitted to the _Jews_,\nnot because they were either necessary of themselves, or lawful at\nthat Time, after the Resurrection of Christ, but because that Spirit\nwas not yet raised up in them, whereby they could be delivered from\nsuch Rudiments; so the present Confessors of the _Christian Name_, who\nare yet in the Mixture, and not in the patient suffering Spirit, are\nnot yet fitted for this Form of Christianity, and therefore cannot be\nundefending themselves, until they attain that Perfection. But for such\nwhom Christ has brought hither, it is not lawful to defend themselves\nby _Arms_, but they ought overall to trust to the Lord.\n\n\n\u00a7. XVI. [Sidenote: _The Conclusion._] But _Lastly_, to conclude, If to\ngive and receive flattering Titles, which are not used because of the\nVirtues inherent in the Persons, but are for the most Part bestowed\nby wicked Men upon such as themselves; if to bow, scrape, and cringe\nto one another; if at every Time to call themselves other\u2019s _Humble\nServants_, and that most frequently without any design of real Service;\nif this be the Honour that comes from God, and not the Honour that is\nfrom below, then indeed our Adversaries may be said to be Believers,\nand we condemned as proud and stubborn, in denying all these Things.\n\n[171]But if with _Mordecai_, to refuse to bow to proud _Haman_, and\nwith _Elihu_ not to give _flattering Titles to Men, lest we should be\nreproved of our Maker_; and if, according to _Peter_\u2019s Example and the\nAngel\u2019s Advice, to bow only to God, and not to our Fellow-servants;\nand if to call no Man _Lord_ nor _Master_, except under particular\nRelations, according to Christ\u2019s Command; I say, if these Things are\nnot to be reproved, then are we not blameworthy in so doing.\n\n[171] Esther 3. 5. Job 32. 21, 22.\n\nIf to be vain and gaudy in Apparel; if to paint the Face and plait\nthe Hair; if to be clothed with Gold and Silver, and precious Stones;\nand if to be filled with Ribbands and Lace be to be clothed in modest\nApparel; and if these be the Ornaments of Christians; and if that\nbe to be humble, meek, and mortified, then are our Adversaries good\nChristians indeed, and we proud, singular, and conceited, in contenting\nourselves with what Need and Conveniency calls for, and condemning what\nis more as superfluous; but not otherwise.\n\nIf to use Games, Sports, Plays; if to card, dice, and dance; if to\nsing, fiddle, and pipe; if to use Stage-plays and Comedies, and to lye,\ncounterfeit, and dissemble, be to fear always; and if that be to do\nall Things to the Glory of God; and if that be to pass our Sojourning\nhere in fear; and if that be to use this World as if we did not use it;\nand if that be not to fashion ourselves according to our former Lusts;\nto be not conformable to the Spirit and vain Conversation of this\nWorld; then are our Adversaries, notwithstanding they use these Things,\nand plead for them, very good, sober, mortified, and self-denying\nChristians, and we justly to be blamed for judging them; but not\notherwise.\n\nIf the Profanation of the holy Name of God; if to exact Oaths one from\nanother upon every light Occasion; if to call God to witness in Things\nof such a Nature, in which no earthly King would think himself lawfully\nand honourably to be a Witness, be the Duties of a Christian Man, I\nshall confess that our Adversaries are excellent good Christians, and\nwe wanting in our Duty: But if the contrary be true, of Necessity our\nObedience to God in this Thing must be acceptable.\n\nIf to revenge ourselves, or to render Injury, Evil for Evil, Wound\nfor Wound, to take Eye for Eye, Tooth for Tooth; if to fight for\noutward and perishing Things, to go a Warring one against another,\nwhom we never saw, nor with whom we never had any Contest, nor any\nThing to do; being moreover altogether ignorant of the Cause of the\nWar, but only that the Magistrates of the Nations foment Quarrels one\nagainst another, the Causes whereof are for the most Part unknown\nto the Soldiers that fight, as well as upon whose Side the right or\nwrong is; and yet to be so furious, and rage one against another, to\ndestroy and spoil all, that this or the other Worship may be received\nor abolished; if to do this, and much more of this Kind, be to fulfil\nthe Law of Christ, then are our Adversaries indeed true _Christians_,\nand we miserable _Hereticks_, that suffer ourselves to be spoiled,\ntaken, imprisoned, banished, beaten, and evilly entreated, without any\nResistance, _placing our Trust only in GOD_, that he may defend us,\nand lead us by the Way of the _Cross_ unto his _Kingdom_. But if it be\notherways, we shall certainly receive the _Reward_ which the Lord hath\npromised to those that _cleave to him_, and, in denying themselves,\n_confide in him_.\n\nAnd to sum up all, if to use all these Things, and many more that might\nbe instanced; be to _walk in the strait Way that leads to Life_, be to\n_take up the Cross of Christ_, be to _die with him to the Lusts and\nperishing Vanities of this World_, and to _arise with him in Newness\nof Life_, and _sit down with him in the heavenly Places_, then our\nAdversaries may be accounted such, and they need not fear they are in\nthe _broad Way that leads to Destruction_, and we are greatly mistaken,\nthat have laid aside all these Things, for Christ\u2019s Sake, to the\ncrucifying of our own Lusts, and to the procuring to ourselves Shame,\nReproach, Hatred, and Ill-will from the Men of this World: Not as if by\nso doing we judged to merit Heaven, but as knowing they are contrary to\nthe Will of Him who redeems his Children from the Love of this World,\nand its Lusts, and leads them in the Ways of _Truth_ and _Holiness_, in\nwhich they take delight to walk.\n\n\n\n\nTHE CONCLUSION.\n\n\n_If in God\u2019s Fear, _Candid Reader_, thou appliest thyself to consider\nthis System of Religion here delivered, with its Consistency and\nHarmony, as well in itself as with the Scriptures of Truth, I doubt not\nbut thou wilt say with me and many more, that this is the spiritual Day\nof Christ\u2019s Appearance, wherein he is again revealing the ancient Paths\nof Truth and Righteousness. For thou mayest observe here the _Christian\nReligion_ in all its Parts truly established and vindicated, as it is\na living, inward, spiritual, pure, and substantial Thing, and not a\nmere Form, Shew, Shadow, Notion and Opinion, as too many have hitherto\nheld it, whose Fruits declare they wanted that which they bear the\nName of; and yet many of those are so in Love with their empty Forms\nand Shadows, that they cease not to calumniate us for commending and\ncalling them to the Substance, as we therefore denied or neglected the\ntrue Form and outward Part of Christianity, which indeed is, as God the\nSearcher of Hearts knows, a very great Slander. Thus, because we have\ndesired People earnestly to feel after God _near_ and _in themselves_,\ntelling them that their Notions of God, as he is beyond the Clouds,\nwill little avail them, if they do not feel him near; hence they have\nfought maliciously to infer that we deny any God except that which is\nwithin us. Because we tell People, That it is the _Light_ and _Law\nwithin_, and not the _Letter without_, that can truly tell them their\nCondition, and lead them out of all Evil; hence they say, we vilify\nthe _Scriptures_, and set up our own Imaginations above them. Because\nwe tell them, That it is not their talking or believing of Christ\u2019s\noutward Life, Sufferings, Death, and Resurrection, no more than the\n_Jews_ crying, _The Temple of the Lord_, _the Temple of the Lord_,\nthat will serve their Turn, or justify them in the Sight of God; but\nthat they must know _Christ_ in _them_, whom they have crucified, to\nbe raised, and to justify them, and redeem them from their Iniquities:\nHence they say, We deny the Life, Death, and Sufferings of Christ,\nJustification by his Blood, and Remission of Sins through him.\nBecause we tell them, while they are talking and determining about\nthe _Resurrection_, that they have more Need to know the _Just One_,\nwhom they have slain, _raised in themselves_, and to be sure they are\nPartakers of the _first Resurrection_; and that this be, they will be\nthe more capable to judge of the _Second_: Hence they say, That we deny\nthe Resurrection of the Body. Because when we hear them talk foolishly\nof Heaven and Hell, and the last Judgment, we exhort them to come out\nof that hellish Condition they are in, and come down to the Judgment of\nChrist _in their own Hearts_, and believe in the Light, and follow it,\nthat so they may come to sit in the heavenly Places that are in Christ\nJesus: Hence they maliciously say, that we deny any Heaven or Hell but\nthat which is within us, and that we deny any general Judgment; which\n_Slanders_ the Lord knows are foully cast upon us, whom God hath raised\nfor this End, and gathered us, that by us he might confound the Wisdom\nof the Wise, and bring to Nought the Understanding of the Prudent; and\nmight, in and by his own Spirit and Power in a despised People (that no\nFlesh might glory in his Presence) pull down that dead, dark, corrupt\nImage, and mere Shadow and Shell of Christianity wherewith Antichrist\nhath deceived the Nations: For which End he hath called us to be a\nFirst-fruits of those that serve him, and worship him no more in the\nOldness of the Letter, but in the Newness of the Spirit. And though\nwe be few in Number, in Respect of others; and weak as to outward\nStrength, which we also altogether reject, and foolish if compared\nwith the wise Ones of this World; yet as God hath prospered us,\nnotwithstanding much Opposition, so will he yet do, that neither the\nArt, Wisdom, nor Violence of Men or Devils shall be able to quench that\n_little Spark_ that hath appeared; but it shall grow to the consuming\nof whatsoever shall stand up to oppose it. The _Mouth of the Lord_\nhath spoken it! Yea, He that hath arisen in a small Remnant shall arise\nand go on by the same Arm of Power in his spiritual Manifestation,\nuntil he hath conquered all his Enemies, until all the Kingdoms of the\nEarth become the Kingdom of Christ Jesus._\n\nUnto Him that hath begun this Work, not among the Rich or Great Ones,\n    but among the Poor and Small, and hath revealed it not to the\n    Wise and Learned, but unto the Poor, unto Babes and Sucklings;\n    even to Him, the Only Wise and Omnipotent GOD, be Honour, Glory,\n    Thanksgiving, and Renown, from henceforth and for ever. _Amen.\n    Hallelu-JAH._\n\n\n\n\n_A TABLE of the AUTHORS cited in this BOOK._\n\n\n  A\n\n  Alanus, 386\n\n  Amandus Polanus, 201\n\n  Ambrosius Ausbertus, 487\n\n  Ambrosius Mediolanensis, 102, 440, 441, 487, 490\n\n  Amesius, 201, 426\n\n  Anselmus _Bishop_ of Canterbury, 487\n\n  Antiochus, ibid\n\n  Apollinarius, 113\n\n  Athanasius, 7, 439, 482, 487, 490\n\n  Augustinus Bakerus, 328\n\n  Augustinus, 6, 33, 61, 62, 74, 121, 160, 162, 187, 217, 222, 385,\n    388, 389\n\n  Author _de Vocat. Gentium_, 102\n\n\n  B\n\n  Basil _the Great_, 481, 487\n\n  Beda, 487\n\n  Bellarmine, 172, 438\n\n  Bernard, 8, 329, 341\n\n  Bertius, 199\n\n  Beza, 90, 185, 434\n\n  Borh\u00e6us, 185, 191\n\n  Bucerus, 186\n\n  Buchanan, 162\n\n  Bullinger, 184\n\n\n  C\n\n  Calvin, 27, 28, 29, 49, 50, 58, 90, 187, 199, 277, 302, 376, 383,\n    396, 411, 423\n\n  Carolostadius, 442\n\n  Casaubonus, 460\n\n  Cassiodorus, 487\n\n  Castellio, 442\n\n  Catechism _of_ Westminster, 204\n\n  Chamierus, 185\n\n  Chemnitius, 187\n\n  Christianus Druthmarus, 487\n\n  Chromatius, 487, 490\n\n  Chrysostom, 102, 427, 481, 487, 490\n\n  Cicero, 159\n\n  Claudius Albertus Inuncanus, 192\n\n  Clemens Alexandrinus, 6, 7, 142, 143, 160, 487, 494\n\n  Conference _of_ Oldenb. El. D., 202\n\n  Confession _of_ Augsburgh, 202, 202, 226\n\n  ---- _the_ French _Churches_, 50\n\n  ---- Faith _of the Churches of_ Holland, 50\n\n  ---- _the_ Divines _at_ Westminster, 50, 58, 168\n\n  Council _of_ Aszansic, 222\n\n  ---- Carthage, 51\n\n  ---- Florence, 38\n\n  ---- Laodicea, 51\n\n  ---- Trent, 84, 201, 485\n\n  Cyprian, 441, 487, 490\n\n  Cyrillus Alexandrinus, 7, 130, 135, 136, 487, 490\n\n\n  D\n\n  Dall\u00e6us, 423\n\n  Diodorus, Siculus, 484\n\n\n  E\n\n  Epictetus, 3\n\n  Epiphanius, 60, 487\n\n  Erasmus, 462, 487, 490\n\n  Estius, 192\n\n  Eusebius, 37\n\n  Euthymius, 487, 490\n\n  Eutyches, 113\n\n\n  F\n\n  Forbes, 186, 187\n\n  Franciscus Lambertus, 260, 335\n\n  Fredericus Sylvius, 494, 498\n\n\n  G\n\n  Gelasius, 222\n\n  Gentiletus, 201\n\n  Gerardus Vossius, 137, 202, 226\n\n  Godeau, 462\n\n  Gregory _the Great_, 7\n\n  Gregorius Nazianzenus, 487\n\n  Gregorius Nyssenus, ibid\n\n\n  H\n\n  Haimo, 487\n\n  Hilarius, 440, 487\n\n  Hildebrand, 438\n\n  Himelius, 192\n\n  History _of the_ Council _of_ Trent, 442\n\n  ---- Reformation _of_ France, 457, 458\n\n  Hosius, 440\n\n  Hugo Grotius, 481, 486\n\n\n  I\n\n  James Coret, 199\n\n  James Howel, 462\n\n  Jerome, 7, 60, 64, 222, 440, 458, 482, 487, 490\n\n  Johannes Damascenus, 487\n\n  Johannes Ferus, 490\n\n  Johannes Floracensis, 386\n\n  Johannes Maresius, 462\n\n  John Hus, 71\n\n  Isidorus Hispalensis, 487\n\n  ---- Pelusiota, ibid\n\n  Justin Martyr, 143, 160, 487, 490, 492, 495\n\n\n  L\n\n  Lactantius, 161\n\n  Lucas Osiander, 104, 167\n\n  Ludovicus Vives, 160, 161, 498\n\n  Luther, 8, 103, 165, 167, 243, 442, 461\n\n\n  M\n\n  Martianus, 440\n\n  Martyr, 91\n\n  Melancthon, 8, 185, 226\n\n  Musculus, 199\n\n\n  N\n\n  Nicolaus Arnoldus _of_ Franequer, 242, 262, 263, 284, 298, 299, 301,\n    374, 387\n\n\n  O\n\n  Oecumenius, 487\n\n  Origen, 9, 270, 487, 490\n\n  Otho Brunsselsius, 487\n\n\n  P\n\n  Papirius Masson, 389\n\n  Par\u00e6us, 90, 128\n\n  Paschasius Radbertus, 487\n\n  Paulus Riccius, 382, 406\n\n  Philo Jud\u00e6us, 486, 492\n\n  Phocylides, 160\n\n  Piscator, 91\n\n  Pith\u00e6us, 386\n\n  Platina, 252\n\n  Plato, 159, 486\n\n  Plotinus, 159\n\n  Polybius, 481\n\n  Polycarpus, 37, 487\n\n  Prosper, 101, 102\n\n  Pythagoras, 159, 486\n\n\n  Q\n\n  Quintilianus, 486\n\n  Quintus Curtius, 485\n\n\n  R\n\n  Reinerius, 450\n\n  Richard Baxter, 192, 201\n\n\n  S\n\n  Seneca, 159\n\n  Smith, _Doctor in_ Cambridge, 9\n\n  Stob\u00e6us, 486\n\n  Sulpitius Severus, 495\n\n  Synod Arelatensian, 102\n\n  ---- _of_ Dort, 50, 89\n\n\n  T\n\n  Tertullian, 7, 441, 487, 490, 492, 494\n\n  Theophylactus, 487\n\n  Thomas Aquinas, 33\n\n  Thysius, 184\n\n\n  V\n\n  Victor Antiochenus, 137\n\n  Vincentius Lyrinensis, 496\n\n\n  W\n\n  Waldenses, 487\n\n  Wickliff, ibid\n\n\n  Z\n\n  Zanchius, 90, 184, 188, 201\n\n  Zuinglius, 84, 91, 192\n\n\n\n\n_A_ TABLE _of the_ CHIEF THINGS.\n\n\n  A\n\n  _Abraham_\u2019s Faith, 19.\n\n  _Adam_; See _Man_, _Sin_, _Redemption_.\n    What Happiness he lost by the Fall, 74.\n    What Death he died, 75.\n    He retained in his Nature no Will or Light capable of itself to\n      manifest spiritual Things, _ibid._\n    Whether there be any Reliques of the heavenly Image left in him,\n      78, 117.\n\n  _Alexander Skein_\u2019s Queries proposed to the Preachers, 347, 348, 385.\n\n  _Anabaptists of Great Britain_, 39, 322.\n\n  _Anabaptists_ of _Munster_, how their mischievous Actings nothing\n      touch the _Quakers_, 36 to 40.\n\n  _Anicetus_, 37.\n\n  _Anointing_, The Anointing teacheth all Things; it is and abideth for\n      ever a common Privilege, and sure Rule to all Saints, 34, 35.\n\n  _Antichrist_ is exalted when the Seed of God is pressed, 118.\n    His Work, 273, 274, 275, 279, 280.\n\n  _Antinomians_, their Opinion concerning Justification, 175.\n\n  _Apostasy_, 224, 270.\n\n  _Apostle_, who he is, their Number was not limited, and whether any\n      may be now-a-days so called, 275, 276, 277, 278.\n\n  _Appearances_; See _Faith_.\n\n  _Arians_, they first brought in the Doctrine of _Persecution_ upon\n      the Account of Religion, 439, 440.\n\n  _Arius_, By what he fell into Error, 270.\n\n  _Arminians_; See _Remonstrants_.\n\n  _Assemblings_ are needful, and what Sort, 299, 300, _&c._\n    See _Worship_, they are not to be forsaken, 341.\n\n  _Astrologer_, 44, 45.\n\n  _Aurelia_, There ten _Canonicks_ were burnt, and why, 385, 386.\n\n\n  B\n\n  _Baptism_ is one, its Definition, 355, 358 to 364.\n    It is the Baptism of Christ, and of the Spirit, not of Water, 365\n      to 368.\n    The Baptism of Water, which was _John_\u2019s Baptism, was a Figure of\n      this Baptism, and is not to be continued, 367 to 387.\n\n  _Baptism_ with Water doth not cleanse the Heart, 359, 369.\n    Nor is it a Badge of Christianity, as was Circumcision to the Jews,\n      372, 385.\n    That _Paul_ was not sent to baptize is explained, 372 to 374.\n    Concerning what _Baptism_ Christ speaks, _Mat._ xxviii. 20. it is\n      explained, 376, 377.\n    How the Apostles baptized with Water is explained, 378 to 382.\n    To _Baptize_, signifies to _Plunge_, and how _Sprinkling_ was\n      brought in, 382, 383.\n    Those of old that used _Water-baptism_, were Plunged, and they\n      that were only Sprinkled, were not admitted to an Ecclesiastical\n      Function, and why, 383.\n    Against the Use of _Water-baptism_ many heretofore have testified,\n      385, 386.\n\n  _Infant-baptism_ is a mere human Tradition, 355, 387, 388.\n\n  _Bible_, The last Translations always find Fault with the first, 60.\n\n  _Birth_, The spiritual Birth, 47.\n    Holy Birth, 217, 218.\n    See _Justification_.\n\n  _Bishop_ of _Rome_, concerning his Primacy, 38, 39.\n    How he abused his Authority, and by what he deposed Princes, and\n      absolveth the People from the Oath of Fidelity, 438, 442.\n\n  _Blood_, To abstain from Blood and Things strangled, 418, 419.\n    It hath been shed, 398.\n\n  _Blood of Christ_; See _Communion_.\n\n  _Body_, To bow the Body; See _Head_.\n\n  _Books Canonical_ and _Apocryphal_; See _Canon_, _Scripture_.\n\n  _Bonaventure_, 302.\n\n  _Bow_, To bow the Knee; See _Uncover the Head_.\n\n  _Bread_, The breaking of Bread among the Jews, was no singular Thing,\n      406, 411.\n    It is now other Ways performed than it was by Christ, 401.\n    Whether unleavened or leavened Bread is to be used; also it is\n      hotly disputed about the Manner of taking it, and to whom it is\n      to be given, 411, 412.\n    See _Communion_.\n\n\n  C\n\n  _Calvinists_; See _Protestants_.\n    They deny _Consubstantiation_, 38.\n    They maintain absolute Reprobation, _ibid._\n    They think Grace is a certain irresistible Power; and what Sort of\n      a Saviour they would have, 147, 248.\n    Of the Flesh and Blood of Christ, 393, 396.\n    They use leavened Bread in the Supper, 411.\n\n  _Canon_, Whether the Scripture be a filled up Canon, 69, 70.\n    Whether it can be proved by Scripture that any Book is Canonical,\n      70, 71.\n\n  _Castellio_ banished, 442.\n\n  _Ceremonies_; See _Superstition_.\n\n  _Christ_; See _Communion_, _Justification_, _Redemption_, _Word_.\n    He sheweth himself daily, revealing the Knowledge of the Father, 8.\n    Without his School there is nothing learned but busy Talking, 9.\n    He is the Eternal Word, 11.\n    No Creature hath access to God but by him, 11, 12, 13.\n    He is the Way, the Truth, and the Life, 13.\n    He is the Mediator between God and Man, 12, 170.\n    He is God, and in Time he was made Partaker of Man\u2019s Nature, 12.\n    Yesterday, To-day the same, and for ever, 22.\n    The Fathers believed in him, and how, _ibid._\n    His Sheep hear his Voice and contemn the Voice of a Stranger, 51,\n      258, 261.\n    It is the Fruit of his Ascension to send Pastors, 63.\n    He dwelleth in the Saints, and how, 113.\n    His Coming was necessary, 115.\n    By his Sacrifice we have Remission of Sins, 115, 152, 170.\n    Whether he be, and how he is in all Men, is explained, 115, 116.\n    Being formed within, he is the formal Cause of Justification, 164,\n      189.\n    By his Life, Death, _&c._ he hath opened a Way for Reconciliation,\n      190, 191, 192.\n    His Obedience, Righteousness, Death and Sufferings are ours; and\n      it is explained, that _Paul_ said, _He filled up that which was\n      behind of the Afflictions of Christ in his Flesh_, 173.\n    How we are Partakers of his Suffering, 213, 214, 215.\n    For what End he was manifested, 209, 210.\n    He delivers his own by suffering, 210.\n    Concerning his outward and spiritual Body, 390, 391.\n    Concerning his outward and inward Coming, 417.\n\n  _Christian_, How he is a Christian, and when he ceaseth so to be, 5,\n      10, 25, 26 to 31, 220, 244, 245, 246, 247, 257, 258.\n    The Foundation of his Faith, 45.\n    His Privilege, 46.\n    When Men are made Christians by Birth, and not by coming together,\n      236, 237.\n    They have borrowed many Things from Jews and Gentiles, 356, 357.\n    They recoil by little and little from their first Purity, 415, 498.\n    The Primitive Christians for some Ages said, _We are Christians, we\n      Swear not_, 485.\n    And, _We are the Soldiers of Christ, it is not lawful for us to\n      fight_, 495, 496.\n\n  _Christianity_ is made as an Art, 10.\n    It is not Christianity without the Spirit, 24 to 27, 49, 50.\n    It would be turned into _Scepticism_, 267.\n    It is placed chiefly in the Renewing of the Heart, 238.\n    Wherein it consists not, 313.\n    What is, and is not, the Mark thereof, 371, 372, 385.\n    Why it is odious to Jews, Turks, and Heathens, 395.\n    What would contribute to its _Commendation_, 454.\n\n  _Church_, Without which there is no Salvation; what she is;\n      concerning her Members, Visibility, Profession, Degeneration,\n      Succession, 232 to 255.\n    Whatsoever is done in the Church without the Instinct of the Holy\n      Spirit, is vain and impious, 160.\n    The same may be said of her, as was in the Schools, of _Theseus_\u2019s\n      Boat, 280.\n    In her Corrections ought to be exercised, and against whom, 427.\n    She is more corrupted by the Accession of Hypocrites, 435, 436.\n    The Contentions of the Greek and Latin Churches about unleavened or\n      leavened Bread in the Supper, 411.\n    The Lukewarmness of the Church of _Laodicea_, 246.\n    There are introduced into the _Roman Church_ no less Superstitions\n      and Ceremonies than among Heathens and Jews, 237.\n\n  _Circumcision_, a Seal of the old Covenant, 373.\n\n  _Clergy_, 275, 276, 279, 289, 290, 412.\n\n  _Clothes_, That it is not lawful for Christians to use Things\n      superfluous in Clothes, 467 to 470, 500.\n\n  _Comforter_, For what End he was sent, 8.\n\n  _Commission_, The Commission of the Disciples of Christ before the\n      Work was finished was more legal than evangelical, 263.\n\n  _Communion_, The Communion of the Body and Blood of Christ is a\n      spiritual and inward Thing, 388.\n    That Body, that Blood is a spiritual Thing, and that it is that\n      heavenly Seed, whereby Life and Salvation was of old and is now\n      communicated, 388, 389, 390.\n    How any becomes Partaker thereof, 393 to 395.\n    It is not tied to the Ceremony of breaking Bread and drinking Wine,\n      which Christ used with his Disciples, this was only a Figure,\n      388, 395 to 406.\n    Whether that Ceremony be a necessary Part of the new Covenant, and\n      whether it is to be continued, 406 to 424.\n    Spiritual Communion with God through Christ is obtained, 75.\n\n  _Community_ of Goods is not brought in by the Quakers, 427, 453.\n\n  _Compliments_; See _Titles_.\n\n  _Conscience_; See _Magistrate_.\n    Its Definition, what it is; it is distinguished from the _Saving\n      Light_, 418 to 421, 426.\n    The good Conscience, and the hypocritical, 226.\n    He that acteth contrary to his Conscience sinneth; and concerning\n      an erring Conscience, 426.\n    What Things appertain to Conscience, 427.\n    What Sort of Liberty of Conscience is defended, _ibid_.\n    It is the Throne of God, 428.\n    It is free from the Power of all Men, 442.\n\n  _Conversion_, What is Man\u2019s therein, is rather a Passion than an\n      Action, 121.\n    _Augustine_\u2019s Saying, _ibid_.\n    This is cleared by two Examples, 122, 123.\n\n  _Correction_, how and against whom it ought to be exercised, 427.\n\n  _Covenant_, The Difference betwixt the new and the old Covenant\n      Worship, 32, 298, 299, 324 to 337, 369 to 371.\n    See also _Law_, _Gospel_.\n\n  _Cross_, The Sign of the Cross, 385.\n\n\n  D\n\n  _Dancing_; See _Plays_.\n\n  _Days_, Whether any be Holy, and concerning the\n    Day commonly called _the Lord\u2019s Day_, 301, 405.\n\n  _Deacons_, 414.\n\n  _Death_; See _Adam_, _Redemption_.\n    It entered into the World by Sin, 83.\n    In the Saints it is rather a Passing from Death to Life, 84.\n\n  _Devil_, He cares not at all how much God be acknowledged with the\n      Mouth, provided himself be worshipped in the Heart, 10, 149.\n    He haunts among the Wicked, 210.\n    How he may seem to be a Minister of the Gospel, 271 to 273.\n    When he can work nothing, 220, 221.\n    He keeps Men in outward Signs, Shadows, and Forms, while they\n      neglect the Substance, 398, 399.\n\n  _Dispute_, The Dispute of the Shoemaker with a certain Professor, 260.\n    Of an Heathen Philosopher with a Bishop in the Council of _Nice_,\n      and of the unlettered Clown, 367, 368.\n\n  _Divinity_, School-divinity, 256.\n    How pernicious it is, 268 to 279.\n\n  _Dreams_; See _Faith_, _Miracles_.\n\n\n  E\n\n  _Ear_, There is a spiritual and a bodily Ear, 8, 20.\n\n  _Easter_ is celebrated other Ways in the Latin Church than in the\n      Eastern, 37.\n    The Celebration of it is grounded upon Tradition, _ibid._\n\n  _Elders_, 17, 279.\n\n  _Elector_ of _Saxony_, the Scandal given by him, 349.\n\n  _Eminency_, your Eminency; See _Titles_.\n\n  _Enoch_ walked with God, 216.\n\n  _Epistle_; See _James_, _John_, _Peter_.\n\n  _Esau_, 309.\n\n  _Ethicks_, or Books of moral Philosophy, are not needful to\n      Christians, 268.\n\n  _Evangelist_, Who he is, and Whether any now-a-days may be so called,\n      277.\n\n  _Excellency_, your Excellency; See _Titles_.\n\n  _Exorcism_, 385.\n\n\n  F\n\n  _Faith_, Its Definition, and what its Object is, 18 to 21.\n    How far, and how Appearances, outward Voices, and Dreams were the\n      Objects of the Saints\u2019 Faith, 19, 20.\n    That Faith is one, and that the Object of Faith is one, 20.\n    Its Foundation, 45.\n    See _Revelation_, _Scripture_.\n\n  _Farellus_, 411.\n\n  _Father_; See _Knowledge_, _Revelation_, 18.\n\n  _Fathers_, so called, they did not agree about some Books of the\n      Scripture, 50, 60.\n    They affirm that there are whole Verses taken out of _Mark_ and\n      _Luke_, 60.\n    Concerning the _Septuagint_ Interpretation, and the Hebrew Copy, 60.\n    They preached universal Redemption for the first four Centuries,\n      101.\n    They frequently used the Word _Merit_ in their Doctrine, 200, 201.\n    Concerning the Possibility of not sinning, 222.\n    The Possibility of falling from Grace, 226.\n    Many of them did not only contradict one another, but themselves\n      also, 270.\n    Concerning Baptism, and the Sign of the Cross, 385.\n    Concerning an Oath, 478.\n\n  _Feet_, Concerning the washing of one another\u2019s Feet, 407 to 410.\n\n  _Franequer_, 284.\n\n  _Freely_, The Gospel ought to be preached freely, 183, 284.\n\n\n  G\n\n  _Games_; See _Sports_.\n\n  _Gifted Brethren_, 254.\n\n  _GOD_, How he hath always manifested himself, 4.\n    Unless he speak within, the Preacher makes a Rustling to no\n      Purpose, 7, 8.\n    None can know him aright, unless he receive it of the Holy Ghost,\n      _ibid._\n    God is to be sought within, 8.\n    He is known by Sensation, and not by mere Speculation and\n      syllogistick Demonstrations, 8.\n    He is the Fountain, Root, and Beginning of all good Works, and he\n      hath made all Things by his Eternal Word, 12.\n    God speaking is the Object of Faith, 18.\n    Among all, he hath his own chosen Ones, 6.\n    He delights not in the Death of the Wicked; See _Redemption_.\n    He hath manifested his Love in sending his Son, 170, 190, 191.\n    See _Justification_.\n    He rewards the good Works of his Children, 201, 202.\n    Whether it be possible to keep his Commandments, 204, 205.\n    He is the Lord, and the only Judge of the Conscience, 425, 428.\n    He will have a free Exercise, 435.\n\n  _Gospel_; See _Redemption_.\n    The Truths of it are as Lies in the Mouths of profane and carnal\n      Men, 5, 28, 29.\n    The Nature of it is explained, 32, 33.\n    It is distinguished from the Law, and is more excellent than it,\n      33, 53.\n    See _Covenant_, _Law_.\n    Whether any ought to preach it in this or that Place, is not found\n      in Scripture, 254, 255.\n    Its Works are distinguished from the Works of the Law, 195.\n    How it is to be propagated, and of its Propagation, 429.\n    The Worship of it is inward, 370.\n    It is an inward Power, 138, 139.\n\n  _Grace_, The Grace of God can be lost through Disobedience, 224, _&c._\n    Saving Grace (see _Redemption_) which is required in the Calling\n      and Qualifying of a Minister; See _Minister_.\n    In some it worketh in a special and prevalent Manner, that they\n      necessarily obtain Salvation, 123, 124.\n    Your Grace; See _Titles_.\n\n\n  H\n\n  _Hai Eben Yokdan_, 166.\n\n  _Hands_, Laying on of Hands, 256, 419.\n\n  _Head_, Of Uncovering the Head in Salutations, 449, 451, 464, 467,\n      499.\n\n  _Heart_, The Heart is deceitful and wicked, 57, 76.\n\n  _Heathen_, Albeit they were ignorant of the History, yet they were\n      sensible of the Loss by the Fall, 159.\n    Some Heathens would not swear, 485.\n    Heathenish Ceremonies were brought into the Christian Religion, 385.\n\n  _Henry_ IV. King of _France_, 438.\n\n  _Heresies_, whence they proceeded, 313.\n\n  _Hereticks_, 431.\n\n  _High_; See _Priest_.\n\n  _History_ of Christ; See _Quakers_, _Redemption_.\n\n  _Holy of Holies_, the High Priest entered into it once a Year, 17.\n    But now all of us at all Times have access unto God, 33.\n\n  _Holiness_, your Holiness; See _Titles_.\n\n  _Honour_; See _Titles_.\n\n  _Hypocrite_, 431, 435, 436.\n\n\n  I\n\n  _Jacob_, 309.\n\n  _James_ the Apostle, there were of old divers Opinions concerning his\n      Epistle, 51.\n\n  _Idolatry_, 297, 298.\n    Whence it proceeded, 355.\n\n  _Jestings_; See _Plays_, _Games_.\n\n  _Jesuits_; See Sect, _Ignatian_.\n\n  _Jesus_; See _Christ_.\n    What it is to be saved, and to be assembled in his Name, 133, 168,\n      305.\n\n  _Jews_, Among them there may be Members of the Church, 233.\n    Their Error concerning the outward Succession of Abraham, 244.\n    Their Worship is outward, 371.\n\n  _Illiterate_; See _Mechanicks_.\n\n  _Indulgences_, 166.\n\n  _Infants_; See _Sin_.\n\n  _Iniquities_, Spiritual Iniquities, or Wickedness, 313.\n\n  _Inquisition_, 436.\n\n  _Inspiration_, where that doth not teach, Words without do make a\n      Noise to no Purpose, 7.\n\n  _John_ the Apostle, concerning his second and third Epistles, and the\n      Revelation, there were sometime divers Opinions, 51.\n\n  _John_ the Baptist did not Miracles, 254.\n\n  _John Hus_ is said to have prophesied, 71.\n\n  _John Knox_, In what Respect he was called the Apostle of _Scotland_,\n      278.\n\n  _Judas_ fell from his Apostleship, 245.\n    Who was his Vicar, 260.\n    His Ministry was not purely evangelical, 262, 263.\n    He was called immediately of Christ, and who are inferior to him,\n      and plead for him, as a Pattern of their Ministry, 263.\n\n  _Justification_, The Doctrine thereof is and hath been greatly\n      vitiated among the _Papists_, and wherein they place it, 165,\n      166, 167, 190.\n    _Luther_ and the _Protestants_ with good Reason opposed this\n      Doctrine, though many of them ran soon into another Extreme, and\n      wherein they place it, and that they agree in one, 167, 168, 173.\n    It comes from the Love of God, 170, 190.\n    To _justify_, signifies to make _really just_, not to repute\n      _just_, which many Protestants are forced to acknowledge, 180,\n      181, 184 to 188.\n    The Revelation of Christ formed in the Heart is the formal Cause of\n      Justification, not Works (to speak properly) which are only an\n      Effect, and so also many Protestants have said, 164, 166 to 169,\n      180 to 200.\n    We are justified in Works, and how, 164, 173, 174, 193 to 200.\n    This is so far from being a Popish Doctrine, that _Bellarmine_ and\n      others opposed it, 172, 200, 202.\n\n\n  K\n\n  _Kingdom_ of God, 329, 419, 428.\n\n  _Knowledge_, The Height of Man\u2019s Happiness is placed in the true\n      Knowledge of God, iii.\n    Error in the Entrance of this Knowledge is dangerous, 1.\n    Superstition, Idolatry, and thence Atheism, have proceeded from the\n      false and feigned Opinions concerning God, and the Knowledge of\n      him, 3.\n    The uncertain Knowledge of God is divers Ways attained, but the\n      true and certain one only by the inward and immediate Revelation\n      of the Holy Spirit, 5.\n    It hath been brought out of Use, and by what Devices, 10.\n    There is no Knowledge of the Father but by the Son, nor of the Son\n      but by the Spirit, 4, 11, 12, 13, 14, 15, 16.\n    The Knowledge of Christ, which is not by the Revelation of his\n      Spirit in the Heart, is no more the Knowledge of Christ, than the\n      Prating of a Parrot, which hath been taught a few Words, may be\n      said to be the Voice of a Man, 15, 16.\n\n\n  L\n\n  _Laicks_, 275, 276.\n\n  _Laity_, 279, 280.\n\n  _Lake_ of _Bethesda_, 120.\n\n  _Law_, The Law is distinguished from the Gospel, 32, 33, 371.\n    The Difference thereof, 33, 214. See _Gospel_.\n    Under the Law the People were not in any Doubt who should be\n      Priests and Ministers, 240.\n    See _Minister_ of the Law, _Worship_.\n\n  _Learning_, what true Learning is, 264.\n\n  _Letter_, The Letter killeth, quickeneth not, 214.\n\n  _Light_, The innate Light is explained by _Cicero_, 159, 160.\n\n  _Light of Nature_, The Errors of the Socinians and Pelagians, who\n      exalt this Light, are rejected, 74.\n    _Saving Light_; See _Redemption_.\n    ---- Is Universal; it is in all, 107.\n    It is a spiritual and heavenly Principle, 112.\n    It is a _Substance_, not an _Accident_, 113, 114.\n    It is supernatural and sufficient, 131, 136, 137.\n    It is the Gospel preached in every Creature, 138.\n    It is the Word nigh in the Mouth and in the Heart, 141, 142.\n    It is the ingrafted Word, able to save the Soul, 145.\n    Testimonies of _Augustine_ and _Buchanan_ concerning this Light,\n      162.\n    It is not any Part of Nature, or Reliques of the Light remaining in\n      _Adam_ after the Fall, 117.\n    It is distinguished from the Conscience, 119.\n    It is not a common Gift, as the Heat of the Fire, and outward Light\n      of the Sun, as a certain Preacher said, 151.\n    It may be resisted, 108, 111, 120, 121, 222, 224.\n    By this Light or Seed, Grace and Word of God, he invites all, and\n      calls them to Salvation, 142, 143, 144.\n    None of those to whom the History of Christ is preached are saved,\n      but by the inward Operation of this Light, 145 to 150.\n    It is small in the first Manifestation, but it groweth, 146.\n    It is slighted by the Calvinists, Papists, Socinians, and\n      Arminians, and why, 147.\n    None can put it to Silence, 148.\n    There are and may be saved by the Operation thereof, who are\n      ignorant of the History of Christ, 87, 88, 109, 115, 116, 143,\n      150 to 159.\n    An Answer to the Objection, _That none can be saved but in the Name\n      of Jesus Christ_, 153.\n\n  _Literature_, Human Literature is not at all needful, 265, _&c._\n\n  _Liturgy_, 303, 324.\n\n  _Logick_, 268.\n\n  _Lord_, There is one Lord, 22.\n\n  _Love_, Of a love Feast, 415, 416.\n\n  _Lutherans_; See _Protestants_\n    They affirm Consubstantiation, 38.\n    Of the Flesh and Blood of Christ, 395.\n    They use unleavened Bread in the Supper, 411.\n\n\n  M\n\n  _Magistrate_, concerning his Power in Things purely religious, and\n      that he hath no Authority over the Conscience, 425 to 449.\n    Nor ought he to punish according to Church Censure, 428, 429.\n    Concerning the present Magistrates of the Christian World, 499.\n\n  _Mahomet_ prohibited all Discourse and Reasoning about Religion, 443.\n    He was an Impostor, 119.\n\n  _Majesty_, Your _Majesty_; See _Titles_.\n\n  _Man_; See _Knowledge_.\n    His Spirit knoweth the Things of a Man, and not the Things of God,\n      14.\n    The carnal Man esteemeth the Gospel Truths as Lies, 15.\n    And in that State he cannot please God, 25.\n    The new Man and the old, 46, 113.\n    The natural Man cannot discern spiritual Things; as to the first\n      _Adam_, he is fallen and degenerate, 46, 73, 85.\n    His Thoughts of God and Divine Things in the corrupt State are evil\n      and unprofitable, 73.\n    Nothing of _Adam_\u2019s Sin is imputed to him, until by evil-doing he\n      commit his own, 75, 82.\n    In the corrupt State he hath no Will or Light capable of itself to\n      manifest spiritual Things, 75 to 81, 169.\n    He cannot when he will procure to himself Tenderness of Heart, 120.\n    Whatsoever he doth, while he doth it not by, in, and through the\n      Power of God, he is not approved of God, 218, 219.\n    How the inward Man is nourished, 390 to 395.\n    How his Understanding cannot be forced by Sufferings, and how his\n      Understanding is changed, 435.\n\n  _Merchandise_, What it is to make Merchandise with the Scriptures,\n      271.\n\n  _Mass_, 297, 298, 302, 322, 349.\n\n  _Mathematician_, 44, 45.\n\n  _Mechanicks_, 280.\n    They contributed much to the Reformation, 281.\n\n  _Merit_; See _Justification_.\n\n  _Metaphysicks_, 268.\n\n  _Minister_ of the Gospel, it is not found in Scripture if any be\n      called, 54, 55, 236.\n    Teachers are not to go before the Teaching of the Spirit, 63.\n    The Popish and Protestant Errors concerning the Grace of a Minister\n      are rejected, 73, 80, 81.\n    They are given for the perfecting of the Saints, &c., 211.\n    Concerning their Call, and wherein it is placed, 231, 239 to 255.\n    Qualities, 232, 256 to 272.\n    Orders and Distinction of Laity and Clergy, 275 to 279.\n    Of separating Men for the Ministry, _ibid._\n    Concerning the Sustentation and Maintenance of Ministers, and their\n      Abuse; of the Idleness, Riot, and Cruelty of Ministers, 318 to\n      329.\n    What Kind of Ministry and Ministers the Quakers are for, and what\n      Sort their Adversaries are for, 292 to 295.\n\n  _Minister_ of the Law, there was no Doubtfulness concerning them\n      under the Law, 240, 261, 262.\n    Their Ministry was not purely spiritual; and while they performed\n      it, they behoved to be purified from their outward Pollutions, as\n      now those under the Gospel from their inward, 239, 240, 292.\n\n  _Miracles_, whether they be needful to those who place their Faith in\n      objective Revelation, 19, 20, 254.\n\n  _Moses_, 158, 323, 327, 355, 389.\n\n  _Munster_; See _Anabaptists_.\n    Their mischievous Actings, 36.\n\n  _Musick_, 353.\n\n  _Mystery_ of Iniquity, 274, 328, 329.\n\n\n  N\n\n  _Name of the Lord_, 376.\n    To Anoint in the Name of the Lord, 418.\n\n  _Nero_, 433, 434.\n\n  _Noah_\u2019s Faith had neither the Scripture nor the Prophecy of those\n      going before him, 18.\n    It is said of him, that he was a perfect Man, 216.\n\n  _Number_, Of using the singular Number to one Person, 462, 463.\n\n\n  O\n\n  _Oath_, That it is not lawful to swear, 451, 476 to 488.\n\n  _Obedience_ is better than Sacrifice, 55.\n\n  _Object_ of Faith; See _Faith_.\n\n  _Oil_, To anoint with Oil, 388, 418, 422.\n\n  _Ordinance_, Sealing _Ordinance_, 358.\n\n\n  P\n\n  _Papists_, The Rule of their Faith, 37.\n    They are forced ultimately to recur unto the immediate and inward\n      Revelations of the Holy Spirit, 45.\n    What Difference there is betwixt the cursed Deeds of those of\n      _Munster_ and theirs, 39 to 42.\n    They have taken away the second Commandment in their Catechism, 59.\n    They make Philosophy the Hand-maid of Divinity, 64.\n    They exalt too much the natural Power, and what they think of the\n      Saving Light, 147.\n    Their Doctrine concerning Justification is greatly vitiated, 165.\n    Concerning their Manners and Ceremonies, 235, 236, 247, 248, 249,\n      251, 252.\n    Their Literature and Studies, 265.\n    Of the modern Apostles and Evangelists, 277, 278.\n    Whom they exclude from the Ministry, 281.\n    They must be sure of so much a Year before they preach, 283.\n    They do not labour, 290, 291.\n    The more moderate and sober of them exclaim against the excessive\n      Revenues of the Clergy, 287, 288.\n    Their Worship can easily be stopped, 322.\n    Albeit they say, None are saved Without Water-baptism, yet they\n      allow an Exception, 365.\n    Of Baptism, 385, 386.\n    Of the Flesh and Blood of Christ, 396, 397.\n    Of an Oath, 487, 488.\n\n  _Parable_ of the Talents, 130, 138.\n    Of the Vineyard intrusted, 128.\n    Of the Sower, 137, 140.\n    Of the Tares, 431, 432.\n\n  _Paschal Lamb_, the End thereof, 400.\n\n  _Patriarchs_, 392, 400.\n\n  _Pelagians_, 73.\n    How we differ from them, 121, 385.\n    See _Light of Nature_.\n\n  _Pelagius_ denied that Man gets an evil Seed from _Adam_, and\n      ascribes all to the Will and Nature of Men: He said, that Man\n      could attain unto a State of not Sinning by his mere natural\n      Strength, without the Grace of God, 222.\n\n  _Persecution_ upon the Account of Religion, 439 to 446.\n    See _Magistrate_.\n\n  _Perseverance_, The Grace of God may be lost through Disobedience,\n      203, 224, 226.\n    Yet such a Stability may in this Life be attained, from which there\n      cannot be a total Apostasy, 227 to 230.\n\n  _Peter_, Whether he was at _Rome_, 38.\n    He was ignorant of _Aristotle_\u2019s Logick, 64.\n    There were of old divers Opinions concerning his second Epistle, 51.\n\n  _Pharisees_, 356, 405.\n\n  _Philosopher_, The Heathen Philosopher was brought to the Christian\n      Faith by an illiterate Rustick, 267, 268.\n\n  _Philosophy_, 256, 268.\n\n  _Physick_, 268.\n\n  _Plays_, whether it be lawful to use them, 449, 452, 470, 476, 500.\n\n  _Polycarpus_, the Disciple of _John_, 37.\n\n  _Pray_, To pray for Remission of Sins, 220.\n    Concerning the Lord\u2019s Prayer, 315.\n    To pray without the Spirit is to offend God, 319, 474.\n    Concerning the Prayer of the Will in Silence, 328.\n    See _Worship_.\n\n  _Prayer_, The Prayers of the People were in the Latin Tongue, 265.\n\n  _Preacher_; See _Minister_.\n\n  _Preaching_, What is termed the Preaching of the Word, 271, 279, 299,\n      300.\n    To preach without the Spirit is to offend God, 319.\n    See _Worship_.\n    It is a permanent Institution, 373.\n    It is learned as another Trade, 279.\n\n  _Predestinated_, God hath after a special Manner predestinated some\n      to Salvation; of whom, if the Places of Scripture which some\n      abuse be understood, their Objections are easily solved, 125.\n\n  _Priest_, Under the Law God spake immediately to the High Priest, 17,\n      33.\n\n  _Priests_; See _Minister_ of the Law, 239, 240, 243, 262, 301.\n\n  _Profession_, An outward Profession is necessary that any be a Member\n      of a particular Christian Church, 235.\n\n  _Prophecy_, And to _prophesy_, what it signifies, 276.\n    Of the Liberty of prophesying, _ibid._\n\n  _Prophets_, Some Prophets did not Miracles, 254.\n\n  _Protestants_, the Rule of their Faith, 37.\n    They are forced ultimately to recur unto the immediate and inward\n      Revelation of the Holy Spirit, 46.\n    What Difference betwixt the execrable Deeds of those of _Munster_\n      and theirs, 39 to 42.\n    They make Philosophy the Hand-maid of Divinity, 64.\n    They affirm _John Hus_ prophesied of the Reformation that was to\n      be, 71.\n    Whether they did not throw themselves into many Errors while they\n      were expecting a greater Light, 106.\n    They opposed the Papists not without good Cause, in the Doctrine of\n      Justification; but they soon ran into another Extreme, 167, 168.\n    They say, that the best Works of the Saints are defiled, 172.\n    Whether there be any Difference between them and the Papists in\n      Superstitions and Manners, and what it is, 238, 239, 252.\n    What they think of the Call of a Minister, 241, 246, 252 to 256.\n    It is lamentable that they betake them to _Judas_ for a Pattern to\n      their Ministers and Ministry, 263.\n    Their Zeal and Endeavours are praised, 265.\n    Of their School-divinity, 268, 269.\n    Of the Apostles and Evangelists of this Time, 377.\n    Whom they exclude from the Ministry, 279.\n    That they preach to none, until they be first sure of so much a\n      Year, 284.\n    The more moderate of them exclaim against the excessive Revenues of\n      the Clergy, 287, 288.\n    Though they had forsaken the Bishop of _Rome_, yet they would not\n      part with old Benefices, 289.\n    They will not labour, 290, 291.\n    Whether they have made a perfect Reformation in Worship, 297, 298.\n    Their Worship can easily be stopped, 322.\n    They have given great Scandal to the Reformation, 349.\n    They deny Water-baptism to be absolutely necessary to Salvation,\n      265.\n    Of Water-baptism, 383 to 386.\n    Of the Flesh and Blood of Christ, 394 to 396.\n    They use not Washing of Feet, 409.\n    How they did vindicate Liberty of Conscience, 436, 437.\n    Some affirm, that wicked Kings and Magistrates ought to be deposed,\n      yea, killed, 438.\n    How they meet, when they have not the Consent of the Magistrate,\n      446.\n    Of Oaths and Swearing, 477, 478.\n\n  _Psalms_, Singing of Psalms, 352.\n\n\n  Q\n\n  _Quakers_, i. e. _Tremblers_, and why so called, 150, 310.\n    They are not Contemners of the Scriptures, and what they think of\n      them, 48, 51, 52, 61, 62, 63.\n    Nor of Reason, and what they think of it, 118, 119.\n    They do not say, that all other secondary Means of Knowledge are of\n      no Service, 11.\n    They do not compare themselves to Jesus Christ, as they are falsely\n      accused, 113.\n    Nor do they deny those Things that are written in the Holy\n      Scriptures concerning Christ, his Conception, _&c._ 113, 180.\n    They were raised up of God to shew forth the Truth, 107, 148, 161,\n      272, 310.\n    Their Doctrine of Justification is not Popish, 165, 173, 192, 202.\n    They are not against Meditation, 318.\n    Their Worship cannot be interrupted, 321.\n    And what they have suffered, 321 to 324.\n    How they vindicate Liberty of Conscience, 444, 445.\n    They do not persecute others, 443.\n    Their Adversaries confess, that they are found for the most Part\n      free from the Abominations which abound among others; yet they\n      count those Things Vices in them, which in themselves they extol\n      as notable Virtues, and make more Noise about the Escape of one\n      Quaker, than of an Hundred among themselves 451.\n    They destroy not the mutual Relation that is betwixt Prince and\n      People, Master and Servant, Father and Son, nor do they introduce\n      Community of Goods, 452.\n    Nor say, that one Man may not use the Creation more or less than\n      another, 453.\n\n\n  R\n\n  _Ranters_, The Blasphemy of the Ranters or Libertines, saying, that\n      there is no Difference betwixt Good and Evil, 213.\n\n  _Reason_, What need we set up corrupt Reason, 29.\n    Concerning Reason, 39, 118, 119.\n\n  _Rebecca_, 309.\n\n  _Reconciliation_, How Reconciliation with God is made, 174 to 180.\n\n  _Recreations_; See _Plays_.\n\n  _Redemption_ is considered in a twofold Respect; _First_, Performed\n      by Christ without us; And _Secondly_, Wrought in us, 171, 172.\n    It is universal: God gave his only begotten Son _Jesus Christ_ for\n      a Light, that whosoever believeth in him may be saved, 85, 131,\n      132.\n    The Benefit of his Death is not less universal than the Seed of\n      Sin, 86, 87.\n    There is scarce found any Article of the Christian Religion that is\n      so expresly confirmed in the Holy Scriptures, 95 to 101.\n    This Doctrine was preached by the Fathers (so called) of the first\n      six hundred Years, and is proved by the Sayings of some, 101,\n      102, 103.\n    Those that since the Time of the Reformation have affirmed it, have\n      not given a clear Testimony how that Benefit is communicated to\n      all, nor have sufficiently taught the Truth, because they have\n      added the absolute Necessity of the outward Knowledge of the\n      History of Christ; yea, they have thereby given the contrary\n      Party a stronger Argument to defend their precise Decree of\n      Reprobation, among whom were the Remonstrants of _Holland_, 87,\n      88, 103 to 105.\n    God hath now raised up a few illiterate Men to be Dispensers of\n      this Truth, 107, 108, 149, 150.\n    This Doctrine sheweth forth the Mercy and Justice of God, 108, 124.\n    It is the foundation of Salvation, 108.\n    It answers to the whole Tenor of the Gospel Promises and Threats,\n      _ibid._\n    It magnifies and commends the Merits and Death of Christ, _ibid._\n    It exalts above all the Grace of God, _ibid._\n    It overturns the false Doctrine of the Pelagians, Semi-pelagians,\n      and others, who exalt the Light of Nature, and the Freedom of\n      Man\u2019s Will, _ibid._\n    It makes the Salvation of Man solely to depend upon God, and his\n      Condemnation wholly and in every Respect to be of himself, 109.\n    It takes away all Ground of Despair, and seeds none in Security,\n      _ibid._\n    It commends the Christian Religion among Infidels, _ibid._\n    It sheweth the Wisdom of God, _ibid._\n    And it is established, though not in Words, yet by Deeds, even by\n      those Ministers that oppose this Doctrine, _ibid._\n    It derogates not from the Atonement and Sacrifice of Jesus Christ,\n      but doth magnify and exalt it, 115.\n    There is given to every one (none excepted) a certain Day and Time\n      of Visitation, in which it is possible for them to be saved, 107,\n      125 to 133.\n    The Testimony of _Cyrillus_ concerning this Thing, 130, 131.\n    It is explained what is understood and not understood by this Day,\n      111.\n    To some it may be longer, to others shorter, _ibid._\n    Many may outlive their Day of Visitation, after which there is no\n      Possibility of Salvation to them, _ibid._\n    Some Examples are alledged, _ibid._\n    The Objections and those Places of Scripture which others abuse,\n      to prove that God incites Men necessarily to sin, are easily\n      solved, if they be applied to these Men, after the Time of their\n      Visitation is past, 111, 125.\n    There is given to every one a Measure of the Light, Seed, Grace,\n      and Word of God, whereby they can be saved, 107, 108, 125, 137 to\n      144.\n    Which is also confirmed by the Testimonies of _Cyrillus_ and\n      others, 135 to 143.\n    What that Light is; See _Light_.\n    Many though ignorant of the outward History, yet have been sensible\n      of the Loss that came by _Adam_, which is confirmed by the\n      Testimonies of _Plato_ and others, 159, 160.\n    Many have known Christ within, as a Remedy to redeem them, though\n      not under that Denomination, witness _Seneca, Cicero_, and\n      others, 159, 160, 161.\n    Yet all are obliged to believe the outward History of Christ to\n      whom God bringeth the Knowledge of it, 115.\n\n  _Reformation_, wherein it is not placed, 241, 242.\n    Mechanick Men have contributed much to it, 280, 281.\n    What hath been pernicious to it, 397.\n\n  _Relation_; See _Quakers_.\n\n  _Religion_, The Christian Religion; See _Christianity_,\n    How it is made odious to Jews, Turks, and Heathens, 395.\n\n  _Remonstrants_ of _Holland_; See _Arminians_, _Redemption_.\n    They deny absolute Reprobation, 38.\n    How we differ from them, 121.\n    They exalt too much the natural Power and free Will of Man, and\n      what they think of the Saving Light, 147.\n    Their Worship can easily be stopped, 322.\n\n  _Reprobation_; See also _Redemption_.\n    What absolute Reprobation is, is described, 88, 89.\n    Its Doctrine is horrible, impious, and blasphemous, 89 to 93.\n    It is also so called by _Lucas Osiander_, 104.\n    It is a new Doctrine, and _Augustine_ laid the first Foundation\n      thereof, which _Dominicus_, _Calvin_, and the Synod of _Dort_\n      maintained, 89, 103, 104.\n    Also _Luther_, whom notwithstanding _Lutherans_ afterwards\n      deserted, 103, 104.\n    It is injurious to God, and makes him the Author of Sin; proved by\n      the Sayings of _Calvin_, _Beza_, _Zanchius_, _Par\u00e6us_, _Martyr_,\n      _Zuinglius_, and _Piscator_, 90, 91.\n    It makes the preaching of the Gospel a mere Mock and Illusion, 92.\n    It makes the Coming of Christ, and his Propitiatory Sacrifice to\n      have been a Testimony of God\u2019s Wrath, _ibid._\n    It is injurious to Mankind, and makes his Condition worse than the\n      Condition of Devils, Beasts, Jews under Pharaoh, and the same\n      which the Poets applied to _Tantalus_, 93.\n\n  _Revelation_, God always manifested himself by the Revelations of the\n      Spirit, iii. 14, 15, 43.\n    They are made several Ways, iii.\n    They have been always the formal Object of Faith, and so remain,\n      _ibid._ 17 to 31.\n    And that not only subjectively, but also objectively, 31, 32.\n    They are simply necessary unto true Faith, iii. 4, 36, 45.\n    They are not uncertain, 34, 35, 36.\n    Yea, it is horrible Sacrilege to accuse them of Uncertainty, 28.\n    The Examples of the Anabaptists of _Munster_ do not a Whit weaken\n      this Doctrine, 36, 39, 42.\n    They can never contradict the Holy Scripture, nor sound Reason,\n      iii. 43, 65.\n    They are evident and clear of themselves, nor need they another\u2019s\n      Testimony, iii. 43, 44.\n    They are the only, sure, certain, and unmoveable Foundation of all\n      Christian Faith, 45.\n    Carnal Christians judge them nothing necessary; yea, they are\n      hissed out by the most Part of Men, 5.\n    Of old none were esteemed Christians save those that had the Spirit\n      of Christ; but now-a-days he is termed an Heretick who affirms\n      that he is led by it, 28.\n    The Testimonies of some concerning the Necessity of these\n      Revelations, 6 to 9, 27, 28.\n    By whose and what Devices they have been brought out of Use, 106.\n\n  _Revenge_; See _War_, 488, 489.\n\n  _Rule_ of Faith and Manners; See _Scripture_.\n\n  _Rustick_, The poor Rustick\u2019s Answer given to the proud Prelate, 250.\n    He brought a Philosopher unto the Christian Faith, 268.\n\n\n  S\n\n  _Sabbath_, 301, 302.\n\n  _Sacraments_, of their Number, Nature, _&c._ how much Contention\n      there hath been, and that the Word _Sacrament_ is not found in\n      Scripture, but borrowed from the Heathens, 356, 357, 385.\n    Its Definition will agree to many other Things, 358.\n    Whether they confer Grace, 421.\n\n  _Salvation_, Without the Church there is no Salvation, 233.\n\n  _Samaria_, The Woman of _Samaria_, 402.\n\n  _Sanctification_; See _Justification_.\n\n  _Saxony_, The Elector of _Saxony_, of the Scandal he gave to the\n      Reformation, by being present at that Mass, 349.\n\n  _Sceptick_, 267.\n\n  _School_, Without the School of Christ nothing is learned but mere\n      Talk, and a Shadow of Knowledge, 6, 7, 8.\n    Whether publick Schools be necessary, 265.\n\n  _Scriptures_ of Truth, whence they proceeded, and what they contain,\n      48.\n    They are a Declaration of the Fountain, and not the Fountain\n      itself, _ibid._\n    They are not to be esteemed the adequate primary Rule of Faith and\n      Manners, but a secondary, and subordinate to the Spirit, and why,\n      48 to 72, 255.\n    Their Certainty is only known by the Spirit, 48, 235.\n    They testify that the Spirit is given to the Saints for a Guide,\n      48, 61, 66, 71.\n    Their Authority depends not upon the Church, or Council, nor upon\n      their intrinsick Virtue, but upon the Spirit; nor is it subjected\n      to the corrupt Reason of Men, but to the Spirit, 48, 63.\n    The Testimonies of _Calvin_, the _French Churches_, the Synod of\n      _Dort_, and the Divines of _Great Britain_ at _Westminster_\n      concerning this Thing, 49, 50.\n    The Contentions of those that seek the Certainty of the Scriptures\n      from something else than the Spirit, _ibid._\n    Divers Opinions of the Fathers (so called) concerning some Books,\n      _ibid._\n    Concerning the Taking away, and the Corruption of same Places; the\n      Translation, Transcription, and various Lections of the Hebrew\n      Character, and of the Greek Books, the Interpretation of the\n      Septuagint, concerning the Hebrew Books, and of admitting or\n      rejecting some Books, 60, 61.\n    Of the Difficulty in their Explanation, 64, 65.\n    _Augustine_\u2019s Judgment concerning the Authors of the Canonical\n      Books, and concerning the Transcription and Interpretation, 61,\n      62.\n    The Use of them is very profitable and comfortable, 51, 63, 64.\n    The Unlearned and Unstable abuse them, 64.\n    There is no Necessity of believing the Scripture to be a filled up\n      Canon, 69.\n    Many canonick Books, through the Injury of Time, lost, 70.\n    Whether it can be proved by Scripture that any Book is Canonical,\n      70, 71.\n    They were some Time as a sealed Book, 265.\n    To understand them there is Need of the Help and Revelation of the\n      Holy Spirit, 6, 7, 8.\n    No Man can make himself a Doctor of them, but the Holy Spirit,\n      _ibid._\n\n  _Sect_, The Ignatian Sect loveth Literature, 265, 266.\n    They call those that are sent unto _India_ Apostles, 278.\n\n  _Seed_ of Righteousness, 317.\n    The Seed of Sin; See _Sin_, _Redemption_.\n\n  _Self-denial_, 316.\n\n  _Semi-pelagians_, their Axiom, Facienti quod in se est Deus non\n      denegat gratiam, 103.\n\n  _Servant_, Whether it be lawful to say, I am your humble Servant, 460.\n\n  _Servetus_, 442, 443.\n\n  _Shoe-maker_, he Disputes with the Professor, 266.\n\n  _Silence_; See _Worship_.\n\n  _Simon Magus_, 284.\n\n  _Sin_; See _Adam_, _Justification_.\n    It shall not have Dominion over the Saints, 53.\n    The Seed of Sin is transmitted from _Adam_ unto all Men, but it is\n      imputed to none, no not to Infants, except they actually join\n      with it by Sinning, 73, 81 to 84.\n    And this Seed is often called _Death_, 85.\n    Original Sin, of this Phrase the Scripture makes no Mention, _ibid._\n    By Virtue of the Sacrifice of Christ; we have Remission of Sins,\n      115, 170.\n    Forgiveness of Sin among the Papists, 166.\n    A Freedom from actual Sin is obtained, both when and how, and that\n      many have attained unto it, 204 to 223.\n    Every Sin weakens a Man in his spiritual Condition, but doth not\n      destroy him altogether, 206.\n    It is one Thing _not to sin_, another Thing _not to have Sin_, 216,\n      217.\n    Whatsoever is not done through the Power of God is Sin, 318.\n\n  _Singing_ of Psalms, 352.\n\n  _Socinians_; See _Natural Light_.\n    Their Rashness is reproved, 24.\n    They think Reason is the chief Rule and Guide of Faith, 24, 25, 37.\n    Albeit many have abused Reason, yet they do not say, that any ought\n      not to use it; and how ill they argue against the inward and\n      immediate Revelations of the Holy Spirit, 36 to 39.\n    Yet they are forced ultimately to recur unto them, 44, 45.\n    They exalt too much their natural Power, and what they think of the\n      _Saving Light_, 147.\n    Their Worship can easily be stopped, 322.\n\n  _Son_ of God; See _Christ_, _Knowledge_, _Revelation_.\n\n  _Soul_, the Soul hath its Senses, as well as the Body, 8.\n    By what it is strengthened and fed, 319, 398.\n\n  _Spirit_, The Holy Spirit; See _Knowledge, Communion, Revelation,\n      Scripture_.\n    Unless the Spirit sit upon the Heart of the Hearer, in vain is the\n      Discourse of the Doctor, 7, 20.\n    The Spirit of God knoweth the Things of God, 14.\n    Without the Spirit none can say that Jesus is the Lord, 7, 8, 14,\n      15.\n    He rested upon the seventy Elders and others, 17.\n    He abideth with us for ever, 22, 23.\n    He teacheth and bringeth all Things to remembrance, and leads into\n      all Truth, 24, 30, 31, 48.\n    He differs from the Scriptures, 24, 25.\n    He is God, _ibid._\n    He dwelleth in the Saints, 25 to 30.\n    Without the Spirit Christianity is no Christianity, 25, 26, 37, 51.\n    Whatsoever is to be desired in the Christian Faith, is ascribed to\n      him, 26.\n    By this Spirit we are turned unto God, and we Triumph in the Midst\n      of Persecutions, 26.\n    He quickens, _&c._, _ibid._\n    An observable Testimony of _Calvin_ concerning the Spirit, 27, 28,\n      29, 49, 50.\n    It is the Fountain and Origin of all Truth and right Reason, 43.\n    It gives the Belief of the Scriptures, which may satisfy our\n      Consciences, 50.\n    His Testimony is more excellent than all Reason, _ibid._\n    He is the chief and principal Guide, 58.\n    He reasoneth with and striveth in Men, 127.\n    Those that are led by the Spirit love the Scriptures, 62, 234, 235.\n    He is as it were the Soul of the Church, and what is done without\n      him is vain and impious, 266.\n    He is the Spirit of Order, and not of Disorder, 273.\n    Such as the Spirit sets apart to the _Ministry_ are heard of the\n      Brethren, 275.\n    It is the Earnest of our Inheritance, 58.\n\n  _Spiritual_ Iniquities, 312.\n    _Spiritual_ Discerning, 431.\n\n  _Stephen_ spake by the Spirit, 26.\n\n  _Suffering_, How _Paul_ filled up that which was behind of the\n      Afflictions of Christ; how any are made Partakers of the\n      Sufferings of Christ, and conformable to his Death, 216.\n\n  _Superstition_, 296.\n    Whence Superstitions sprung, 313, 355, 387.\n\n  _Supper_; See _Communion Bread_.\n     It was of old administred even to little Children and Infants, 422.\n\n\n  T\n\n  _Tables_, 414.\n\n  _Talents_, One Talent is not at all insufficient of itself; the\n      Parable of the Talents, 137, 138.\n    Those that improved their Talents well, are called good and\n      faithful Servants, 194.\n    He that improved well his two Talents, was nothing less accepted\n      than he that improved his five, 205.\n\n  _Talk_; See _Plays_.\n\n  _Taulerus_ was instructed by the poor Laick, 257.\n    He tasted of the Love of God, 302.\n\n  _Testimony_; See _Spirit_.\n\n  _Theseus_ his Boat, 280.\n\n  _Thomas_ of _Kempis_, 302.\n\n  _Tithes_ were assigned to the Levites, but not to the Ministers of\n      this Day, 285.\n\n  _Titles_, It is not at all lawful for Christians to use those Titles\n      of Honour, Majesty, _&c._ 452, 455 to 464.\n\n  _Tongue_, The Knowledge of _Tongues_ is laudable, 265.\n\n  _Tradition_, how insufficient it is to decide, 38.\n    It is not a sufficient Ground for Faith, 422.\n\n  _Translations_; See _Bible_.\n\n  _Truth_, There is a Difference betwixt what one saith of the Truth,\n      and that which the Truth itself, interpreting itself, saith, 6.\n    Truth is not hard to be arrived at, but is most nigh, 7.\n\n  _Turks_, among them there may be Members of the Church, 233, 234.\n\n\n  V\n\n  _Vespers_, 302.\n\n  _Voices_, Outward Voices; See _Faith_, _Miracles_.\n\n\n  W\n\n  _War_, That it is not lawful for Christians to resist evil, nor wage\n      war, 452, 488 to 497.\n\n  _Washing_ of Feet, 408, 409.\n\n  _William Barclay_, 438.\n\n  _Woman_, A Woman may preach, 275, 281.\n    _Luther_ also, 243.\n\n  _Word_, The Eternal Word is the Son: It was in the Beginning with\n      God, and was God: It is Jesus Christ, by whom God created all\n      Things, 12, 113.\n    What _Augustine_ read in the Writings of the _Platonists_\n      concerning this Word, 161.\n\n  _Works_ are either of the Law, or of the Gospel, 195.\n    See _Justification_.\n\n  _Worship_, What the true and acceptable Worship to God is, and how it\n      is offered, and what the superstitious and abominable is, 294, &c.\n    The true Worship was soon corrupted and lost, 297.\n    Concerning the Worship done in the Time of the Apostasy, 302, 342.\n    Of what Worship is here handled, and of the Difference of the\n      Worship of the old and new Covenant, 298, 299, 324, 325, 326.\n    The true Worship is neither limited to Times, Places, nor Persons,\n      and it is explained how this is to be understood, 299, 300, 330,\n      331, 332, 340, 341, 342, 370, 371.\n    Concerning the Lord\u2019s Day, and the Days upon which Worship is\n      performed, 301.\n    Of the publick and silent Worship, and its Excellency, 303 to 333.\n    Of Preaching, 333 to 339.\n    Of Prayer, 339 to 351.\n    Of Singing of Psalms, and Musick, 352, 353.\n    What Sort of Worship the _Quakers_ are for, and what Sort their\n      Adversaries, 354.\n\n\nFINIS.\n\n\n\n\nERRATA.\n\n\n  Page 5. l. 17.*    _For_ knowing        _read_ know\n       9. l. 10.*          Sou litself           Soul itself\n      13. l. 5.            but by the Son        but the Son\n      13. l. 29.*          Word                  World\n      24. l. 10.*          in                    into\n      29. l. 30.*          For                   From\n      49. l. 21.           the Belief            that Belief\n      70. l. 9.            or                    nor\n      85. l. 6.            for which we          for which Cause we\n     111. l. 3.*           of Controversy        of the Controversy\n     116. l. 12.*          to us                 us to\n     122. l. 6.*           possible to           possible for him to\n     125. l. 28.*          for they              for that they\n     140. l. 6.            with God              with thy God\n     171. l. 1.            cannot                can\n     211. l. 27.*          Peaching              Preaching\n     216. l. 23.*          xi                    xii\n     220. l. 31.*          Aburdity              Absurdity\n     230. l. 16.*          Man                   Men\n     272. l. 15.           proceedeth            proceeded\n     280. l. 7.            Work and Grace        Work of Grace\n     315. l. 33.           shall                 should\n     319. l. 12.*          both                  doth\n     323. l. 5.*           up                    us\n     324. l. 1.            some                  such\n     329. l. 12.           may                   many\n     342. l. 29.           leading People        leading his People\n     364. l. 11.           away the              away of the\n     364. l. 29.           away the              away of the\n     393. l. 4.            thereby may           thereby they may\n     408. l. 2.*           shall                 should\n     413. l. 19.   _marg._ common in remembring  common, remembring\n     417. l. 22.           Outwards              Externals\n     424. l. 3.            providing             provided\n     429. l. 1.*           intimate              imitate\n     431. l. 3.*           42                    41\n     437. l. 13.           of the Persecutors    of Persecutors\n     439. l. 15.           receive him not       receive him\n     450. l. 2.            those                 this\n     452. l. 3.            a Christian           Christians\n     454. l. 10.           doth in the other     doth the other\n     460. l. 4.            Ways                  Way\n     460. l. 20.           the                   their\n     464. l. 20.*          Abram\u2019s               Abraham\u2019s\n     467. l. 8.            do                    doth\n     469. l. 18.           severally             severely\n     472. l. 4.            enjoy                 employ\n     474. l. 4.*           Time to               Time so to\n     479. l. 28.           Original              Origin\n     480. l. 3.*           12, and x. 22         13, and x. 20\n     482. l. 31.*          ix. 10                xi. 10\n     487. l. 32.*          the Christians        Christians\n     490. l. 30.*          relatas               relates\n     497. l. 31.*          lawful                unlawful\n     499. l. 24.           for most              for the most\n     499. l. 26.           one another Humble    themselves each other\u2019s\n                             Servant               Humble Servants.\n\n_N. B._ Those marked with _Asterisks_, are corrected in some Copies.\n\n\n\n\nTRANSCRIBER\u2019S NOTE\n\n\nArchaic, obsolete, unusual and spellings and words have been\nmaintained. Obvious misspellings have been fixed, and some words and\nnames have been standardized within the document. The \"errata\" which\nare noted in the book have been applied and no further note of them\nwill be made here. Sidenotes in the original book that were just\ncitations have been converted to footnotes.\n\nSome programs will display the longer Hebrew phrase on Page 218 with\nthe words in the correct order and some reversed. Unfortunately there\ndoes not appear to be a way to get uniformity in rendering.\n\nThe Table of Contents was inserted by the transcriber, it was not in\nthe original book.\n\nChanges to the text from the original book follow:\n\n  In the note to the King\n  In this book: These are the Things that rendered the Lives of\n  Originally:   These are the Things that rendred the Lives of\n\n  Page vii\n  In this book: As they then have falsely and erroneously\n  Originally:   As they then have falsly and erroneously\n\n  Page 7 Sidenote\n  In this book: _Jerome_\n  Originally:   _Hieron._\n\n  Page 7\n  In this book: _The Law (_saith_ Jerome) is Spiritual,_\n  Originally:   _The Law (_saith_ Hierom) is Spiritual,_\n\n  Page 7 Footnote 34\n  In this book: _Jerome_ Ep. Paulin. 103.\n  Originally:   _Hieron._ Ep. Paulin. 103.\n\n  Page 38\n  In this book: Many have been deceived, and erred grievously\n  Originally:   Many have been deceived, and erred griveously\n\n  Page 38 Sidenote\n  In this book: _2. Of Scripture._\n  Originally:   (sidnote missing)\n\n  Page 38\n  In this book: Here the _Lutherans_ and _Arminians_ grossly err\n  Originally:   Here the _Lutherans_ and _Arminians_ grosly err\n\n  Page 43\n  In this book: because some have falsely pretended to it\n  Originally:   because some have falsly pretended to it\n\n  Page 57\n  In this book: Threatenings in the Scripture; but who\n  Originally:   Threatnings in the Scripture; but who\n\n  Page 58 Sidenote\n  In this book: _1. Deaf People Children, and Idiots instanced._\n  Originally:   _1. Deaf People Children, and Ideots instanced._\n\n  Page 58\n  In this book: in the Case of deaf People, Children, and Idiots\n  Originally:   in the Case of deaf People, Children, and Ideots\n\n  Page 60 Sidenote\n  In this book: Jerome _Epist. 28. ad_ Lucin. _p. 247._\n  Originally:   Hieron. _Epist. 28. ad_ Lucin. _p. 247._\n\n  Page 60\n  In this book: Of which Transcribers _Jerome_ in his Time\n  Originally:   Of which Transcribers _Jerom_ in his Time\n\n  Page 60\n  In this book: and particularly _Jerome_, exalting the Certainty\n  Originally:   and particularly _Jerom_, exalting the Certainty\n\n  Page 64\n  In this book: Whereof if _Jerome_ complained in his Time,\n  Originally:   Whereof if _Jerom_ complained in his Time,\n\n  Page 64\n  In this book: now twelve Hundred Years ago, _Jerome_ Epist. 134.\n  Originally:   now twelve Hundred Years ago, _Hierom._ Epist. 134.\n\n  Page 87\n  In this book: _As _They_ have then falsely and erroneously_\n  Originally:   _As _They_ have then falsly and erroneously_\n\n  Page 91\n  In this book: ordained to this twofold End;\n  Originally:   ordained to this two-fold End;\n\n  Page 117\n  In this book: Next there are those that lean to the Doctrine\n  Originally:   Next there are that lean to the Doctrine\n\n  Page 131 Sidenote\n  In this book: _Man\u2019s remaining in Darkness, the closing of his Eyes._\n  Originally:   _Man\u2019s remaining in Darkness, the closing his eyes._\n\n  Page 133\n  In this book: this, may come therethrough to believe.\n  Originally:   this, may come there-through to believe.\n\n  Page 156 Sidenote\n  In this book: then that have this, wherever they be, they are saved.\n  Originally:   then that have this, where-ever they be, they are saved.\n\n  Page 166 Sidenote\n  In this book: Sepulchre in _Spain_, or to _Mary_ of _Loreto_\n  Originally:   Sepulchre in _Spain_, or to _Mary_ of _Loretto_\n\n  Page 170\n  In this book: We consider then our Redemption in a twofold Respect\n  Originally:   We consider then our Redemption in a two-fold Respect\n\n  Page 173\n  In this book: also done in a qualified Sense, but no-ways to infer\n  Originally:   also done in a qualified Sense, but noways to infer\n\n  Page 180 Sidenote\n  In this book: Posit. 2. _By Christ formed within we are justified._\n  Originally:   Posit. 1. _By Christ formed within we are justified._\n\n  Page 182\n  In this book: doth beyond all Question signify a _making just_;\n  Originally:   doth beyond all Question signify a _make-ing just_;\n\n  Page 188\n  In this book: be understood as really being _made righteous_:\n  Originally:   be understood a really being _made righteous_:\n\n  Page 189\n  In this book: _whether ye be in the Faith; prove your own selves:_\n  Originally:   _whether ye be in the Faith; prove your ownselves:_\n\n  Page 192 Sidenote\n  In this book: Inuncunas.\n  Originally:   Inuncunan.\n\n  Page 192\n  In this book: So also affirmeth _Claudius Albertus Inuncanus_,\n  Originally:   So also affirmeth _Claudius Albertus Inuncunanus_,\n\n  Page 201\n  In this book: is nevertheless a Cause in some Respect, administering,\n  Originally:   is nevertheless a Cause in some Respect, administring,\n\n  Page 203\n  In this book: pursued, and condemned by _God\u2019s holy Witness in their_\n  Originally:   pursued, and condemed by _God\u2019s holy Witness in their_\n\n  Page 222 Sidenote\n  In this book: Jerome.\n  Originally:   Jerom.\n\n  Page 222\n  In this book: Concerning this Possibility _Jerome_ speaks clearly\n  Originally:   Concerning this Possibility _Jerom_ speaks clearly\n\n  Page 239\n  In this book: that this were indeed desirable and best;\n  Originally:   that this were indeed desireable and best;\n\n  Page 246 Sidenote\n  In this book: _The Lukewarmness of the Church of _Laodicea.\n  Originally:   _The Lukewarmness of he Church of _Laodicea.\n\n  Page 249\n  In this book: his Vessel is purified, and so be fitted and prepared\n  Originally:   his Vessel is purified, and so he fitted and prepared\n\n  Page 259 Sidenote\n  In this book: _The ministering must be by the Gift and Grace_\n  Originally:   _The ministring must be by the Gift and Grace_\n\n  Page 259\n  In this book: _any Man speak, let him speak as the Oracles of God;_\n  Originally:   _any Man speak, let thim speak as the Oracles of God;_\n\n  Page 294\n  In this book: _ambitiously seeking after the forementioned Things_\n  Originally:   _ambitiously seeking after the forementioned Things_\n\n  Page 305\n  In this book: watching in a holy Dependence upon the Lord,\n  Originally:   watching in a holy Dependance upon the Lord,\n\n  Page 311\n  In this book: and there are few Meetings that are altogether _silent_.\n  Originally:   and there are few Meetings that are alogether _silent_.\n\n  Page 327 Sidenote\n  In this book: _outward, so _Christ_ delivers us from inward Slavery._\n  Originally:   _outward, so _Christ_ delivers his from inward Slavery._\n\n  Page 330\n  In this book: _Subject, or otherwise praying to or praising God_.\n  Originally:   _Subject, or otherwise praying to or praiseing God_.\n\n  Page 337\n  In this book: but what he hath prepared and premeditated beforehand.\n  Originally:   but what he hath prepared and premeditated before-hand.\n\n  Page 339\n  In this book: that _Prayer_ is twofold, _inward_ and _outward_.\n  Originally:   that _Prayer_ is two-fold, _inward_ and _outward_.\n\n  Page 364\n  In this book: the coined Definitions of the School-men.\n  Originally:   the coined Definitions of the Schoolmen.\n\n  Page 370\n  In this book: Principles denied by us, wherever Christ appointed\n  Originally:   Principles denied by us, where-ever Christ appointed\n\n  Page 375 Sidenote\n  In this book: Alleg. 1.\n  Originally:   Alle. 1.\n\n  Page 386\n  In this book: And _P. Pith\u0153us_ mentions it in his _Fragments_\n  Originally:   And _P. Pith\u00e6us_ mentions it in his _Fragments_\n\n  Page 412\n  In this book: I would gladly know how from the Words\n  Originally:   I would glady know how from the Words\n\n  Page 440 Sidenote\n  In this book: Jerome _Epist._ 62. _ad_ Tire.\n  Originally:   Hieron. _Epist._ 62. _ad_ Tire.\n\n  Page 440\n  In this book: The Church (saith _Jerome_) was founded by shedding of\n  Originally:   The Church (saith _Hierom_) was founded by shedding of\n\n  Page 460 Footnote 155\n  In this book: The Church (saith _Jerome_) was founded by shedding of\n  Originally:   The Church (saith _Hierom_) was founded by shedding of\n\n  Page 466\n  In this book: might not as well accuse _Mordecai_ of Incivility,\n  Originally:   might not as well accuse _Mordicai_ of Incivility,\n\n  Page 476\n  In this book: but also have stirred up the Magistrates to persecute\n  Originally:   but also have stired up the Magistrates to persecute\n\n  Page 478 Sidenote\n  In this book: _Answ. 2._\n  Originally:   _Ans. 2._\n\n  Page 479 Sidenote\n  In this book: _Answ. 3._\n  Originally:   _Ans. 3._\n\n  Page 481\n  In this book: that which, as _Jerome_, _Chrysostom_,\n  Originally:   that which, as _Hierom_, _Chrysostom_,\n\n  Page 482 Sidenote\n  In this book: _Jerome_ Lib. Ep. Part. 3. Tract. 1. Ep. 2.\n  Originally:   _Hier._ Lib. Ep. Part. 3. Tract. 1. Ep. 2.\n\n  Page 482\n  In this book: Concerning which _Jerome_ saith, \u201cAll Things agree not\n  Originally:   Concerning which _Hierom_ saith, \u201cAll Things agree not\n\n  Page 487\n  In this book: _Jerome_ Epistol. Lib. Part. 3. Ep. 2.\n  Originally:   _Hieronimus_ Epistol. Lib. Part. 3. Ep. 2.\n\n  Page 487\n  In this book: Bibliotheca vet. Patr. in Mat. v. _Oecumenius_ in Jac.\n  Originally:   Bibliotheca vet. Patr. in Mat. v. _OEcumenius_ in Jac.\n\n  Page 490\n  In this book: _Jerome_ ad Ocean. It. Lib. Epist. P. 3. Tom. 1. Ep. 2.\n  Originally:   _Hierom._ ad Ocean. It. Lib. Epist. P. 3. Tom. 1. Ep. 2.\n\n  Page 492 Footnote 164\n  In this book: Isa. 11. 9.\n  Originally:   Isa. 65. 24.\n\n  Page 500\n  In this book: then are our Adversaries good Christians indeed,\n  Originally:   then are our Adversaries good Chirstians indeed,\n\n  A TABLE of the AUTHORS cited in this BOOK\n  In this book: Bellarmine, 172, 438\n  Originally:   Bellarmin, 172, 438\n\n  A TABLE of the AUTHORS cited in this BOOK\n  In this book: Confession _of_ Augsburgh, 202, 202, 226\n  Originally:   Confession _of_ Ausburgh, 202, 202, 226\n\n  A TABLE of the AUTHORS cited in this BOOK\n  In this book: Council _of_ Aszansic, 222\n  Originally:   Council _of_ Aszansick, 222\n\n  A TABLE of the AUTHORS cited in this BOOK\n  In this book: Haimo, 487\n  Originally:   Haymo, 487\n\n  A TABLE of the AUTHORS cited in this BOOK...and moved from H to J\n  In this book: Jerome, 7, 60, 64, 222, 440, 458, 482, 487, 490\n  Originally:   Hierom, 7, 60, 64, 222, 440, 458, 482, 487, 490\n\n  A TABLE of the AUTHORS cited in this BOOK\n  In this book: Nicolaus Arnoldus _of_ Franequer, 242, 262, 263, 284,\n  Originally:   Nicholaus Arnoldus _of_ Franequer, 242, 262, 263, 284,\n\n  A TABLE of the AUTHORS cited in this BOOK\n  In this book: Oecumenius, 487\n  Originally:   OEcumenius, 487\n\n  A TABLE of the AUTHORS cited in this BOOK\n  In this book: Plato, 159, 486\n  Originally:   Plato, 159, 586\n\n  A TABLE of the CHIEF THINGS\n  In this book: A\n  Originally:   (section title missing)\n\n  A TABLE of the CHIEF THINGS under Minister\n  In this book: Concerning the Sustentation and... 318 to 329.\n  Originally:   Concerning the Sustentation and... 318 to 229.\n\n  A TABLE of the CHIEF THINGS main entry Philosopher\n  In this book: _Philosopher_, The Heathen Philosopher was brought to\n  Originally:   _Philosoher_, The Heathen Philosopher was brought to\n\n  A TABLE of the CHIEF THINGS under preaching\n  In this book: It is a permanent Institution, 373.\n  Originally:   It is a permanant Institution, 373.\n\n  A TABLE of the CHIEF THINGS under Quakers\n  In this book: They do not persecute others, 443.\n  Originally:   They do no persecute others, 443.\n\n  A TABLE of the CHIEF THINGS main entry Rebecca\n  In this book: _Rebecca_, 309.\n  Originally:   _Rebeckah_, 309.\n\n  A TABLE of the CHIEF THINGS under Redemption\n  In this book: It commends the Christian Religion among Infidels,\n  Originally:   It commends the Christian Religion among Infidals,\n\n  A TABLE of the CHIEF THINGS under Rustick\n  In this book: He brought a Philosopher unto the Christian Faith, 268.\n  Originally:   He brought a Philospher unto the Christian Faith, 268.\n\n  A TABLE of the CHIEF THINGS main entry School\n  In this book: _School_, Without the School... a Shadow of Knowledge,\n  Originally:   _School_, Without the School... a Shadow of Kowledge,","title":"An Apology for the True Christian Divinity: Being an explanation and vindication of the principles and doctrines of the people called Quakers","tradition":"scripture-revelation","translated_text":null,"word_count":218692}