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Title: An Apology for the True Christian Divinity Author: Robert Barclay Release Date: February 2, 2018 [EBook #56487] Language: English Character set encoding: UTF-8 *** START OF THIS PROJECT GUTENBERG EBOOK APOLOGY--TRUE CHRISTIAN DIVINITY *** Produced by Emmanuel Ackerman and the Online Distributed Proofreading Team at http://www.pgdp.net (This book was produced from images made available by the HathiTrust Digital Library, Google and the University of Michigan Library.) AN APOLOGY FOR THE True Christian Divinity, BEING AN EXPLANATION and VINDICATION OF THE PRINCIPLES and DOCTRINES Of the PEOPLE called _QUAKERS_. Written in LATIN and ENGLISH By _ROBERT BARCLAY_, And since translated into HIGH DUTCH, LOW DUTCH, FRENCH, and SPANISH, for the Information of Strangers. The EIGHTH EDITION in _ENGLISH_. _BIRMINGHAM_; Printed by JOHN BASKERVILLE, and sold by the Booksellers of LONDON and WESTMINSTER. M DCC LXV. TABLE OF CONTENTS INTRODUCTION To Charles II King of Great Britain. _R. B._ Unto the Friendly Reader wisheth Salvation. THESES THEOLOGICÆ. To the Clergy. i. PROPOSITION I. 1 Concerning the true FOUNDATION OF KNOWLEDGE. PROPOSITION II. 4 Of IMMEDIATE REVELATION. PROPOSITION III. 48 Concerning the SCRIPTURES. PROPOSITION IV. 73 Concerning the Condition of MAN in the FALL. PROPOSITIONS V. & VI. 86 Concerning the UNIVERSAL REDEMPTION by CHRIST. Concerning the SAVING and SPIRITUAL LIGHT, wherewith every Man is enlightened. PROPOSITION VII. 164 Concerning JUSTIFICATION. PROPOSITION VIII. 204 Concerning PERFECTION. PROPOSITION IX. 224 Concerning PERSEVERANCE, and the Possibility of FALLING from GRACE. PROPOSITION X. 231 Concerning the MINISTRY. PROPOSITION XI. 296 Concerning WORSHIP. PROPOSITION XII. 355 Concerning BAPTISM. PROPOSITION XIII. 388 Concerning the COMMUNION, or PARTICIPATION of the BODY and BLOOD of CHRIST. PROPOSITION XIV. 425 Concerning the POWER of the CIVIL MAGISTRATE in Matters Purely RELIGIOUS, and pertaining to the CONSCIENCE. PROPOSITION XV. 449 Concerning SALUTATIONS and RECREATIONS _&c._ THE CONCLUSION. 502 INDEX _A TABLE of the AUTHORS cited in this BOOK._ _A TABLE of the CHIEF THINGS._ ERRATA. TRANSCRIBER’S NOTE. TO _CHARLES_ II. KING OF GREAT BRITAIN, And the _Dominions_ thereunto belonging: _ROBERT BARCLAY_, _A Servant of JESUS CHRIST, called of GOD to the Dispensation of the _Gospel_ now again revealed, and, after a long and dark Night of _Apostasy_, commanded to be preached to all NATIONS, _wisheth Health and Salvation. As the Condition of Kings and Princes puts Them in a Station more obvious to the View and Observation of the World than that of other Men, of whom, as _Cicero_ observes, neither any Word or Action can be obscure; so are those Kings, during whose Appearance upon the Stage of this World it pleaseth the GREAT KING of _Kings_ singularly to make known unto Men the wonderful Steps of His _unsearchable Providence_, more signally observed, and their Lives and Actions more diligently remarked, and enquired into by Posterity; especially if those Things be such as not only relate to the outward Transactions of this World, but also are signalized by the Manifestation or Revelation of the Knowledge of God in Matters spiritual and religious. These are the Things that rendered the Lives of _Cyrus_, _Augustus Cæsar_, and _Constantine_ the Great, in former Times, and of _Charles_ the Fifth, and some other modern Princes in these last Ages, so considerable. But among all the Transactions which it hath pleased God to permit, for the Glory of His Power, and the Manifestation of His Wisdom and Providence, no Age furnisheth us with Things so _strange_ and _marvellous_, whether with Respect to Matters civil or religious, as these that have fallen out within the Compass of Thy Time; who, though Thou be not yet arrived at the Fiftieth Year of thy Age, hast yet been a Witness of stranger Things than many Ages before produced. So that whether we respect those various Troubles wherein Thou foundest Thyself engaged while scarce got out of Thy Infancy; the many different Afflictions, wherewith Men of Thy Circumstances are often unacquainted; the strange and unparalleled Fortune that befel Thy Father; Thy own narrow Escape, and Banishment following thereupon, with the great Improbability of Thy ever returning, at least without very much Pains and tedious Combatings; or finally, the Incapacity Thou wert under to accomplish such a Design; considering the Strength of those that had possessed themselves of Thy Throne, and the Terror they had inflicted upon foreign States; and yet that, after all this, Thou shouldest be restored without Stroke of Sword, the Help or Assistance of foreign States, or the Contrivance and Work of human Policy; all these do sufficiently declare that it is the _Lord’s Doing_, which, as it is marvellous in our Eyes, so it will justly be a Matter of Wonder and Astonishment to Generations to come; and may sufficiently serve, if rightly observed, to confute and confound that _Atheism_ wherewith this Age doth so much abound. As the Vindication of the _Liberty of Conscience_ (which Thy Father, by giving Way to the importunate Clamours of the _Clergy_, the Answering and Fulfilling of whose unrighteous Wills has often proved hurtful and pernicious to Princes, sought in some Part to restrain) was a great Occasion of those Troubles and Revolutions; so the Pretence of _Conscience_ was that which carried it on, and brought it to that Pitch it came to. And though no Doubt some that were engaged in that Work designed good Things, at least in the Beginning, albeit always wrong in the Manner they took to accomplish it, _viz._ by carnal Weapons; yet so soon as they had tasted the Sweets of the Possessions of them they had turned out, they quickly began to do those Things themselves for which they had accused others. For their Hands were found full of Oppression, and _they hated the Reproof of Instruction, which is the Way of Life_; and they evilly intreated the Messengers of the Lord, and caused his Prophets to be beaten and imprisoned, and persecuted his People, whom he had called and gathered out from among them, whom he had made to beat their _Swords into Plow-shares, and their Spears into Pruning-hooks_, and not to learn _carnal War_ any more: But he raised them up, and armed them with _spiritual Weapons_, even with his own Spirit and Power, whereby they testified in the Streets and High-ways, and publick Markets and Synagogues, against the _Pride_, _Vanity_, _Lusts_, and _Hypocrisy_ of that Generation, who were righteous in their own Eyes; though often cruelly intreated therefore: And they faithfully prophesied and foretold them of their judgment and Downfal, which came upon them; as by several Warnings and Epistles, delivered to _Oliver_ and _Richard Cromwell_, the _Parliament_, and other then _Powers_, yet upon Record, doth appear. And after it pleased God to restore Thee, what Oppressions, what Banishments, and evil Intreatings they have met with, by Men pretending Thy Authority, and cloaking their Mischief with Thy Name, is known to most Men in this Island; especially in _England_, where there is scarce a Prison that hath not been filled with them, nor a Judge before whom they have not been haled; _though they could never yet be found guilty_ of any Thing that might deserve that Usage. Therefore the Sense of their Innocency did no Doubt greatly contribute to move thee, three Years ago, to cause some Hundreds of them to be set at Liberty: For indeed their Sufferings are singular, and obviously distinguishable from all the rest of such as live under Thee in these two Respects. First, _In that among all the Plots contrived by others against Thee, since Thy Return into _Britain_, there was never any, owned of that People, found or known to be guilty, _(though many of them have been taken and imprisoned upon such Kind of Jealousies)_ but were always found innocent and harmless, _as became the Followers of Christ_ not coveting after, nor contending for the Kingdoms of this World, but subject to every Ordinance of Man, for Conscience Sake_. Secondly, _In that in the hottest Times of Persecution, and the most violent Prosecution of those Laws made against Meetings, _being clothed with Innocency_, they have boldly stood to their Testimony for God, without creeping into Holes or Corners, or once hiding themselves, _as all other Dissenters have done_; but daily met, according to their Custom, in the publick Places appointed for that End; _so that none of Thy Officers can say of them_, That they have surprized them in a Corner, overtaken them in a private Conventicle, or catched them lurking in their secret Chambers; nor needed they to send out Spies to get them, whom they were sure daily to find in their open Assemblies, testifying for God and His Truth_. By which those who have an Eye to see, may observe their Christian Patience and Courage, Constancy and Suffering joined in one, more than in any other People that differ from them, or oppose them. And yet, in the midst of those Troubles, Thou canst bear Witness, that as on the one Part, they never sought to detract from Thee, or to render Thee and Thy Government odious to the People, by nameless and scandalous Pamphlets and Libels; so on the other Hand they have not spared to admonish, exhort, and reprove Thee; and have faithfully discharged their Consciences towards Thee, without flattering Words, as ever the true Prophets in ancient Times used to do to those Kings and Princes, under whose Power Violence and Oppression was acted. And although it is evident by Experience to be most agreeable both to divine Truth, and human Policy, to allow every one to serve God according to their Consciences; nevertheless those other Sects, who for the most Part durst not peep out in the Times of Persecution, while these innocent People stood bold and faithful, do now combine in a joint Confederacy, notwithstanding all the Former Janglings and Contentions among themselves, to render us odious; seeking unjustly to wrest our Doctrine and Words, as if they were both inconsistent with Christianity and civil Society; so that to effectuate this their Work of Malice against us, they have not been ashamed to take the Help, and commend the Labours, of some invidious _Socinians_ against us. So do _Herod_ and _Pontius Pilate_ agree to crucify Christ. But our Practice, known to Thee by good Experience to be more consistent with Christianity and civil Society, and the Peace and Welfare of this Island, than that of those who thus accuse us, doth sufficiently guard us against this Calumny; and we may indeed appeal to the Testimony of Thy Conscience, as a Witness for us in the Face of the Nations. These Things moved me to present the World with a brief, but true Account of this People’s Principles, in some short _Theological Propositions_; which, according to the Will of God, proving successful, beyond my Expectation, to the Satisfaction of several, and to the exciting in many a Desire of being farther informed concerning us, as being every where evil spoken of; and likewise meeting with publick Opposition by some, as such will always do, so long as the _Devil rules in the Children of Disobedience_; I was thereby farther engaged, in the Liberty of the Lord, to present to the World this _Apology_ of the Truth held by those People: Which, because of Thy Interest in them, and theirs in Thee, as having first appeared, and mostly increased, in these Nations under Thy Rule, I make bold to present unto Thee. Thou knowest, and hast experienced _their Faithfulness towards their God, their Patience in Suffering, their Peaceableness towards the King, their Honesty, Plainness and Integrity in their faithful Warnings and Testimonies to Thee_; and if Thou wilt allow Thyself so much Time as to read this, Thou mayest find _how consonant their Principles are both to Scripture, Truth, and right Reason_. The Simplicity of their Behaviour, the Generality of their Condition, as being poor Men and illiterate; the Manner of their Procedure, being without the Wisdom and Policy of this World, hath made many conclude them Fools and Mad-men, and neglect them, as not being capable of Reason. But though it be to them as their Crown, thus to be esteemed of the Wise, the Great, and Learned of this World, and tho’ they rejoice to be accounted Fools for Christ’s Sake; yet of late some, even such who in the World’s Account are esteemed both Wise and Learned, begin to judge otherwise of them, and find, that they hold forth Things very agreeable both to Scripture, Reason, and true Learning. As it is inconsistent with the Truth I bear, so it is far from me to use this Epistle as an _Engine_ to _flatter_ Thee, the usual Design of such Works; and therefore I can neither Dedicate it to Thee, nor crave Thy Patronage, as if thereby I might have more Confidence to present it to the World, or be more hopeful of its Success. To God alone I owe what I have, and that more immediately in Matters spiritual; and therefore to Him alone, and to the Service of His Truth, I dedicate whatever Work He brings forth in me; to whom only the Praise and Honour appertain, whose Truth needs not the Patronage of worldly Princes; His Arm and Power being that alone by which it is propagated, established and confirmed. But I found it upon my Spirit to take Occasion to present this Book unto Thee; that as Thou hast been often warned by several of that People, who are Inhabitants of _England_; so Thou may’st not want a seasonable Advertisement from a Member of Thy ancient Kingdom of _Scotland_; and that Thou may’st know, which I hope Thou wilt have no Reason to be troubled at, that God is raising up and increasing that People in this Nation. And the Nations shall also hereby know, that the _Truth_ we profess is not a Work of Darkness, nor propagated by Stealth; and that we are not ashamed of the _Gospel of Christ_, because we know it to be _the Power of God unto Salvation_; and that we are no Ways so inconsistent with Government, nor such Disturbers of the Peace, as our Enemies, by traducing us, have sought to make the World believe we are: For which to Thee I dare appeal, as a Witness of our Peaceableness and Christian Patience. Generations to come shall not more admire that singular Step of Divine Providence, in Restoring Thee to Thy Throne, without outward Bloodshed, than they shall admire the Increase and Progress of this _Truth_, without all outward Help, and against so great Opposition; which shall be none of the least Things rendering Thy _Memory_ remarkable. God hath done great Things for Thee; He hath sufficiently shewn Thee, that it is _by Him Princes rule_, and that _He can pull down and set up at His Pleasure_. He hath often faithfully warned Thee by His Servants, since He restored Thee to Thy _Royal Dignity_, that Thy Heart might not wax wanton against Him, to forget His Mercies and Providences towards Thee; whereby He might permit Thee to be soothed up, and lulled asleep in Thy Sins, by the Flattering of _Court-parasites_, who, by their Fawning, are the _Ruin_ of many _Princes_. There is no King in the World, who can so experimentally testify of God’s Providence and Goodness; neither is there any, who rules so many free People, so many true Christians: Which Thing renders Thy Government more Honourable, Thyself more Considerable, than the Accession of many Nations, filled with slavish and superstitious Souls. Thou hast tasted of Prosperity and Adversity; Thou knowest what it is to be banished Thy native Country, to be over-ruled, as well as to rule, and sit upon the Throne; and being _oppressed_, Thou hast Reason to know how _hateful_ the _Oppressor_ is both to God and Man: If after all these Warnings and Advertisements, Thou dost not turn unto the Lord with all Thy Heart, but forget Him, who remembered Thee in Thy Distress, and give up Thyself to follow Lust and Vanity; surely great will be Thy Condemnation. Against which Snare, as well as the Temptation of those, that may or do feed Thee, and prompt Thee to Evil, the most excellent and prevalent Remedy will be, to apply Thyself to that _Light of Christ_, which _shineth in Thy Conscience_, which neither can, nor will flatter Thee, nor suffer Thee to be at Ease in Thy Sins; but doth and will deal plainly and faithfully with Thee, as those that are Followers thereof have also done. _GOD Almighty, who hath so signally hitherto visited Thee with His Love, so touch and reach Thy Heart, ere the Day of Thy Visitation be expired, that Thou mayest effectually Turn to Him, so as to improve Thy Place and Station for His Name._ So wisheth, so prayeth, Thy Faithful Friend and Subject, ROBERT BARCLAY. _From _Ury_, in my native Country of _Scotland_, the 25th of the Month called _November_, in the Year_ MDCLXXV. _R. B._ _R. B._ Unto the Friendly Reader wisheth Salvation. _Forasmuch as that, which above all Things I propose to myself, is to declare and defend the _Truth_; for the Service whereof I have given up and devoted myself, and all that is mine; therefore there is nothing which for its Sake (by the Help and Assistance of God) I may not attempt. And in this Confidence, I did sometime ago publish certain Propositions of Divinity, comprehending briefly the chief Principles and Doctrines of _Truth_; which appearing not unprofitable to some, and being beyond my Expectation well received by many, though also opposed by some envious Ones, did so far prevail, as in some Part to remove that false and monstrous Opinion, which lying Fame, and the Malice of our Adversaries, had implanted in the Minds of some, concerning us and our Doctrines._ _In this Respect it seemed to me not fit to spare my Pains and Labour; and therefore, being actuated by the same Divine Spirit, and the like Intention of propagating the Truth, by which I published the Propositions themselves, I judged it meet to explain them somewhat more largely at this Time, and defend them by certain Arguments._ _Perhaps my Method of Writing may seem not only different, but even contrary, to that which is commonly used by the Men called _Divines_, with which I am not concerned: Inasmuch as I confess myself to be not only no Imitator and Admirer of the _School-men_, but an Opposer and Despiser of them as such, by whose Labour I judge the _Christian Religion_ to be so far from being bettered, that it is rather destroyed. Neither have I sought to accommodate this my Work to itching Ears, who desire rather to comprehend in their Heads the sublime Notions of Truth, than to embrace it in their Hearts: For what I have written comes more from my Heart than from my Head; what I have heard with the Ears of my Soul, and seen with my inward Eyes, and my Hands have handled of the _Word of Life_, and what hath been inwardly manifested to me of the Things of God, that do I declare; not so much regarding the Eloquence and Excellency of Speech, as desiring to demonstrate the Efficacy and Operation of Truth; and if I err sometimes in the former, it is no great Matter; for I act not here the _Grammarian_, or the _Orator_, but the _Christian_; and therefore in this I have followed the certain Rule of the _Divine Light_, and of the_ Holy Scriptures. _And to make an End; What I have written, is written not to feed the _Wisdom_ and _Knowledge_, or rather _vain Pride of this World_, but to starve and oppose it, as the little Preface prefixed to the _Propositions_ doth shew; which, with the Title of them, is as followeth._ _THESES THEOLOGICÆ._ TO THE CLERGY, OF WHAT SORT SOEVER, Unto whose Hands these may come; BUT MORE PARTICULARLY To the DOCTORS, PROFESSORS, and STUDENTS of Divinity, in the Universities and Schools of _Great Britain_, whether Prelatical, Presbyterian, or any other; _ROBERT BARCLAY_, A Servant of the LORD GOD, and one of those who in Derision are called QUAKERS, wisheth unfeigned Repentance, unto the Acknowledgment of the Truth. FRIENDS, _Unto You these following Propositions are offered; in which, they being read and considered in the Fear of the Lord, you may perceive that simple, naked Truth, which Man by his Wisdom hath rendered so obscure and mysterious, that the World is even burthened with the great and voluminous Tractates which are made about it, and by their vain Jangling and Commentaries, by which it is rendered a Hundred-fold more dark and intricate than of itself it is: Which great Learning (so accounted of) to wit, your _School-divinity_ (which taketh up almost a Man’s whole Life-time to learn) brings not a Whit nearer to God, neither makes any Man less wicked, or more righteous than he was. Therefore hath God laid aside the Wise and Learned, and the Disputers of this World; and hath chosen a few despicable and unlearned Instruments (as to Letter-learning) as he did Fishermen of old, to publish his pure and naked _Truth_, and to free it of those Mists and Fogs wherewith the _Clergy_ hath clouded it, that the People might admire and maintain them. And among several others, whom God hath chosen to make known these Things (seeing I also have received, in Measure, Grace to be a Dispenser of the same Gospel) it seemed good unto me, according to my Duty, to offer unto you these _Propositions_; which though short, yet are weighty, comprehending much, and declaring what the true Ground of Knowledge is, even of that Knowledge which leads to _Life Eternal_; which is here witnessed of, and the Testimony thereof left unto the _Light of Christ_ in all your Consciences._ Farewel. _R. B._ The First Proposition. Concerning the true FOUNDATION of KNOWLEDGE. Seeing the Height of all Happiness is placed in the true Knowledge of God ([1]_This is Life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent_) the true and right understanding of this Foundation and Ground of Knowledge is that which is most necessary to be known and believed in the first Place. [1] John 17. 3. The Second Proposition. Concerning IMMEDIATE REVELATION. Seeing [2]_no Man knoweth the Father but the Son, and he to whom the Son revealeth him_; and seeing _the Revelation of the Son is in and by the Spirit_; therefore the Testimony of the Spirit is that alone by which the true Knowledge of God hath been, is, and can be only revealed; who as, by the moving of his own Spirit, he converted the _Chaos_ of this World into that wonderful Order wherein it was in the Beginning, and created Man a living Soul, to rule and govern it, so by the Revelation of the same Spirit he hath manifested himself all along unto the Sons of Men, both Patriarchs, Prophets and Apostles; which Revelations of God by the Spirit, whether by outward Voices and Appearances, Dreams, or inward _objective Manifestations in the Heart_, were of old the _formal Object_ of their Faith, and remain yet so to be; _since the Object of the Saints’ Faith is the same in all Ages_, though set forth under divers Administrations. Moreover, these divine inward Revelations, which we make absolutely necessary for the building up of true Faith, neither do nor can ever contradict the outward Testimony of the Scriptures, or right and sound Reason. Yet from hence it will not follow, that these divine Revelations are to be subjected to the Examination, either of the outward Testimony of the Scriptures, or of the natural Reason of Man, as to a more noble or certain Rule or Touchstone: For this divine Revelation, and inward Illumination, is that which is evident and clear of itself; forcing, by its own Evidence and Clearness, the well-disposed Understanding to assent, irresistibly moving the same thereunto; even as the common Principles of natural _Truths_ move and incline the Mind to a natural Assent: As, That _the Whole is greater than its Part_; That _two contradictory Sayings cannot be both true, nor both false_: Which is also manifest, according to our Adversaries Principle, who (supposing the Possibility of inward divine Revelations) will nevertheless confess with us, that neither Scripture nor sound Reason will contradict it: And yet it will not follow, according to them, that the Scripture, or sound Reason, should be subjected to the Examination of the divine Revelations in the Heart. [2] Mat. 11. 27. The Third Proposition. Concerning the SCRIPTURES. From these Revelations of the Spirit of God to the Saints, have proceeded the Scriptures of Truth, which contain, 1. A faithful historical Account of the Actings of God’s People in divers Ages, with many singular and remarkable Providences attending them. 2. A prophetical Account of several Things, whereof some are already past, and some yet to come. 3. A full and ample Account of all the chief Principles of the Doctrine of Christ, held forth in divers precious Declarations, Exhortations and Sentences, which, by the moving of God’s Spirit, were at several Times, and upon sundry Occasions, spoken and written unto some Churches and their Pastors: Nevertheless, because they are only a Declaration of the _Fountain_, and not the _Fountain_ itself, therefore they are not to be esteemed the principal Ground of all Truth and Knowledge, nor yet the _adequate primary Rule_ of _Faith and Manners_. Nevertheless, as that which giveth a true and faithful Testimony of the first Foundation, they are and may be esteemed a _secondary Rule, subordinate_ to the _Spirit_, from which they have all their Excellency and Certainty; for as by the inward Testimony of the Spirit we do alone truly know them; so they testify, that [3]the Spirit is that Guide by which the Saints are led into _all Truth_: Therefore, according to the Scriptures, the Spirit is the first and principal Leader. And seeing we do therefore receive and believe the Scriptures, because they proceeded from the Spirit; therefore also the Spirit is more originally and principally the Rule, according to that received Maxim in the Schools, _Propter quod unumquodque est tale, illud ipsum est magis tale_. Englished thus: _That for which a Thing is such, that Thing itself is more such_. [3] John 16. 13.; Rom. 8. 14. The Fourth Proposition. Concerning the Condition of MAN in the FALL. [4]All _Adam_’s Posterity (or Mankind) both _Jews_ and _Gentiles_, as to the first _Adam_ or earthly Man is fallen, degenerated, and dead, deprived of the Sensation or Feeling of this inward Testimony or _Seed of God_, and is subject unto the Power, Nature, and Seed of the Serpent, which he sows in Men’s Hearts, while they abide in this natural and corrupted State; from whence it comes, that not their Words and Deeds only, but all their Imaginations are evil perpetually in the Sight of God, as proceeding from this depraved and wicked Seed. Man therefore, as he is in this State, can know nothing aright; yea, his Thoughts and Conceptions concerning God and Things spiritual, until he be disjoined from this evil Seed, and united to the _Divine Light_, are unprofitable both to himself and others: Hence are rejected the _Socinian_ and _Pelagian_ Errors, in exalting a natural Light; as also of the _Papists_, and most _Protestants_, who affirm, _That Man, without the true Grace of God, may be a true Minister of the Gospel_. Nevertheless, this Seed is not imputed to Infants, until by Transgression they actually join themselves therewith; [5]for they are by Nature the Children of Wrath, who walk according to the Power of the Prince of the Air. [4] Rom. 5. 12. 15. [5] Eph. 2. 1. The Fifth and Sixth Propositions. Concerning the Universal Redemption by Christ, and also the Saving and Spiritual Light, wherewith every Man is enlightened. The Fifth Proposition. [6]_God, _out of his infinite Love_, who delighteth not in the Death of a Sinner, but that all should live and be saved, hath so loved the World, that he hath given his only Son a Light, that whosoever believeth in him should be saved; who enlighteneth every Man that cometh into the World, and maketh manifest all Things that are reproveable, and teacheth all Temperance, Righteousness, and Godliness_: And this Light enlighteneth the Hearts of all in a Day,[7] in order to Salvation, if not resisted: Nor is it less universal than the Seed of Sin; being the Purchase of his Death, who _tasted Death for every Man; for [8]as in _Adam_ all die, even so in _Christ_ shall all be made alive_. [6] Ezek. 18. 23.; Isa. 49. 6.; John 3. 16. & 1. 9.; Tit. 2. 11.; Eph. 5. 13.; Heb. 2. 9. [7] _Pro Tempore_, for a Time. [8] 1 Cor. 15. 22. The Sixth Proposition. According to which Principle (or _Hypothesis_) all the Objections against the Universality of Christ’s Death are easily solved; neither is it needful to recur to the Ministry of Angels, and those other miraculous Means, which, they say, God makes use of, to manifest the Doctrine and History of Christ’s Passion, unto such who (living in those Places of the World where the outward Preaching of the Gospel is unknown) have well improved the first and common Grace; for hence it well follows, that as some of the old Philosophers might have been saved, so also may now some (who by Providence are cast into those remote Parts of the World, where the Knowledge of the History is wanting) be made Partakers of the Divine Mystery, if they receive and resist not that Grace, [9]a _Manifestation whereof is given to every Man to profit withal_. This certain Doctrine then being received (_to wit_) that there is an Evangelical and Saving Light and Grace in all, the Universality of the Love and Mercy of God towards Mankind (both in the Death of his beloved Son, the Lord Jesus Christ, and in the Manifestation of the Light in the Heart) is established and confirmed against all the Objections of such as deny it. Therefore [10]_Christ hath tasted Death for every Man_; not only _for all Kinds of Men_, as some vainly talk, but _for every one, of all Kinds_; the Benefit of whose Offering is not only extended to such, who have the distinct outward Knowledge of his Death and Sufferings, as the same is declared in the Scriptures, but even unto those who are necessarily excluded from the Benefit of this Knowledge by some inevitable Accident; which Knowledge we willingly confess to be very profitable and comfortable, but not absolutely needful unto such, from whom God himself hath with-held it; yet they may be made Partakers of the Mystery of his Death (though ignorant of the History) if they suffer his Seed and Light (enlightening their Hearts) to take Place (in which Light, Communion with the Father and Son is enjoyed) so as of wicked Men to become holy, and Lovers of that Power, by whose inward and secret Touches they feel themselves turned from the Evil to the Good, and learn _to do to others as they would be done by_; in which Christ himself affirms all to be included. As they then have falsely and erroneously taught, who have denied Christ to have died for all Men; so neither have they sufficiently taught the Truth, who affirming him to have died for all, have added the absolute Necessity of the outward Knowledge thereof, in order to the obtaining its saving Effect; among whom the _Remonstrants_ of _Holland_ have been chiefly wanting, and many other Assertors of _Universal Redemption_, in that they have not placed the Extent of this Salvation in that Divine and Evangelical Principle of Light and Life, wherewith Christ hath enlightened every Man that comes into the World, which is excellently and evidently held forth in these Scriptures, _Gen._ vi. 3. _Deut._ xxx. 14. _John_ i. 7, 8, 9. _Rom._ x. 8. _Tit._ ii. 11. [9] 1 Cor. 12. 7. [10] Heb. 2. 9. The Seventh Proposition. Concerning JUSTIFICATION. As many as resist not this Light, but receive the same, in them is produced an holy, pure, and spiritual Birth, bringing forth Holiness, Righteousness, Purity, and all these other blessed Fruits which are acceptable to God; by which Holy Birth (to wit, _Jesus Christ_ formed within us, and Working his Works in us) as we are sanctified, so are we justified in the Sight of God, according to the Apostle’s Words, [11]_But ye are washed, but ye are sanctified, but ye are justified, in the Name of the Lord Jesus, and by the Spirit of our God_. Therefore it is not by our Works wrought in our Will, nor yet by good Works, considered as of themselves, but by Christ, who is both the Gift and the Giver, and the Cause producing the Effects in us; who, as he hath reconciled us while we were Enemies, doth also in his Wisdom save us, and justify us after this Manner, as saith the same Apostle elsewhere, [12]_According to his Mercy he saved us, by the washing of Regeneration, and the renewing of the Holy Ghost_. [11] 1 Cor. 6. 11. [12] Tit. 3. 5. The Eighth Proposition. Concerning PERFECTION. [13]In whom this holy and pure Birth is fully brought forth, the Body of Death and Sin comes to be crucified and removed, and their Hearts united and subjected unto the Truth, so as not to obey any Suggestion or Temptation of the Evil One, but to be free from actual sinning, and transgressing of the Law of God, and in that Respect perfect. Yet doth this Perfection still admit of a Growth; and there remaineth a Possibility of sinning, where the Mind doth not most diligently and watchfully attend unto the Lord. [13] Rom. 6. 14.; _Id._ 8. 13.; _Id._ 6. 2. 18.; 1 John 3. 6. The Ninth Proposition. Concerning PERSEVERANCE, and the Possibility of FALLING from GRACE. Although this Gift, and inward Grace of God, be sufficient to work out Salvation, yet in those in whom it is resisted it both may and doth become their Condemnation. Moreover, in whom it hath wrought in Part, to purify and sanctify them, in order to their further Perfection, by Disobedience such may fall from it, and turn it to Wantonness, making Shipwreck of Faith; and [14]_after having tasted of the Heavenly Gift, and been made Partakers of the Holy Ghost, again fall away_. Yet such an Increase and Stability in the Truth may in this Life be attained, from which there cannot be a total Apostasy. [14] 1 Tim. 1. 6.; Heb. 6. 4, 5, 6. The Tenth Proposition. Concerning the MINISTRY. As by this Gift, or Light of God, all true Knowledge in Things Spiritual is received and revealed; so by the same, as it is manifested and received in the Heart, by the Strength and Power thereof, every true Minister of the Gospel is ordained, prepared and supplied in the Work of the Ministry: And by the leading, moving, and drawing hereof, ought every Evangelist and Christian Pastor to be led and ordered in his Labour and Work of the Gospel, both as to the Place where, as to the Persons to whom, and as to the Times when he is to minister. Moreover, those who have this Authority may and ought to preach the Gospel, though without human Commission or Literature; as on the other Hand, those who want the Authority of this Divine Gift, however learned or authorized by the Commissions of Men and Churches, are to be esteemed but as Deceivers, and not true _Ministers of the Gospel_. Also, who have received this holy and unspotted Gift, [15]_as they have freely received, so are they freely to give_, without Hire or Bargaining, far less to use it as a Trade to get Money by it: Yet if God hath called any from their Employments, or Trades, by which they acquire their Livelihood, it may be lawful for such (according to the Liberty which they feel given them in the Lord) to receive such Temporals (to wit, what may be needful to them for Meat and Clothing) as are freely given them by those to whom they have communicated Spirituals. [15] Mat. 10. 8. The Eleventh Proposition. Concerning WORSHIP. All true and acceptable Worship to God is offered in the _inward_ and _immediate_ moving and drawing of his own Spirit, which is neither limited to Places, Times, or Persons; for though we be to worship him always, in that we are to fear before him, yet as to the outward Signification thereof in Prayers, Praises, or Preachings, we ought not to do it where and when we will, but where and when we are moved thereunto by the secret Inspirations of his Spirit in our Hearts, which God heareth and accepteth of, and is never wanting to move us thereunto, when Need is, of which he himself is the alone proper Judge. [16]All other Worship then, both Praises, Prayers and Preachings, which Man sets about in his own Will, and at his own Appointment, which he can both begin and end at his Pleasure, do or leave undone as himself sees meet, whether they be a prescribed Form, as a Liturgy, or Prayers conceived extemporarily, by the natural Strength and Faculty of the Mind, they are all but Superstitions, Will-worship, and abominable Idolatry in the Sight of God; which are to be denied, rejected, and separated from, in this Day of his spiritual Arising: [17]However it might have pleased him (who winked at the Times of Ignorance, with Respect to the Simplicity and Integrity of some, and of his own innocent Seed, which lay as it were buried in the Hearts of Men, under the Mass of Superstition) to blow upon the dead and dry Bones, and to raise some Breathings, and answer them, and that until the Day should more clearly dawn and break forth. [16] Ezek. 13., Mat. 10. 20., Acts 2. 4. & 18. 5. [17] John 3. 6. & 4. 21., Jude 19., Acts 17. 23. The Twelfth Proposition. Concerning BAPTISM. As there is [18]_one Lord_ and _one Faith_, so there is _one Baptism; which is not the putting away the Filth of the Flesh, but the Answer of a good Conscience before God, by the Resurrection of Jesus Christ_. And this Baptism is a pure and spiritual Thing, to wit, the _Baptism_ of the _Spirit_ and _Fire_, by which we are _buried with him_, that being washed and purged from our Sins, we may _walk in Newness of Life_; [19]of which the Baptism of _John_ was a Figure, which was commanded for a Time, and not to continue for ever. As to the Baptism of Infants, it is a mere human Tradition, for which neither Precept nor Practice is to be found in all the Scripture. [18] Eph. 4. 5.; 1 Pet. 3. 21.; Rom. 6. 4.; Gal. 3. 27.; Col. 2. 12.; John 3. 30. [19] 1 Cor. 1. 17. The Thirteenth Proposition. Concerning the COMMUNION, or PARTICIPATION of the BODY and BLOOD of CHRIST. The [20]_Communion_ of the Body and Blood of Christ is _inward_ and _spiritual_, which is the Participation of his Flesh and Blood, by which the _inward Man_ is [21]daily nourished in the Hearts of those in whom Christ dwells; of which Things the _breaking of Bread_ by Christ with his Disciples was a _Figure_, which they even used in the Church for a Time, who had received the Substance, for the Cause of the Weak; even as [22]_abstaining from Things strangled, and from Blood_; the [23]_washing one another’s Feet_, and the [24]_anointing of the Sick with Oil_; all which are commanded with no less Authority and Solemnity than the Former; yet seeing they are but the Shadows of better Things, they cease in such as have obtained the Substance. [20] 1 Cor. 10. 16, 17. [21] John 6. 32, 33, 35.; 1 Cor. 5. 8. [22] Acts 15. 20. [23] John 13. 14. [24] James 5. 14. The Fourteenth Proposition. Concerning the POWER of the CIVIL MAGISTRATE in Matters purely RELIGIOUS, and pertaining to the CONSCIENCE. Since God hath assumed to himself the Power and Dominion of the Conscience, who alone can rightly instruct and govern it therefore [25]it is not lawful for any whatsoever, by Virtue of any Authority or Principality they bear in the Government of this World, to force the Consciences of others; and therefore all Killing, Banishing, Fining, Imprisoning, and other such Things, which Men are afflicted with, for the alone Exercise of their Conscience, or Difference in Worship or Opinion, proceedeth from the Spirit of _Cain_, the Murderer, and is contrary to the Truth; provided always, that no Man, under the Pretence of Conscience, prejudice his Neighbour in his Life or Estate; or do any Thing destructive to, or inconsistent with Human Society; in which Case the Law is for the Transgressor, and Justice to be administered upon all, without Respect of Persons. [25] Luke 9. 55, 56.; Mat. 7. 12. 29.; Tit. 3. 10. The Fifteenth Proposition. Concerning SALUTATIONS and RECREATIONS, _&c._ [26]Seeing the chief End of all Religion is to redeem Man from the Spirit and vain Conversation of this World, and to lead into inward Communion with God, before whom, if we fear always, we are accounted happy; therefore all the vain Customs and Habits thereof, both in Word and Deed, are to be rejected and forsaken by those who come to this Fear; such as the taking off the Hat to a Man, the Bowings and Cringings of the Body, and such other Salutations of that Kind, with all the foolish and superstitious Formalities attending them; all which Man has invented in his degenerate State, to feed his Pride in the vain Pomp and Glory of this World; as also the unprofitable Plays, frivolous Recreations, Sportings and Gamings, which are invented to pass away the precious Time, and divert the Mind from the Witness of God in the Heart, and from the living Sense of his Fear, and from that evangelical Spirit wherewith Christians ought to be leavened, and which leads into Sobriety, Gravity, and Godly Fear; in which, as we abide, the Blessing of the Lord is felt to attend us in those Actions in which we are necessarily engaged, in order to the taking Care for the Sustenance of the outward Man. [26] Eph. 5. 11.; 1 Pet. 1. 14.; John 5. 44.; Jer. 10. 3.; Acts 10. 26.; Mat. 15. 13.; Col. 2. 8. AN APOLOGY FOR THE True Christian Divinity. PROPOSITION I. Concerning the true FOUNDATION of KNOWLEDGE. _Seeing the Height of all Happiness is placed in the true Knowledge of God_, [27](This is Life Eternal, to know thee the only true God, and Jesus Christ whom thou hast sent) _the true and right understanding of this Foundation and Ground of Knowledge is that which is most necessary to be known and believed in the first Place_. [27] _John 17. 3._ He that desireth to acquire any Art or Science, seeketh first those Means by which that Art or Science is obtained: If we ought to do so in Things Natural and Earthly, how much more then in Spiritual? In this Affair then should our Inquiry be the more diligent, because he that Errs in the Entrance, is not so easily brought back again into the Right Way; he that misseth his Road from the Beginning of his Journey, and is deceived in his first Marks, at his first setting forth, the greater his Mistake is, the more difficult will be his Entrance into the Right Way. [Sidenote: _The Way to the true Knowledge of God._] Thus when a Man first proposeth to himself the Knowledge of God, from a Sense of his own Unworthiness, and from the great Weariness of his Mind, occasioned by the secret Checks of his Conscience, and the tender yet real Glances of God’s _Light_ upon his Heart; the earnest Desires he has to be redeemed from his present Trouble, and the fervent Breathings he has to be eased of his disordered Passions and Lusts, and to find Quietness and Peace in the certain Knowledge of God, and in the Assurance of his Love and Good-will towards him, make his Heart tender, and ready to receive any Impression; and so (not having then a distinct Discerning) through Forwardness embraceth any Thing that brings present Ease. If either through the Reverence he bears to certain Persons, or from the secret Inclination to what doth comply with his natural Disposition, he fall upon any Principles or Means by which he apprehends he may come to know God, and so doth center himself, it will be hard to remove him thence again, how wrong soever they may be: For the first Anguish being over, he becomes more hardy; and the Enemy being near, creates a false Peace, and a certain Confidence, which is strengthened by the Mind’s Unwillingness to enter again into new Doubtfulness, or the former Anxiety of a Search. [Sidenote: _Jewish Doctors and Pharisees resist Christ._] This is sufficiently verified in the Example of the _Pharisees_ and _Jewish Doctors_, who most of all resisted _Christ_, disdaining to be esteemed Ignorant; for this vain Opinion they had of their Knowledge, hindered them from the true Knowledge; and the mean People, who were not so much pre-occupied with former Principles, nor conceited of their own Knowledge, did easily believe. Wherefore the _Pharisees_ upbraid them, saying, [28]_Have any of the Rulers or Pharisees believed on him? But this People, which know not the Law, are accursed._ This is also abundantly proved by the Experience of all such, as being secretly touched with the Call of God’s Grace unto them, do apply themselves to false Teachers, where the Remedy proves worse than the Disease; because instead of knowing God, or the Things relating to their Salvation aright, they drink in wrong Opinions of him; from which it is harder to be disintangled, than while the Soul remains a Blank, or _Tabula rasa_. For they that conceit themselves Wise, are worse to deal with than they that are sensible of their Ignorance. Nor hath it been less the Device of the Devil, the great Enemy of Mankind, to persuade Men into wrong Notions of God, than to keep them altogether from acknowledging him; the latter taking with few, because odious; but the other having been the constant Ruin of the World: For there hath scarce been a Nation found, but hath had some Notions or other of Religion; so that not from their denying any Deity, but from their Mistakes and Misapprehensions of it, hath proceeded all the Idolatry and Superstition of the World; yea, hence even Atheism itself hath proceeded: For these many and various Opinions of God and Religion, being so much mixed with the Guessings and uncertain Judgments of Men, have begotten in many the Opinion, That there is no God at all. This, and much more that might be said, may shew how dangerous it is to miss in this first Step: _All that come not in by the right Door, are _accounted_ as Thieves and Robbers._ [28] John 7. 48, 49. [Sidenote: _Epictetus._] Again, How needful and desirable that Knowledge is, which brings _Life Eternal_, _Epictetus_ sheweth, saying excellently well, _Cap. 38._ [Greek: isthi hoti to Kyriôtaton: ισθι ὁτι το Κυριωτατον], &c. _Know that the main Foundation of Piety is this, To have_ [Greek: orthas hypolêpseis: ορθας ὑποληψεις], _right Opinions and Apprehensions of God_. This therefore I judged necessary, as a first Principle, in the first Place, to affirm; and I suppose will not need much farther Explanation or Defence, as being generally acknowledged by all (and in these Things that are without Controversy I love to be brief) as that which will easily commend itself to every Man’s Reason and Conscience; and therefore I shall proceed to the next Proposition; which, though it be nothing less certain, yet by the Malice of Satan, and Ignorance of many, comes far more under Debate. PROPOSITION II. Of IMMEDIATE REVELATION. [29]_Seeing _no Man knoweth the Father but the Son, and he to whom the Son revealeth him;_ and seeing _the Revelation of the Son is_ in _and_ by _the Spirit;_ therefore the Testimony of the Spirit is that alone by which the true Knowledge of God hath been, is, and can be only revealed: Who as, by the Moving of his own Spirit, he disposed the_ Chaos _of this World into that wonderful Order in which it was in the Beginning, and created Man a Living Soul, to Rule and Govern it; so by the Revelation of the same Spirit he hath manifested himself all along unto the Sons of Men, both Patriarchs, Prophets and Apostles: Which Revelations of God by the Spirit, whether by outward Voices and Appearances, Dreams, or inward objective Manifestations in the Heart, were of old the formal Object of their Faith, and remain yet so to be; since _the Object of the Saints’ Faith is the same in all Ages, tho’ held forth under divers Administrations._ Moreover, these Divine Inward Revelations, which we make absolutely necessary for the building up of true Faith, neither do, nor can ever, contradict the outward Testimony of the Scriptures, or right and sound Reason; yet from hence it will not follow, that these Divine Revelations are to be subjected to the Test, either of the outward Testimony of the Scriptures, or of the Natural Reason of Man, as to a more noble or certain Rule and Touchstone; for this Divine Revelation, and Inward Illumination, is that which is evident and clear of itself; forcing, by its own Evidence and Clearness, the well-disposed Understanding to assent, irresistibly moving the same thereunto, even as the common Principles of natural Truths do move and incline the Mind to a natural Assent: As,_ That the Whole is greater than its Part; That two Contradictories can neither be both true, nor both false. [29] Mat. 11. 27. §. I. [Sidenote: _Revelation by Apostate Christians rejected._] It is very probable, that many carnal and natural Christians will oppose this Proposition; who, being wholly unacquainted with the Movings and Actings of God’s Spirit upon their Hearts, judge the same nothing necessary; and some are apt to flout at it as ridiculous: Yea, to that Height are the Generality of Christians apostatized and degenerated, that though there be not any Thing more plainly Asserted, more seriously Recommended, or more certainly Attested to, in all the Writings of the holy Scriptures; yet nothing is less minded, and more rejected, by all Sorts of Christians, than _Immediate and Divine Revelation_; insomuch, that once to lay Claim to it, is Matter of Reproach. Whereas of old, none were ever judged Christians, but such as _had the Spirit of Christ_, Rom. viii. 9. But now many do boldly call themselves _Christians_, who make no Difficulty of confessing they are without it, and laugh at such as say they have it. Of old they were accounted _the Sons of God, who were led by the Spirit of God_, ibid. verse 14. But now many aver themselves Sons of God, who know nothing of this Leader; and he that affirms himself so led, is, by the pretended Orthodox of this Age, presently proclaimed an Heretick. The Reason hereof is very manifest, _viz._ Because many in these Days, under the Name of _Christians_, do experimentally find, that they are not actuated, nor led, by God’s Spirit; yea, many great _Doctors_, _Divines_, _Teachers_ and _Bishops_ of Christianity, (commonly so called) have wholly shut their Ears from hearing, and their Eyes from seeing, this _Inward Guide_, and so are become Strangers unto it; whence they are, by their own Experience, brought to this Strait, either to confess that they are as yet ignorant of God, and have only the Shadow of _Knowledge_, and not the true _Knowledge_ of him, or that this _Knowledge_ is acquired without Immediate Revelation. [Sidenote: _Knowledge Spiritual and Literal distinguished._] For the better understanding then of this Proposition, we do distinguish betwixt the certain Knowledge of God, and the uncertain; betwixt the spiritual Knowledge, and the literal; the saving Heart-Knowledge, and soaring, airy Head-Knowledge. The last, we confess, may be divers Ways obtained; but the first, by no other Way than the inward immediate Manifestation and Revelation of God’s Spirit, shining in and upon the Heart, inlightning and opening the Understanding. §. II. Having then proposed to myself, in these Propositions, to affirm those Things which relate to the true and effectual Knowledge, which brings Life Eternal with it; therefore I have truly affirmed, that this Knowledge is no otherways attained, and that none have any true Ground to believe they have attained it, who have it not by this Revelation of God’s Spirit. The Certainty of which Truth is such, that it hath been acknowledged by some of the most refined and famous of all Sorts of Professors of Christianity in all Ages; who being truly upright-hearted, and earnest Seekers of the Lord, (however stated under the Disadvantages and epidemical Errors of their several Sects or Ages) the true Seed in them hath been answered by God’s Love, who hath had Regard to the Good, and hath had of his Elect Ones among all, who finding a Distaste and Disgust in all other outward Means, even in the very Principles and Precepts more particularly relative to their own Forms and Societies, have at last concluded, with _One Voice_, That there was no true Knowledge of God, but that which is revealed inwardly by his own Spirit. Whereof take these following Testimonies of the Ancients. [Sidenote: _Aug._] 1. [30]“_It is the Inward Master (_saith_ Augustine) that Teacheth, it is Christ that Teacheth, it is Inspiration that Teacheth: Where this Inspiration and Unction is wanting, it is in vain that Words from without are beaten in._” And thereafter: “_For he that created us, and redeemed us, and called us, by Faith, and dwelleth in us by his Spirit, unless he speaketh unto us Inwardly, it is needless for us to cry out._” [30] _Aug. _ex Tract. Ep._ Joh. 3._ [Sidenote: _Clem. Alex._] 2. [31]“_There is a Difference (_saith_ Clemens Alexandrinus) betwixt that which any one saith of the Truth, and that which the Truth itself, interpreting itself, saith. A Conjecture of Truth differeth from the Truth itself; a Similitude of a Thing differeth from the Thing itself; it is one Thing that is acquired by Exercise and Discipline; and another Thing, which by Power and Faith._” Lastly, the same _Clemens_ saith, [32]“_Truth is neither hard to be arrived at, nor is it impossible to apprehend it; for it is most Nigh unto us, even in our Houses, as the most wise_ Moses _hath insinuated._” [31] _Clem. Alex._ I. 1. Strom. [32] Pædag. [Sidenote: _Tertullian._] 3. [33]“_How is it (_saith_ Tertullian) that since the Devil always worketh, and stirreth up the Mind to Iniquity, that the Work of God should either cease, or desist to act? Since for this End the Lord did send the Comforter, that because human Weakness could not at once bear all Things, Knowledge might be by little and little directed, formed, and brought to Perfection, by the Holy Spirit, that Vicar of the Lord._ I have many Things yet (_saith he_) to speak unto you, but ye cannot as yet bear them; but when that Spirit of Truth shall come, he shall lead you into all Truth, and shall teach you these Things that are to come. _But of this his Work we have spoken above. What is then the Administration of the Comforter, but that Discipline be directed, and the Scriptures revealed?_” &c. [33] _Tertullianus_ Lib. de veland. Virginibus, cap. 1. [Sidenote: _Jerome_] 4. [34]“_The Law (_saith_ Jerome) is Spiritual, and there is need of a Revelation to understand it._” And in his Epistle 150. to _Hedibia_, Quest. 11. he saith, “_The whole Epistle to the _Romans_ needs an Interpretation; it being involved in so great Obscurities, that for the understanding thereof we need the Help of the Holy Spirit, who through the Apostle dictated it._” [34] _Jerome_ Ep. Paulin. 103. [Sidenote: _Athanasius._] 5. [35]“_So great Things (_saith_ Athanasius) doth our Saviour daily: He draws unto Piety, persuades unto Virtue, teaches Immortality, excites to the Desire of Heavenly Things, reveals the Knowledge of the Father, inspires Power against Death, and shews himself unto every one._” [35] _Athanasius_ de Incarn. Verbi Dei. [Sidenote: _Gregory_] 6. [36]_Gregory_ the Great, upon these Words [_He shall teach you all Things_] saith, “_That unless the same Spirit is present in the Heart of the Hearer, in vain is the Discourse of the Doctor. Let no Man then ascribe unto the Man that teacheth, what he understands from the Mouth of him that speaketh; for unless he that teacheth be within, the Tongue of the Doctor, that is without, laboureth in vain._” [36] _Greg._ Mag. Hom. 30. upon the Gospel. [Sidenote: _Cyrillus Alexandrinus_] 7. [37]_Cyrillus Alexandrinus_ plainly affirmeth, “_That Men know that_ Jesus is the Lord by the Holy Ghost, _no otherwise than they who taste Honey know that it is sweet, even by its proper Quality_.” [37] _Cyril. Alex._ in _Thesauro_, lib. 13. c. 3. [Sidenote: _Bernard._] 8. [38]“_Therefore (_saith_ Bernard) we daily exhort you, Brethren, that ye walk the Ways of the Heart, and that your Souls be always in your Hands, that ye may hear what the Lord saith in you._” And again, upon these Words of the Apostle [_Let him that glorieth, glory in the Lord_] “_With which Threefold Vice _(saith he)_ all Sorts of Religious Men are less or more dangerously affected, because they do not so diligently attend, with the Ears of the Heart, to what the Spirit of Truth (which flatters none) inwardly speaks._” [38] _Bernard _in_ Psal. 84._ This was the very Basis, and main Foundation, upon which the Primitive Reformers built. [Sidenote: _Luther._] [39]_Luther_, in his Book to the Nobility of _Germany_, saith, “_This is certain, That no Man can make himself a Teacher of the holy Scriptures, but the Holy Spirit alone._” And upon the _Magnificat_ he saith, “_No Man can rightly know God, or understand the Word of God, unless he immediately receive it from the Holy Spirit; neither can any one receive it from the Holy Spirit, except he find it by Experience in himself; and in this Experience the Holy Ghost teacheth, as in his proper School; out of which School nothing is taught but mere Talk._” [39] _Luther._ Tom. 5. p. 76. [Sidenote: _Phil. Melancthon_] _Philip Melancthon_, in his Annotations upon _John_ vi. “_Those who hear only an outward and bodily Voice, hear the Creature; but _God is a Spirit_, and is neither discerned, nor known, nor heard, but by the Spirit;_ [Sidenote: _By the Spirit alone God is known._] _and therefore to hear the Voice of God, to see God, is to know and hear the Spirit. By the Spirit alone God is known and perceived._” Which also the more Serious to this Day do acknowledge, even all such who satisfy themselves not with the Superficies of Religion, and use it not as a Cover or Art. Yea, all those who apply themselves effectually to Christianity, and are not satisfied until they have found its effectual Work upon their Hearts, redeeming them from Sin, do feel that no Knowledge effectually prevails to the producing of this, but that which proceeds from the warm Influence of God’s Spirit upon the Heart, and from the comfortable Shining of his Light upon their Understanding. [Sidenote: _Dr. _Smith_ of _Cambridge_, concerning Book-Divinity._] And therefore to this Purpose a modern Author, _viz._ Dr. _Smith_ of _Cambridge_, in his Select Discourses, saith well; “_To seek our Divinity merely in Books and Writings, is to seek the Living among the Dead. We do but in vain many Times seek God in these, where his Truth is too often not so much Enshrined as Entombed._ Intra te quære Deum, _Seek God within thine own Soul: He is best discerned _[Greek: noera epaphê: νοερα επαφη]_ (as _Plotinus_ phrased it) by an Intellectual Touch of him. We must_ see with our Eyes, and hear with our Ears, and our Hands must handle the Word of Life (_to express it in St. _John_’s Words_) [Greek: hoti tês psychês aisthêsis: ὁτι της ψυχης αισθησις], _&c. The Soul itself hath its Sense, as well as the Body._ And therefore, _David_, when he would teach us to know what the Divine Goodness is, calls not for Speculation, but Sensation: _Taste, and see how good the Lord is_. That is not the best and truest Knowledge of God, which is wrought out by the Labour and Sweat of the Brain, but that which is kindled within us, by an heavenly Warmth in our Hearts. _And again_: There is a Knowing of the _Truth, as it is in Jesus_, as it is in a _Christ-like Nature_; as it is in that sweet, mild, humble, and loving Spirit of Jesus, which spreads itself, like a _Morning Sun_, upon the Souls of good Men, full of Light and Life. It profits little to know Christ himself after the Flesh; but he gives his Spirit to good Men, _that searcheth the deep things of God_. _And again_: It is but a thin airy Knowledge, that is got by mere Speculation, which is ushered in by Syllogisms and Demonstrations; but that which springs forth from true Goodness, is [Greek: theioteron ti pasês hypodeixeôs: θειοτερον τι πασης ὑποδειξεως] (as _Origen_ speaketh) _It brings such a Divine Light into the Soul, as is more clear and convincing than any Demonstration_.” §. III. [Sidenote: Apostasy and a false Knowledge introduced.] That this certain and undoubted Method of the true Knowledge of God hath been brought out of use, hath been none of the least Devices of the Devil, to secure Mankind to his Kingdom. For after the Light and Glory of the Christian Religion had prevailed over a great Part of the World, and dispelled the thick Mists of the Heathenish Doctrine of the Plurality of Gods, he that knew there was no Probability of deluding the World any longer that Way, did then puff Man up with a false Knowledge of the true God; setting him on work to seek God the wrong Way, and persuading him to be content with such a Knowledge as was of his own acquiring, and not of God’s teaching. And this Device hath proved the more successful, because accommodated to the natural and corrupt Spirit and Temper of Man, who above all Things affects to exalt himself; in which Exaltation, as God is greatly dishonoured, so therein the Devil hath his End; who is not anxious how much God is acknowledged in Words, provided himself be but always served; he matters not how great and high Speculations the Natural Man entertains of God, so long as he serves his own Lusts and Passions, and is obedient to his evil Suggestions and Temptations. [Sidenote: _Christianity is become an Art, acquired by human Science and Industry._] Thus _Christianity_ is become as it were an Art, acquired by human Science and Industry; like any other Art or Science; and Men have not only assumed the Name of _Christians_, but even have procured themselves to be esteemed as _Masters of Christianity_, by certain Artificial Tricks, though altogether Strangers to the Spirit and Life of Jesus. But if we make a right Definition of a _Christian_, according to the Scripture, That _he is one who hath the Spirit and is led by it_, how many _Christians_, yea, and of these great _Masters_ and _Doctors of Christianity_, so accounted, shall we justly divest of that Noble Title? [Sidenote: _By Revelation is the true Knowledge of God._] If those therefore who have all the other Means of Knowledge, and are sufficiently Learned therein, whether it be the Letter of the Scripture, the Traditions of Churches, or the Works of Creation and Providence, whence they are able to deduce strong and undeniable Arguments (which may be true in themselves) are not yet to be esteemed _Christians_, according to the certain and infallible Definition above-mentioned; and if the inward and immediate Revelation of God’s Spirit in the Heart, in such as have been altogether ignorant of some, and but very little skilled in others, of these Means of attaining Knowledge, hath brought them to Salvation; then it will necessarily and evidently follow, that Inward and Immediate Revelation is the only sure and certain Way to attain the true and saving Knowledge of God. But the first is true: Therefore the last. Now as this Argument doth very strongly conclude for this Way of Knowledge, and against such as deny it; so in this Respect it is the more to be regarded, as the Propositions, from which it is deduced, are so clear, that our very Adversaries cannot deny them. For as to the first, it is acknowledged, that many Learned Men may be, and have been, damned. And as to the second, who will deny but many illiterate Men may be, and are, saved? [Sidenote: Abel, Seth, Noah, _&c. instanced_.] Nor dare any affirm, that none come to the Knowledge of God and Salvation by the inward Revelation of the Spirit, without these other outward Means; unless they be also so bold as to exclude _Abel_, _Seth_, _Noah_, _Abraham_, _Job_, and all the holy Patriarchs from true Knowledge and Salvation. §. IV. I would however not be understood as if hereby I excluded those other Means of Knowledge from any Use or Service to Man; it is far from me so to judge, as concerning the _Scriptures_, in the next Proposition, will more plainly appear. The Question is not, what may be profitable or helpful, but what is absolutely necessary. Many Things may contribute to further a Work, which yet are not the main Thing that makes the Work go on. The Sum then of what is said amounts to this, That where the true Inward Knowledge of God is, through the Revelation of his Spirit, there is all; neither is there an absolute Necessity of any other. But where the best, highest, and most profound Knowledge is, without this there is nothing, as to the obtaining the great End of Salvation. This Truth is very effectually confirmed by the first Part of the Proposition itself, which in few Words comprehendeth divers unquestionable Arguments, which I shall in brief subsume. [Sidenote: I.] First, _That there is no Knowledge of the Father but by the Son_. [Sidenote: II.] Secondly, _That there is no Knowledge of the Son, but by the Spirit_. [Sidenote: III.] Thirdly, _That by the Spirit God hath always revealed himself to his Children_. [Sidenote: IV.] Fourthly, _That these Revelations were the formal Object of the Saints’ Faith_. [Sidenote: V.] And Lastly, _That the same continueth to be the Object of the Saints’ Faith to this Day_. Of each of these I shall speak a little particularly, and then proceed to the latter Part. §. V. [Sidenote: _Assert. _I._ Proved._] As to the first, viz. _That there is no Knowledge of the Father but by the Son_, it will easily be proved, being founded upon the plain Words of Scripture, and is therefore a fit _Medium_ from whence to deduce the rest of our Assertions. For the infinite and most wise God, who is the _Foundation_, _Root_ and _Spring_ of all _Operation_, hath wrought all Things by his Eternal Word and Son. [40]_This is that WORD that was in the Beginning with God, and was God, by whom all Things were made, and without whom was not any Thing made that was made_, [41]This is that _Jesus Christ, by whom God created all Things, by whom, and for whom, all Things were created, that are in Heaven and in Earth, visible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers_, Col. i. 16. Who therefore is called, _The first-born of every Creature_, Col. i. 15. As then that infinite and incomprehensible Fountain of Life and Motion operateth in the Creatures by his own Eternal Word and Power; so no Creature has Access again unto him but in and by the Son, according to his own express Words, _No Man knoweth the Father, but the Son, and he to whom the Son will reveal him_, Mat. xi. 27. Luke x. 22. And again, he himself saith, _I am the Way, the Truth, and the Life: No Man cometh unto the Father but by me_, John xiv. 6. [40] John 1. 1, 2, 3. [41] Eph. 3. 9. Hence he is fitly called, _The Mediator betwixt God and Man_: For having been with God from all Eternity, being himself God, and also in Time partaking of the Nature of Man; through him is the Goodness and Love of God conveyed to Mankind, and by him again Man receiveth and partaketh of these Mercies. Hence is easily deduced the Proof of this first Assertion, thus: If no Man knoweth the Father but the Son, and he to whom the Son will reveal him; then there is no Knowledge of the Father but by the Son. But no Man knoweth the Father but the Son. Therefore, there is no Knowledge of the Father but by the Son. The first Part of the Antecedent are the plain Words of Scripture: The Consequence thereof is undeniable; except one would say, that he hath the Knowledge of the Father, while yet he knows him not; which were an absurd Repugnance. Again, if the Son be the Way, the Truth, and the Life, and that no Man cometh unto the Father but by him; then there is no Knowledge of the Father but by the Son. But the first is true: Therefore the last. The Antecedent are the very Scripture Words: The Consequence is very evident: For how can any know a Thing, who useth not the Way, without which it is not knowable? But it is already proved, that there is no other Way but by the Son; so that whoso uses not that Way, cannot know him, neither come unto him. §. VI. [Sidenote: _Assert. _II._ Proved._] Having then laid down this first Principle, I come to the second, viz. _That there is no Knowledge of the Son but by the Spirit_; or, _That the Revelation of the Son of God is by the Spirit_. Where it is to be noted, that I always speak of the saving, certain and necessary Knowledge of God; which that it cannot be acquired otherways than by the Spirit, doth also appear from many clear Scriptures. For Jesus Christ, in and by whom the Father is revealed, doth also reveal himself to his Disciples and Friends in and by his Spirit: As his Manifestation was outward, when he testified and witnessed for the Truth in this World, and approved himself faithful throughout; so being now withdrawn, as to the outward Man, he doth teach and instruct Mankind inwardly, by his own Spirit; _He standeth at the Door and knocketh, and whoso heareth his Voice and openeth, he comes in_ to such, _Rev._ iii. 20. Of this Revelation of Christ in him, _Paul_ speaketh, _Gal._ i. 16. in which he placeth the Excellency of his Ministry, and the Certainty of his Calling. And the Promise of Christ to his Disciples, _Lo, I am with you to the End of the World_, confirmeth the same Thing; for this is an Inward and Spiritual Presence, as all acknowledge: But what relates hereto will again occur. [Sidenote: _Proof_ I.] I shall deduce the Proof of this Proposition from two manifest Places of Scripture: The first is, 1 Cor. i. 11, 12. _What Man knoweth the Things of a Man, save the Spirit of a Man which is in him?_ [Sidenote: _The Things of God are known by the Spirit of God._] _Even so the Things of God knoweth no Man, but the Spirit of God. Now we have received not the Spirit of the World, but the Spirit which is of God, that we might know the Things which are freely given us of God._ The Apostle in the Verses before, speaking of the wonderful Things which are prepared for the Saints, after he hath declared, that the _Natural Man cannot reach them_, adds, that _They are revealed by the Spirit of God_, Ver. 9, 10. giving this Reason, _For the Spirit searcheth all things, even the deep Things of God_. And then he bringeth in the Comparison, in the Verses above-mentioned, very apt, and answerable to our Purpose and Doctrine, that _as the Things of a Man are only known by the Spirit of Man; so the Things of God are only known by the Spirit of God_: That is, that as nothing below the Spirit of Man (as the Spirit of Brutes, or any other Creatures) can properly reach unto, or comprehend the Things of a Man, as being of a nobler and higher Nature; so neither can the Spirit of Man, or the Natural Man, as the Apostle in the 14th Verse subsumes, receive nor discern the Things of God, or the Things that are Spiritual, as being also of an higher Nature; which the Apostle himself gives for the Reason, saying, _Neither can he know them, because they are Spiritually discerned_. So that the Apostle’s Words, being reduced to an Argument, do very well prove the Matter under Debate, thus: If that which appertaineth properly to Man, cannot be discerned by any lower or baser Principle than the Spirit of Man; then cannot those Things, that properly relate unto God and Christ, be known or discerned by any lower or baser Thing than the Spirit of God and Christ. But the first is true: Therefore also the second. The whole Strength of the Argument is contained in the Apostle’s Words before-mentioned; which therefore being granted, I shall proceed to deduce a second Argument, thus: That which is Spiritual can only be known and discerned by the Spirit of God. But the Revelation of Jesus Christ, and the true and saving Knowledge of him, is Spiritual: Therefore the Revelation of Jesus Christ, and the true and saving Knowledge of him, can only be known and discerned by the Spirit of God. [Sidenote: Proof II.] [Sidenote: _No Man can call Jesus Lord_, &c.] The other Scripture is also a Saying of the same Apostle, 1 Cor. xii. 3. _No Man can say that Jesus is the Lord, but by the Holy Ghost._ This Scripture, which is full of Truth, and answereth full well to the enlightened Understanding of the spiritual and real Christian, may perhaps prove very strange to the carnal and pretended Follower of Christ, by whom perhaps it hath not been so diligently remarked. [Sidenote: _Spiritual Truths are Lies spoken by Carnal Men._] Here the Apostle doth so much require the Holy Spirit, in the Things that relate to a Christian, that he positively avers, we cannot so much as affirm _Jesus to be the Lord without it_; which insinuates no less, than that the Spiritual Truths of the Gospel are as Lies in the Mouths of carnal and unspiritual Men; for tho’ in themselves they be true, yet are they not true as to them, because not known, nor uttered forth, in and by that Principle and Spirit that ought to direct the Mind, and actuate it; in such Things they are no better than the counterfeit Representations of Things in a Comedy; neither can it be more truly and properly called a real and true Knowledge of God and Christ, than the Actions of _Alexander_ the Great, _Julius Cæsar_, &c. if now transacted upon a Stage, might be called truly and really their Doings, or the Persons representing them might be said truly and really to have conquered _Asia_, overcome _Pompey_, &c. [Sidenote: _Like the Pratling of a Parrot._] This Knowledge then of Christ, which is not by the Revelation of his own Spirit in the Heart, is no more properly the Knowledge of Christ, than the Pratling of a _Parrot_, which has been taught a few Words, may be said to be the Voice of a Man; for as that, or some other Bird, may be taught to sound or utter forth a rational Sentence, as it hath learned it by the outward Ear, and not from any living Principle of Reason actuating it; so just such is that Knowledge of the Things of God, which the natural and carnal Man hath gathered from the Words or Writings of Spiritual Men; which are not true to him, because conceived in the natural Spirit, and so brought forth by the wrong Organ, and not proceeding from the Spiritual Principle; no more than the Words of a Man, acquired by Art, and brought forth by the Mouth of a Bird, not proceeding from a Rational Principle, are true, with respect to the Bird which utters them. Wherefore from this Scripture I shall further add this Argument: If no Man can say _Jesus is the Lord, but by the Holy Ghost_; then no Man can know _Jesus to be the Lord, but by the Holy Ghost_. But the first is true: Therefore the second. From this Argument there may be another deduced, concluding in the very Terms of this Assertion: Thus, If no Man can know _Jesus to be the Lord, but by the Holy Ghost_; then can there be no certain Knowledge or Revelation of him, but by the Spirit. But the first is true: Therefore the second. §. VII. [Sidenote: _Assert. _III._ Proved._] The third Thing affirmed is, _That by the Spirit God always revealed himself to his Children_. For making the Truth of this Assertion appear, it will be but needful to consider God’s manifesting himself towards, and in relation to his Creatures, from the Beginning, which resolves itself always herein. The first Step of all is ascribed hereunto by _Moses_, Gen. i. 2. _And the Spirit of God moved upon the Face of the Waters_. [Sidenote: _The Revelation is by the Spirit of God._] I think it will not be denied, that God’s Converse with Man, all along from _Adam to Moses_, was by the Immediate Manifestation of his Spirit: And afterwards, through the whole Tract of the Law, he spake to his Children no otherways; which, as it naturally followeth from the Principles above proved, so it cannot be denied, by such as acknowledge the Scriptures of Truth to have been written by the Inspiration of the Holy Ghost: For these Writings, from _Moses_ to _Malachi_, do declare, that during all that Time, God revealed himself to his Children by his Spirit. [Sidenote: Object.] But if any will Object, _That after the Dispensation of the Law, God’s Method of Speaking was altered_; [Sidenote: _Answ._] [Sidenote: _Sanctum Sanctorum._] I answer: _First_, That God spake always immediately to the _Jews_, in that he spake always immediately to the _High-Priest_ from betwixt the _Cherubims_; who, when he entered into the _Holy of Holies_, returning, did relate to the whole People the Voice and Will of God, there immediately Revealed. So that this immediate Speaking never ceased in any Age. [Sidenote: _None shut out from this Immediate Fellowship._] _Secondly_, From this immediate Fellowship were none shut out, who earnestly sought after, and waited for it; in that many, besides the _High-Priest_, who were not so much as of the Kindred of _Levi_, nor of the Prophets, did receive it and speak from it; as it is written, _Numb._ xi. 25. where the _Spirit_ is said to have _rested upon the Seventy Elders_; which Spirit also reached unto two that were not in the Tabernacle, but in the Camp; whom when some would have forbidden, _Moses_ would not, but rejoiced, _wishing that all the Lord’s People were Prophets, and that he would put his Spirit upon them_, Ver. 29. This is also confirmed, _Neh._ ix. Where the Elders of the People, after their Return from Captivity, when they began to sanctify themselves by Fasting and Prayer, numbering up the many Mercies of God towards their Fathers, say, Ver. 20. _Thou gavest also thy good Spirit to instruct them_; and Ver. 30. _Yet many Years didst thou forbear, and testify against them by thy Spirit in thy Prophets._ Many are the Sayings of Spiritual _David_ to this Purpose, as _Psalm_ li. 11, 12. _Take not thy holy Spirit from me; uphold me with thy free Spirit._ Psal. cxxxix. 7. _Whither shall I go from thy Spirit?_ Hereunto doth the Prophet _Isaiah_ ascribe the Credit of his Testimony, saying, Chap. xlviii. 16. _And now the Lord God and his Spirit hath sent me._ And that God revealed himself to his Children under the New Testament, _to wit_, to the Apostles, Evangelists, and Primitive Disciples, is confessed by all. How far now this yet continueth, and is to be expected, comes hereafter to be spoken to. §. VIII. [Sidenote: _Assert._ IV.] The fourth thing affirmed is, _That these Revelations were the Object of the Saints’ Faith of old_. [Sidenote: _Proved._] This will easily appear by the Definition of Faith, and considering what its Object is: For which we shall not dive into the curious and various Notions of the School-men, but stay in the plain and positive Words of the Apostle _Paul_, who, _Heb._ xi. describes it two Ways. [Sidenote: _What Faith is?_] _Faith _(saith he)_ is the Substance of Things hoped for, and the Evidence of Things not seen_: Which, as the Apostle illustrateth it in the same Chapter by many Examples, is no other but a firm and certain Belief of the Mind, whereby it _resteth_, and in a Sense _possesseth_ the Substance of some Things hoped for, through its Confidence in the Promise of God: And thus the Soul hath a most firm Evidence, by its Faith, of Things not yet seen nor come to pass. The Object of this Faith, is the _Promise_, _Word_, or _Testimony of God_, speaking in the Mind. [Sidenote: _The Object of Faith_, Deus Loquens.] Hence it hath been generally affirmed, That the Object of Faith is _Deus Loquens_, &c. that is, _God Speaking_, &c. Which is also manifest from all those Examples, deduced by the Apostle throughout that whole Chapter, whose Faith was founded neither upon any outward Testimony, nor upon the Voice or Writing of Man, but upon the Revelation of God’s Will, manifest unto them, and in them; as in the Example of _Noah_, Ver. 7, thus, _By Faith _Noah_ being warned of God, of Things not seen as yet, moved with Fear, prepared an Ark to the saving of his House; by the which he condemned the World, and became Heir of the Righteousness which is by Faith_. [Sidenote: Noah’s _Faith_.] What was here the Object of _Noah’s Faith_, but God speaking unto him? He had not the Writings nor Prophesyings of any going before, nor yet the Concurrence of any Church or People, to strengthen him; and yet his Faith in the Word, by which he contradicted the whole World, saved him and his House. [Sidenote: Abraham’s _Faith_.] Of which also _Abraham_ is set forth as a singular Example, being therefore called the Father of the Faithful, who is said _against Hope to have believed in Hope_; in that he not only willingly forsook his Father’s Country, not knowing whither he went; in that he believed concerning the coming of _Isaac_, though contrary to natural Probability; but above all, in that he refused not to offer him up, not doubting but God was able to raise him from the Dead; of whom it is said, That in _Isaac shall thy Seed be called_. And last of all, In that he rested in the Promise, that his Seed should possess the Land, wherein he himself was but a Pilgrim, and which to them was not to be fulfilled while divers Ages after. The Object of _Abraham’s_ Faith in all this, was no other but inward and immediate Revelation, or God signifying his Will unto him inwardly and immediately by his Spirit. But because, in this Part of the Proposition, we made also Mention of external Voices, Appearances, and Dreams in the Alternative, I think also fit to speak hereof what in that respect may be objected; to wit, [Sidenote: Object.] _That those who found their Faith now upon Immediate and Objective Revelation, ought to have also outward Voices or Visions, Dreams or Appearances for it._ [Sidenote: Answ.] [Sidenote: _The Ministry of Angels speaking in the Appearance of Men to the Saints of old._] It is not denied, but God made use of the Ministry of Angels, who, in the Appearance of Men, spake outwardly to the Saints of old, and that he did also reveal some Things to them in Dreams and Visions; none of which we will affirm to be ceased, so as to limit the Power and Liberty of God, in manifesting himself towards his Children. But while we are considering the Object of Faith, we must not stick to that which is but Circumstantially and Accidentally so, but to that which is Universally and Substantially so. Next again, We must distinguish betwixt that which in itself is subject to Doubt and Delusion, and therefore is received for and because of another; and that which is not subject to any Doubt, but is received simply for and because of itself, as being _Prima Veritas_, the _very First_ and _Original_ Truth. Let us then consider how, or how far, these outward Voices, Appearances and Dreams, were the Object of the Saints’ Faith: Was it because they were simply Voices, Appearances or Dreams? [Sidenote: _Revelations by Dreams and Visions._] Nay certainly; for they were not ignorant that the Devil might form a Sound of Words, convey it to the outward Ear, and deceive the outward Senses, by making Things to appear that are not. Yea, do we not see by daily Experience, that the _jugglers_ and _Mountebanks_ can do as much as all that, by their _Legerdemain_? God forbid then, that the Saints’ Faith should be founded upon so fallacious a Foundation, as Man’s outward and fallible Senses. What made them then give Credit to these Visions? Certainly nothing else, but the secret Testimony of _God’s Spirit_ in their Hearts, assuring them that the Voices, Dreams and Visions, were of and from God. _Abraham_ believed the Angels; but who told him that these Men were Angels? We must not think his Faith then was built upon his outward Senses; but proceeded from the secret Persuasion of God’s Spirit in his Heart. This then must needs be acknowledged to be originally and principally the Object of the Saints’ Faith; without which there is no true and certain Faith, and by which many Times Faith is begotten and strengthened, without any of these outward or visible Helps; as we may observe in many Passages of the Holy Scripture, where it is only mentioned, _And God said_, &c. And _the Word of the Lord came_ unto such and such, _saying_, &c. [Sidenote: Object.] But if any one should pertinaciously affirm, _That this did import an outward audible Voice to the Carnal Ear_; [Sidenote: _Answ._] I would gladly know, what other Argument such an one could bring for this his Affirmation, saving his own simple Conjecture. It is said indeed, _The Spirit witnesseth with our Spirit_; but not to our outward Ears, _Rom._ viii. 16. And seeing the Spirit of God is within us, and not without us only, it speaks to our spiritual, and not to our bodily Ear. [Sidenote: _The Spirit speaks to the Spiritual Ear, not to the Outward._] Therefore I see no Reason, where it is so often said in Scripture, _The Spirit said_, _moved_, _hindered_, _called_ such or such a one, to _do_ or _forbear_ such or such a Thing, that any have to conclude that this was not an Inward Voice to the Ear of the Soul, rather than an Outward Voice to the Bodily Ear. If any be otherwise minded, let them, if they can, produce their Arguments, and we may further consider of them. From all therefore which is above declared, I shall deduce an Argument, to conclude the Proof of this Assertion, thus: That which any one firmly believes, as the Ground and Foundation of his Hope in God, and Life Eternal, is the formal Object of his Faith. But the inward and immediate Revelation of God’s Spirit, speaking in and unto the Saints, was by them believed, as the Ground and Foundation of their Hope in God, and Life Eternal. Therefore these inward and immediate Revelations were the formal Object of their Faith. §. IX. [Sidenote: _Assert. _V._ Proved._] That which now cometh under Debate, is, what we asserted in the last Place, to wit, _That the same continueth to be the Object of the Saints’ Faith unto this Day_. Many will agree to what we have said before, who differ from us herein. There is nevertheless a very firm Argument confirming the Truth of this Assertion, included in the Proposition itself, to wit, _That the Object of the Saints’ Faith is the same in all Ages, though held forth under divers Administrations_. Which I shall reduce to an Argument, and prove, thus: First, _Where the Faith is one, the Object of the Faith is one_. _But the Faith is one: Therefore_, &c. That the Faith is one, is the express Words of the Apostle, _Eph._ iv. 5. who placeth the _one Faith_ with the _one God_; importing no less than, that to affirm _two Faiths_, is as absurd as to affirm _two Gods_. [Sidenote: _The Faith of the Saints of old the same with ours._] Moreover, if the _Faith_ of the Ancients were not one and the same with ours, _i. e._ agreeing in _Substance_ therewith, and receiving the same Definition, it had been impertinent for the Apostle, _Heb._ xi. to have illustrated the Definition of our Faith, by the Examples of that of the Ancients, or to go about to move us by the Example of _Abraham_, if _Abraham_’s Faith were different in Nature from ours. Nor doth any Difference arise hence, because they believed in Christ, with respect to his Appearance outwardly as future; and we, as already appeared: For neither did they then so believe in him to come, as not to feel him present with them, and witness him near; seeing the Apostle saith, _They all drank of that spiritual Rock which followed them, which Rock was Christ_. Nor do we so believe concerning his Appearance past, as not also to feel and know him _present with us_, and to _feed upon him_; _except Christ _(saith the Apostle)_ be in you, ye are Reprobates_; so that both our Faith is one, terminating in one and the same Thing. And as to the other Part or Consequence of the Antecedent; to wit, _That the Object is one, where the Faith is one_; the Apostle also proveth it in the fore-cited Chapter, where he makes all the Worthies of old Examples to us. Now wherein are they imitable, but because they believed in God? And what was the Object of their Faith, but inward and immediate Revelation, as we have before proved? Their Example can be no-ways applicable to us, except we believe in God as they did; that is, by the same Object. The Apostle clears this yet further by his own Example, _Gal._ i. 16. where he saith, _So soon as Christ was revealed in him, he consulted not with Flesh and Blood, but forthwith believed and obeyed_. The same Apostle, _Heb._ xiii. 7, 8. where he exhorteth the _Hebrews_ to follow the Faith of the Elders, adds this Reason, _Considering the End of their Conversation, Jesus Christ, the same To-day, Yesterday, and for ever_: Hereby notably insinuating, that in the Object there is no Alteration. [Sidenote: Object.] If any now object the _Diversity of Administration_; [Sidenote: _Answ._] I answer; That altereth not at all the _Object_: For the same Apostle mentioning this Diversity three Times, 1 _Cor._ xii. 4, 5, 6. centereth always in the same Object; the same Spirit, the same Lord, the same God. But further; If the Object of Faith were not one and the same, both to us and to them, then it would follow that we were to know God some other Way than by the Spirit. But this were absurd: Therefore, _&c._ Lastly, This is most firmly proved from a common and received Maxim of the School-men, to wit, _Omnis actus specificatur ab objecto_, Every Act is specified from its Object: for which if it be true, as they acknowledge; (though for the Sake of many, I shall not recur to this Argument, as being too Nice and Scholastick; neither lay I much Stress upon those Kind of Things, as being that which commends not the Simplicity of the Gospel) it would follow, that _If the Object were different, then the Faith would be different also_. Such as deny this Proposition now-a-days, use here a Distinction; granting that _God is to be known by his Spirit_; but again denying that _it is Immediate or Inward, but in and by the Scriptures, in which the Mind of the Spirit _(as they say)_ being fully and amply Expressed, we are thereby to know God, and be led in all Things_. As to the Negative of this Assertion, That the Scriptures are not sufficient, neither were ever appointed to be the adequate and only Rule, nor yet can guide or direct a Christian in all those Things that are needful for him to know, we shall leave that to the next Proposition to be examined. [Sidenote: _Christians are now to be led by the Spirit, in the same Manner as the Saints of Old._] What is proper in this Place to be proved, is, _That Christians now are to be led inwardly and immediately by the Spirit of God_, even in the same Manner (though it befal not many to be led in the same Measure) as the Saints were of old. §. X. I shall prove this by divers Arguments, and first from the Promise of Christ in these Words, _John_ xiv. 16. _And I will pray the Father, and he will give you another Comforter, that he may abide with you for ever._ Ver. 17. _Even the Spirit of Truth, whom the World cannot receive, because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with you, and shall be in you._ Again, Ver. 26. _But the Comforter, which is the Holy Ghost, whom the Father will send in my Name, he shall teach you all Things, and bring all Things to your Remembrance_; and xvi. 13. _But when the Spirit of Truth shall come, he shall lead you into all Truth: For he shall not speak of himself; but whatsoever he shall hear, he shall speak, and shall declare unto you Things to come_. We have here first, who this is, and that is divers Ways expressed, to wit, _The Comforter_, _the Spirit of Truth_, _the Holy Ghost_, _the Sent of the Father in the Name of Christ_. And hereby is sufficiently proved the Sottishness of those _Socinians_, and other carnal Christians, who neither know nor acknowledge any Internal Spirit or Power but that which is merely Natural, by which they sufficiently declare themselves to be of the World, who cannot receive the Spirit, because they neither see him nor know him. _Secondly_, Where this Spirit is to be, _He dwelleth with you, and shall be in you_. And _Thirdly_, What his Work is, _He shall teach you all Things, and bring all Things to your Remembrance, and guide you into all Truth_, [Greek: hodêgêsei hymas eis pasan tên alêtheian: ὁδηγησει ὑμας εις πασαν την αληθειαν]. [Sidenote: _Query _I_. Who is this Comforter?_] As to the _First_, Most do acknowledge that there is nothing else understood than what the plain Words signify: which is also evident by many other Places of Scripture, that will hereafter occur; neither do I see how such as affirm otherways can avoid Blasphemy: For, if the _Comforter_, the _Holy Ghost_, and _Spirit of Truth_, be all one with the Scriptures, then it will follow that the Scriptures are God, seeing it is true that the Holy Ghost is God. [Sidenote: _Nonsensical Consequences from the_ Socinians _Belief of the Scriptures being the Spirit._] If these Men’s Reasoning might take Place, wherever the _Spirit_ is mentioned in relation to the Saints, thereby might be truly and properly understood the _Scriptures_: which, what a nonsensical Monster it would make of the Christian Religion, will easily appear to all Men. As where it is said, _A Manifestation of the Spirit is given to every Man to profit withal_; it might be rendered thus, A Manifestation of the _Scriptures_ is given to every Man to profit withal; what notable Sense this would make, and what a curious Interpretation; let us consider by the Sequel of the same Chapter, 1 _Cor._ xii. 9, 10, 11. _To another the Gifts of Healing, by the same Spirit; to another, the working of Miracles, _&c._ But all these worketh that one and the self-same Spirit, dividing to every Man severally as he will._ What would now these great Masters of Reason, the _Socinians_, judge, if we should place the _Scriptures_ here instead of the _Spirit_? Would it answer their Reason, which is the great Guide of their Faith? Would it be good and sound Reason in their _Logical Schools_, to affirm that the Scripture divideth severally, as it will, and giveth to some the _Gift of Healing, to others the working of Miracles_? If then this Spirit, a Manifestation whereof is given to every Man to profit withal, be no other than that _Spirit of Truth_, before-mentioned, _which guideth into all Truth_; this Spirit of Truth cannot be the Scripture. I could infer an Hundred more Absurdities of this Kind, upon this sottish Opinion; but what is said may suffice. For even some of themselves, being at Times forgetful, or ashamed of their own Doctrine, do acknowledge, that the Spirit of God is another Thing, and distinct from the Scriptures, to Guide and Influence the Saints. [Sidenote: _Query _II_. Where is his Place?_] _Secondly_, That this Spirit is inward, in my Opinion, needs no Interpretation, or Commentary, _He dwelleth with you, and shall be in you_. This Indwelling of the Spirit in the Saints, as it is a Thing most needful to be known and believed; so is it as positively asserted in the Scripture, as any Thing else can be. _If so be that the Spirit of God dwell in you_, saith the Apostle to the _Romans_, Chap. viii. 9. And again, _Know ye not that your Body is the Temple of the Holy Ghost_, 1 Cor. vi. 19. _And that the Spirit of God dwelleth in you?_ 1 Cor. iii. 16. Without this the Apostle reckoneth no Man a Christian. _If any Man _(saith he)_ have not the Spirit of Christ, he is none of his._ These Words immediately follow these above-mentioned, out of the Epistle to the _Romans_, _But ye are not in the Flesh, but in the Spirit, if so be the Spirit of God dwell in you_. [Sidenote: _The Spirit within, the main Token of a Christian._] The Context of which sheweth, that the Apostle reckoneth it the main Token of a Christian, both positively and negatively: For in the former Verses, he sheweth how the _carnal Mind is Enmity against God_, and that such as are in the _Flesh_, _cannot please him_. Where subsuming, he adds concerning the _Romans_, that they _are not in the Flesh_, if the _Spirit of God dwell in them_. What is this but to affirm, that they, in whom the Spirit dwells, are no longer in the Flesh, nor of those who please not God, but are become Christians indeed? Again, in the next Verse he concludes negatively, that _If any Man have not the Spirit of Christ, he is none of his_; that is, he is no Christian. He then that acknowledges himself Ignorant, and a Stranger to the Inward In-being of the Spirit of Christ in his Heart, doth thereby acknowledge himself to be yet in the Carnal Mind, which is Enmity to God; to be yet in the Flesh, where God cannot be pleased; and in short, whatever he may otherways know or believe of Christ, or however much skilled, or acquainted with the Letter of the Holy Scripture, not yet to be, notwithstanding all that, attained to the least Degree of a Christian; yea, not once to have embraced the Christian Religion. For take but away the Spirit, and Christianity remains no more Christianity, than the dead Carcase of a Man, when the Soul and Spirit is departed, remains a Man; which the living can no more abide, but do bury out of their Sight as a noisome and useless Thing, however acceptable it hath been, when actuated and moved by the Soul. Lastly, _Whatsoever is Excellent, whatsoever is Noble, whatsoever is Worthy, whatsoever is Desirable_ in the Christian Faith, is ascribed to this _Spirit_; without which it could no more subsist, than the outward World without the Sun. Hereunto have all true Christians, in all Ages, attributed their Strength and Life. It is by this Spirit, that they avouch themselves to have been converted to God, to have been redeemed from the World, to have been strengthened in their Weakness, comforted in their Afflictions, confirmed in their Temptations, imboldened in their Sufferings, and triumphed in the Midst of all their Persecutions. [Sidenote: _The great and notable Acts that have been and are performed by the Spirit in all Ages._] Yea, The Writings of all true Christians are full of the great and notable Things, which they all affirm themselves to have done, by the Power, and Virtue, and Efficacy of this Spirit of God working in them. _It is the Spirit that quickeneth_, _John_ vi. 63. It was the _Spirit that gave them Utterance_, _Acts_ ii. 4. It was the _Spirit_ by which _Stephen_ spake, _That the Jews were not able to resist_, Acts vi. 10. It is such as _walk after the Spirit, that receive no Condemnation_, Rom. viii. 1. It is the _Law of the Spirit that makes free_, Ver. 2. It is by the _Spirit of God dwelling in us_, that we are _redeemed from the Flesh, and from the Carnal Mind_, Ver. 9. It is _the Spirit of Christ dwelling in us, that quickeneth our mortal Bodies_, Ver. 11. It is through this _Spirit_, that the Deeds of the Body are _mortified_, and Life obtained, Ver. 13. It is by this _Spirit_, that we are _adopted_, and _cry ABBA Father_, Ver 15. It is this _Spirit_, _that beareth Witness with our Spirit, that we are the Children of God_, Ver. 16. It is this _Spirit_, _that helpeth our Infirmities, and maketh Intercession for us, with Groanings which cannot be uttered_, Ver. 26. It is by this _Spirit_, that the glorious Things which God hath laid up for us, _which neither outward Ear hath heard, nor outward Eye hath seen, nor the Heart of Man conceived_ by all his Reasonings, are revealed unto us, 1 _Cor._ ii. 9, 10. It is by this _Spirit_, that both _Wisdom_, and _Knowledge_, and _Faith_, and _Miracles_, and _Tongues_, and _Prophecies_, are obtained, 1 _Cor._ xii. 8, 9, 10. It is by this _Spirit_, that we are _all Baptized into one Body_, Ver. 13. In short, what Thing relating to the Salvation of the Soul, and to the Life of a Christian, is rightly performed, or effectually obtained, without it? And what shall I say more? For the Time would fail me, to tell of all those Things, which the Holy Men of Old have declared, and the Saints of this Day do themselves enjoy, by the Virtue and Power of this _Spirit dwelling in them_. Truly my Paper could not contain the many Testimonies, whereby this Truth is confirmed; wherefore, besides what is above-mentioned out of the Fathers, whom all pretend to Reverence, and those of _Luther_ and _Melancthon_, shall deduce yet one observable Testimony out of _Calvin_, because not a few of the Followers of his Doctrine do refuse and deride (and that, as it is to be feared, because of their own Non-experience thereof) this Way of the Spirit’s In-dwelling, as uncertain and dangerous; that so, if neither the Testimony of the Scripture, nor the Sayings of others, nor right Reason can move them, they may at least be reproved by the Words of their own Master, who saith in the third Book of his Institutions, _Cap._ 2. on this wise: [Sidenote: _Calvin of the Necessity of the Spirit’s Indwelling in us._] “_But they alledge, it is a bold Presumption for any to pretend to an undoubted Knowledge of God’s Will_; which (saith he) I should grant unto them, if we should ascribe so much to ourselves, as to subject the Incomprehensible Counsel of God to the Rashness of our Understandings. But while we simply say, with _Paul_, that _we have received not the Spirit of this World, but the Spirit which is of God_; by whose Teaching we know those Things that are given us of God, what can they prate against it, without reproaching the Spirit of God? For if it be an horrible Sacrilege to accuse any Revelation coming from him, either of a Lie, of Uncertainty or Ambiguity, in asserting its Certainty, wherein do we offend? But they cry out, _That it is not without great Temerity, that we dare so boast of the Spirit of Christ_. Who would believe that the Sottishness of these Men were so great, who would be esteemed the Masters of the World, that they should so fail in the first Principles of Religion? Verily I could not believe it, if their own Writings did not testify so much. _Paul_ accounts those the _Sons of God, who are actuated by the Spirit of God_; but these will have the Children of God actuated by their own Spirits, without the Spirit of God. He will have us call God _Father_, the Spirit dictating that Term unto us, which only can witness to our Spirits, that we are the _Sons of God_. These, though they cease not to call upon God, do nevertheless dismiss the Spirit, by whose guiding he is rightly to be called upon. He denies them to be the _Sons of God_, or the _Servants of Christ_, who are not led by his Spirit; but these feign a Christianity that needs not the Spirit of Christ. He takes away the Hope of a blessed _Resurrection_, unless we feel the Spirit residing in us; but these feign a Hope without any such a Feeling; but perhaps they will answer, that they deny not but that it is necessary to have it, only of Modesty and Humility we ought to deny and not acknowledge it. What means he then, when he commands the _Corinthians_ to _Try themselves_, if they be in the Faith; to _Examine themselves_, whether they have Christ, whom whosoever acknowledges not dwelling in him, is a Reprobate? _By the Spirit which he hath given us, _saith_ John, we know that he abideth in us._ And what do we then else but call in question Christ’s Promise, while we would be esteemed the Servants of God, without his Spirit, which he declared he would _pour out upon all his_? Seeing these Things are the first Grounds of Piety, it is miserable Blindness to accuse Christians of Pride, because they dare glory of the Presence of the Spirit; without which glorying, Christianity itself could not be. [Sidenote: _Without the Spirit’s Presence _Christianity_ must cease._] But by their Example they declare, how truly Christ spake, saying, That his Spirit was unknown to the World, and that those only acknowledge it, with whom it remains.” Thus far _Calvin_. If therefore it be so, Why should any be so foolish as to deny, or so unwise as not to seek after this Spirit, which Christ hath promised shall dwell in his Children? They then that do suppose the Indwelling and Leading of his Spirit to be ceased, must also suppose Christianity to be ceased, which cannot subsist without it. [Sidenote: _Query _III_. What is the Work of the Spirit?_] Thirdly, _What the Work of this Spirit is_, is partly before shewn, which Christ compriseth in two or three Things, [42]_He will guide you into all Truth_; _He will teach you all Things, and bring all Things to your Remembrance_. Since Christ hath provided for us so good an Instructor, why need we then lean so much to those Traditions and Commandments of Men, wherewith so many _Christians_ have burthened themselves? Why need we set up our own carnal and corrupt Reason for a Guide to us, in Matters spiritual, as some will needs do? [Sidenote: _The Spirit the Guide._] May it not be complained of all such, as the Lord did of old, concerning _Israel_, by the Prophets, _Jer._ ii. 13. _For my People have committed two Evils, they have forsaken me, the Fountain of Living Waters; and hewed them out Cisterns, broken Cisterns, that can hold no Water?_ Have not many forsaken, do not many deride and reject, this Inward and Immediate Guide, this Spirit, that leads into all Truth; and cast up to themselves other Ways, broken Ways indeed, which have not all this While brought them out of the Flesh, nor out of the World, nor from under the Dominion of their own Lusts and sinful Affections; whereby Truth, which is only rightly learned by this Spirit, is so much a Stranger in the Earth? [42] John 16. 13. and 14. 26. [Sidenote: _A perpetual Ordinance to _God_’s Church and People._] From all then that hath been mentioned concerning this Promise, and these Words of Christ, it will follow, That Christians are always to be led inwardly and immediately by the Spirit of God dwelling in them; and that the same is a standing and perpetual Ordinance, as well to the Church in general in all Ages, as to every Individual Member in particular; as appears from this Argument: The _Promises_ of Christ to his Children are _Yea_ and _Amen_, and cannot fail, but must of Necessity be fulfilled. But Christ hath promised, That the _Comforter_, the _Holy Ghost_, the _Spirit of Truth_, shall abide with his Children for ever, shall dwell with them, shall be in them, shall lead them into all Truth, shall teach them all Things, and bring all Things to their Remembrance: Therefore, The _Comforter_, the _Holy Ghost_, the _Spirit of Truth_, his abiding with his Children, _&c._ is _Yea_ and _Amen_, &c. Again: No Man is redeemed from the Carnal Mind, which is at Enmity with God, which is not subject to the Law of God, neither can be; no Man is yet in the Spirit, but in the Flesh, and cannot please God; except he in whom the Spirit of God dwells. But every true Christian is in measure redeemed from the Carnal Mind, is gathered out of the Enmity, and can be subject to the Law of God; is out of the Flesh, and in the Spirit, the Spirit of God dwelling in him: Therefore every true Christian hath the Spirit of God dwelling in him. Again: _Whosoever hath not the Spirit of Christ, is none of his_; that is, no _Child_, no _Friend_, no _Disciple_ of Christ. But every true Christian is a _Child_, a _Friend_, a _Disciple_ of Christ: Therefore every true Christian hath the Spirit of Christ. Moreover: Whosoever is the Temple of the _Holy Ghost_, in him the Spirit of God dwelleth and abideth. But every true Christian is the Temple of the _Holy Ghost_: Therefore in every true Christian the Spirit of God dwelleth and abideth. But to conclude: He in whom the Spirit of God dwelleth, it is not in him a lazy, dumb, useless Thing; but it moveth, actuateth, governeth, instructeth, and teacheth him all Things, whatsoever are needful for him to know; yea, bringeth all Things to his Remembrance. But the Spirit of God dwelleth in every true Christian: Therefore the Spirit of God leadeth, instructeth, and teacheth every true Christian whatsoever is needful for him to know. §. XI. [Sidenote: Object.] But there are some that will confess, _That the Spirit doth now lead and influence the Saints, but that he doth it only Subjectively, or in a blind Manner, by enlightening their Understandings, to understand and believe the Truth delivered in the Scriptures; but not at all by presenting those Truths to the Mind, by Way of Object_, and this they call, _Medium incognitum Assentiendi_, as that _of whose working a Man is not sensible_. [Sidenote: _Answ._] This Opinion, though somewhat more tolerable than the former, is nevertheless not altogether according to Truth, neither doth it reach the Fulness of it. [Sidenote: _Arg 1._] 1. Because there be many Truths, which, as they are applicable to Particulars and Individuals, and most needful to be known by them, are in no-wise to be found in the Scripture, as in the following _Proposition_ shall be shewn. Besides, the _Arguments_ already adduced do prove, that the Spirit doth not only _Subjectively_ help us to discern Truths elsewhere delivered, but also _Objectively_ present those Truths to our Minds. For that which teacheth me all Things, and is given me for that End, without doubt presents those Things to my Mind which it teacheth me. It is not said, _It shall teach you how to understand those Things that are written_; but, _It shall teach you all Things_. Again, that which brings all Things to my Remembrance, must needs present them by Way of Object; else it were improper to say, It brought them to my Remembrance; but only, that it helpeth to remember the Objects brought from elsewhere. [Sidenote: _Arg. 2._] My second Argument shall be drawn from the Nature of the _New Covenant_; by which, and those that follow, I shall prove that we are led by the Spirit, both _Immediately_ and _Objectively_. The Nature of the New Covenant is expressed in divers Places: And [Sidenote: _Proof 1._] First, _Isa._ lix. 21. _As for me, this is my Covenant with them, saith the Lord, My Spirit that is upon thee, and my Words which I have put into thy Mouth, shall not depart out of thy Mouth, nor out of the Mouth of thy Seed, nor out of the Mouth of thy Seed’s Seed, saith the Lord, from henceforth and for ever._ [Sidenote: _The Leadings of the Spirit._] By the latter Part of this is sufficiently expressed the Perpetuity and Continuance of this Promise, _It shall not depart, saith the Lord, from henceforth and for ever_. In the former Part is the Promise itself, which is the Spirit of God being upon them, and the Words of God being put into their Mouths. [Sidenote: 1. Immediately.] First, This was _Immediate_, for there is no Mention made of any _Medium_; he saith not, I shall by the Means of such and such Writings or Books, convey such and such Words into your Mouths; but _My Words, I, even I, saith the Lord, have put into your Mouths_. [Sidenote: 2. Objectively.] Secondly, This must be _Objectively_; for [_the Words put into the Mouth_] are the Object presented by him. He saith not, The Words which ye shall see written, my Spirit shall only enlighten your Understandings to assent unto; but positively, _My Words, which I have put into thy Mouth_, &c. From whence I Argue thus: Upon whomsoever the Spirit remaineth always, and putteth Words into his Mouth, him doth the Spirit teach _Immediately_, _Objectively_, and _Continually_. But the Spirit is always upon the Seed of the Righteous, and putteth Words into their Mouths, neither departeth from them: Therefore the Spirit teacheth the Righteous _Immediately_, _Objectively_, and _Continually_. [Sidenote: _Proof 2._] Secondly, The Nature of the _New Covenant_ is yet more amply expressed, _Jer._ xxxi. 33. which is again repeated and re-asserted, by the Apostle, _Heb._ viii. 10, 11. in these Words, _For this is the Covenant that I will make with the House of Israel, after those Days, saith the Lord, I will put my Laws into their Minds, and write them in their Hearts, and I will be to them a God, and they shall be to me a People. And they shall not teach every Man his Neighbour, and every Man his Brother, saying, Know the Lord; for they shall all know me from the least to the greatest._ The Object here is _God’s Law_ placed in the Heart, and written in the Mind; from whence they become God’s People, and are brought truly to know him. [Sidenote: _The Difference between the Outward and Inward Law. _] In this then is the _Law_ distinguished from the _Gospel_; the _Law_ before was outward, written in Tables of Stone; but now is inward, written in the Heart: Of old the People depended upon their Priests for the Knowledge of God, but now they have all a certain and sensible Knowledge of Him; concerning which _Augustine_ speaketh well, in his Book _De Litera & Spiritu_; from whom _Aquinas_ first of all seems to have taken Occasion to move this Question, _Whether the New Law be a written Law, or an Implanted Law; Lex scripta, vel Lex indita?_ Which he thus resolves, Affirming, _That the New Law, or Gospel, is not properly a Law written, as the Old was, but _Lex indita_, an Implanted Law_; and that _the old Law was written without, but the new Law is written within, on the Table of the Heart_. How much then are they deceived, who, instead of making the Gospel preferable to the Law, have made the Condition of such as are under the Gospel far worse? [Sidenote: _The Gospel Dispensation more glorious than that of the Law._] For no Doubt it is a far better, and more desirable Thing, to converse with God _Immediately_, than only _Mediately_, as being an higher and more glorious Dispensation: And yet these Men acknowledge, that many under the Law had _Immediate_ Converse with God, whereas they now cry it is ceased. Again, Under the Law, there was the Holy of Holies, into which the High Priest did enter, and received the Word of the Lord _immediately_ from betwixt the Cherubims, so that the People could then certainly know the Mind of the Lord; but now, according to these Men’s Judgment, we are in a far worse Condition, having nothing but the outward Letter of the Scripture to guess and divine from; concerning the Sense or Meaning of one Verse of which scarce two can be found to agree. But Jesus Christ hath promised us better Things, tho’ many are so unwise as not to believe him, even to guide us by his own unerring Spirit, and hath rent and removed the Veil, whereby not only one, and that once a Year, may enter; but all of us, at all Times, have Access unto him, as often as we draw near unto him with pure Hearts: He reveals his Will to us by his Spirit, and writes his Laws in our Hearts. These Things then being thus premised; I argue, Where the Law of God is put into the Mind, and written in the Heart, there the Object of Faith, and Revelation of the Knowledge of God, is _inward_, _immediate_, and _objective_. But the Law of God is put into the Mind, and written in the Heart of every True Christian, under the new Covenant: Therefore the Object of Faith, and Revelation of the Knowledge of God to every True Christian, is inward, immediate, and objective. The _Assumption_ is the express Words of Scripture: The _Proposition_ then must needs be true, except that _which is put into the Mind, and written in the Heart_, were either not _inward_, not _immediate_, or not _objective_, which is most absurd. §. XII. [Sidenote: _Arg. 3. The Anointing recommended, as_,] The third Argument is from these Words of _John_, 1 _John_ ii. Ver. 27. _But the Anointing, which ye have received of him, abideth in you, and ye need not that any Man teach you: But the same Anointing teacheth you of all Things, and is Truth, and is no Lie; and even as it hath taught you, ye shall abide in him._ [Sidenote: _1. Common._] _First_, This could not be any special, peculiar, or extraordinary Privilege, but that which is common to all the Saints, it being a general Epistle, directed to all them of that Age. [Sidenote: _2. Certain._] _Secondly_, The Apostle proposeth this Anointing in them, as a more certain Touch-stone for them to discern and try Seducers by, even than his own Writings; for having in the former Verse said, that he had written some Things to them concerning such as seduced them, he begins the next Verse, _But the Anointing_, &c. _and ye need not that any Man teach you_, &c. which infers, that having said to them what can be said, he refers them for all to the inward Anointing, which teacheth all Things, as the most firm, constant, and certain Bulwark, against all Seducers. [Sidenote: _3. Lasting._] And _Lastly_, That it is a lasting and continuing Thing; the Anointing which abideth. If it had not been to abide in them, it could not have taught them all Things, neither guarded them against all Hazard. From which I argue thus, He that hath an Anointing abiding in him, which teacheth him all Things, so that he needs no Man to teach him, hath an inward and immediate Teacher, and hath some Things inwardly and immediately Revealed unto him. But the Saints have such an Anointing: Therefore, _&c._ I could prove this Doctrine from many more Places of Scripture, which for Brevity’s Sake I omit; and now come to the second Part of the Proposition, where the Objections usually formed against it are answered. §. XIII. [Sidenote: Object.] The most usual is, That _these Revelations are uncertain_. [Sidenote: _Answ._] But this bespeaketh much Ignorance in the Opposers; for we distinguish between the _Thesis_ and the _Hypothesis_; that is, between the _Proposition_ and _Supposition_. For it is one Thing to affirm, _that the true and undoubted Revelation of God’s Spirit is certain and infallible_; and another Thing to affirm, that this or that particular Person, or People, is led infallibly by this Revelation, in what they speak or write, because they affirm themselves to be so led, by the inward and immediate Revelation of the Spirit. The first is only asserted by us; the latter may be called in question. The Question is not, Who are, or are not so led? But, Whether all ought not, or may not be so led? [Sidenote: _The Certainty of the Spirit’s Guidance proved._] Seeing then we have already proved, that Christ hath promised his Spirit to lead his Children, and that every one of them both ought and may be led by it; if any depart from this certain Guide in Deeds, and yet in Words pretend to be led by it, into Things that are not good, it will not from thence follow, that the true Guidance of the Spirit is uncertain, or ought not to be followed; no more than it will follow, that the Sun sheweth not Light, because a Blind Man, or one who wilfully hurts his Eyes, falls into a Ditch at Noon-day for want of Light; or that no Words are spoken, because a Deaf Man hears them not; or that a Garden full of fragrant Flowers has no sweet Smell, because he that has lost his Smelling doth not Smell it. The Fault then is in the Organ, and not in the Object. All these Mistakes therefore are to be ascribed to the Weakness or Wickedness of Men, and not to that Holy Spirit. Such as bend themselves most against this certain and infallible Testimony of the Spirit, use commonly to alledge the Example of the old _Gnosticks_, and the late Monstrous and Mischievous Actings of the _Anabaptists_ of _Munster_; all which toucheth us nothing at all, neither weakens a Whit our most true Doctrine. Wherefore, as a most sure Bulwark against such Kind of Assaults, was subjoined that other Part of our Proposition, thus; _Moreover these Divine and Inward Revelations, which we establish, as absolutely necessary for the founding of the True Faith, as they do not, so neither can they at any Time contradict the Scriptures Testimony, or sound Reason_. [Sidenote: _By Experience._] Besides the intrinsick and undoubted Truth of this Assertion, we can boldly affirm it, from our certain and blessed Experience. For this Spirit never deceived us, never acted nor moved us to any Thing that was amiss; but is clear and manifest in its Revelations, which are evidently discerned by us, as we wait in that _pure and undefiled Light of God_, that proper and fit _Organ_, in which they are received. Therefore if any reason after this Manner, _That because some Wicked, Ungodly, Devilish Men, have committed wicked Actions, and have yet more wickedly asserted, that they were led into these Things by the Spirit of God_: Therefore, _No Man ought to lean to the Spirit of God, or seek to be led by it_; [Sidenote: _The Absurdity of the Consequence._] I utterly deny the Consequence of this Proposition; which, were it to be received as true, then would all _Faith in God_, and _Hope of Salvation_, become uncertain, and the _Christian Religion_ be turned into mere _Scepticism_. For after the same Manner I might reason thus: Because _Eve_ was deceived by the _Lying of the Serpent_: Therefore she ought not to have trusted to the _Promise of God_. Because the old World was deluded by _Evil Spirits_: Therefore ought neither _Noah_, nor _Abraham_, nor _Moses_, to have trusted the _Spirit of the Lord_. Because a lying Spirit spake through the Four Hundred Prophets, that persuaded _Ahab_ to go up and fight at _Ramoth Gilead_: Therefore the Testimony of the _true Spirit in Micaiah_ was uncertain, and dangerous to be followed. Because there were _seducing Spirits_ crept into the Church of old: Therefore it was not good, or it is uncertain, to follow the _Anointing_, which taught all Things, and is Truth, and is no Lie. Who dare say, that this is a necessary Consequence? Moreover, not only the Faith of the Saints, and Church of God of old, is hereby rendered uncertain, but also the Faith of all Sorts of Christians now is liable to the like Hazard, even of those who seek a Foundation for their Faith elsewhere than from the Spirit. For I shall prove by an inevitable Argument, _ab Incommodo_, i. e. from the Inconveniency of it, that if the Spirit be not to be followed upon that Account, and that Men may not depend upon it, as their Guide, because some, while pretending thereunto, commit great Evils; that then, neither Tradition, nor the Scriptures, nor Reason, which the _Papists_, _Protestants_ and _Socinians_, do respectively make the Rule of their Faith, are any Whit more certain. [Sidenote: _1. Instances of Tradition._] The _Romanists_ reckon it an Error to celebrate _Easter_ any other Ways than that Church doth. This can only be decided by Tradition. And yet the _Greek_ Church, which equally layeth Claim to Tradition with herself, doth it otherwise. [43]Yea, so little effectual is Tradition to decide the Case, that _Polycarpus_, the Disciple of _John_, and _Anicetus_, the Bishop of _Rome_, who immediately succeeded them, according to whole Example both Sides concluded the Question ought to be decided, _could not agree_. Here of Necessity one of them must Err, and that following Tradition. Would the _Papists_ now judge we dealt fairly by them, if we should thence aver, that Tradition is not to be regarded? Besides, in a Matter of far greater Importance, the same Difficulty will occur, to wit, in the Primacy of the Bishop of _Rome_; for many do affirm, and that by Tradition, That in the first Six Hundred Years the _Roman Prelates_ never assumed the Title of _Universal Shepherd_, nor were acknowledged as such. And as that which altogether overturneth this Presidency, there are that alledge, and that from Tradition also, That _Peter_ never saw _Rome_; and that therefore the Bishop of _Rome_ cannot be his Successor. Would ye _Romanists_ think this sound Reasoning, to say as you do? [43] Euseb. _Hist. Eccles. Lib. 5. c. 26._ Many have been deceived, and erred grievously, in trusting to Tradition: Therefore we ought to reject all Traditions, yea, even those by which we affirm the contrary, and, as we think, prove the Truth. _Lastly_, In the[44] Council of _Florence_, the chief Doctors of the _Romish_ and _Greek Churches_ did debate whole Sessions long, concerning the Interpretation of one Sentence of the Council of _Ephesus_, and of _Epiphanius_, and _Basilius_, neither could they ever agree about it. [44] _Conc. _Flor._ Sess. 5. decreto quodam Conc. _Eph._ Act. 6. Sess. 11. & 12. Concil. _Flor._ Sess. 18, 20. Conc. _Flor._ Sess. 21._ P. 480. & _Seq._ [Sidenote: _2. Of Scripture._] _Secondly_, As to the Scripture, the same Difficulty occurreth: The _Lutherans_ affirm they believe Consubstantiation by the Scripture; which the _Calvinists_ deny, as that which, they say, according to the same Scripture, is a gross Error. The _Calvinists_ again affirm _absolute Predestination_, which the _Arminians_ deny, affirming the contrary; wherein both affirm themselves to be ruled by the Scripture and Reason in the Matter. Should I argue thus then to the _Calvinists_? Here the _Lutherans_ and _Arminians_ grossly err, by following the Scripture: Therefore the Scripture is not a good nor certain Rule; and _è contrario_. Would either of them accept of this Reasoning as good and sound? What shall I say of the _Episcopalians_, _Presbyterians_, _Independents_, and _Anabaptists_ of _Great Britain_, who are continually buffeting one another with the Scripture? To whom the same Argument might be alledged, though they do all unanimously acknowledge it to be the Rule. [Sidenote: _3. Of Reason._] And _Thirdly_, As to Reason, I shall not need to say much; for whence come all the Controversies, Contentions and Debates in the World, but because every Man thinks he follows right Reason? [Sidenote: _The Debates hence arising betwixt the old and late Philosophers._] Hence of old, came the Jangles between the _Stoicks_, _Platonists_, _Peripateticks_, _Pythagoreans_, and _Cynicks_, as of late betwixt the _Aristotelians_, _Cartesians_, and other Naturalists: Can it be thence inferred, or will the _Socinians_, those great Reasoners, allow us to conclude, because many, and those very wise Men, have erred, by following, as they supposed, their Reason, and that with what Diligence, Care and Industry they could, to find out the Truth, that therefore no Man ought to make use of it at all, nor be positive in what he knows certainly to be Rational? And thus far as to Opinions; the same Uncertainty is no less incident unto those other Principles. §. XIV. [Sidenote: Anabaptists _for their wild Practices, and_ Protestants _and_ Papists _for their Wars and Bloodshed, each pretending Scripture for it._] But if we come to Practices, though I confess I do with my whole Heart abhor and detest those wild Practices, which are written concerning the _Anabaptists_ of _Munster_; I am bold to say, as bad, if not worse Things, have been committed by those that lean to Tradition, Scripture, and Reason: Wherein also they have averred themselves to have been authorized by these Rules. I need but mention all the Tumults, Seditions, and horrible Bloodshed, wherewith _Europe_ hath been afflicted these divers Ages; in which _Papists_ against _Papists_, _Calvinists_ against _Calvinists_, _Lutherans_ against _Lutherans_, and _Papists_, assisted by _Protestants_, against other _Protestants_ assisted by _Papists_, have miserably Shed one another’s Blood, Hiring and Forcing Men to kill each other, who were Ignorant of the Quarrel, and Strangers one to another: All, mean while, pretending Reason for so doing, and pleading the Lawfulness of it from Scripture. [Sidenote: _Tradition, Scripture, and Reason, made a Cover for Persecution and Murder._] For what have the _Papists_ pretended for their many _Massacres_, acted as well in _France_ as elsewhere, but _Tradition_, _Scripture_, and _Reason_? Did they not say, That _Reason_ persuaded them, _Tradition_ allowed them, and _Scripture_ commanded them, to Persecute, Destroy, and Burn _Hereticks_, such as denied this plain Scripture, _Hoc est Corpus meum, This is my Body?_ And are not the _Protestants_ assenting to this Bloodshed, who assert the same Thing, and encourage them, by Burning and Banishing, while their Brethren are so treated for the same Cause? Are not the Islands of _Great Britain_ and _Ireland_, yea, and all the Christian World, a lively Example hereof, which were divers Years together as a Theatre of Blood; where many lost their Lives, and Numbers of Families were utterly destroyed and ruined? For all which no other Cause was principally given, than the Precepts of the Scripture. If we then compare these Actings with those of _Munster_, we shall not find great Difference; for both affirmed and pretended they were called, and that it was lawful to Kill, Burn, and Destroy the Wicked. _We must Kill all the Wicked, _said those_ Anabaptists, that we, that are the Saints, may possess the Earth. We must Burn obstinate Hereticks, _say the_ Papists, that the _Holy Church of Rome_ may be purged of rotten Members, and may live in Peace. We must cut off _Seducing Separatists, say the_ Prelatical Protestants, who trouble the Peace of the Church, and refuse the _Divine Hierarchy_, and _Religious Ceremonies_ thereof. We must Kill, _say the_ Calvinistick Presbyterians, the Prophane Malignants, who accuse the _Holy Consistorial_ and _Presbyterian Government_, and seek to defend the _Popish_ and _Prelatick Hierarchy_; as also those other _Sectaries_ that trouble the Peace of our Church._ What Difference I pray thee, Impartial Reader, seest thou betwixt these? [Sidenote: Object.] If it be said, _The _Anabaptists_ went without, and against the Authority of the _Magistrate_; so did not the other_; [Sidenote: _Answ._] I might easily Refute it, by alledging the mutual Testimonies of these _Sects_ against one another. [Sidenote: Examples of Popish Cruelties.] The Behaviour of the _Papists_ towards _Henry_ the third and fourth of _France_; their Designs upon _James_ the sixth in the Gunpowder Treason; as also their Principle of the _Pope_’s Power to depose Kings, for the Cause of _Heresy_, and to absolve their Subjects from their _Oath_, and give them to others, proves it against them. [Sidenote: _Protestants Violences and Persecutions in_ Scotland, England, _and_ Holland.] And as to the _Protestants_, how much their Actions differ from those other above-mentioned, may be seen by the many Conspiracies and Tumults which they have been active in, both in _Scotland_ and _England_, and which they have acted within these Hundred Years, in divers Towns and Provinces of the _Netherlands_. Have they not oftentimes sought, not only from the _Popish Magistrates_, but even from those that had begun to Reform, or that had given them some Liberty of Exercising their Religion, that they might only be permitted, without Trouble or Hindrance, to Exercise their Religion, promising they would not hinder or molest the _Papists_ in the Exercise of theirs? And yet did they not on the contrary, so soon as they had Power, trouble and abuse those Fellow-Citizens, and turn them out of the City, and, which is worse, even such, who together with them had forsaken the Popish Religion? Did they not these Things in many Places against the Mind of the Magistrates? Have they not publickly, with contumelious Speeches, assaulted their Magistrates, from whom they had but just before sought and obtained the free Exercise of their Religion? Representing them, so soon as they opposed themselves to their _Hierarchy_, as if they regarded neither God nor Religion? Have they not by violent Hands possessed themselves of the _Popish Churches_, so called, or by Force, against the Magistrates Mind, taken them away? Have they not turned out of their Office and Authority whole Councils of Magistrates, under Pretence that they were addicted to _Popery_? Which _Popish Magistrates_ nevertheless they did but a little before acknowledge to be Ordained by God; affirming themselves obliged to yield them Obedience and Subjection, not only for Fear, but for Conscience Sake; to whom moreover the very Preachers and Overseers of the Reformed Church had willingly sworn Fidelity; and yet afterwards have they not said, That the People are bound to force a wicked Prince to the Observation of God’s Word? There are many other Instances of this Kind to be found in their _Histories_, not to mention many worse Things, which we know to have been acted in our Time, and which for Brevity’s Sake I pass by. [Sidenote: Lutheran _Seditions against the Reformed Teachers, and Assault upon the Marquis of _Brandenburg_, &c. in _Germany.] I might say much of the _Lutherans_, whose tumultuous Actions against their Magistrates, not professing the _Lutheran Profession_, are testified of by several Historians worthy of Credit. Among others, I shall propose only one Example to the Reader’s Consideration, which fell out at _Berlin_, in the Year 1615, “Where the seditious Multitude of the _Lutheran_ Citizens, being stirred up by the daily Clamours of their Preachers, did not only with Violence break into the Houses of the reformed Teachers, overturn their Libraries, and spoil their Furniture; but also with reproachful Words, yea, and with Stones, assaulted the Marquis of _Brandenburg_, the Elector’s Brother, while he sought by smooth Words to quiet the Fury of the Multitude; they killed ten of his Guard, scarcely sparing himself, who at last by Flight escaped out of their Hands.” All which sufficiently declares, that the Concurrence of the Magistrate doth not alter their Principles, but only their Method of Procedure. So that for my own Part, I see no Difference betwixt the Actings of those of _Munster_, and these others, (whereof the one pretended to be led by the _Spirit_, the other by _Tradition_, _Scripture_, and _Reason_) save this, that the former were rash, heady, and foolish, in their Proceedings, and therefore were the sooner brought to nothing, and so into Contempt and Derision: But the other, being more politick and wise in their Generation, held it out longer, and so have authorized their Wickedness more, with the seeming Authority of Law and Reason. But both their Actings being equally Evil, the Difference appears to me to be only like that which is between a simple silly Thief, that is easily catched, and hanged without any more ado; and a Company of resolute bold Robbers, who being better guarded, though their Offence be nothing less, yet by Violence do, to shun the Danger, force their Masters to give them good Terms. From all which then it evidently follows, that they argue very ill, who despise and reject any Principle, because Men pretending to be led by it do evil; in case it be not the natural and consequential Tendency of that Principle to lead unto those Things that are evil. Again, It doth follow from what is above asserted, that if the Spirit be to be rejected upon this Account, all those other Principles ought on the same Account to be rejected. And for my Part, as I have never a Whit the lower Esteem of the blessed Testimony of the Holy Scriptures; nor do the less respect any solid Tradition, that is answerable and according to Truth; neither at all despise Reason, that noble and excellent Faculty of the Mind, because wicked Men have abused the Name of them, to cover their Wickedness, and deceive the Simple; [Sidenote: _Let none reject the Certainty of the unerring Spirit of God because of false Pretenders to it._] so would I not have any reject or doubt the Certainty of that Unerring Spirit, which God hath given his Children, as that which can alone guide them into all Truth, because some have falsely pretended to it. §. XV. And because the Spirit of God is the Fountain of all Truth and sound Reason, therefore we have well said, That _it cannot contradict either the Testimony of the Scripture, or right Reason_: “_Yet _(as the Proposition itself concludeth, to the last Part of which I now come)_ it will not from thence follow, that these Divine Revelations are to be subjected to the Examination either by the outward Testimony of Scripture, or of the human or natural Reason of Man, as to a more noble and certain Rule or Touch-stone; for the Divine Revelation, and Inward Illumination, is that which is evident by itself, forcing the well-disposed Understanding, and irresistibly moving it to assent, by its own Evidence and Clearness; even as the common Principles of natural Truths do bend the Mind to a natural Assent._” He that denies this Part of the Proposition, must needs affirm, that the Spirit of God neither can nor ever hath manifested itself to Man, without the Scripture, or a distinct Discussion of Reason; or that the Efficacy of this Supernatural Principle, working upon the Souls of Men, is less evident than Natural Principles in their common Operations; both which are false. For, _First_, Through all the Scriptures we may observe, That the Manifestation and Revelation of God by his Spirit to the Patriarchs, Prophets, and Apostles, was _Immediate_ and _Objective_, as is above proved; which they did not examine by any other Principle, but their own Evidence and Clearness. [Sidenote: _The Self-Evidence of the Spirit._] _Secondly_, To say that the Spirit of God has less Evidence upon the Mind of Man than Natural Principles have, is to have too mean and too low Thoughts of it. How comes _David_ to invite us, to _taste and see that God is good_, if this cannot be felt and tasted? This were enough to overturn the Faith and Assurance of all the Saints, both now and of old. How came _Paul_ to be persuaded, that _nothing could separate him from the Love of God_, but by that Evidence and Clearness which the Spirit of God gave him? The Apostle _John_, who knew well wherein the Certainty of Faith consisted, judged it no ways absurd, without further Argument, to ascribe his Knowledge and Assurance, and that of all the Saints, hereunto in these Words, _Hereby know we, that we dwell in him, and he in us, because he hath given us of his Spirit_, 1 John iv. 13. And again, Ver. 6. It is _the Spirit that beareth Witness, because the Spirit is Truth_. Observe the Reason brought by him, _Because the Spirit is Truth_; of whose Certainty and Infallibility I have heretofore spoken. [Sidenote: _The Spirit contradicts not the Scripture, nor right Reason._] We then trust to and confide in this Spirit, because we know, and certainly believe, that it can only lead us aright, and never mislead us; and from this certain Confidence it is that we affirm, That no Revelation coming from it can ever contradict the Scripture’s Testimony, nor right Reason: Not as making this a more certain Rule to ourselves, but as condescending to such, who not discerning the Revelations of the Spirit, as they proceed purely from God, will try them by these _Mediums_. Yet those that have their Spiritual Senses, and can savour the Things of the Spirit, as it were _in prima Instantia_, i. e. at the first Blush, can discern them without, or before they apply them either to Scripture or Reason: [Sidenote: _Natural Demonstrations from_ Astronomy _and_ Geometry.] Just as a good _Astronomer_ can calculate an Eclipse infallibly, by which he can conclude (if the Order of Nature continue, and some strange and unnatural Revolution intervene not) there will be an Eclipse of the Sun or Moon such a Day, and such an Hour; yet can he not persuade an ignorant Rustick of this, until he visibly see it. So also a _Mathematician_ can infallibly know, by the Rules of Art, that the three Angles of a right Triangle are equal to two right Angles; yea, can know them more certainly than any Man by Measure. And some _Geometrical Demonstrations_ are by all acknowledged to be infallible, which can be scarcely discerned or proved by the Senses; yet if a _Geometer_ be at the Pains to certify some ignorant Man concerning the Certainty of his Art, by condescending to measure it, and make it obvious to his Senses, it will not thence follow, that that Measuring is so certain as the Demonstration itself; or that the Demonstration would be uncertain without it. §. XVI. But to make an End, I shall add one Argument to prove, That this Inward, Immediate, Objective Revelation, which we have pleaded for all along, is the only, sure, certain, and unmoveable Foundation of all _Christian Faith_; which Argument, when well considered, I hope will have Weight with all Sorts of Christians, and it is this: [Sidenote: _Immediate Revelation the Immoveable Foundation of all Christian Faith._] That which all Professors of _Christianity_, of what Kind soever, are forced ultimately to recur unto, when pressed to the last; That for and because of which all other Foundations are recommended, and accounted worthy to be Believed, and without which they are granted to be of no Weight at all, must needs be the only most true, certain, and unmoveable Foundation of all Christian Faith. But Inward, Immediate, Objective Revelation by the Spirit, is that which all Professors of _Christianity_, of what Kind soever, are forced ultimately to recur unto, _&c._ _Therefore_, &c. The Proposition is so evident, that it will not be denied: The Assumption shall be proved by Parts. [Sidenote: Papists _Foundation, their Church and Tradition_, Why?] And _First_, As to the _Papists_, they place their Foundation in the Judgment of the _Church_ and _Tradition_. If we press them to say, Why they believe as the _Church_ doth? Their answer is, _Because the Church is always led by the infallible Spirit_. So here the _Leading of the Spirit_ is the utmost Foundation. Again, if we ask them, Why we ought to trust _Tradition_? They answer, _Because these Traditions were delivered us by the Doctors and Fathers of the Church; which Doctors and Fathers, by the Revelation of the Holy Ghost, commanded the Church to observe them_. Here again all ends in the Revelation of the Spirit. [Sidenote: Protestants _and_ Socinians _make the Scriptures their Ground and Foundation_, Why?] And for the _Protestants_ and _Socinians_, both which acknowledge the Scriptures to be the Foundation and Rule of their Faith; the one as subjectively influenced by the Spirit of God to use them; the other, as managing them with and by their own Reason; ask both, or either of them, Why they trust in the _Scriptures_, and take them to be their Rule? Their Answer is, _Because we have in them the Mind of God delivered unto us by those to whom these Things were inwardly, immediately, and objectively Revealed by the Spirit of God_; and not because this or that Man wrote them, but because the _Spirit of God_ dictated them. [Sidenote: Christians _by Name, and not by Nature, hold Revelation ceased, contrary to Scripture_.] It is strange then that Men should render that so uncertain and dangerous to follow, upon which alone the certain Ground and Foundation of their own Faith is built; or that they should shut themselves out from that Holy Fellowship with God, which only is enjoyed in the Spirit, in which we are commanded both to Walk and Live. If any who read these Things find themselves moved, by the Strength of these Scripture-Arguments, to assent, and believe such Revelations necessary; and yet find themselves Strangers to them, which, as I observed in the Beginning, is the Cause that this is so much gainsaid and contradicted, let them know, that it is not because it is ceased to become the Privilege of every true Christian that they do not feel it, but rather because they are not so much Christians by Nature as by Name; and let such know, that the secret _Light_ which shines in the Heart, and reproves Unrighteousness, is the small Beginning of the Revelation of God’s Spirit, which was first sent into the World to reprove it of Sin, _John_ xvi. 8. And as by forsaking Iniquity, thou comest to be acquainted with that Heavenly Voice in thy Heart, thou shalt feel, as the Old Man, or the Natural Man, that savoureth not the Things of God’s Kingdom, is put off, with his evil and corrupt Affections and Lusts; I say, thou shalt feel the New Man, or the Spiritual Birth and Babe raised, which hath its Spiritual Senses, and can see, feel, taste, handle, and smell the Things of the Spirit; but till then the Knowledge of Things Spiritual is but as an Historical Faith. [Sidenote: _Who wants his Sight sees not the Light._] But as the Description of the Light of the Sun, or of curious Colours to a blind Man, who, though of the largest Capacity, cannot so well understand it by the most acute and lively Description, as a Child can by seeing them; so neither can the Natural Man, of the largest Capacity, by the best Words, even Scripture-words, so well understand the _Mysteries_ of _God’s Kingdom_, as the least and weakest Child who tasteth them, by having them Revealed _inwardly_ and _objectively_ by the Spirit. Wait then for this in the small Revelation of that pure Light, which first reveals Things more known; and as thou becomest fitted for it, thou shalt receive more and more, and by a Living Experience easily refute their Ignorance, who ask, How dost thou know that thou art actuated by the Spirit of God? Which will appear to thee a Question no less ridiculous, than to ask one whose Eyes are open, How he knows the Sun shines at Noon-day? And though this be the surest and most certain Way to answer all Objections; yet by what is above written it may appear, that the Mouths of all such Opposers as deny this Doctrine may be shut, by unquestionable and unanswerable Reasons. PROPOSITION III. Concerning the SCRIPTURES. _From these Revelations of the Spirit of God to the Saints have proceeded the Scriptures of Truth, which contain_, I. _A faithful Historical Account of the Actings of God’s People in divers Ages; with many singular and remarkable Providences attending them._ II. _A Prophetical Account of several Things, whereof some are already past, and some yet to come._ III. _A full and ample Account of all the chief Principles of the Doctrine of _Christ_, held forth in divers precious Declarations, Exhortations, and Sentences, which, by the moving of God’s Spirit, were at several Times, and upon sundry Occasions, spoken and written unto some Churches and their Pastors._ _Nevertheless, because they are only a Declaration of the Fountain, and not the Fountain itself, therefore they are not to be esteemed the principal Ground of all Truth and Knowledge, nor yet the Adequate Primary Rule of Faith and Manners. Yet because they give a true and faithful Testimony of the first Foundation, they are and may be esteemed a Secondary Rule, subordinate to the Spirit, from which they have all their Excellency and Certainty: For, as by the inward Testimony of the Spirit we do alone truly know them, so they testify, That the Spirit is that Guide by which the Saints are led into all Truth; therefore, according to the Scriptures, the Spirit is the First and Principal Leader.[45] Seeing then that we do therefore receive and believe the Scriptures because they proceeded from the Spirit, so the very same Reason is the Spirit more Originally and Principally the Rule, according to the received Maxim in the Schools, _Propter quod unumquodque est tale, illud ipsum est magis tale_: That for which a Thing is such, that Thing itself is more such._ [45] John 16. 13. Rom. 8. 14. §. I. The former Part of this Proposition, though it needs no Apology for itself, yet it is a good Apology for us, and will help to sweep away that, among many other Calumnies, wherewith we are often loaded, as if we were Vilifiers and Deniers of the Scriptures; for in that which we affirm of them, it doth appear at what high Rate we value them, accounting them, without all Deceit or Equivocation, the most excellent Writings in the World; [Sidenote: _The Holy Scriptures the most excellent Writings in the World._] to which not only no other Writings are to be preferred, but even in divers Respects not comparable thereto. For as we freely acknowledge that their Authority doth not depend upon the Approbation or Canons of any Church or Assembly; so neither can we subject them to the fallen, corrupt, and defiled Reason of Man: And therein as we do freely agree with the _Protestants_ against the Error of the _Romanists_, so on the other Hand, we cannot go the Length of such _Protestants_ as make their Authority to depend upon any Virtue or Power that is in the Writings themselves; but we desire to ascribe all to that Spirit from which they proceeded. We confess indeed there wants not a Majesty in the Style, a Coherence in the Parts, a good Scope in the Whole; but seeing these Things are not discerned by the natural, but only by the spiritual Man, it is the Spirit of God that must give us that Belief of the Scriptures which may satisfy our Consciences; therefore some of the Chief among _Protestants_, both in their particular Writings and publick Confessions, are forced to acknowledge this. [Sidenote: Calvin’s _Testimony that the Scripture certainly is from the Spirit_.] Hence _Calvin_, though he saith he is able to prove that, if there be a God in Heaven, these Writings have proceeded from him, yet he concludes another Knowledge to be necessary. _Instit. Lib. 1. Cap. 7. Sect. 4._ “But if (saith he) we respect the Consciences, that they be not daily molested with Doubts, and hesitate not at every Scruple, it is requisite that this Persuasion which we speak of be taken higher than human Reason, Judgment, or Conjecture; to wit, from the secret Testimony of the Spirit.” _And again_, “To those who ask, that _we prove unto them, by Reason, that _Moses_ and the _Prophets_ were inspired of God to speak_, I answer, That the Testimony of the Holy Spirit is more excellent than all Reason.” _And again_, “Let this remain a firm Truth, that he only whom the Holy Spirit hath persuaded, can repose himself on the Scripture with a true Certainty.” _And lastly_, “This then is a judgment which cannot be begotten but by an Heavenly Revelation, _&c._” [Sidenote: _The Confession of the _French_ Churches._] The same is also affirmed in the first publick Confession of the _French_ Churches, published in the Year 1559. _Art. 4._ “We know these Books to be canonical, and the most certain Rule of our Faith, not so much by the common Accord and Consent of the Church, as by the Testimony and inward Persuasion of the Holy Spirit.” [Sidenote: _Churches of _Holland_ assert the same._] Thus also in the 5th Article of the Confession of Faith, of the Churches of _Holland_, confirmed by the Synod of _Dort_. “We receive these Books only for holy and canonical,--not so much because the Church receives and approves them, as because the Spirit of God doth witness in our Hearts that they are of God.” [Sidenote: Westminster _Confession the same_.] And lastly, The _Divines_, so called, at _Westminster_, who began to be afraid of, and guard against the Testimony of the Spirit, because they perceived a Dispensation beyond that which they were under beginning to dawn, and to eclipse them; yet could they not get by this, though they have laid it down neither so clearly, distinctly, nor honestly as they that went before. It is in these Words, _Chap. 1. Sect. 5._ “Nevertheless our full Persuasion and Assurance of the Infallible Truth thereof, is from the inward Work of the Holy Spirit, bearing witness by and with the Word in our Hearts.” By all which it appeareth how necessary it is to seek the Certainty of the Scriptures from the Spirit, and no where else. The infinite Janglings and endless Contests of those that seek their Authority elsewhere, do witness to the Truth hereof. [Sidenote: _Apocrypha._] [46]For the Ancients themselves, even of the first Centuries, were not agreed among themselves concerning them; while some of them rejected Books which we approve, and others of them approved those which some of us reject. It is not unknown to such as are in the least acquainted with Antiquity, what great Contests are concerning the Second Epistle of _Peter_, that of _James_, the Second and Third of _John_, and the _Revelations_, which many, even very ancient, deny to have been written by the beloved Disciple and Brother of _James_, but by another of that Name. What should then become of Christians, if they had not received that Spirit, and those spiritual Senses, by which they know how to discern the _True_ from the _False?_ It is the Privilege of Christ’s Sheep indeed that they hear his Voice, and refuse that of a Stranger; which Privilege being taken away, we are left a Prey to all Manner of Wolves. [46] _Conc. _Laod._ Can. 58. in Cod. _Ec. 163._ Conc. _Laod._ held in the Year 364. excluded from the Canon _Eccl._ the Wisdom of _Solomon, Judith, Tobias_, the _Maccabees_, which the Council of _Carthage_ held in the Year 399. received._ §. II. Though then we do acknowledge the Scriptures to be very heavenly and divine Writings, the Use of them to be very comfortable and necessary to the Church of Christ, and that we also admire and give Praise to the Lord, for his wonderful Providence in preserving these Writings so pure and uncorrupted as we have them, through so long a Night of Apostasy, to be a Testimony of his Truth against the Wickedness and Abominations even of those whom he made instrumental in preserving them, so that they have kept them to be a Witness against themselves; [Sidenote: _The Scriptures are not the principal Ground of Truth._] yet we may not call them the principal Fountain of all Truth and Knowledge, nor yet the first adequate Rule of Faith and Manners; because the principal Fountain of Truth must be the Truth itself; _i. e._ that whole Certainty and Authority depends not upon another. When we doubt of the Streams of any River or Flood, we recur to the Fountain itself; and having found it, there we desist, we can go no farther, because there it springs out of the Bowels of the Earth, which are inscrutable. Even so the Writings and Sayings of all Men we must bring to the Word of God, I mean the Eternal Word, and if they agree hereunto, we stand there. For this Word always proceedeth, and doth eternally proceed from God, in and by which the unsearchable Wisdom of God, and unsearchable Counsel and Will conceived in the Heart of God, is revealed unto us. That then the Scripture is not the principal Ground of Faith and Knowledge, as it appears by what is above spoken, so it is proved in the latter Part of the Proposition; which being reduced to an Argument, runs thus: That whereof the Certainty and Authority depends upon another, and which is received as Truth because of its proceeding from another, is not to be accounted the principal Ground and Origin of all Truth and Knowledge: But the Scriptures Authority and Certainty depend upon the Spirit by which they were dictated; and the Reason why they were received as Truth is, because they proceeded from the Spirit: Therefore they are not the principal Ground of Truth. To confirm this Argument, I added the School Maxim, _Propter quod unumquodque est tale, illud ipsum magis est tale_. Which Maxim, though I confess it doth not hold universally in all Things, yet in this it doth and will very well hold, as by applying it, as we have above intimated, will appear. [Sidenote: _Neither are they the primary Rule of Faith and Manners._] The same Argument will hold as to the other Branch of the Proposition, _That it is not the primary adequate Rule of Faith and Manners_; thus: That which is not the Rule of my Faith in believing the Scriptures themselves, is not the primary adequate Rule of Faith and Manners: [Sidenote: _That the Spirit is the Rule._] But the Scripture is not, nor can it be the Rule of that Faith by which I believe them, _&c._ Therefore, _&c._ But as to this Part, we shall produce divers Arguments hereafter. As to what is affirmed, that the _Spirit, _and_ not the Scriptures, is the Rule_, it is largely handled in the former Proposition; the Sum whereof I shall subsume in one Argument, thus, If by the Spirit we can only come to the true Knowledge of God; if by the Spirit we are to be led into all Truth, and so be taught of all Things; then the Spirit, and not the Scriptures, is the Foundation and Ground of all Truth and Knowledge, and the primary Rule of Faith and Manners: But the first is true: Therefore also the last. Next, the very Nature of the Gospel itself declareth that the Scriptures cannot be the _only_ and _chief Rule_ of _Christians_, else there should be no Difference betwixt the _Law_ and the _Gospel_; as from the Nature of the New Covenant, by divers Scriptures, described in the former Proposition, is proved. [Sidenote: _Wherein the Law and Gospel differ._] But besides these which are before mentioned, herein doth the _Law_ and the _Gospel_ differ, in that the _Law_, being outwardly written, brings under _Condemnation_, but hath _not Life_ in it to _save_; whereas the _Gospel_, as it declares and makes manifest the Evil, so, being an inward powerful Thing, it gives Power also to obey, and deliver from the Evil. Hence it is called [Greek: Evangelian: Ευαγγελιον], which is _glad Tidings_. The _Law_ or _Letter_, which is _without_ us, _Kills_; but the _Gospel_, which is the _inward_ spiritual _Law_, gives _Life_; for it consists not so much in Words as in Virtue. Wherefore such as come to know it, and be acquainted with it, come to feel greater Power over their Iniquities than all outward Laws or Rules can give them. Hence the Apostle concludes, _Rom._ vi. 14. _Sin shall not have Dominion over you: for ye are not under the Law, but under Grace_. This Grace then that is _inward_, and not an _outward_ Law, is to be the Rule of Christians. Hereunto the Apostle commends the Elders of the Church, saying, _Acts_ xx. 32. _And now, Brethren, I commend you to God, and to the Word of his Grace, which is able to build you up, and to give you an Inheritance among all them which are sanctified._ He doth not commend them here to outward Laws or Writings, but to the _Word of Grace_, which is inward; even the _spiritual Law_, which makes free, as he elsewhere affirms, _Rom._ viii. 2. _The Law of the Spirit of Life in Christ Jesus, hath made me free from the Law of Sin and Death._ This spiritual Law is that which the Apostle declares he preached and directed People unto, which was not outward, as by _Rom._ x. 8. is manifest; where distinguishing it from the Law, he saith, _The Word is nigh thee, in thy Heart, and in thy Mouth; and this is the Word of Faith which we preach_. From what is above said, I argue thus: The principal Rule of _Christians_ under the Gospel is not an outward Letter, nor Law outwardly written and delivered, but an inward spiritual Law, _engraven in the Heart, the Law of the Spirit of Life, the Word that is nigh in the Heart and in the Mouth_. But the Letter of the Scripture is outward, of itself a dead Thing, a mere Declaration of good Things, but not the Things themselves: [Sidenote: _The Scripture not the Rule._] Therefore it is not, nor can be, the chief or principal Rule of Christians. §. III. _Thirdly_, That which is given to _Christians_ for a Rule and Guide, must needs be so full, that it may clearly and distinctly guide and order them in all Things and Occurrences that may fall out. But in that there are numberless Things, with regard to their Circumstances, which particular Christians may be concerned in, for which there can be no particular Rule had in the Scriptures: Therefore the Scriptures cannot be a Rule to them. I shall give an Instance in two or three Particulars to prove this Proposition. It is not to be doubted but some Men are particularly called to some particular Services; their being not found in which, though the Act be no general positive Duty, yet in so far as it may be required of them, is a great Sin to omit; forasmuch as God is zealous of his Glory, and every Act of Disobedience to his Will manifested, is enough not only to hinder one greatly from that Comfort and inward Peace which otherwise he might have, but also bringeth Condemnation. As for Instance, Some are called to the Ministry of the Word: _Paul _saith_, There was a Necessity upon him to preach the Gospel, wo unto me, if I preach not._ If it be necessary that there be now Ministers of the Church, as well as then, then there is the same Necessity upon some, more than upon others, to occupy this Place; which Necessity, as it may be incumbent upon particular Persons, the Scripture neither doth nor can declare. [Sidenote: Object.] If it be said, _That the Qualifications of a Minister are found in the Scripture, and by applying these Qualifications to myself, I may know whether I be fit for such a Place or not_: [Sidenote: _Answ._] I answer, The Qualifications of a _Bishop_, or _Minister_, as they are mentioned both in the Epistle to _Timothy_ and _Titus_, are such as may be found in a private Christian; yea, which ought in some Measure to be in every true Christian: So that this giveth a Man no Certainty. Every Capacity to an Office giveth me not a sufficient Call to it. Next again, By what Rule shall I judge if I be so qualified? How do I know that I am _sober_, _meek_, _holy_, _harmless_? Is it not the Testimony of the Spirit in my _Conscience_ that must assure me hereof? And suppose that I was qualified and called, yet what Scripture-rule shall inform me, Whether it be my Duty to preach in this or that Place, in _France_ or _England_, _Holland_ or _Germany_? Whether I shall take up my Time in confirming the Faithful, reclaiming Hereticks, or converting Infidels, as also in writing Epistles to this or that Church? The general Rules of the Scripture, viz. _To be diligent in my Duty, to do all to the Glory of God, and for the Good of his Church_, can give me no Light in this Thing. Seeing two different Things may both have a Respect to that Way, yet may I commit a great Error and Offence in doing the one, when I am called to the other. If _Paul_, when his Face was turned by the Lord toward _Jerusalem_, had gone back to _Achaia_, or _Macedonia_, he might have supposed he could have done God more acceptable Service in preaching and confirming the Churches, than in being shut up in Prison in _Judea_; but would God have been pleased herewith? Nay certainly. _Obedience is better than Sacrifice_; and it is not our doing that which is good simply that pleaseth God, but that Good which he willeth us to do. Every Member hath its particular Place in the Body, as the Apostle sheweth, 1 _Cor._ xii. If then, I being the Foot, should offer to exercise the Office of the Hand; or being the Hand, that of the Tongue; my Service would be troublesome, and not acceptable; and instead of helping the Body, I should make a _Schism_ in it. [Sidenote: _That which is good for one to do, may be sinful to another._] So that that which is good for another to do, may be sinful to me: For as Masters will have their Servants to obey them, according to their good Pleasure, and not only in blindly doing that which may seem to them to tend to their Master’s Profit, whereby it may chance (the Master having Business both in the Field and in the House) that the Servant that knows not his Master’s Will may go to the Field, when it is the Mind of the Master he should stay and do the Business of the House, would not this Servant then deserve a Reproof, for not answering his Master’s Mind? And what Master is so sottish and careless, as, having many Servants, to leave them in such Disorder as not to assign each his particular Station, and not only the general Terms of doing that which is profitable? which would leave them in various Doubts, and certainly end in Confusion. Shall we then dare to ascribe unto Christ, in the ordering of his Church and Servants, that which in Man might justly be accounted Disorder and Confusion? [Sidenote: _Diversities of Gifts._] The Apostle sheweth this Distinction well, Rom. xii. 6, 7, 8. _Having then Gifts differing according to the Grace that is given to us; whether Prophecy, let us prophesy according to the Proportion of Faith; or Ministry, let us wait on our Ministring; or he that teacheth, on Teaching; or he that exhorteth, on Exhortation._ Now what Scripture-rule sheweth me that I ought to exhort, rather than prophesy? or to minister, rather than teach? Surely none at all. Many more Difficulties of this Kind occur in the Life of a Christian. [Sidenote: _Of Faith and Salvation can the Scripture assure thee?_] Moreover, that which of all Things is most needful for him to know, to wit, whether he really be in the Faith, and an Heir of Salvation, or not, the Scripture can give him no Certainty in, neither can it be a Rule to him. That this Knowledge is exceeding desirable and comfortable all do unanimously acknowledge; besides that it is especially commanded, 2 _Cor._ xiii. 5. _Examine yourselves whether ye be in the Faith, prove yourselves; know ye not your own selves, how that Jesus Christ is in you, except ye be Reprobates?_ And 2 _Pet._ i. 10. _Wherefore the rather, Brethren, give all Diligence to make your Calling and Election sure._ Now I say, What Scripture-rule can assure me that I have true Faith? That my Calling and Election is sure? If it be said, _By comparing the Scripture-marks of true Faith with mine_: I demand, Wherewith shall I make this Observation? What shall ascertain me that I am not mistaken? It cannot be the Scripture: That is the Matter under Debate. If it be said, _My own Heart_: How unfit a Judge is it in its own Case? And how like to be partial, especially if it be yet unrenewed? Doth not the Scripture say, that _it is deceitful above all Things_? [Sidenote: _The Heart of Man deceitful._] I find the Promises, I find the Threatenings in the Scripture; but who telleth me that the one belongs to me more than the other? The Scripture gives me a mere Declaration of these Things, but makes no Application; so that the Assumption must be of my own making, thus; as for Example: I find this Proposition in Scripture; _He that believes, shall be saved_: Thence I draw the Assumption. But I, _Robert, believe_: Therefore, _I shall be saved_. The _Minor_ is of my own making, not expressed in the Scripture; and so a human Conclusion, not a divine Position; so that my Faith and Assurance here is not built upon a Scripture Proposition, but upon an human Principle; which, unless I be sure of elsewhere, the Scripture gives me no Certainty in the Matter. Again, If I should pursue the Argument further, and seek a new _Medium_ out of the Scripture, the same Difficulty would occur: Thus, He that hath the true and certain Marks of true Faith, hath true Faith: But I have those Marks: _Therefore_ I have true Faith. For the Assumption is still here of my own making, and is not found in the Scriptures; and by Consequence the Conclusion can be no better, since it still followeth the weaker Proposition. [Sidenote: _The inward Testimony of the Spirit the Seal of Scripture-Promises._] This is indeed so pungent, that the best of _Protestants_, who plead for this Assurance, ascribe it to the inward Testimony of the Spirit, as _Calvin_, in that large Citation, quoted in the Former Proposition. So that, not to seek farther into the Writings of the primitive _Protestants_, which are full of such Expressions, even the _Westminster_ Confession of Faith affirmeth, _Chap._ 18. _Sect._ 12. “This Certainty is not a bare Conjecture and probable Persuasion, grounded upon fallible Hope, but an infallible Assurance of Faith, founded upon the Divine Truth of the Promise of Salvation; the inward Evidences of these Graces, unto which these Promises are made; the Testimony of the Spirit of Adoption, witnessing to our Spirits that we are the Children of God; which Spirit is the _Earnest_ of our _Inheritance, whereby we are sealed to the Day of Redemption_.” Moreover, the Scripture itself, wherein we are so earnestly pressed to seek after this Assurance, doth not at all affirm itself a Rule sufficient to give it, but wholly ascribeth it to the Spirit, as _Rom._ viii. 16. _The Spirit itself beareth Witness with our Spirit, that we are the Children of God._ 1 John iv. 13. _Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit_; and Chap. v. 6. _And it is the Spirit that beareth Witness, because the Spirit is Truth._ §. IV. [Sidenote: _That the Scriptures are not the chief Rule._] _Lastly_, That cannot be the only, principal, nor chief Rule, which doth not universally reach every Individual that needeth it to produce the necessary Effect; and from the Use of which, either by some innocent and sinless Defect, or natural, yet harmless and blameless Imperfection, many who are within the Compass of the visible Church, and may, without Absurdity, yea, with great Probability, be accounted of the Elect, are necessarily excluded, and that either wholly, or at least from the immediate Use thereof. [Sidenote: _1. Deaf People Children, and Idiots instanced._] But it so falls out frequently concerning the Scriptures, in the Case of deaf People, Children, and Idiots, who can by no Means have the Benefit of the Scriptures. Shall we then affirm, that they are without any Rule to God-ward, or that they are all damned? As such an Opinion is in itself very absurd, and inconsistent both with the Justice and Mercy of God, so I know no sound Reason can be alledged for it. Now if we may suppose any such to be under the _New Covenant Dispensation_, as I know none will deny but that we may suppose it without any Absurdity, we cannot suppose them without some Rule and Means of Knowledge; seeing it is expresly affirmed, _They shall all be taught of God_, John vi. 45. _And they shall all know me from the least to the greatest_, Heb. viii. 11. But Secondly, Though we were rid of this Difficulty, how many illiterate and yet good Men are there in the Church of God, who cannot read a Letter in their own Mother Tongue? Which Imperfection, though it be inconvenient, I cannot tell whether we may safely affirm it to be sinful. These can have no immediate Knowledge of the Rule of their Faith; so their Faith must needs depend upon the Credit of other Men’s Reading or Relating it unto them; where either the altering, adding, or omitting of a little Word may be a Foundation in the poor Hearer of a very dangerous Mistake, whereby he may either continue in some Iniquity ignorantly, or believe a Lie confidently. [Sidenote: 2. Papists _conceal the Second Commandment from the People._] As for Example, The _Papists_ in all their Catechisms, and publick Exercises of Examinations towards the People, have boldly cut away the Second Command, because it seems so expresly to strike against their Adoration and Use of Images; whereas many of these People, in whom by this Omission this false Opinion is fostered, are under a simple Impossibility, or at least a very great Difficulty, to be outwardly informed of this Abuse. But further; suppose all could read the Scriptures in their own Language; where is there one of a Thousand that hath that thorough Knowledge of the Original Languages, in which they are written, so as in that Respect immediately to receive the Benefit of them? [Sidenote: 3. _The Uncertainty of the _Interpreters_ of the Scripture, and their Adulterating it._] Must not all these here depend upon the Honesty and Faithfulness of the Interpreter? Which how uncertain it is for a Man to build his Faith upon, the many Corrections, Amendments, and various Essays, which even among _Protestants_ have been used (whereof the latter have constantly blamed and corrected the former, as Guilty of Defects and Errors) doth sufficiently declare. And that even the last Translators in the vulgar Languages need to be corrected (as I could prove at large, were it proper in this Place) learned Men do confess. But last of all, there is no less Difficulty occurs even to those skilled in the Original Languages, who cannot so immediately receive the Mind of the Authors in these Writings, as that their Faith doth not at least obliquely depend upon the Honesty and Credit of the Transcribers, since the Original Copies are granted by all not to be now extant. [Sidenote: Jerome _Epist. 28. ad_ Lucin. _p. 247._] Of which Transcribers _Jerome_ in his Time complained, saying, _That they wrote not what they found, but what they understood._ [Sidenote: _Epiph. in Anachor. Tom. Oper._] And _Epiphanius_ saith, _That in the good and correct Copies of _Luke_ it was written, that _Christ Wept_, and that _Irenæus_ doth cite it; but that the _Catholicks_ blotted it out, fearing lest Hereticks should have abused it._ Other Fathers also declare, _That whole Verses were taken out of _Mark_, because of the_ Manichees. [Sidenote: _The various Readings of the _Hebrew_ Character_, &c.] But further, the various Readings of the _Hebrew Character_ by Reason of the _Points_, which some plead for, as coæval with the first Writings, which others, with no less Probability, alledge to be a later Invention; the Disagreement of divers Citations of Christ and the Apostles with those Passages in the Old Testament they appeal to; the great Controversy among the Fathers, whereof some highly approve the _Greek Septuagint_, decrying and rendering very doubtful the _Hebrew Copy_, as in many Places vitiated, and altered by the _Jews_; other some, and particularly _Jerome_, exalting the Certainty of the _Hebrew_, and rejecting, yea, even deriding the History of the _Septuagint_, which the Primitive Church chiefly made use of; and some Fathers that lived Centuries before him, affirmed to be a most certain Thing; and the many various Readings in divers Copies of the _Greek_, and the great Altercations among the Fathers of the first three Centuries, who had greater Opportunity to be better informed than we can now lay claim to, concerning the Books to be admitted or rejected, as is above observed; I say, all these and much more which might be alledged, puts the Minds even of the Learned into infinite Doubts, Scruples, and inextricable Difficulties: Whence we may very safely conclude, that Jesus Christ, who promised to be _always_ with his Children, to lead them into _all Truth_, to guard them against the Devices of the Enemy, and to establish their Faith upon an _unmoveable Rock_, left them not to be principally ruled by that, which was subject in itself to many Uncertainties: And therefore he gave them his _Spirit_ as their principal Guide, which neither Moths nor Time can wear out, nor Transcribers nor Translators corrupt; which none are so young, none so illiterate, none in so remote a Place but they may come to be reached, and rightly informed by it. Through and by the Clearness which that Spirit gives us, it is that we are only best rid of those Difficulties that occur to us concerning the Scriptures. The real and undoubted Experience whereof I myself have been a Witness of, with great Admiration of the Love of God to his Children in these latter Days: [Sidenote: _Wrong Translations of Scripture discerned in the Spirit by the Unlearned in Letters._] For I have known some of my Friends who profess the same Faith with me, faithful Servants of the Most High God, and full of Divine Knowledge of his Truth, as it was immediately and inwardly revealed to them by the Spirit, from a true and living Experience, who not only were ignorant of the _Greek_ and _Hebrew_, but even some of them could not read their own vulgar Language, who being pressed by their Adversaries with some Citations out of the _English_ Translation, and finding them to disagree with the Manifestation of Truth in their own Hearts, have boldly affirmed the Spirit of God never said so, and that it was certainly wrong; for they did not believe that any of the holy Prophets or Apostles had ever written so; which when I on this Account seriously examined, I really found to be Errors and Corruptions of the Translators; who (as in most Translations) do not so much give us the genuine Signification of the Words, as strain them to express that which comes nearest to that Opinion and Notion they have of Truth. And this seemed to me to suit very well with that Saying of _Augustine, Epist._ 19. _ad Hier. Tom._ ii. Fol. 14. after he has said, “That he gives only that Honour to those Books which are called _Canonical_, as to believe that the Authors thereof did in Writing not err,” he adds, “And if I shall meet with any Thing in these Writings that seemeth repugnant to Truth, I shall not doubt to say, that either the Volume is faulty or erroneous; that the Expounder hath not reached what was said; or that I have in no wise understood it.” So that he supposes that in the Transcription and Translation there may be Errors. §. V. [Sidenote: Object.] If it be then asked me, _Whether I think hereby to render the Scriptures altogether uncertain, or useless?_ [Sidenote: _Answ._] I answer; Not at all. The Proposition itself declares how much I esteem them; and provided that to the Spirit from which they came be but granted that Place the Scriptures themselves give it, I do freely concede to the Scriptures the second Place, even whatsoever they say of themselves; which the Apostle _Paul_ chiefly mentions in two Places, _Rom._ xv. 4. _Whatsoever Things were written aforetime, were written for our Learning, that we through Patience and Comfort of the Scriptures might have Hope._ 2 Tim. iii. 15, 16, 17. _The Holy Scriptures are able to make wise unto Salvation, through Faith which is in Jesus Christ. All Scripture given by Inspiration of God, is profitable for Correction, for Instruction in Righteousness, that the Man of God may be perfect, throughly furnished unto every good Work._ For though God doth principally and chiefly lead us by his Spirit, yet he sometimes conveys his Comfort and Consolation to us through his Children, whom he raises up and inspires to speak or write a Word in Season, [Sidenote: _The Saints mutual Comfort is the same Spirit in all._] whereby the Saints are made Instruments in the Hand of the Lord to strengthen and encourage one another, which doth also tend to perfect and make them wise unto Salvation; and such as are led by the Spirit cannot neglect, but do naturally love, and are wonderfully cherished by, that which proceedeth from the same Spirit in another; because such mutual Emanations of the heavenly Life tend to quicken the Mind, when at any Time it is overtaken with Heaviness. _Peter_ himself declares this to have been the End of his Writing, 2 _Pet._ i. 12, 13. _Wherefore I will not be negligent to put you always in Remembrance of these Things, though ye know them, and be established in the present Truth; yea, I think it meet, as long as I am in this Tabernacle, to stir you up, by putting you in Remembrance._ God is Teacher of his People himself; and there is nothing more express, than that such as are under the New Covenant, _need no Man to teach them_: Yet it was a Fruit of Christ’s Ascension to send Teachers and Pastors for perfecting of the Saints. So that the same Work is ascribed to the Scriptures as to Teachers; the one to make the Man of God perfect, the other for the Perfection of the Saints. As then Teachers are not to go before the teaching of God himself under the New Covenant, but to follow after it; neither are they to rob us of that great Privilege which Christ hath purchased unto us by his _Blood_; so neither is the Scripture to go before the teaching of the Spirit, or to rob us of it. [Sidenote: _Answ._ 2.] _Secondly_, God hath seen meet that herein we should, [Sidenote: _The Scriptures a Looking-Glass._] as in a Looking-Glass, see the Conditions and Experiences of the Saints of old; that finding our Experience answer to theirs, we might thereby be the more confirmed and comforted, and our Hope of obtaining the same End strengthened; that observing the Providences attending them, seeing the Snares they were liable to, and beholding their Deliverances, we may thereby be made wise unto Salvation, and seasonably reproved and instructed in Righteousness. [Sidenote: _The Scriptures Work and Service._] This is the great Work of the Scriptures, and their Service to us, that we may witness them fulfilled _in_ us, and so discern the Stamp of God’s Spirit and Ways upon them, by the inward Acquaintance we have with the same Spirit and Work in our Hearts. The Prophecies of the Scriptures are also very comfortable and profitable unto us, as the same Spirit enlightens us to observe them fulfilled, and to be fulfilled; for in all this it is to be observed, that it is only the Spiritual Man that can make a right Use of them: They are able to make the Man of God perfect (so it is not the Natural Man) and whatsoever was written aforetime, was written for _our Comfort_, [_our_] that are the Believers, [_our_] that are the Saints; concerning such the Apostle speaks: For as for the others, the Apostle _Peter_ plainly declares, that the _Unstable and Unlearned wrest them to their own Destruction_: These were they that were unlearned in the Divine and Heavenly Learning of the Spirit, not in Human and School Literature; in which we may safely presume that _Peter_ himself, being a Fisherman, had no Skill; for it may with great Probability, yea Certainty, be affirmed, [Sidenote: _Logick._] that he had no Knowledge of _Aristotle_’s Logick, which both _Papists_ and _Protestants_ now,[47] degenerating from the Simplicity of Truth, make the Handmaid of Divinity, as they call it, and a necessary Introduction to their carnal, natural, and human Ministry. By the infinite obscure Labours of which Kind of Men, intermixing their Heathenish Stuff, the Scripture is rendered at this Day of so little Service to the simple People: Whereof if _Jerome_ complained in his Time, now twelve Hundred Years ago, _Jerome_ Epist. 134. _ad Cypr._ Tom. 3. saying, _It is wont to befal the most Part of learned Men, that it is harder to understand their Expositions, than the Things which they go about to expound_: what may we say now, considering those great Heaps of Commentaries since, in Ages yet far more corrupted? [47] 1675. §. VI. [Sidenote: _The Scriptures a Secondary Rule._] In this Respect above-mentioned then we have shewn what Service and Use the Holy Scriptures, as managed in and by the Spirit, are of to the Church of God; wherefore we do account them a Secondary Rule. Moreover, because they are commonly acknowledged by all to have been written by the Dictates of the Holy Spirit, and that the Errors which may be supposed by the Injury of Times to have slipt in, are not such but that there is a sufficient clear Testimony left to all the Essentials of the Christian Faith; we do look upon them as the only fit outward judge of Controversies among Christians; and that whatsoever Doctrine is contrary unto their Testimony, may therefore justly be rejected as false. And for our Parts, we are very willing that all our Doctrines and Practices be tried by them; which we never refused, nor ever shall, in all Controversies with our Adversaries, as the judge and Test. We shall also be very willing to admit it as a positive certain Maxim, _That whatsoever any do, pretending to the Spirit, which is contrary to the Scriptures, be accounted and reckoned a Delusion of the Devil_. For as we never lay claim to the Spirit’s Leadings, that we may cover ourselves in any Thing that is evil; so we know, that as every Evil contradicts the Scriptures, so it doth also the Spirit in the first Place, from which the Scriptures came, and whose Motions can never contradict one another, though they may appear sometimes to be contradictory to the blind Eye of the natural Man, as _Paul_ and _James_ seem to contradict one another. Thus far we have shewn both what we believe, and what we believe not, concerning the Holy Scriptures, hoping we have given them their due Place. But since they that will needs have them to be the only, certain, and principal Rule, want not some Shew of Arguments, even from the Scripture itself (though it no where calls itself so) by which they labour to prove their Doctrine; I shall briefly lay them down by Way of Objections, and answer them, before I make an End of this Matter. §. VII. [Sidenote: Obj. 1.] Their first Objection is usually drawn from _Isaiah_ viii. 20. _To the Law and to the Testimony; if they speak not according to this Word, it is because there is no Light in them._ Now this _Law_, _Testimony_, and _Word_, they plead to be the Scriptures. [Sidenote: _Answ._] To which I answer; That that is to beg the Thing in Question, and remains yet unproved. Nor do I know for what Reason we may not safely affirm this _Law_ and _Word_ to be _Inward_: But suppose it was _Outward_, it proves not the Case at all for them, neither makes it against us; for it may be confessed, without any Prejudice to our Cause, that the outward Law was more particularly to the _Jews_ a Rule, and more principally than to us; seeing their Law was outward and literal, but ours, under the New Covenant (as hath been already said) is expresly affirmed to be _Inward_ and _Spiritual_; so that this Scripture is so far from making against us, that it makes for us. [Sidenote: _To try all Things, by what?_] For if the _Jews_ were directed to try all Things by their Law, which was without them, written in Tables of Stone; then if we will have this Advice of the Prophet to reach us, we must make it hold parallel to that Dispensation of the Gospel which we are under: So that we are to try all Things, in the first Place, by that _Word of Faith_ which is preached unto us, which the Apostle saith is _in the Heart_; and by that Law which God hath given us, which the Apostle saith also expresly _is written and placed in the Mind_. _Lastly_, If we look to this Place according to the _Greek_ Interpretation of the _Septuagint_, our Adversaries shall have nothing from thence to carp; yea, it will favour us much; for there it is said, that _the Law is given us for an Help_; which very well agrees with what is above asserted. [Sidenote: Obj. 2.] Their second Objection is from _John_ v. 39. _Search the Scriptures_, &c. _Here, _say they_, we are commanded, _by Christ himself_, to search the Scriptures._ [Sidenote: _Answ. 1._] I answer, _First_, That the Scriptures ought to be searched, we do not at all deny; but are very willing to be tried by them, as hath been above declared: But the Question is, _Whether they be the Only and Principal Rule?_ Which this is so far from proving, that it proveth the contrary; [Sidenote: _Search the Scripture_, &c.] for Christ checks them here for too high an Esteem of the Scriptures, and neglecting of him that was to be preferred before them, and to whom they bore Witness, as the following Words declare; _For in them ye think ye have eternal Life, and they are they which testify of me: and ye will not come unto me, that ye might have Life._ This shews, that while they thought they had Eternal Life in the Scriptures, they neglected to come unto Christ to have Life, of which the Scriptures bore witness. This answers well to our Purpose, since our Adversaries now do also exalt the Scriptures, and think to have Life in them; which is no more than to look upon them as the only principal Rule and Way to Life, and yet refuse to come unto the Spirit of which they testify, even the inward spiritual Law, which could give them Life: So that the Cause of this People’s Ignorance and Unbelief was not their Want of Respect to the Scriptures, which though they knew, and had an high Esteem of, yet Christ testifies in the former Verses, that they had neither _seen the Father, nor heard his Voice at any Time; neither had his Word abiding in them_; which had they then had, then they had believed in the Son. [Sidenote: _Answ. 2._] Moreover, that Place may be taken in the Indicative Mood, _Ye search the Scriptures_; which Interpretation the _Greek_ Word will bear, and so _Pasor_ translateth it: Which by the Reproof following, seemeth also to be the more genuine Interpretation, as _Cyrillus_ long ago hath observed. §. VIII. [Sidenote: Obj. 3.] Their third Objection is from these Words, _Acts_ xvii. 11. _These were more noble than those in Thessalonica, in that they received the Word with all Readiness of Mind, and searched the Scriptures daily, whether those Things were so._ [Sidenote: _Answ. 1._] _Here, _say they_, the _Bereans_ are commended for searching the Scriptures, and making them the Rule._ I answer; That the Scriptures either are the principal or only Rule, will not at all follow from this; neither will their searching the Scriptures, or being commended for it, infer any such Thing: For we recommend and approve the Use of them in that Respect as much as any; yet will it not follow, that we affirm them to be the principal and only Rule. [Sidenote: _Answ. 2._] _Secondly_, It is to be observed that these were the _Jews_ of _Berea_, to whom these Scriptures, which were the Law and the Prophets, were more particularly a Rule; [Sidenote: _The_ Bereans _searching the Scriptures, makes them not the only Rule to try Doctrines._] and the Thing under Examination was, whether the Birth, Life, Works, and Sufferings of Christ, did answer to the Prophecies concerning him; so that it was most proper for them, being _Jews_, to examine the Apostle’s Doctrine by the Scriptures; seeing he pleaded it to be a fulfilling of them. It is said nevertheless, in the first Place, That _they received the Word with Chearfulness_; and in the second Place, _They searched the Scriptures_: Not that they searched the Scriptures, and then received the Word; for then could they not have prevailed to convert them, had they not first minded the _Word abiding in them_, which opened their Understandings; no more than the _Scribes_ and _Pharisees_, who (as in the former Objection we observed) searched the Scriptures, and exalted them, and yet remained in their Unbelief, because they had not the _Word abiding in them_. [Sidenote: _Answ. 3._] But _Lastly_, If this Commendation of the _Jewish Bereans_ might infer that the Scriptures were the only and principal Rule to try the Apostle’s Doctrine by, what should have become of the _Gentiles_? How should they ever have come to have received the Faith of Christ, who neither knew the Scriptures, nor believed them? [Sidenote: _The _Athenians_ instanced._] We see in the End of the same Chapter, how the Apostle, preaching to the _Athenians_, took another Method, and directed them to somewhat of _God within_ themselves, that they might _feel after him_. He did not go about to proselyte them to the _Jewish Religion_, and to the Belief of the _Law_ and the _Prophets_, and from thence to prove the coming of Christ; nay, he took a nearer Way. Now certainly the principal and only Rule is not different; one to the _Jews_, and another to the _Gentiles_; but is _Universal_, reaching both: Though secondary and subordinate Rules and Means may be various, and diversly suited, according as the People they are used to are stated and circumstanced: Even so we see that the Apostle to the _Athenians_ used a Testimony of one of their own Poets, which he judged would have Credit with them; and no doubt such Testimonies, whose Authors they esteemed, had more Weight with them than all the Sayings of _Moses_ and the _Prophets_, whom they neither knew nor would have cared for. Now because the Apostle used the Testimony of a Poet to the _Athenians_, will it therefore follow, he made that the principal or only Rule to try his Doctrine by? So neither will it follow, that though he made use of the Scriptures to the _Jews_, as being a Principle already believed by them, to try his Doctrine, that from thence the Scriptures may be accounted the principal or only Rule. §. IX. The last, and that which at first View seems to be the greatest Objection, is this: [Sidenote: Obj. 4.] _If the Scripture be not the adequate, principal, and only Rule, then it would follow that the Scripture is not complete, nor the Canon filled; that if Men be now immediately led and ruled by the Spirit, they may add new Scriptures of equal Authority with the Old; whereas every one that adds is cursed: Yea, what Assurance have we, but at this Rate every one may bring in a new Gospel according to his Fancy?_ [Sidenote: _Answ._] The dangerous Consequences insinuated in this Objection were fully answered in the latter Part of the last Proposition, in what was said a little before, offering freely to disclaim all pretended Revelations contrary to the Scriptures. [Sidenote: Obj. 1.] But if it be urged, _That it is not enough to deny these Consequences, if they naturally follow from your Doctrine of Immediate Revelation, and denying the Scripture to be the only Rule_: [Sidenote: _Answ. 1._] I answer; We have proved both these Doctrines to be true and necessary, according to the Scriptures themselves; and therefore to fasten evil Consequences upon them, which we make appear do not follow, is not to accuse us, but Christ and his Apostles, who preached them. [Sidenote: _Answ. 2._] But _Secondly_, We have shut the Door upon all such Doctrine in this very Position; affirming, _That the Scriptures give a full and ample Testimony to all the principal Doctrines of the Christian Faith_. For we do firmly believe that there is no other Gospel or Doctrine to be preached, but that which was delivered by the Apostles; and do freely subscribe to that Saying, [48]_Let him that preacheth any other Gospel, than that which hath been already preached by the Apostles, and according to the Scriptures, be accursed_. [48] Gal. i. 8. [Sidenote: _A new Revelation is not a new Gospel._] So we distinguish betwixt a Revelation of a _new Gospel_, and _new Doctrines_, and a _new Revelation_ of the _good old Gospel_ and _Doctrines_; the last we plead for, but the first we utterly deny. For we firmly believe, That _no other Foundation can any Man lay, than that which is laid already_. But that this Revelation is necessary we have already proved; and this Distinction doth sufficiently guard us against the Hazard insinuated in the Objection. [Sidenote: _Books Canonical._] As to the _Scriptures_ being a _filled Canon_, I see no Necessity of believing it. And if these Men, that believe the Scriptures to be the only Rule, will be consistent with their own Doctrine, they must needs be of my Judgment; seeing it is simply impossible to prove the Canon by the Scriptures. For it cannot be found in any Book of the Scriptures, that these Books, and just these, and no other, are Canonical, as all are forced to acknowledge; how can they then evite this Argument? That which cannot be proved by Scripture is no necessary Article of Faith. But the Canon of the Scripture; to wit, that there are so many Books precisely, neither more nor less, cannot be proved by Scripture: _Therefore_, it is no necessary Article of Faith. [Sidenote: Obj. 2.] If they should allege; _That the admitting of any other Books to be now written by the same Spirit might infer the Admission of new Doctrines_: I deny that Consequence; for the Principal or Fundamental Doctrines of the Christian Religion are contained in the tenth Part of the Scripture; but it will not follow thence that the Rest are impertinent, or useless. [Sidenote: _Books lost._] If it should please God to bring to us any of those Books, which by the Injury of Time are lost, which are mentioned in the Scripture; as, _The Prophecy of_ Enoch, _the Book of_ Nathan, _&c._ or, _the Third Epistle of _Paul_ to the_ Corinthians; I see no Reason why we ought not to receive them, and place them with the Rest. That which displeaseth me is, that Men should first affirm that the Scripture is the only and principal Rule, and yet make that a great Article of Faith into which the Scripture can give us no Light. As for Instance: How shall a _Protestant_ prove by Scripture, to such as deny the Epistle of _James_ to be authentick, that it ought to be received? _First_, If he would say, _Because it contradicts not the Rest_, (besides that there is no Mention of it in any of the Rest) perhaps these Men think it doth contradict _Paul_ in Relation to _Faith_ and _Works_. But, if that should be granted, it would as well follow, that every Writer that contradicts not the Scripture, should be put into the Canon; and by this Means these Men fall into a greater Absurdity than they fix upon us: For thus they would equal every one the Writings of their own Sect with the Scriptures; for I suppose they judge their own Confession of Faith doth not contradict the Scriptures: Will it therefore follow that it should be bound up with the Bible? And yet it seems impossible, according to their Principles, to bring any better Argument to prove the Epistle of _James_ to be Authentick. [Sidenote: _Whether the Epistle of _James_ be authentick, and how to know it?_] There is then this unavoidable Necessity to say, We know it by the same Spirit from which it was written; or otherwise to step back to _Rome_, and say, We know by Tradition that the Church hath declared it to be Canonical; and the Church is Infallible. Let them find a Mean, if they can. So that out of this Objection we shall draw an unanswerable Argument _ad Hominem_, to our Purpose. That which cannot assure me concerning an Article of Faith necessary to be believed, is not the primary, adequate, only Rule of Faith, _&c._ Therefore, _&c._ I prove the Assumption thus: That which cannot assure me concerning the Canon of the Scripture, to wit, that such Books are only to be admitted, and the _Apocrypha_ excluded, cannot assure me of this: Therefore, _&c._ [Sidenote: Obj. 3.] And _Lastly_, As to these Words, _Rev._ xxii. 18. _That if any Man shall add unto these Things, God shall add unto him the Plagues that are written in this Book_; [Sidenote: _Answ._] I desire they will shew me how it relates to any Thing else than to that particular Prophecy. It saith not, _Now the Canon of the Scripture is filled up, no Man is to write more from the Spirit_; yea, do not all confess that there have been Prophecies and true Prophets since? The _Papists_ deny it not. And do not the _Protestants_ affirm, that _John Hus_ prophesied of the _Reformation?_ Was he therefore cursed? Or did he therein Evil? I could give many other Examples, confessed by themselves. [Sidenote: _What it means to add to the Scriptures._] But, moreover, the same was in Effect commanded long before, _Prov._ xxx. 6. _Add thou not unto his Words, lest he reprove thee, and thou be found a Liar_: Yet how many Books of the Prophets were written after? And the same was said by _Moses_, Deut. iv. 2. _Ye shall not add unto the Word which I command you; neither shall ye diminish aught from it._ So that, though we should extend that of the _Revelation_ beyond the particular Prophecy of that Book, it cannot be understood but of a new Gospel, or new Doctrines, or of restraining Man’s Spirit, that he mix not his Human Words with the Divine; and not of _a new Revelation of the Old_, as we have said before. PROPOSITION IV. Concerning the Condition of MAN in the FALL. _All _Adam_’s Posterity, or Mankind, both _Jews_ and _Gentiles_, as to the first _Adam_, or Earthly Man, is fallen, degenerated, and dead; deprived of the Sensation or Feeling of this _Inward Testimony_ or Seed of God; _[49]_and is subject unto the Power, Nature, and Seed of the Serpent, which he soweth in Men’s Hearts, while they abide in this natural and corrupted Estate: From whence it comes, that not only their Words and Deeds, but all their Imaginations, are Evil perpetually in the Sight of God, as proceeding from this depraved and wicked Seed. Man therefore, as he is in this State, can know Nothing aright; yea, his Thoughts and Conceptions concerning God and Things _Spiritual_, until he be disjoined from this Evil Seed, and united to the _Divine Light_, are unprofitable both to himself and others. Hence are rejected the _Socinian_ and _Pelagian_ Errors, in exalting a Natural Light; as also of the _Papists_, and most _Protestants_, who affirm, _That Man, without the true Grace of God, may be a true Minister of the Gospel_. Nevertheless, this Seed is not imputed to Infants, until by Transgression they actually join themselves therewith; _[50]_for they are by Nature _the Children of Wrath_, who walk according to the _Power of the Prince of the Air, the Spirit that now worketh in the Children of Disobedience_, having their Conversation in the Lusts of the Flesh, fulfilling the Desires of the Flesh, and of the Mind._ [49] Rom. 5. 12, 15. [50] Ephes. 2. §. I. Hitherto we have discoursed how the True Knowledge of God is attained and preserved; also of what Use and Service the Holy Scripture is to the Saints. We come now to examine _the State and Condition of Man as he stands in the Fall_; _what his Capacity and Power is_; _and how far he is able, as of himself, to advance in Relation to the Things of God_. Of this we touched a little in the Beginning of the second Proposition; but the full, right, and thorough Understanding of it is of great Use and Service; because from the Ignorance and Altercations that have been about it, there have arisen great and dangerous Errors, both on the one Hand and on the other. While some do so far exalt the Light of Nature, or the Faculty of the Natural Man, as capable of himself, by Virtue of the inward Will, Faculty, Light and Power, that pertains to his Nature, to follow that which is good, and make real Progress towards Heaven. And of these are the _Pelagians_, and _Semi-Pelagians_ of Old; and of late the _Socinians_, and divers others among the _Papists_. Others again will needs run into another Extreme, [Sidenote: Augustine’s _Zeal against Pelagius_.] (to whom _Augustine_, among the Ancients, first made Way in his declining Age, through the Heat of his Zeal against _Pelagius_) not only confessing Man uncapable of himself to do Good, and prone to Evil; but that in his very Mother’s Womb, and before he commits any actual Transgression, he is contaminate with a real Guilt, whereby he deserves eternal Death: In which Respect they are not afraid to affirm, _That many poor Infants are Eternally Damned, and for ever endure the Torments of Hell_. Therefore the God of Truth, having now again revealed his Truth (that good and even Way) by his own Spirit, hath taught us to avoid both these Extremes. That then which our Proposition leads to treat of is, [Sidenote: I.] First, _What the Condition of Man is in the Fall; and how far uncapable to meddle in the Things of God_. [Sidenote: II.] And Secondly, _That God doth not impute this Evil to Infants, until they actually join with it_: That so, by Establishing the Truth, we may overturn the Errors on both Parts. [Sidenote: III.] And, as for that Third Thing included in the Proposition itself concerning these _Teachers_ which _want the Grace of God_, we shall refer that to the tenth Proposition, where the Matter is more particularly handled. §. II. [Sidenote: Part I. _Adam’s Fall._] As to the first, not to dive into the many curious Notions which many have concerning the _Condition of_ Adam _before the Fall_, all agree in this, That thereby he came to a very great Loss, not only in the Things which related to the outward Man, but in Regard to that true Fellowship and Communion he had with God. This Loss was signified unto him in the Command, _For in the Day thou eatest thereof, thou shalt surely die_, Gen. ii. 17. This Death could not be an outward Death, or the Dissolution of the outward Man; for as to that, he did not die yet many Hundred Years after; so that it must needs respect his spiritual Life and Communion with God. The Consequence of this Fall, besides that which relates to the Fruits of the Earth, is also expressed, _Gen._ iii. 24. _So he drove out the Man, and he placed at the East of the Garden of Eden Cherubims, and a flaming Sword, which turned every Way, to keep the Way of the Tree of Life._ Now whatsoever literal Signification this may have, we may safely ascribe to this Paradise a mystical Signification, and truly account it that spiritual Communion and Fellowship, which the Saints obtain with God by Jesus Christ; to whom only these Cherubims give Way, and unto as many as enter by him, who calls himself the _Door_. [Sidenote: _Guilt not ascribed to _Adam_’s Posterity._] So that, though we do not ascribe any Whit of _Adam_’s Guilt to Men, until they make it theirs by the like Acts of Disobedience; yet we cannot suppose that Men, who are come of _Adam_ naturally, can have any good Thing in their Nature, as belonging to it; which he, from whom they derive their Nature, had not himself to communicate unto them. If then we may affirm, that _Adam_ did not retain in his Nature (as belonging thereunto) any Will or Light capable to give him Knowledge in spiritual Things, then neither can his Posterity: For whatsoever real Good any Man doth, it proceedeth not from his Nature, as he is Man, or the Son of _Adam_; but from the _Seed of God in him_, as a new Visitation of Life, in order to bring him out of this natural Condition: So that, though it be _in him_, yet it is not _of him_; and this the Lord himself witnessed, _Gen._ vi. 5. where it is said, he _saw that every Imagination of the Thoughts of his Heart was only evil continually_: Which Words as they are very positive, so are they very comprehensive. [Sidenote: _Every Imagination of the natural Man is evil._] Observe the Emphasis of them; _First, _There_ is every Imagination of the Thoughts of his Heart_; so that this admits of no Exception of any Imagination of the Thoughts of his Heart. _Secondly, Is only evil continually_; it is neither in _some Part evil continually_, nor yet _only_ evil _at some Times_; but both _only_ evil, and _always_ and _continually_ evil; which certainly excludes any Good, as a proper Effect of Man’s Heart, naturally: For that which is only evil, and that always, cannot of its own Nature produce any good Thing. The Lord expressed this again a little after, Chap. viii. 21. _The Imagination of Man’s Heart is evil from his Youth._ Thus inferring how natural and proper it is unto him; from which I thus argue: If the Thoughts of Man’s Heart be not only evil, but always evil; then are they, as they simply proceed from his Heart, neither good in Part, nor at any Time: But the First is true: Therefore the Last. Again, If Man’s Thoughts be always and only evil, then are they altogether useless and ineffectual to him in the Things of God: But the First is true: Therefore the Last. [Sidenote: _The Heart of Man deceitful._] _Secondly_, This appears clearly from that Saying of the Prophet _Jeremiah_, Chap. xvii. 9. _The Heart is deceitful above all Things, and desperately wicked._ For who can with any Colour of Reason imagine, that that which is so hath any Power of itself, or is in any wise fit, to lead a Man to Righteousness, whereunto it is of its own Nature directly opposite? This is as contrary to Reason, as it is impossible in Nature, that a Stone of its own Nature and proper Motion, should fly upwards: For as a Stone of its own Nature inclineth and is prone to move downwards towards the Center, so the Heart of Man is naturally prone and inclined to Evil, some to one, and some to another. From this then I also thus argue: That which is _deceitful above all Things, and desperately wicked_, is not fit, neither can it lead a Man aright in Things that are good and honest. But the Heart of Man is such: Therefore, _&c._ [51]But the Apostle _Paul_ describeth the Condition of Men in the Fall at large, taking it out of the _Psalmist_. _There is none righteous, no not one; There is none that understandeth, there is none that seeketh after God. They are all gone out of the Way, they are altogether become unprofitable; there is none that doth good, no not one._ [Sidenote: _Man’s Estate in the Fall._]_Their Throat is an open Sepulchre, with their Tongues they have used Deceit, the Poison of Asps is under their Lips: Whose Mouths are full of Cursing and Bitterness. Their Feet are swift to shed Blood; Destruction and Misery are in their Ways: And the Way of Peace have they not known. There is no Fear of God before their Eyes._ What more positive can be spoken? He seemeth to be particularly careful to avoid that any Good should be ascribed to the natural Man; he shews how he is polluted in all his Ways; he shews how he is void of Righteousness, of Understanding, of the Knowledge of God; how he is out of the Way, and in short unprofitable; than which nothing can be more fully said to confirm our Judgment: For if this be the Condition of the natural Man, or of the Man as he stands in the Fall, he is unfit to make one right Step to Heaven. [51] Rom. 3. 10. Psal. 14. 3. _&_ 53. 2, _&c._ [Sidenote: Object.] If it be said, _That is not spoken of the Condition of Man in general; but only of some Particulars, or at the least that it comprehends not all_; [Sidenote: _Answ._] The Text sheweth the clear Contrary in the foregoing Verses, where the Apostle takes in himself, as he stood in his natural Condition. _What then? Are we better than they? No, in no wise; for we have before proved both _Jews_ and _Gentiles_, that they are all under Sin, as it is written_: And so he goes on; by which it is manifest that he speaks of Mankind in general. [Sidenote: Object.] If they object that which the same Apostle saith in the foregoing Chapter, Ver. 14. to wit, That _the _Gentiles_ do by Nature the Things contained in the Law, and so consequently do by Nature that which is good and acceptable in the Sight of God_; [Sidenote: _Answ. 1._] I answer; This Nature must not, neither can be understood of _Man’s own Nature_, which is corrupt and fallen; but of the _Spiritual Nature_, which proceedeth from the _Seed of God in Man_, as it receiveth a new Visitation of God’s Love, and is quickened by it: Which clearly appears by the following Words, where he saith, [Sidenote: _By what Nature the _Gentiles_ did do the Things of the Law._] _These not having a Law, _(i. e. outwardly)_ are a Law unto themselves; which shews the Work of the Law written in their Hearts_. These Acts of theirs then are an Effect of the Law written in their Hearts; but the Scripture declareth, that the Writing of the Law in the Heart is a Part, yea, and a great Part too, of the New Covenant Dispensation, and so no Consequence nor Part of Man’s Nature. [Sidenote: _Answ. 2._] _Secondly_, If this Nature here spoken of could be understood of Man’s own Nature, which he hath as he is a Man, then would the Apostle unavoidably contradict himself; since he elsewhere positively declares, [Sidenote: _The natural Man discerneth not_, &c.] _That the natural Man discerneth not the Things of God, nor can_. Now I hope the Law of God is among the Things of God, especially as it is written in the Heart. The Apostle, in the viith Chap. of the same Epistle, saith, Ver. 12. that _the Law is, Holy, Just, and Good_; and Ver. 14. the _Law is Spiritual, but he is Carnal_. Now in what Respect is he Carnal, but as he stands in the Fall unregenerate? Now what Inconsistency would here be, to say, That he is Carnal, and yet not so of his own Nature, seeing it is from his Nature that he is so denominated? We see the Apostle contra-distinguisheth the Law as Spiritual, from Man’s Nature as Carnal and Sinful. Wherefore, as Christ saith, [52]_There can no Grapes be expected from Thorns, nor Figs of Thistles_; so neither can the fulfilling of the Law, which is Spiritual, Holy, and Just, be expected from that Nature which is Corrupt, Fallen, and Unregenerate. Whence we conclude, with good Reason, that the Nature here spoken of, by which the _Gentiles_ are said to have done the _Things contained in the Law_, is not the _common Nature of Men_; [Sidenote: _The _Gentiles_ Spiritual Nature in doing the Law._] but that _Spiritual Nature_ that ariseth from the Works of the righteous and Spiritual Law that is written in the Heart. I confess they of the other Extreme, when they are pressed with this Testimony by the _Socinians_ and _Pelagians_, as well as by us when we use this Scripture, to shew them how some of the _Heathens_, by the _Light of Christ in their Heart, came to be saved, are very far to seek; giving this Answer_, That _there were some Reliques of the heavenly Image left in _Adam_, by which the _Heathens_ could do some good Things_. Which, as it is in itself without Proof, so it contradicts their own Assertions elsewhere, and gives away their Cause. For if these Reliques were of Force to enable them to fulfil the righteous Law of God, it takes away the Necessity of Christ’s coming; or at least leaves them a Way to be saved without him; unless they will say (which is worst of all) _That though they really fulfilled the righteous Law of God, yet God damned them, because of the Want of that particular Knowledge, while he himself with-held all Means of their coming to him from them_; but of this hereafter. [52] Mat. 7. 16. §. III. I might also here use another Argument from these Words of the Apostle, 1 _Cor._ ii. where he so positively excludes the natural Man from an Understanding in the Things of God; but because I have spoken of _that Scripture_ in the Beginning of the second Proposition, I will here avoid to repeat what is there mentioned, referring thereunto: [Sidenote: Socinians _exalting the Light of the natural Man._] Yet because the _Socinians_ and others, who exalt the Light of the natural Man, or a natural Light in Man, do object against this Scripture, I shall remove it before I proceed.[53] [53] Antequam progrediar. [Sidenote: Object.] They say, _The _Greek_ Word _[Greek: psychikos: ψυχικος]_ ought to be translated _animal_, and not _natural_; else, _say they_, it would have been_ [Greek: physikos: φυσικος]. From which they seek to infer, _that it is only the Animal Man, and not the Rational, that is excluded here from discerning the Things of God_. Which _Shift_, without disputing about the Word, is easily refuted; neither is it any wise consistent with the Scope of the Place. For [Sidenote: _Answ. 1._] [Sidenote: _The Animal Life is the same with Natural._] _First_, The _Animal Life_ is no other than that which Man hath in common with other living Creatures; for as he is a mere Man, he differs no otherwise from Beasts than by the _Rational Property_. Now the Apostle deduceth his Argument in the foregoing Verses from this _Simile_; That _as the Things of a Man cannot be known but by the Spirit of a Man, so the Things of God no Man knoweth but by the Spirit of God_. But I hope these Men will confess unto me, that the Things of a Man are not known by the _Animal Spirit_ only, _i. e._ by that which he hath in common with the Beasts, but by the _Rational_; so that it must be the _Rational_ that is here understood. Again, the Assumption shews clearly that the Apostle had no such Intent as these Men’s Gloss would make him have, viz. _So the Things of God knoweth no Man, but the Spirit of God_. According to their Judgment he should have said, _The Things of God knoweth no Man by his Animal Spirit, but by his Rational Spirit_: For to say, _The Spirit of God_, here spoken of, is no other than the _Rational Spirit of Man_, would border upon Blasphemy, since they are so often contra-distinguished. Again, going on, he saith not that they are _Rationally_, but _Spiritually discerned_. [Sidenote: _Answ. 2._] _Secondly_, The Apostle throughout this Chapter shews how the Wisdom of Man is unfit to judge of the Things of God, and ignorant of them. Now I ask these Men, whether a Man be called a _Wise Man_ from his _Animal Property_, or from his _Rational_? [Sidenote: _The Rational Man in the Natural State excluded from discerning the Things of God._] If from his _Rational_, then it is not only the _Animal_, but also the _Rational_, as he is yet in the Natural State, which the Apostle excludes here, and whom he contra-distinguisheth from the Spiritual, Ver. 15. _But the Spiritual Man judgeth all Things._ This cannot be said of any Man merely because _Rational_, or as he is a Man, seeing the Men of the greatest Reason, if we may so esteem Men, whom the Scripture calls _Wise_, as were the _Greeks_ of Old, not only may be, but often are Enemies to the Kingdom of God; while both the _Preaching of Christ_ is said to be _Foolishness with the Wise Men of the World_, and the _Wisdom of the World_ is said to be _Foolishness with God_. Now whether it be any ways probable that either these Wise Men that are said to account the _Gospel Foolishness_, are only so called with respect to their _Animal Property_, and not their _Rational_; or that the _Wisdom_ that is Foolishness with God is not meant of the _Rational_, but only the _Animal Property_, any Rational Man, laying aside Interest, may easily judge. §. IV. [Sidenote: Infants, _no Sin imputed to them_.] I come now to the other Part, to wit, That _this evil and corrupt Seed is not imputed to Infants, until they actually join with it_. For this there is a Reason given in the End of the Proposition itself, drawn from _Ephes._ ii. For these are _by Nature Children of Wrath, who walk according to the Prince of the Power of the Air, the Spirit that now worketh in the Children of Disobedience_. Here the Apostle gives their evil walking, and not any Thing that is not reduced to act, as a Reason of their being _Children of Wrath_. And this is suitable to the whole Strain of the Gospel, where no Man is ever threatened or judged for what Iniquity he hath not actually wrought: Such indeed as continue in Iniquity, and so do allow the Sins of their Fathers, God will visit the Iniquity of the Fathers upon the Children. Is it not strange then that Men should entertain an Opinion so absurd in itself, and so cruel and contrary to the Nature as well of God’s Mercy as Justice, concerning which the Scripture is altogether silent? But it is manifest that Man hath invented this Opinion out of Self-love, and from that bitter Root from which all Errors spring; [Sidenote: _The absolute Decree of Election springs from Self-love._] for the most Part of _Protestants_ that hold this, having, as they fancy, the _Absolute Decree of Election_ to secure them and their Children, so as they cannot miss of Salvation, they make no Difficulty to send all others, both Old and Young, to Hell. For whereas Self-love, which is always apt to believe that which it desires, possesseth them with an Hope that their Part is secure, they are not solicitous how they leave their Neighbours, which are the far greater Part of Mankind, in these inextricable Difficulties. The _Papists_ again use this Opinion as an Art to augment the Esteem of their Church, and Reverence of its Sacraments, seeing they pretend it is washed away by Baptism; only in this they appear to be a little more merciful, in that they send not these unbaptized Infants to Hell, but to a certain _Limbus_, concerning which the Scriptures are as silent as of the other. This then is not only not authorized in the Scriptures, but contrary to the express Tenor of them. The Apostle saith plainly, _Rom._ iv. 15. _Where no Law is, there is no Transgression._ And again, v. 13. _But Sin is not imputed, where there is no Law._ [Sidenote: _To Infants there is no Law so no Transgression._] Than which Testimonies there is nothing more positive; since to Infants there is no Law, seeing as such they are utterly uncapable of it; the Law cannot reach any but such as have in some Measure less or more the Exercise of their Understanding, which Infants have not. So that from thence I thus argue: Sin is imputed to none, where there is no Law. But to Infants there is no Law: Therefore Sin is not imputed to them. The _Proposition_ is the Apostle’s own Words; the _Assumption_ is thus proved: Those who are under a Physical Impossibility of either hearing, knowing, or understanding any Law, where the Impossibility is not brought upon them by any Act of their own, but is according to the very Order of Nature appointed by God; to such there is no Law. But Infants are under this Physical Impossibility: Therefore, _&c._ _Secondly_, What can be more positive than that of _Ezek._ xviii. 20. _The Soul that sinneth, it shall die: The Son shall not bear the Father’s Iniquity?_ For the Prophet here first sheweth what is the Cause of Man’s Eternal Death, which he saith is his _Sinning_; and then, as if he purposed expresly to shut out such an Opinion, he assures us, _The Son shall not bear the Father’s Iniquity_. From which I thus argue: [Sidenote: _Infants bear not _Adam_’s Transgression._] If the Son bear not the Iniquity of his Father, or of his immediate Parents, far less shall he bear the Iniquity of _Adam_. But the Son shall not bear the Iniquity of his Father: _Therefore_, &c. §. V. Having thus far shewn how absurd this Opinion is, I shall briefly examine the Reasons its Authors bring for it. [Sidenote: Obj. 1.] _First, _They say, Adam_ was a publick Person, and therefore all Men sinned in him, as being in his Loins_. And for this they allege that of _Rom._ v. 12. _Wherefore as by one Man Sin entered into the World, and Death by Sin; and so Death passed upon all Men, for that all have sinned, _&c._ These last Words, _say they,_ may be translated, In whom all have sinned._ [Sidenote: _Answ._] To this I answer: That _Adam_ is a publick Person is not denied; and that through him there is a Seed of Sin propagated to all Men, which in its own Nature is sinful, and inclines Men to Iniquity; yet it will not follow from thence, that Infants, who join not with this Seed, are guilty. As for these Words in the _Romans_, the Reason of the Guilt there alleged is, _For that all have sinned_. Now no Man is said to sin, unless he actually sin in his own Person; for the _Greek_ Words [Greek: eph' ô: εφ ω] may very well relate to [Greek: thanatos: θανατος], which is the nearest Antecedent; so that they hold forth, how that _Adam_, by his Sin, gave an Entrance to Sin in the World; _And so Death entered by Sin_, [Greek: eph' ô: εφ ω] i. e. _upon which_ [viz. Occasion] or, _in which_ [viz. Death] _all_ others _have sinned_; that is, actually in their own Persons; to wit, all that were capable of sinning: Of which Number that Infants could not be, the Apostle clearly shews by the following Verse, _Sin is not imputed, where there is no Law_: And since, as is above proved, there is no Law to Infants, they cannot be here included. [Sidenote: Obj. 2.] Their Second Objection is from _Psalm_ li. 5. _Behold I was shapen in Iniquity, and in Sin did my Mother conceive me. Hence, _they say,_ it appears that Infants from their Conception are guilty._ [Sidenote: _Answ._]How they infer this Consequence, for my Part I see not. The Iniquity and Sin here appears to be far more ascribable to the Parents than to the Child. [Sidenote: _Conceived in Sin_ answered.] It is said indeed, _In Sin did my Mother conceive me_; not _my Mother did conceive me a Sinner_. Besides that, so interpreted, contradicts expresly the Scripture before-mentioned in making Children guilty of the Sins of their immediate Parents, (for of _Adam_ there is not here any Mention) contrary to the plain Words, _The Son shall not bear the Father’s Iniquity_. [Sidenote: Obj. 3.] Thirdly, They object, _That the Wages of Sin is Death; and that seeing Children are subject to Diseases and Death, therefore they must be guilty of Sin._ [Sidenote: _Answ._] I answer; That these Things are a Consequence of the Fall, and of Adam’s Sin, is confessed; but that that infers necessarily a Guilt in all others that are subject to them is denied. [Sidenote: _Death the Wages of Sin_ answered.] For though the Whole outward _Creation_ suffered a Decay by _Adam_’s Fall, which groans under Vanity; according to which it is said in _Job_, That _the Heavens are not clean in the Sight of God_; yet will it not from thence follow, that the Herbs, Earth, and Trees are Sinners. Next, Death, though a Consequent of the Fall, incident to Man’s earthly Nature, is not the Wages of Sin in the Saints, but rather a Sleep, by which they pass from Death to Life; which is so far from being troublesome and painful to them, as all real Punishments for Sin are, that the Apostle counts it Gain: _To me, _saith he,_ to die is Gain_, _Philip._ i. 21. [Sidenote: Obj. 4.] Some are so foolish as to make an Objection farther, saying, _That if _Adam_’s Sin be not imputed to those who actually have not sinned, then it would follow that all Infants are saved_. [Sidenote: _Answ._] But we are willing that this supposed Absurdity should be the Consequence of our Doctrine, rather than that which it seems our Adversaries reckon not absurd, though the undoubted and unavoidable Consequence of theirs, _viz._ That _many Infants eternally perish, not for any Sin of their own, but only for _Adam_’s Iniquity;_ where we are willing to let the Controversy stop, commending both to the illuminated Understanding of the _Christian Reader_. This Error of our Adversaries is both denied and refuted by _Zuinglius,_ that eminent Founder of the _Protestant Churches of Switzerland_, in his Book _De Baptismo_, for which he is anathematized by the Council of _Trent_, in the _Fifth Session_. We shall only add this Information: That we confess then that a Seed of Sin is transmitted to all Men from _Adam_, although imputed to none, until by sinning they actually join with it; in which Seed he gave Occasion to all to sin, and it is the Origin of all evil Actions and Thoughts in Men’s Hearts, [Greek: eph' ô: εφ ω] to wit, [Greek: thanatô: θανατω], as it is in _Rom._ v. i. e. _In which Death all have sinned._ For this Seed of Sin is frequently called _Death_ in the Scripture, and _the Body of Death_; seeing indeed it is a _Death_ to the Life of Righteousness and Holiness: Therefore its Seed and its Product is called the _Old Man_, the _Old Adam_, in which all Sin is; for which cause we use this Name to express this Sin, and not that of _Original Sin_; [Sidenote: _Original Sin no Scripture Phrase._] of which Phrase the Scripture makes no Mention, and under which invented and unscriptural Barbarism this Notion of _Imputed Sin to Infants_ took Place among Christians. PROPOSITIONS V. & VI. Concerning the UNIVERSAL REDEMPTION by CHRIST, and also the SAVING and SPIRITUAL LIGHT, wherewith every Man is enlightened. PROPOSITION V. [54]God, _out of his Infinite Love_, who delighteth not in the Death of a Sinner, but that all should live and be saved, hath so loved the World, that he hath given his only Son a LIGHT, that whosoever believeth in him shall be saved, _John_ iii. 16. Who enlighteneth EVERY Man that cometh into the World, _John_ i. 9. And maketh manifest all Things that are reproveable, _Ephes._ v. 13. _And teacheth all Temperance, Righteousness, and Godliness; and this _Light_ enlighteneth the Hearts of all, for a Time, in order to Salvation; and this is it which reproves the Sin of all Individuals, and would work out the Salvation of all, if not resisted. Nor is it less _Universal_ than the Seed of Sin, being the Purchase of his Death,_ who tasted Death for every Man. For as in _Adam_ all die, even so in _Christ_ all shall be made alive, 1 _Cor._ xv. 22. [54] Ezek. 18. 32. & 33. 11. PROPOSITION VI. _According to which Principle, or _Hypothesis_, all the Objections against the _Universality_ of _Christ’s Death_ are easily solved; neither is it needful to recur to the Ministry of Angels, and those other Miraculous Means which they say God useth to manifest the Doctrine and History of _Christ’s Passion_ unto such, who, living in Parts of the World where the outward Preaching of the Gospel is unknown, have well improved the first and common Grace. For as hence it well follows, that some of the Old _Philosophers_ might have been saved, so also may some, who by Providence are cast into those remote Parts of the World where the Knowledge of the History is wanting, be made Partakers of the Divine Mystery, if they receive, and resist not that Grace, _[55]A Manifestation whereof is given to every Man to profit withal._ This most certain Doctrine being then received, that there is an _Evangelical_ and _Saving Light and Grace in all_, the Universality of the Love and Mercy of God towards Mankind, both in the Death of his Beloved Son, the _Lord Jesus Christ_, and in the Manifestation of the _Light_ in the Heart, is established and confirmed, against all the Objections of such as deny it. Therefore _[56]Christ hath tasted Death for every Man;_ not only for _all Kinds of Men,_ as some vainly talk, but for every Man of all _Kinds_: The Benefit of whose Offering is not only extended to such who have the distinct outward Knowledge of his _Death_ and _Sufferings_, as the same is declared in the Scriptures, but even unto those who are necessarily excluded from the Benefit of this Knowledge by some inevitable Accident; which Knowledge we willingly confess to be very Profitable and Comfortable, but not absolutely Needful unto such from whom God himself hath with-held it; yet they may be made Partakers of the Mystery of his Death, though ignorant of the History, if they suffer his _Seed_ and _Light, enlightening their Hearts,_ to take Place; _in which Light Communion with the Father and the Son is enjoyed;_ so as of wicked Men to become holy, and Lovers of that Power, by whose inward and secret Touches they feel themselves turned from the Evil to the Good, and learn _to do to others as they would be done by,_ in which Christ himself affirms all to be included. As _They_ have then falsely and erroneously Taught, who have denied Christ to have died for all Men; so neither have _They_ sufficiently taught the Truth, who affirming him to have died for all, have added the absolute Necessity of the outward Knowledge thereof, in order to obtain its saving Effect. Among whom the _Remonstrants_ of _Holland_ have been chiefly wanting, and many other Assertors of _Universal Redemption,_ in that they have not placed the Extent of this Salvation in that _Divine_ and _Evangelical Principle of Light and Life_ wherewith _Christ hath enlightened every Man that cometh into the World;_ which is excellently and evidently held forth in these Scriptures_, Gen. vi. 3. Deut. xxx. 14. John i. 7, 8, 9, 16. Rom. x. 8. Titus ii. 11. [55] 1 Cor. 12. 7. [56] Heb. 2. 9. [Sidenote: Absolute Reprobation, _that horrible and blasphemous Doctrine, described_.] Hitherto we have considered Man’s fallen, lost, corrupted, and degenerated Condition. Now it is fit to enquire, _How and by what Means he may come to be freed out of this miserable and depraved Condition_, which in these two Propositions is declared and demonstrated; which I thought meet to place together because of their Affinity, the one being as it were an Explanation of the other. As for that Doctrine which these Propositions chiefly strike at, to wit, _absolute Reprobation_, according to which some are not afraid to assert, “That God, by an Eternal and Immutable Decree, hath Predestinated to _Eternal Damnation_ the far greater Part of Mankind, not considered as made, much less as fallen, without any Respect to their Disobedience or Sin, but only for the demonstrating of the Glory of his Justice; and that for the bringing this about, he hath appointed these miserable Souls necessarily to walk in their wicked Ways, that so his Justice may lay hold on them: And that God doth therefore not only suffer them to be liable to this Misery in many Parts of the World, by with-holding from them the Preaching of the Gospel and the Knowledge of Christ, but even in those Places where the Gospel is preached, and Salvation by Christ is offered; whom though he publickly invite them, yet he justly condemns for Disobedience, albeit he hath with-held from them all Grace by which they could have laid hold of the Gospel, _viz._ Because he hath, by a secret Will unknown to all Men, ordained and decreed (without any Respect had to their Obedience or Sin) that they shall not obey, and that the Offer of the Gospel shall never prove effectual for their Salvation, but only serve to aggravate and occasion their greater Condemnation.” I say, as to this horrible and blasphemous Doctrine, our Cause is common with many others, who have both wisely and learnedly, according to Scripture, Reason, and Antiquity, refuted it. Seeing then that so much is said already and so well against this Doctrine, that little can be superadded, except what hath been said already, I shall be short in this Respect; yet, because it lies so in Opposition to my Way, I cannot let it altogether pass. §. I. [Sidenote: _This Doctrine a Novelty._] First, We may safely call this Doctrine a Novelty, seeing in the first four hundred Years after Christ there is no Mention made of it: For as it is contrary to the Scriptures Testimony, and to the Tenor of the Gospel, so all the ancient Writers, Teachers, and Doctors of the Church pass it over with a profound Silence. [Sidenote: _The Rise of it._] The first Foundations of it were laid in the later Writings of _Augustine_, who, in his Heat against _Pelagius_, let fall some Expressions which some have unhappily gleaned up, to the establishing of this Error; thereby contradicting the Truth, and sufficiently gainsaying many others, and many more and frequent Expressions of the same _Augustine_. Afterwards was this Doctrine fomented by _Dominicus_ a Friar, and the Monks of his Order; and at last unhappily taken up by _John Calvin_ (otherwise a Man in divers Respects to be commended) to the great staining of his Reputation, and Defamation both of the _Protestant_ and Christian Religion; which though it received the Decrees of the Synod of _Dort_ for its Confirmation, hath since lost Ground, and begins to be exploded by most Men of Learning and Piety in all _Protestant_ Churches. However, we should not oppugn it for the Silence of the Ancients, Paucity of its Assertors, or for the Learnedness of its Opposers, if we did observe it to have any real Bottom in the Writings or Sayings of Christ and the Apostles, and that it were not _highly injurious to God himself, to Jesus Christ our Mediator and Redeemer, and to the Power, Virtue, Nobility, and Excellency if his blessed Gospel, and lastly unto all Mankind_. §. II. [Sidenote: _Highly injurious to God, in making him the Author of Sin._] First, _It is highly injurious to God_, because it makes him the Author of Sin, which of all Things is most contrary to his Nature. I confess the Assertors of this Principle deny this Consequence; but that is but a mere Illusion, seeing it so naturally follows from this Doctrine, and is equally ridiculous, as if a Man should pertinaciously deny that _one_ and _two_ make _three_. For if God has decreed that the reprobated Ones shall perish, without all Respect to their evil Deeds, but only of his own Pleasure, and if he hath also decreed long before they were in Being, or in a Capacity to do Good or Evil, that they should walk in those wicked Ways, by which, as by a secondary Means, they are led to that End, who, I pray, is the first Author and Cause thereof but God, who so willed and decreed? This is as natural a Consequence as can be: And therefore, although many of the Preachers of this Doctrine have sought out various, strange, strained and intricate Distinctions to defend their Opinion, and avoid this horrid Consequence; yet some, and that of the most eminent of them, have been so plain in the Matter, as they have put it beyond all Doubt; of which I shall instance a few among many Passages. [57]_I say, That by the Ordination and Will of God _Adam_ fell. God would have Man to fall. Man is blinded by the Will and Commandment of God. We refer the Causes of hardening us to God. The highest or remote Cause of hardening is the Will of God. It followeth that the hidden Counsel of God is the Cause of hardening._ These are _Calvin_’s Expressions. [58]_God_ (saith _Beza_) _hath predestinated not only unto Damnation, but also unto the Causes of it, whomsoever he saw meet_. [59]_The Decree of God cannot be excluded from the Causes of Corruption._ [60]_It is certain_ (saith _Zanchius_) _that God is the first Cause of Obduration_. _Reprobates are held so fast under God’s Almighty Decree, that they cannot but sin and perish._ [61]_It is the Opinion_ (saith _Paræus_) _of our Doctors, That God did inevitably decree the Temptation and Fall of Man_. _The Creature sinneth indeed necessarily, by the most just Judgment of God. Our Men do most rightly affirm, That the Fall of Man was necessary and inevitable, by Accident, because of God’s Decree._ [62]_God_ (saith _Martyr_) _doth incline and force the Wills of wicked Men into great Sins_. [63]_God_ (saith _Zuinglius_) _moveth the Robber to kill_. _He killeth, God forcing him thereunto. But thou wilt say, He is forced to sin; I permit truly that he is forced._ [64]_Reprobate Persons_ (saith _Piscator_) _are absolutely ordained to this twofold End; to undergo everlasting Punishment, and necessarily to sin, and therefore to sin, that they may be justly punished_. [57] _Calvin_ in cap. 3. _Gen. Id._ 1. Inst. _c. 18, S. 1. Id._ lib. de Præd. _Idem_ lib. de Provid. _Id._ Inst. c. 23. S. 1. [58] _Beza_ lib. de Præd. [59] _Id._ de Præd. ad Art. 1. [60] _Zanch._ de Excæcat. q. 5. _Id._ lib. 5. de Nat. Dei cap. 2. de Præd. [61] _Paræus_ lib. 3. de Amis. gratiæ c. 2. _ibid._ c. 1. [62] _Martyr_ in Rom. [63] _Zuing._ lib. de Prov. c. 5. [64] _Resp._ ad _Vorst._ part. 1. p. 120. If these Sayings do not plainly and evidently import, that _God is the Author of Sin_, we must not then seek these Men’s Opinions from their Words, but some Way else. It seems as if they had assumed to themselves that monstrous and twofold Will they feigned of God; one by which they declare their Minds openly, and another more secret and hidden, which is quite contrary to the other. Nor doth it at all help them to say, That Man sins willingly, since that Willingness, Proclivity, and Propensity to Evil is, according to their Judgment, so necessarily imposed upon him, that he cannot but be willing, because God hath willed and decreed him to be so. Which shift is just as if I should take a Child uncapable to resist me, and throw it down from a great Precipice; the Weight of the Child’s Body indeed makes it go readily down, and the Violence of the Fall upon some Rock or Stone beats out its Brains and kills it. Now then, I pray, though the Body of the Child goes willingly down (for I suppose it as to its Mind uncapable of any Will) and the Weight of its Body, and not any immediate Stroke of my Hand, who perhaps am at a great Distance, makes it die, whether is the Child or I the proper Cause of its Death? Let any Man of Reason judge, if God’s Part be, with them, as great, yea, more immediate, in the Sins of Men, as by the Testimonies above brought doth appear, whether doth not this make him not only the Author of Sin, but more unjust than the unjustest of Men? §. III. [Sidenote: _2. It makes God delight in the Death of a Sinner._] Secondly, _This Doctrine is injurious to God_, because it makes him delight in the Death of Sinners; yea, and to will many to die in their Sins, contrary to these Scriptures, _Ezek._ xxxiii. 11. 1 _Tim._ ii. 3. 2 _Pet._ iii. 9. For if he hath created Men only for this very End, that he might shew forth his Justice and Power in them, as these Men affirm, and for effecting thereof hath not only with-held from them the Means of doing Good, but also predestinated the Evil, that they might fall into it; and that he inclines and forces them into great Sins; certainly he must necessarily delight in their Death, and will them to Die; seeing against his own Will he neither doth, nor can do any Thing. §. IV. [Sidenote: _3. It renders Christ’s Mediation Ineffectual._] Thirdly, _It is highly injurious to Christ our Mediator, and to the Efficacy and Excellency of his Gospel_; for it renders his Mediation ineffectual, as if he had not by his Sufferings throughly broken down the _middle Wall_, nor yet removed the _Wrath_ of God, or purchased the Love of God towards all Mankind, if it was afore-decreed that it should be of no Service to the far greater Part of Mankind. It is to no Purpose to allege, that the Death of Christ was of Efficacy enough to have saved all Mankind, if in effect its Virtue be not so far extended as to put all Mankind into a Capacity of Salvation. [Sidenote: _4. It makes the Gospel a Mock._] Fourthly, _It makes the Preaching of the Gospel a mere Mock and Illusion_, if many of these, to whom it is preached, be by any irrevocable Decree excluded from being benefited by it; it wholly makes useless the Preaching of Faith and Repentance, and the whole Tenor of the Gospel-promises and Threatenings, as being all relative to a former Decree and Means before appointed to such; which, because they cannot fail, Man needs do nothing but wait for that irresistible Juncture, which will come, though it be but at the last Hour of his Life, if he be in the Decree of _Election_; and be his Diligence and Waiting what it can, he shall never attain it, if he belong to the Decree of _Reprobation_. [Sidenote: _5. It makes the Coming of Christ an Act of Wrath._] Fifthly, _It makes the Coming of Christ, and his Propitiatory Sacrifice_, which the Scripture affirms to have been the Fruit of God’s Love to the World, and transacted for the Sins and Salvation of all Men, _to have been rather a Testimony of God’s Wrath to the World, and one of the greatest Judgments, and severest Acts of God’s Indignation towards Mankind_, it being only ordained to save a very few, and for the hardening, and augmenting the Condemnation of the far greater Number of Men, because they believe not truly in it; the Cause of which Unbelief again, as the Divines [so called] above assert, is the hidden Counsel of God: Certainly the Coming of Christ was never to them a Testimony of God’s Love, but rather of his implacable Wrath: And if the World may be taken for the far greater Number of such as live in it, God never loved the World, according to this Doctrine, but rather hated it greatly, in sending his Son to be crucified in it. §. V. [Sidenote: 6. _It renders Mankind in a worse Condition than the Devils--_] Sixthly, _This Doctrine is highly injurious to Mankind_; for it renders them in a far worse Condition than the Devils in Hell. For these were sometime in a Capacity to have stood, and do suffer only for their own Guilt; whereas many Millions of Men are for ever tormented, according to them, for _Adam_’s Sin, which they neither knew of, nor ever were accessary to; it renders them worse than the Beasts of the Field, of whom the Master requires no more than they are able to perform; and if they be killed, Death to them is the End of Sorrow; whereas Man is for ever tormented for not doing that which he never was able to do. [Sidenote:--_Than the_ Israelites _under_ Pharaoh.] It puts him into a far worse Condition than _Pharaoh_ put the _Israelites_; for though he with-held Straw from them, yet by much Labour and Pains they could have gotten it: But from Men they make God to with-hold all Means of Salvation, so that they can by no Means attain it; [Sidenote: Tantalus’_s Condition_.] yea, they place Mankind in that Condition which the Poets feign of _Tantalus_, who, oppressed with Thirst, stands in Water up to the Chin, yet can by no Means reach it with his Tongue; and being tormented with Hunger, hath Fruits hanging at his very Lips, yet so as he can never lay hold on them with his Teeth; and these Things are so near him, not to nourish him, but to torment him. So do these Men: They make the outward Creation of the Works of Providence, the Smiting of Conscience, sufficient to convince the _Heathens_ of Sin, and so to condemn and judge them: But not at all to help them to Salvation. They make the Preaching of the Gospel, the Offer of Salvation by Christ, the Use of the Sacraments, of Prayer, and good Works, sufficient to condemn those they account _Reprobates_ within the Church, serving only to inform them, to beget a seeming Faith and vain Hope; yet because of a secret Impotency, which they had from their Infancy, all these are wholly ineffectual to bring them the least Step towards Salvation; and do only contribute to render their Condemnation the greater, and their Torments the more violent and intolerable. Having thus briefly removed this false Doctrine which stood in my Way, because they that are desirous may see it both learnedly and piously refuted by many others, I come to the Matter of our Proposition, which is, That _God out of his infinite Love, who delighteth not in the Death of a Sinner, but that all should live and be saved, hath sent his only begotten Son into the World, that whosoever believeth in him might be saved_; which also is again affirmed in the sixth Proposition, in these Words, [Sidenote: Christ _tasted Death for every Man_.]_Christ then tasted Death for every Man, of all Kinds_. Such is the Evidence of this Truth, delivered almost wholly in the express Words of Scripture, that it will not need much Probation. Also, because our Assertion herein is common with many others, who have both earnestly and soundly, according to the Scripture, pleaded for this _universal Redemption_, I shall be the more brief in it, that I may come to that which may seem more singularly and peculiarly ours. §. VI. [Sidenote: Christ’_s Redemption universal, contrary to the Doctrine of_ Absolute Reprobation.] This Doctrine of _universal Redemption_, or _Christ’s dying for all Men_, is of itself so evident from the Scripture-Testimony, that there is scarce found any other Article of the Christian Faith so frequently, so plainly, and so positively asserted. It is that which maketh the preaching of Christ to be truly termed the _Gospel_, or an _Annunciation of glad Tidings to all_. Thus the Angel declared the Birth and Coming of Christ to the Shepherds to be, _Luke_ ii. 10. _Behold, I bring you good Tidings of great Joy, which shall be to all People_: He saith not, to _a few_. Now if this coming of Christ had not brought a Possibility of Salvation _to all_, it should rather have been accounted bad Tidings of great Sorrow to most People; neither should the Angel have had Reason to have sung, _Peace on Earth, and good Will towards Men_, if the greatest Part of Mankind had been necessarily shut out from receiving any Benefit by it. How should Christ have sent out his Servants to _preach the Gospel to every Creature_, Mark xvi. 15. (a very comprehensive Commission) that is, _to every Son and Daughter of Mankind_, without all Exception? He commands them to preach _Salvation to all, Repentance and Remission of Sins to all; warning every one, and exhorting every one_, as _Paul_ did, _Col._ i. 28. Now how could they have preached the Gospel _to every Man_, as became the Ministers of Jesus Christ, in much Assurance, if Salvation by that Gospel had not been possible to all? What! if some of those had asked them, or should now ask any of these Doctors, who deny the Universality of Christ’s Death, and yet preach it to all promiscuously, _Hath Christ died for me?_ How can they, with Confidence, give a certain Answer to this Question? If they give a conditional Answer, as their Principle obligeth them to do, and say, _If thou repent, Christ hath died for thee_; doth not the same Question still recur? _Hath Christ died for me, so as to make Repentance possible to me?_ To this they can answer nothing, unless they run in a Circle; whereas the _Feet of those that bring the glad Tidings of the Gospel of Peace _are said to be_ beautiful_, for that they preach the _common Salvation_, Repentance unto all; offering a Door of Mercy and Hope to all, through _Jesus Christ, who gave himself a Ransom for all_. [Sidenote: _The Gospel is preached to every Man._] The Gospel invites all: And certainly, by the Gospel _Christ_ intended not to deceive and delude the greater Part of Mankind, when he invites, and crieth, saying; _Come unto me, all ye that are weary and heavy laden, and I will give you Rest_. If all then ought to seek after him, and to look for Salvation by him, he must needs have made _Salvation possible_ to _all_; for who is bound to seek after that which is impossible? Certainly it were a mocking of Men to bid them do so. And such as deny, that by the Death of Christ _Salvation_ is made _possible to all Men_, do most blasphemously make God mock the World, in giving his Servants a Commission to _preach the Gospel of Salvation unto all_, while he hath before decreed that it shall not be possible for them to receive it. Would not this make the Lord to send forth his Servants with a _Lie in their Mouth_, (which were blasphemous to think) commanding them to bid _all_ and _every one_ believe that Christ died for them, and had purchased Life and Salvation? [Sidenote: _The Absurdity of that Doctrine of_ Absolute Reprobation.] whereas it is no such Thing, according to the fore-mentioned Doctrine. But seeing Christ, after he arose and perfected the Work of our Redemption, gave a Commission to preach _Repentance_, _Remission of Sins_, and _Salvation_ to all, it is manifest that he _died for all_. For He that hath commissionated his Servants thus to preach, is a _God of Truth_, and no Mocker of poor Mankind; neither doth he require of any Man that which is simply impossible for him to do: For that _no Man is bound to do that which is impossible_, is a Principle of Truth engraven in every Man’s Mind. And seeing he is both a righteous and merciful God, it cannot at all stand, either with his Justice or Mercy, to bid such Men _repent_ or _believe_, to whom it is impossible. §. VII. Moreover, if we regard the Testimony of the Scripture in this Matter, where there is not one Scripture, that I know of, which affirmeth, _Christ not to die for all_, there are divers that positively and expresly assert, _He did_; [Sidenote: _To pray for _all_; for Christ died for_ all--] as 1 _Tim._ ii. 1, 3, 4, 6. _I exhort therefore, that first of all, Supplications, Prayers, Intercessions, and giving of Thanks, be made for all Men_, &c. _For this is good and acceptable in the Sight of God our Saviour, who will have all Men to be saved, and to come to the Knowledge of the Truth; who gave himself a Ransom for all, to be testified in due Time._ Except we will have the Apostle here to assert quite another Thing than he intended, there can be nothing more plain to confirm what we have asserted. And this Scripture doth well answer to that Manner of arguing which we have hitherto used: For, first, the Apostle here recommends them to _pray for all Men_; and to obviate such an Objection, as if he had said with our Adversaries, _Christ prayed not for the World, neither willeth he us to pray for all; because he willeth not that all should be saved, but hath ordained many to be damned, that he might shew forth his Justice in them_; he obviates, I say, such an Objection, telling them, that _it is good and acceptable in the Sight of God, who will have all Men to be saved._ [Sidenote:--_And will have _all_ Men to be saved._] I desire to know what can be more expresly affirmed? or can any two Propositions be stated in Terms more contradictory than these two? _God willeth some not to be saved_; and _God willeth all Men to be saved_, or God _will have no Man perish_. If we believe the last, as the Apostle hath affirmed, the first must be destroyed; seeing of contradictory Propositions, the one being admitted, the other is destroyed. Whence, to conclude, he gives us a Reason of his Willingness that all Men should be saved, in these Words, _Who gave himself a Ransom for all_; as if he would have said, Since Christ died for all, since he gave himself a Ransom for all, therefore he will have all Men to be saved. This Christ himself gives as a Reason of God’s Love to the World, in these Words: _John_ iii. 16. _God so loved the World, that he gave his only begotten Son, that _whosoever_ believeth in him should not perish, but have everlasting Life_; compared with 1 _John_ iv. 9. This [_whosoever_] is an indefinite Term, from which no Man is excluded. From all which then I thus argue: [Sidenote: _Arg. 1._] For whomsoever it is lawful to pray, to them Salvation is possible: But it is lawful to pray for every individual Man in the whole World: Therefore Salvation is possible unto them. I prove the _Major Proposition_ thus; [Sidenote: _Arg. 2._] No Man is bound to pray for that which is impossible to be attained: But every Man is bound and commanded to pray for all Men: Therefore it is not impossible to be obtained. I prove also this _Proposition_ further, thus; [Sidenote: _Arg. 3._] No Man is bound to pray, but in Faith: But he that prayeth for that, which he judges simply impossible to be obtained, cannot pray in Faith: Therefore, _&c._ Again, [Sidenote: _Arg. 4._] That which God willeth is not impossible: But God willeth all Men to be saved: Therefore it is not impossible. And Lastly; [Sidenote: _Arg. 5._] Those for whom our Saviour gave himself a Ransom, to such Salvation is possible: But our Saviour gave himself a Ransom for all: Therefore Salvation is possible. §. VIII. [Sidenote: _Proof 1._] This is very positively affirmed, _Heb._ ii. 9. in these Words, _But we see Jesus, who was made a little lower than the Angels, for the suffering of Death, crowned with Glory and Honour, that he by the Grace of God might taste Death for every Man_. He that will but open his Eyes, may see this Truth here asserted: If he _tasted Death for every Man_, then certainly there is no Man for whom he did not taste Death; then there is no Man who may not be made a Sharer of the Benefit of it: For _he came not to condemn the World, but that the World through him might be saved_, John iii. 17. _He came not to judge the World, but to save the World_, John xii. 47. [Sidenote: _Our Adversaries false Doctrine of a great Part of Mankind being pre-ordained for Damnation, refuted._] Whereas, according to the Doctrine of our Adversaries, he rather came to condemn the World, and judge it; and not that it might be saved by him, or to save it. For if he never came to bring Salvation to the greater Part of Mankind, but that his Coming, though it could never do them good, yet shall augment their Condemnation, from thence it necessarily follows, that he came not of Intention to save, but to judge and condemn the greater Part of the World, contrary to his own express Testimony; and as the Apostle _Paul_, in the Words above cited, doth assert affirmatively, _That God willeth the Salvation of all_, [Sidenote: _Proof 2._] so doth the Apostle _Peter_ assert negatively, _That he willeth not the perishing of any_, 2 Pet. iii. 9. _The Lord is not slack concerning his Promise, as some Men count Slackness, but is long-suffering to us-ward, not willing that any should perish, but that all should come to Repentance._ And this is correspondent to that of the Prophet _Ezekiel_, xxxiii. 11. _As I live, saith the Lord, I have no Pleasure in the Death of the Wicked, but that the Wicked turn from his Way and live._ If it be safe to believe God, and trust in him, we must not think that he intends to cheat us by all these Expressions through his Servants, but that he was in good earnest. And that this Will and Desire of his hath not taken effect, the Blame is on our Parts, as shall be after spoken of; which could not be, if we never were in any Capacity of Salvation, or that Christ had never died for us, but left us under an Impossibility of Salvation. What mean all those earnest Invitations, all those serious Expostulations, all those regretting Contemplations, wherewith the Holy Scriptures are full? As, _Why will you die, O House of _Israel!_ Why will ye not come unto me, that ye might have Life? I have waited to be gracious unto you: I have sought to gather you: I have knocked at the Door of your Hearts: Is not your Destruction of yourselves? I have called all the Day long._ If Men who are so invited be under no Capacity of being saved, if Salvation be impossible unto them, shall we suppose God in this to be no other but like the Author of a _Romance_, or Master of a _Comedy_, who amuses and raises the various Affections and Passions of his Spectators by divers and strange Accidents; sometimes leading them into Hope, and sometimes into Despair; all those Actions, in effect, being but a mere Illusion, while he hath appointed what the Conclusion of all shall be? [Sidenote: _Proof 3._] _Thirdly_, This Doctrine is abundantly confirmed by that of the Apostle, 1 _John_ ii. 1, 2. _And if any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous. And he is the Propitiation for our Sins; and not for ours only, but also for the Sins of the whole World._ [Sidenote: _Adversaries comment on the Words the_ whole World.] The Way which our Adversaries take to evite this Testimony, is most foolish and ridiculous: _The [World] here, _say they,_ is the World of Believers_: For this _Commentary_ we have nothing but their own Assertion, and so while it manifestly destroys the Text, may be justly rejected. For, _First_, let them shew me, if they can, in all the Scripture, where the [_whole World_] is taken for _Believers_ only; I shall shew them where it is many Times taken for the quite Contrary; as, _The World knows me not_: _The World receives me not, I am not of this World_: Besides all these Scriptures, _Psalm_ xvii. 14. _Isai._ xiii. 11. _Mat._ xviii. 7. _John_ vii. 7. and viii. 26. and xii. 19. and xiv. 17. and xv. 18, 19. and xvii. 14. and xviii. 20. 1 _Cor._ i. 21. and ii. 12. and vi. 2. _Gal._ vi. 14. _James_ i. 27. 2 _Pet._ ii. 20. 1 _John_ ii. 15. and iii. 1. and iv. 4, 5, and many more. _Secondly_, The Apostle in this very Place contra-distinguished the _World_ from the _Saints_ thus; _And not for ours only, but for the Sins of the whole World_: What means the Apostle by [_Ours_] here? Is not that the Sins of Believers? Was not he one of those Believers? And was not this an universal Epistle, written to all the Saints that then were? So that according to these Men’s Comment, there should be a very unnecessary and foolish Redundancy in the Apostle’s Words; as if he had said, _He is a Propitiation not only for the Sins of all Believers, but for the Sins of all Believers_: Is not this to make the Apostle’s Words void of good Sense? Let them shew us wherever there is such a Manner of speaking in all the Scripture, where any of the Penmen first name the _Believers_ in _Concreto_ with themselves, and then contra-distinguish them from some other whole World of Believers? That [_whole World_] if it be of Believers, must not be the World we live in. But we need no better Interpreter for the Apostle than himself, who uses the very same Expression and Phrase in the same Epistle, Ch. v. 19. saying, _We know that we are of God, and the whole World lieth in Wickedness_. There cannot be found in all the Scripture two Places which run more parallel; seeing in both the same Apostle, in the same Epistle to the same Persons, contra-distinguisheth himself, and the Saints to whom he writes, from the whole World; which, according to these Men’s Commentary, ought to be understood of _Believers_: As if _John_ had said, _We know particular Believers are of God; but the whole World of Believers lieth in Wickedness_. What absurd wresting of Scripture were this? And yet it may be as well pleaded for as the other; for they differ not at all. Seeing then that the Apostle _John_ tells us plainly, That Christ not only died for him, and for the Saints and Members of the Church of God, to whom he wrote, but for the _whole World_, let us then hold it for a certain and undoubted Truth, notwithstanding the Cavils of such as oppose. This might also be proved from many more Scripture-Testimonies, if it were at this Season needful. All the _Fathers_, so called, and _Doctors_ of the Church, for the first four Centuries, preached this Doctrine; according to which they boldly held forth the Gospel of Christ, and Efficacy of his Death; [Sidenote: _The _Heathens_ invited to Salvation; none predestinated to Damnation._] inviting and intreating the _Heathens_ to come and be Partakers of the Benefits of it, shewing them how there was a _Door_ open for them _all_ to be saved through Jesus Christ; not telling them that God had predestinated any of them to Damnation, or had made Salvation impossible to them, by with-holding Power and Grace, necessary to believe, from them. But of many of their Sayings, which might be alleged, I shall only instance a few. [Sidenote: _Proof 4. The Testimonies of the _Doctors_ and _Fathers_ of the first Church, that Christ died for all._] _Augustine_ on the xcvth _Psalm_ saith, “The Blood of Christ is of so great Worth, that it is of no less Value than the whole World.” _Prosper ad Gall._ c. 9. “The Redeemer of the World gave his Blood for the World, and the World would not be Redeemed, because the Darkness did not receive the Light. He that saith, the Saviour was not crucified for the Redemption of the whole World, looks not to the Virtue of the Sacrament, but to the Part of Infidels; since the Blood of our Lord Jesus Christ is the Price of the whole World; from which Redemption they are Strangers, who either delighting in their Captivity would not be Redeemed, or after they were Redeemed returned to the same Servitude.” The same _Prosper_, in his Answer to _Vincentius_’s first Objection: “Seeing therefore because of one common Nature and Cause in Truth, undertaken by our Lord, all are rightly said to be Redeemed, and nevertheless all are not brought out of Captivity; the Property of Redemption without doubt belongeth to those from whom the Prince of this World is shut out, and now are not Vessels of the Devil, but Members of Christ; whole Death was so bestowed upon Mankind, that it belonged to the Redemption of such who were not to be regenerated. But so, that that which was done by the Example of one for all, might, by a singular Mystery, be celebrated in every one. For the Cup of Immortality, which is made up of our Infirmity and the Divine Power, hath indeed that in it which may Profit all; but if it be not drank, it doth not heal.” The Author _de Vocat. Gentium_, Lib. 11. Cap. 6. “There is no Cause to doubt but that our Lord Jesus Christ died for Sinners and wicked Men. And if there can be any found, who may be said not to be of this Number, Christ hath not died for all; he made himself a Redeemer for the whole World.” _Chrysostom_ on _John_ i. “If he enlightens every Man coming into the World, how comes it that so many Men remain without Light? For all do not so much as acknowledge Christ. How then doth he enlighten every Man? He illuminates indeed so far as in him is; but if any of their own accord, closing the Eyes of their Mind, will not direct their Eyes unto the Beams of this Light, [Sidenote: _The Cause they remain in Darkness._] the Cause that they remain in Darkness is not from the Nature of the Light, but through their own Malignity, who willingly have rendered themselves unworthy of so great a Gift. But why believed they not? Because they would not: Christ did his Part.” The _Arelatensian_ Synod, held about the Year 490, “Pronounced him accursed, who should say that Christ hath not died for all, or that he would not have all Men to be saved.” _Ambr._ on _Psalm_ cxviii. _Serm. 8._ “The mystical Sun of Righteousness is arisen to all; he came to all; he suffered for all; and rose again for all: And therefore he suffered, that he might take away the Sin of the World. But if any one believe not in Christ, he robs himself of this general Benefit, [Sidenote: _The Sun-Beams shut out, heat not._] even as if one by closing the Windows should hold out the Sun-Beams. The Sun is not therefore not arisen to all, because such an one hath so robbed himself of its Heat: But the Sun keeps its Prerogative; it is such an one’s Imprudence that he shuts himself out from the common Benefit of the Light.” The same Man, in his 11th Book of _Cain_ and _Abel_, Cap. 13. saith, “Therefore he brought unto all the Means of Health, that whosoever should perish, may ascribe to himself the Causes of his Death, who would not be cured when he had the Remedy by which he might have escaped.” §. IX. Seeing then that this Doctrine of the Universality of Christ’s Death is so certain and agreeable to the Scripture-Testimony, and to the Sense of the purest Antiquity, it may be wondered how so many, some whereof have been esteemed not only Learned, but also Pious, have been capable to fall into so gross and strange an Error. But the Cause of this doth evidently appear, in that the Way and Method by which the Virtue and Efficacy of his Death is communicated to all Men, hath not been rightly understood, or indeed hath been erroneously taught. [Sidenote: Pelagian _Errors._] The _Pelagians_, ascribing all to Man’s Will and Nature, denied Man to have any Seed of Sin conveyed to him from _Adam_. And the _Semi-Pelagians_, making Grace as a Gift following upon Man’s Merit, or right improving of his Nature, according to the known Principle, _Facienti quod in se est, Deus non denegat gratiam_. [Sidenote: _Extremes fallen into by some, making God the Author of Sin._] This gave _Augustine_, _Prosper_, and some others Occasion, labouring, in Opposition to these Opinions, to magnify the Grace of God, and paint out the Corruptions of Man’s Nature (as the Proverb is of those that seek to make straight a crooked Stick) to incline to the other Extreme. So also the Reformers, _Luther_ and others, finding among other Errors the strange Expressions used by some of the Popish Scholasticks concerning Free-Will, and how much the Tendency of their Principles is to exalt Man’s Nature and lessen God’s Grace, having all those Sayings of _Augustine_ and others for a Pattern, through the like Mistake run upon the same Extreme: Though afterwards the _Lutherans_, seeing how far _Calvin_ and his Followers drove this Matter, (who, as a Man of subtle and profound judgment, foreseeing where it would land, resolved above-board to assert that God had decreed the Means as well as the End, and therefore had ordained Men to sin, and excites them thereto, which he labours earnestly to defend) and that there was no avoiding the making of God the Author of Sin, thereby received Occasion to discern the Falsity of this Doctrine, and disclaimed it, as appears by the latter Writings of _Melancthon_, and the _Mompelgartensian_ Conference, [65]where _Lucas Osiander_, one of the Collocutors, terms it _Impious_; calls it a making _God the Author of Sin_, and an _horrid and horrible Blasphemy_. Yet because none of those who have asserted this universal Redemption since the Reformation have given a clear, distinct, and satisfactory Testimony how it is communicated to all, and so have fallen short of fully declaring the Perfection of the Gospel Dispensation, others have been thereby the more strengthened in their Errors; which I shall illustrate by one singular Example. [65] _Epit. Hist. Eccl. _Lucæ Osiand. Cent. 16._ l. 4. Cap. 32._ The _Arminians_, and other Assertors of universal Grace, use this as a chief Argument. _That which every Man is bound to believe, is true_: _But every Man is bound to believe that Christ died for him_: _Therefore_, &c. [Sidenote: Remonstrants _Opinion strengthens the precise Decree of Reprobation_.] Of this Argument the other Party deny the Assumption, saying; That _they who never heard of Christ, are not obliged to believe in him_; _and seeing the Remonstrants _(as they are commonly called)_ do generally themselves acknowledge, that without the outward Knowledge of Christ there is no Salvation_, that gives the other Party yet a stronger Argument for their precise Decree of Reprobation. _For, _say they,_ seeing we all see really, and in effect, that God hath with-held from many Generations, and yet from Nations, that Knowledge which is absolutely needful to Salvation, and so hath rendered it simply impossible unto them; Why may he not as well with-hold the Grace necessary to make a saving Application of that Knowledge, where it is preached? For there is no Ground to say, That this were Injustice in God, or Partiality, more than his leaving those others in utter Ignorance; the one being but a with-holding Grace to apprehend the Object of Faith, the other a withdrawing the Object itself._ For answer to this, they are forced to draw a Conclusion from their former _Hypothesis_ of Christ’s dying for all, and God’s Mercy and Justice, saying, That _if these _Heathens,_ who live in those remote Places, where the outward Knowledge of Christ is not, did improve that common Knowledge they have, to whom the outward Creation is for an Object of Faith, by which they may gather that there is a God, then the Lord would by some Providence, either send an Angel to tell them of Christ, or convey the Scriptures to them, or bring them some Way an Opportunity to meet with such as might inform them._ Which, as it gives always too much to the Power and Strength of Man’s Will and Nature, and favours a little of _Socinianism_ and _Pelagianism_, or at least of _Semi-Pelagianism_, so, since it is only built upon probable Conjectures, neither hath it Evidence enough to convince any strongly tainted with the other Doctrine; nor yet doth it make the Equity and wonderful Harmony of God’s Mercy and Justice towards _ALL_ so manifest to the Understanding. So that I have often observed, that these Assertors of Universal Grace did far more pithily and strongly overturn the false Doctrine of their Adversaries, than they did establish and confirm the Truth and Certainty of their own. [Sidenote: _None, by an irrevocable Decree, excluded from Salvation._] And though they have Proof sufficient from the Holy Scriptures to confirm the Universality of Christ’s Death, and that none are precisely, by any irrevocable Decree, excluded from Salvation, yet I find when they are pressed in the Respects above-mentioned, to shew how God hath so far equally extended the Capacity to partake of the Benefit of Christ’s Death unto all, as to communicate unto them a sufficient Way of so doing, they are somewhat in a Strait, and are put more to give us their Conjectures from the Certainty of the former pre-supposed Truth, to wit, that because Christ hath certainly died for all, and God hath not rendered Salvation impossible to any, therefore there must be some Way or other by which they may be saved; which must be by improving some common Grace, or by gathering from the Works of Creation and Providence, than by really demonstrating, by convincing and spiritual Arguments, what that Way is. §. X. It falls out then, that as Darkness, and the great Apostasy, came not upon the Christian World all at once, but by several Degrees, one Thing making way for another; until that thick and gross Veil came to be overspread, wherewith the Nations were so blindly covered, from the _seventh_ and _eighth_, until the _sixteenth Century_; even as the Darkness of the Night comes not upon the outward Creation at once, but by Degrees, according as the Sun declines in each Horizon; so neither did that full and clear Light and Knowledge of the glorious Dispensation of the Gospel of Christ appear all at once; the Work of the first Witnesses being more to testify against and discover the Abuses of the Apostasy, than to establish the Truth in Purity. He that comes to build a new City, must first remove the old Rubbish, before he can see to lay a new Foundation; and he that comes to an House greatly polluted and full of Dirt, will first sweep away and remove the Filth, before he put up his own good and new Furniture. The dawning of the Day dispels the Darkness, and makes us see the Things that are most conspicuous: But the distinct discovering and discerning of Things, so as to make a certain and perfect Observation, is reserved for the arising of the Sun, and its shining in full Brightness. And we can, from a certain Experience, boldly affirm, that the not waiting for this, but building among, yea, and with, the _Old Popish Rubbish_, and setting up before a full Purgation, hath been to most Protestants the Foundation of many a Mistake, and an Occasion of unspeakable Hurt. [Sidenote: _The more full Discovery of the Gospel reserved to this our Age._] Therefore the Lord God, who as he seeth meet doth communicate and make known to Man the more full, evident, and perfect Knowledge of his everlasting Truth, hath been pleased to reserve the more full Discovery of this Glorious and Evangelical Dispensation to this our Age; albeit divers Testimonies have thereunto been borne by some noted Men in several Ages, as shall hereafter appear. And for the greater Augmentation of the Glory of his Grace, that no Man might have whereof to boast, he hath raised up a few _despicable and illiterate Men_, and for the most Part _Mechanicks_, to be the Dispensers of it; by which Gospel all the Scruples, Doubts, Hesitations and Objections above-mentioned are easily and evidently answered, and the Justice as well as Mercy of God, according to their divine and heavenly Harmony, are exhibited, established, and confirmed. According to which certain Light and Gospel, as the Knowledge thereof has been manifested to us by the Revelation of Jesus Christ _in us_, fortified by our own sensible Experience, and sealed by the Testimony of the Spirit in our Hearts, we can confidently affirm, and clearly evince, according to the Testimony of the Holy Scriptures, the following Points: §. XI. [Sidenote: Prop. I.] First, _That God_, who out of his infinite Love sent his Son, the Lord Jesus Christ, into the World, [Sidenote: _A day of Visitation to all._] who tasted Death for every Man, _hath given to every Man_, whether _Jew_ or _Gentile_, _Turk_ or _Scythian_, _Indian_ or _Barbarian_, of whatsoever Nation, Country, or Place, _a certain Day or Time of Visitation; during which Day or Time it is possible for them to be saved, and to partake of the Fruit of Christ’s Death_. [Sidenote: Prop. II.] [Sidenote: _A Measure of Light in all._] Secondly, _That for this End God hath communicated and given unto every Man a Measure of the Light of his own Son, a Measure of Grace, or a Measure of the Spirit_, which the Scripture expresses by several Names, as sometimes of the _Seed of the Kingdom_, Mat. xiii. 18, 19. _the Light that makes all Things manifest_, Ephes. v. 13. _the Word of God_, Rom. x. 17. or _Manifestation of the Spirit given to profit withal_, 1 Cor. xii. 7. _A Talent_, Mat. xxv. 15. _A little Leaven_, Mat. xiii. 33. the _Gospel preached in every Creature_, Col. i. 23. [Sidenote: Prop. III.] Thirdly, _That God, in and by this Light and Seed, invites, calls, exhorts, and strives with every Man, in order to save him_; [Sidenote: _God’s Salvation wrought by the Light in all._] which, as it is received and not resisted, works the Salvation of _all_, even of those who are ignorant of the Death and Sufferings of Christ, and of _Adam_’s Fall, both by bringing them to a Sense of their own _Misery_, and to be Sharers in the Sufferings of Christ inwardly, and by making them Partakers of his Resurrection, in becoming Holy, Pure, and Righteous, and recovered out of their Sins. By which also are saved they that have the Knowledge of Christ outwardly, in that it opens their Understanding rightly to use and apply the Things delivered in the Scriptures, and to receive the saving Use of them: But _that this may be resisted and rejected in both, in which then God is said to be resisted and pressed down, and Christ to be again crucified, and put to open Shame in and among Men_. And to those who thus resist and refuse him, he becomes their Condemnation. [Sidenote: _Conseq. 1._] First then, According to this Doctrine _the Mercy of God is excellently well exhibited_, in that none are necessarily shut out from Salvation; and his Justice is demonstrated, in that he condemns none but such to whom he really made offer of Salvation, affording them the Means sufficient thereunto. [Sidenote: _Conseq. 2._] Secondly, This Doctrine, if well weighed, will be found to be the _Foundation of Christianity, Salvation, and Assurance._ [Sidenote: _Conseq. 3._] Thirdly, It agrees and answers _with the whole Tenor of the Gospel Promises and Threats, and with the Nature of the Ministry of Christ_; according to which, the Gospel, Salvation, and Repentance are commanded to be preached to every Creature, without Respect of Nations, Kindred, Families or Tongues. [Sidenote: _Conseq. 4._] Fourthly, _It magnifies and commends the Merits and Death of Christ_, in that it not only accounts them sufficient to save all, but declares them to be brought so nigh unto all, as thereby to be put into the nearest Capacity of Salvation. [Sidenote: _Conseq. 5._] Fifthly, _It exalts above all the Grace of God_, to which it attributeth all Good, even the least and smallest Actions that are so; ascribing thereunto not only the first Beginnings and Motions of Good, but also the whole Conversion and Salvation of the Soul. [Sidenote: _Conseq. 6._] Sixthly, _It contradicts, overturns, and enervates the false Doctrine of the_ Pelagians, Semi-Pelagians, Socinians, _and others_, who exalt the Light of Nature, the Liberty of Man’s Will, in that it wholly excludes the natural Man from having any Place or Portion in his own Salvation, by any acting, moving, or working of his own, until he be first quickened, raised up, and actuated by God’s Spirit. [Sidenote: _Conseq. 7._] Seventhly, _As it makes the whole Salvation of Man solely and alone to depend upon God, so it makes his Condemnation wholly and in every Respect to be of himself_, in that he refused and resisted somewhat that from God wrestled and strove in his Heart, and forces him to acknowledge God’s just judgment in rejecting and forsaking of him. [Sidenote: _Conseq. 8._] Eighthly, _It takes away all Ground of Despair_, in that it gives every one Cause of Hope and certain Assurance that they may be saved; _neither doth feed any in Security_, in that none are certain how soon their Day may expire: And therefore it is a constant Incitement and Provocation, and lively Encouragement to every Man, to forsake Evil, and close with that which is Good. [Sidenote: _Conseq. 9._] Ninthly, _It wonderfully commends as well the Certainty of the Christian Religion among _Infidels_, as it manifests its own Verity to all_, in that it is confirmed and established by the Experience of all Men; seeing there was never yet a Man found in any Place of the Earth, however barbarous and wild, but hath acknowledged that at some Time or other, less or more, he hath found _somewhat_ in his Heart reproving him for some Things evil which he hath done, threatening a certain Horror if he continued in them, as also promising and communicating a certain Peace and Sweetness, as he has given Way to it, and not resisted it. [Sidenote: _Conseq. 10._] Tenthly, _It wonderfully sheweth the excellent Wisdom of God_, by which he hath made the Means of Salvation so universal and comprehensive, that it is not needful to recur to those miraculous and strange Ways; seeing, according to this most true Doctrine, the Gospel reacheth all, of whatsoever Condition, Age, or Nation. [Sidenote: _Conseq. 11._] Eleventhly, _It is really and effectively, _though not in so many Words, yet by Deeds,_ established and confirmed by all the Preachers, Promulgators, and Doctors of the _Christian Religion_ that ever were, or now are, even by those that otherways in their Judgment oppose this Doctrine_, in that they all, whatever they have been or are, or whatsoever People, Place, or Country they come to, do preach to the People, and to every Individual among them, that they may be saved; intreating and desiring them to believe in Christ, who hath died for them. So that what they deny in the general, they acknowledge of every Particular; there being no Man to whom they do not preach in order to Salvation, telling him _Jesus Christ calls and wills him to believe and be saved_; and that if he refuse, he shall therefore be condemned, and that his Condemnation is of himself. Such is the Evidence and Virtue of Truth, that it constrains its Adversaries, even against their Wills, to plead for it. [Sidenote: _Conseq. 12._] Lastly, According to this Doctrine the former Argument used by the _Arminians_, and evited by the _Calvinists_, concerning every Man’s being bound to believe that _Christ died for him_, is, by altering the Assumption, _rendered invincible_; thus, _That which every Man is bound to believe, is true_: _But every man is bound to believe that God is merciful unto him_: _Therefore_, &c. This Assumption no Man can deny, seeing _his Mercies_ are said to be _over all his Works_. And herein the Scripture every Way declares the _Mercy of God_ to be, in that he invites and calls Sinners to Repentance, and hath opened a Way of Salvation for them: So that though those Men be not bound to believe the _History of Christ’s Death and Passion_ who never came to know of it, yet they are bound to believe that God will be merciful to them, if they follow his Ways, and that he is merciful unto them, in that he reproves them for Evil, and encourages them to Good. [Sidenote: _Our Adversaries unmerciful Assertion of God._] Neither ought any Man to believe that God is unmerciful to him, or that he hath from the Beginning, ordained him to come into the World that he might be left to his own evil Inclinations, and so do wickedly as a Means appointed by God to bring him to eternal Damnation; which, were it true, as our Adversaries affirm it to be of many Thousands, I see no Reason why a Man might not believe; for certainly a Man may believe the Truth. As it manifestly appears from the Thing itself, that these good and excellent Consequences follow from the Belief of this Doctrine, so from the Proof of them it will yet more evidently appear; to which before I come, it is requisite to speak somewhat concerning the State of the Controversy, which will bring great Light to the Matter: For from the not right understanding of a Matter under Debate, sometimes both Arguments on the one Hand, and Objections on the other, are brought, which do no Way hit the Case; and hereby also our Sense and Judgment therein will be more fully understood and opened. §. XII. [Sidenote: Quest. 1.] [Sidenote: _The stating of the Question._] First then, by this _Day and Time of Visitation_, which we say God gives unto all, during which they may be saved, _we do not understand the whole Time of every Man’s Life_; though to some it may be extended even to the very Hour of Death, as we see in the Example of the Thief converted upon the Cross: But _such a Season at least as sufficiently exonerateth God of every Man’s Condemnation_, which to some may be sooner, and to others later, according as the Lord in his Wisdom sees meet. [Sidenote: _That many may out-live the Day of God’s Visitation._] So that many Men may out-live this Day, after which there may be no Possibility of Salvation to them, and God justly suffers them to be hardened, as a just Punishment of their Unbelief, and even raises them up as Instruments of Wrath, and makes them a Scourge one against another. Whence to Men in this Condition may be fitly applied those Scriptures which are abused to prove _that God incites Men necessarily to sin_: This is notably expressed by the Apostle, _Rom._ i. from Ver. 17. to the End, but especially Ver. 28. _And even as they did not like to retain God in their Knowledge, God gave them up to a Reprobate Mind, to do those Things which are not convenient._ That many may out-live this Day of God’s gracious Visitation unto them, is shewn by the Example of _Esau_, _Heb._ xii. 16, 17. who _sold his Birthright_ So he had it once, and was capable to have kept it; but afterwards when he would have inherited the Blessing, he was rejected. This appears also by Christ’s weeping over _Jerusalem_, _Luke_ xix. 42. saying, _If thou hadst known in this thy Day the Things that belong unto thy Peace; but now they are hid from thine Eyes_. Which plainly imports a Time when they might have known them, which now was removed from them, though they were yet alive; but of this more shall be said hereafter. §. XIII. [Sidenote: Quest. 2.] Secondly, _By this Seed, Grace, and Word of God, and Light wherewith, _we say,_ every one is enlightened_, and hath a Measure of it, which strives with him in order to save him, and which may, by the Stubbornness and Wickedness of Man’s Will, be quenched, bruised, wounded, pressed down, slain and crucified, _we understand not the proper Essence and Nature of God precisely taken, which is not divisible into Parts and Measures, _as being a_ most pure, simple Being, void of all Composition or Division_, and therefore can neither be resisted, hurt, wounded, crucified, or slain by all the Efforts and Strength of Men; [Sidenote: _The Light what it is, and its Properties described._] _but we understand a spiritual, heavenly, and invisible Principle, in which God, as Father, Son, and Spirit, dwells_; a Measure of which divine and glorious Life is _in all Men, _as a_ Seed_, [66]which of its own Nature draws, invites, and inclines to God; and this some call _Vehiculum Dei_, or the _spiritual Body of Christ, the Flesh and Blood of Christ, which came down from Heaven_, of which all the Saints do feed, and are thereby nourished unto eternal Life. And as every unrighteous Action is witnessed against and reproved by this _Light_ and _Seed_, so by such Actions it is hurt, wounded, and slain, and flees from them even as the Flesh of Man flees from that which is of a contrary Nature to it. Now because it is never separated from God nor Christ, [67]but wherever it is, God and Christ are as wrapped up therein, therefore and in that Respect as it is resisted, God is said to be resisted; and where it is borne down, God is said to be pressed _as a Cart under Sheaves_, and Christ is said to be slain and crucified. And on the contrary, as this Seed is received in the Heart, and suffered to bring forth its natural and proper Effect, Christ comes to be formed and raised, of which the Scripture makes so much Mention, calling it _the new Man_, _Christ within, the Hope of Glory_. This is that _Christ within_, which we are heard so much to speak and declare of, every where preaching him up, and exhorting People to believe in the _Light_, and obey it, that they may come to know _Christ in them_, to deliver them from all Sin. [66] _Cant. 3. 9._ [67] 1 Tim. vi. 16. But by this, as we do not at all intend to _equal ourselves_ to that Holy Man the _Lord Jesus Christ_, who was born of the Virgin _Mary_, in whom all the Fulness of the Godhead dwelt bodily, [Sidenote: _That the Fulness of the Godhead dwells in Christ bodily_, &c.] so neither do we _destroy the Reality of his present Existence_, as some have falsely calumniated us. For though we affirm that Christ dwells in us, yet not immediately, but mediately as he is in that _Seed_ which is _in us_; whereas he, to wit, the _Eternal Word_, which was with God, and was God, dwelt immediately in that Holy Man. He then is as the Head, and we as the Members; he the Vine, and we the Branches. Now as the Soul of Man dwells otherwise and in a far more immediate Manner in the Head and in the Heart than in the Hands or Legs, and as the Sap, Virtue, and Life of the Vine lodgeth far otherwise in the Stock and Root than in the Branches, so God dwelleth otherwise in the Man _Jesus_ than in us. We also freely reject the Heresy of _Apollinarius_, who denied him to have any Soul, but said the Body was only actuated by the Godhead. As also the Error of _Eutyches_, who made the Manhood to be wholly swallowed up of the Godhead. Wherefore, as we believe he was a true and real Man, so we also believe that he continues so to be glorified in the Heavens in Soul and Body, by whom God shall judge the World, in the great and general Day of Judgment. §. XIV. [Sidenote: Quest. 3.] [Sidenote: _That the Light is a Spiritual Substance, which may be felt in the Soul and apprehended._] Thirdly, _We understand not this Seed, Light, or Grace to be an Accident, as most Men ignorantly do, but a real spiritual Substance_, which the Soul of Man is capable to feel and apprehend, from which that real, spiritual, inward Birth in Believers arises, called _the New Creature_, the _New Man in the Heart_. This seems strange to Carnal-minded Men, because they are not acquainted with it; but we know it, and are sensible of it, by a true and certain Experience. Though it be hard for Man in his natural Wisdom to comprehend it until he come to feel it in himself, and if he should, holding it in the mere Notion it would avail him little, yet we are able to make it appear to be true, and that our Faith concerning it is not without a solid Ground: For it is in and by this inward and substantial Seed in our Hearts as it comes to receive Nourishment, and to have a Birth or Geniture _in_ us, that we come to have those spiritual Senses raised by which we are made capable of _tasting_, _smelling_, _seeing_, and _handling_ the Things of God: For a Man cannot reach unto those Things by his natural Spirit and Senses, as is above declared. Next, We know it to be a _Substance_, because it subsists _in_ the Hearts of wicked Men, even while they are in their Wickedness, as shall be hereafter proved more at large. Now no _Accident_ can be in a _Subject_ without it give the Subject its own Denomination; as where _Whiteness_ is in a Subject, there the Subject is called _White_. [Sidenote: _The Degrees of its Operation in the Soul of Man._] So we distinguish betwixt _Holiness_, as it is an _Accident_, which denominates Man so, as the Seed receives a Place _in him_, and betwixt the _holy substantial Seed_, which many Times lies _in Man’s Heart_ as a naked Grain in the stony Ground. So also as we may distinguish betwixt _Health_ and _Medicine_; _Health_ cannot be in a Body without the Body be called _Healthful_, because _Health_ is an Accident; but _Medicine_ may be in a Body that is most unhealthful, for that it is a Substance. And as when a _Medicine_ begins to work, the Body may in some Respect be called _Healthful_, and in some Respect _Unhealthful_, so we acknowledge as this _divine Medicine_ receives Place in _Man’s Heart_, it may denominate him in some Part Holy and Good, though there remain yet a corrupted unmortified Part, or some Part of the evil Humours unpurged out; for where two contrary Accidents are in one Subject, as _Health_ and _Sickness_ in a Body, the Subject receives its Denomination from the Accident which prevails most. So many Men are called Saints, good and holy Men, and that truly, when this holy Seed hath wrought _in them_ in a good Measure, and hath somewhat leavened them into its Nature, though they may be yet liable to many Infirmities and Weaknesses, yea, and to some Iniquities; for as the Seed of Sin and Ground of Corruption, yea, and the Capacity of yielding thereunto, and sometimes actually falling, doth not denominate a good and holy Man _impious_; so neither doth the Seed of Righteousness in evil Men, and the Possibility of their becoming one with it, denominate them _good_ or _holy_. §. XV. [Sidenote: Quest. 4.] Fourthly, _We do not hereby intend any ways to lessen or derogate from the Atonement and Sacrifice of Jesus Christ_; but on the contrary do magnify and exalt it. For as we believe all those Things to have been certainly transacted which are recorded in the Holy Scriptures concerning the _Birth_, _Life_, _Miracles_, _Sufferings_, _Resurrection and Ascension of Christ_; so we do also believe that it is the Duty of every one to believe it to whom it pleases God to reveal the same, and to bring to them the Knowledge of it; yea, we believe it were _damnable Unbelief_ not to believe it, when so declared; but to resist that holy Seed, which as minded would lead and incline every one to believe it as it is offered unto them, though it revealeth not in every one the outward and explicit Knowledge of it, nevertheless it always assenteth to it, _ubi declaratur_, where it is declared. Nevertheless as we firmly believe it was necessary that Christ should come, that by his Death and Sufferings he might offer up himself a Sacrifice to God for our Sins, who his own self _bare our Sins in his own Body on the Tree_; so we believe that the Remission of Sins which any partake of, is only in and by Virtue of that most satisfactory Sacrifice, and no otherwise. [Sidenote: _That Remission of Sins is only and alone by Christ._] For it is _by the Obedience of that One that the Free-gift is come upon all to Justification_. For we affirm, that as all Men partake of the Fruit of _Adam_’s Fall, in that by Reason of that evil Seed, which through him is communicated unto them, they are prone and inclined unto Evil, though Thousands of Thousands be ignorant of _Adam_’s Fall, neither ever knew of the Eating of the Forbidden Fruit; so also many may come to feel the Influence of this Holy and Divine _Seed_ and _Light_, and be turned from Evil to Good by it, though they knew nothing of Christ’s coming in the Flesh, through whose Obedience and Sufferings it is purchased unto them. And as we affirm it is absolutely needful that those do believe the History of Christ’s outward Appearance, whom it pleased God to bring to the Knowledge of it; so we do freely confess, that even that outward Knowledge is very comfortable to such as are subject to and led by the inward _Seed_ and _Light_. For not only doth the Sense of Christ’s Love and Sufferings tend to humble them, but they are thereby also strengthened in their Faith, and encouraged to follow that excellent Pattern which he hath left us, _who suffered for us_, as saith the Apostle _Peter_, 1 _Pet._ ii. 21: _Leaving us an Example that we should follow his Steps_: And many Times we are greatly edified and refreshed with the gracious Sayings which proceed out of his Mouth. [Sidenote: _The History is profitable with the Mystery._] The _History_ then is profitable and comfortable with the _Mystery_, and never without it; but the _Mystery_ is and may be profitable without the explicit and outward Knowledge of the History. [Sidenote: Quest. 5. _How Christ is in all Men._] But _Fifthly_, This brings us to another Question, to wit, _Whether Christ be in all Men or no?_ Which sometimes hath been asked us, and Arguments brought against it; because indeed it is to be found in some of our Writings that _Christ is in all Men_; and we often are heard, in our publick _Meetings_ and _Declarations_, to desire every Man to know and be acquainted with _Christ in them_, telling them that _Christ is in them_; it is fit therefore, for removing of all Mistakes, to say something in this Place concerning this Matter. We have said before, how that _a divine, spiritual, and supernatural Light is in all Men_; how that _that divine supernatural Light or Seed is_ Vehiculum Dei; how that _God and Christ dwelleth in it, and is never separated from it_; also how that, _as it is received and closed with in the Heart, Christ comes to be formed and brought forth_: But we are far from ever having said, _That Christ is thus formed in all Men, _or_ in the Wicked_: For that is a great Attainment, which the Apostle travailed that it might be brought forth in the _Galatians_. Neither is _Christ in all Men_ by Way of _Union_, or indeed, to speak strictly, by Way of _Inhabitation_; because this _Inhabitation_, as it is generally taken, imports _Union_, or _the Manner of Christ’s being in the Saints_: As it is written, _I will dwell in them, and walk in them_, 2 _Cor._ vi. 16. But in regard, _Christ is in all Men_ as in a _Seed_, yea, and that he never is nor can be separate from that _holy pure Seed_ and _Light_ which is _in all Men_; therefore may it be said in a larger Sense, that he is _in all_, even as we observed before. The Scripture saith, _Amos_ ii. 13. God _is pressed down as a Cart under Sheaves_, and _Christ crucified in the Ungodly_; though to speak properly and strictly, neither can _God be pressed down_, nor _Christ_, as _God_, be _crucified_. In this Respect then, as he is _in the Seed_ which is in _all Men_, we have said _Christ is in all Men_, and have preached and directed all Men to _Christ in them_, [Sidenote: _Christ crucified in Man by Iniquities._] who lies crucified in them by their Sins and Iniquities, that they may _look upon him whom they have pierced_, and repent: Whereby he that now lies as it were slain and buried _in them_, may come to be raised, and have Dominion in their Hearts over all. And thus also the Apostle _Paul_ preached to the _Corinthians_ and _Galatians_, 1 _Cor._ ii. 2. _Christ crucified in them_, [Greek: en hymin: εν ὑμιν], as the _Greek_ hath it. This _Jesus Christ_ was that which the Apostle desired to know _in them_, and make known _unto them_, that they might come to be sensible how they had thus been _crucifying Christ_, that so they might repent and be saved. And forasmuch as Christ is called that _Light that enlightens every Man, the Light of the World_, therefore the _Light_ is taken for _Christ_, who truly is the Fountain of _Light_, and hath his Habitation in it for ever. Thus the _Light of Christ_ is sometimes called _Christ_, i. e. that in which Christ is, and from which he is never separated. §. XVI. _Sixthly_, It will manifestly appear by what is above said, that _we understand not this Divine Principle to be any Part of Man’s Nature, nor yet to be any Reliques of any Good which _Adam_ lost by his Fall_, in that we make it a distinct separate Thing from Man’s Soul, and all the Faculties of it: Yet such is the _Malice_ of our Adversaries, that they cease not sometimes to calumniate us, as if we preached up a natural Light, or the Light of Man’s natural Conscience. Next there are those that lean to the Doctrine of _Socinus_ and _Pelagius_, who persuade themselves through Mistake, and out of no ill Design to injure us, as if this which we preach up were some natural Power and Faculty of the Soul, and that we only differ in the wording of it, and not in the Thing itself; whereas there can be no greater Difference than is betwixt us in that Matter: For we certainly know that this _Light_ of which we speak is not only distinct, but of a different Nature from the Soul of Man, and its Faculties. [Sidenote: _The Faculties of Man’s Reason._] Indeed that Man, as he is a rational Creature, hath Reason as a natural Faculty of his Soul, by which he can discern Things that are Rational, we deny not; for this is a Property natural and essential to him, by which he can know and learn many Arts and Sciences, beyond what any other Animal can do by the mere animal Principle. Neither do we deny but by this rational Principle Man may apprehend in his Brain, and in the Notion, a Knowledge of God and spiritual Things; yet that not being the right Organ, as in the second Proposition hath more at length been signified, it cannot profit him towards Salvation, but rather hindereth; and indeed the great Cause of the Apostasy hath been, that Man hath sought to fathom the Things of God in and by this natural and rational Principle, and to build up a Religion in it, neglecting and overlooking this Principle and Seed of God in the Heart; [Sidenote: _Anti-Christ in the Temple of God._] so that herein, in the most universal and catholick Sense, hath _Anti-Christ in every Man set up himself, and sitteth in the Temple of God as God, and above every Thing that is called God_. For _Men being the Temple of the Holy Ghost_, as saith the Apostle, 1 _Cor._ iii. 16. when the rational Principle sets up itself there above the Seed of God, to reign and rule as a Prince in spiritual Things, while the Holy Seed is wounded and bruised, there is _Anti-Christ in every Man_, or somewhat exalted above and against Christ. Nevertheless we do not hereby affirm as if Man had received his Reason to no Purpose, or to be of no Service unto him, in no wise; we look upon Reason as fit to order and rule Man in Things natural. [Sidenote: _The Divine Light and natural Reason distinguished._] For as God gave two great Lights to rule the outward World, the Sun and Moon, the greater Light to rule the Day, and the lesser Light to rule the Night; so hath he given Man the Light of his Son, a Spiritual Divine Light, to rule him in Things Spiritual, and the Light of Reason to rule him in Things Natural. And even as the Moon borrows her Light from the Sun, so ought Men, if they would be rightly and comfortably ordered in natural Things, to have their Reason enlightened by this divine and pure Light. Which enlightened Reason, in those that obey and follow this true Light, we confess may be useful to Man even in Spiritual Things, as it is still subservient and subject to the other; even as the animal Life in Man, regulated and ordered by his Reason, helps him in going about Things that are rational. [Sidenote: _The Light distinguished from Man’s natural Conscience._] We do further rightly distinguish this from Man’s natural Conscience; for Conscience being that in Man which ariseth from the natural Faculties of Man’s Soul, may be defiled and corrupted. It is said expresly of the Impure, _Tit._ i. 15. _That even their Mind and Conscience is defiled_; but this Light can never be corrupted nor defiled; neither did it ever consent to Evil or Wickedness in any: For it is said expresly, that _it makes all Things manifest that are reproveable_, Ephes. v. 13. and so is a faithful Witness for God against every Unrighteousness _in Man_. [Sidenote: _Conscience defined._] Now _Conscience_, to define it truly, comes from [_Conscire_,] and _is that Knowledge which ariseth in Man’s Heart, from what agreeth, contradicteth, or is contrary to any Thing believed by him, whereby he becomes conscious to himself that he transgresseth by doing that which he is persuaded he ought not to do_. So that the Mind being once blinded or defiled with a wrong Belief, there ariseth a Conscience from that Belief, which troubles him when he goes against it. [Sidenote: _Example of a_ Turk.] As for Example: A _Turk_ who hath possessed himself with a false Belief that it is unlawful for him to drink Wine, if he do it, his Conscience smites him for it; but though he keep many Concubines, his Conscience troubles him not, because his Judgment is already defiled with a false Opinion that it is lawful for him to do the one, and unlawful to do the other. Whereas if the Light of Christ in him were minded, it would reprove him, not only for committing Fornication, but also, as he became obedient thereunto, inform him that _Mahomet_ was an _Impostor_; as well as _Socrates_ was informed by it, in his Day, of the Falsity of the Heathens Gods. [Sidenote: _Example of a_ Papist.] So if a _Papist_ eat Flesh in _Lent_, or be not diligent enough in Adoration of Saints and Images, or if he should contemn Images, his Conscience would smite him for it, because his Judgment is already blinded with a false Belief concerning these Things: Whereas the Light of Christ never consented to any of those Abominations. Thus then Man’s natural Conscience is sufficiently distinguished from it; for Conscience followeth the Judgment, doth not inform it; but this Light, as it is received, removes the Blindness of the Judgment, opens the Understanding, and rectifies both the Judgment and Conscience. So we confess also, that Conscience is an excellent Thing, where it is rightly informed and enlightened: Wherefore some of us have fitly compared it to the Lanthorn, and the Light of Christ to a Candle: [Sidenote: _The natural _Conscience_ compared to a _Lanthorn_, and the Light of Christ is a_ Candle.] A Lanthorn is useful, when a clear Candle burns and shines in it; but otherwise of no Use. To the Light of Christ then in the Conscience, and not to Man’s natural Conscience, it is that we continually commend Men; this, not that, is it which we preach up, and direct People to, as to a most certain Guide unto Life eternal. _Lastly_, This _Light_, _Seed_, &c. appears to be no Power or natural Faculty of Man’s Mind; because a Man that is in his Health can, when he pleases, stir up, move, and exercise the Faculties of his Soul; he is absolute Master of them; and except there be some natural Cause or Impediment in the Way, he can use them at his Pleasure: But this _Light and Seed of God in Man_ he cannot move and stir up when he pleaseth; but it moves, blows, and strives with Man, as the Lord seeth meet. [Sidenote: _The Waiting upon the Movings of the Light and Grace._] For though there be a Possibility of Salvation to every Man during the Day of his Visitation, yet cannot a Man, at any Time when he pleaseth, or hath some Sense of his _Misery_, stir up that Light and Grace, so as to procure to himself Tenderness of Heart; but he must wait for it: Which comes upon all at certain Times and Seasons, wherein it works powerfully upon the Soul, mightily tenders it, and breaks it; at which Time, if Man resist it not, but closes with it, he comes to know Salvation by it. Even as the Lake of _Bethesda_ did not cure all those that washed in it, but such only as washed first after the Angel had moved upon the Waters; so God moves in Love to Mankind, in this Seed in his Heart, at some singular Times, setting his Sins in Order before him, and seriously inviting him to Repentance, offering to him Remission of Sins and Salvation; which if Man accept of, he may be saved. Now there is no Man alive, and I am confident there shall be none to whom this Paper shall come, who, if they will deal faithfully and honestly with their own Hearts, will not be forced to acknowledge that they have been sensible of this in some Measure, less or more; which is a Thing that Man cannot bring upon himself with all his Pains and Industry. This then, O Man and Woman! is the Day of God’s gracious Visitation to thy Soul, which if thou resist not, thou shalt be happy for ever. This is the Day of the Lord, which, as Christ saith, [68]_is like the Lightning, which shineth from the East unto the West_; and the [69]_Wind _or_ Spirit, which blows upon the Heart, and no Man knows whither it goes, nor whence it comes_. [68] Mat. 24. 27. [69] John 3. 8. §. XVII. [Sidenote: Quest. 7.] And lastly, This leads me to speak concerning the Manner _of this Seed_ or _Light’s Operation in the Hearts of all Men_, which will shew yet more manifestly how widely we differ from all those that exalt a natural Power or Light in Man; and how our Principle leads above all others to attribute our whole Salvation to the mere Power, Spirit, and Grace of God. To them then that ask us after this Manner, _How do ye offer from the_ Pelagians _and_ Arminians? _For if two Men have equal sufficient Light and Grace, and the one be saved by it, and the other not; is it not because the one improves it, the other not? Is not then the Will of Man the Cause of the one’s Salvation beyond the other_? [Sidenote: _The Light’s Operations in Order to Salvation._] I say, to such we thus answer: That as the Grace and Light in all is sufficient to save all, and of its own Nature would save all; so it strives and wrestles with all in order to save them; he that resists its Striving, is the Cause of his own Condemnation; he that resists it not, it becomes his Salvation: So that in him that is saved, the working is of the _Grace_, and not of the _Man_; and it is a Passiveness rather than an Act; though afterwards, as Man is wrought upon, there is a Will raised in him, by which he comes to be a Co-worker with the Grace: For according to that of _Augustine_, _He that made us without us, will not save us without us_. So that the first Step is not by Man’s working, but by his not contrary working. And we believe, that at these singular Seasons of every Man’s Visitation above-mentioned, as Man is wholly unable of himself to work with the Grace, neither can he move one Step out of the natural Condition, until the Grace lay hold upon him; so it is possible for him to be passive, and not to resist it, as it is possible for him to resist it. So we say, the Grace of God works in and upon Man’s Nature; which, though of itself wholly corrupted and defiled, and prone to Evil, yet is capable to be wrought upon by the Grace of God; even as Iron, though an hard and cold Metal of itself, may be warmed and softened by the Heat of the Fire, and Wax melted by the Sun. And as Iron or Wax, when removed from the Fire or Sun, returneth to its former Condition of Coldness and Hardness; so Man’s Heart, as it resists or retires from the Grace of God, returns to its former Condition again. I have often had the Manner of God’s working, in order to Salvation towards all Men, illustrated to my Mind by one or two clear Examples, which I shall here add for the Information of others. [Sidenote: _The Example of a Diseased Man and the Physician._] The first is, _Of a Man heavily diseased_; to whom I compare Man in his fallen and natural Condition. I suppose God, who is the great Physician, not only to give this Man Physick, after he hath used all the Industry he can for his own Health, by any Skill or Knowledge of his own; as those that say, _If a Man improve his Reason or natural Faculties, God will superadd Grace_; _or, _as others say,_ That he cometh and maketh Offer of a Remedy to this Man outwardly, leaving it to the Liberty of Man’s Will either to receive it or reject it_. But He, even the Lord, this great Physician, cometh, and poureth the Remedy into his Mouth, and as it were layeth him in his Bed; so that if the sick Man be but passive, it will necessarily work the Effect: But if he be stubborn and untoward, and will needs rise up and go forth into the Cold, or eat such Fruits as are hurtful to him, while the _Medicine_ should operate; then, though of its Nature it tendeth to cure him, yet it will prove destructive to him, because of those Obstructions which it meeteth with. Now as the Man that should thus undo himself would certainly be the Cause of his own Death; so who will say, that, if cured, he owes not his Health wholly to the Physician, and not to any Deed of his own; seeing his Part was not any Action, but a Passiveness? [Sidenote: _The Example of _Men_ lying stupified in a dark _Pit_, and their _Deliverer.] The second Example is, _Of divers Men lying in a dark Pit together, where all their Senses are so stupified, that they are scarce sensible of their own Misery_. To this I compare Man in his natural, corrupt, fallen Condition. I suppose not that any of these Men, wrestling to deliver themselves, do thereby stir up or engage one able to deliver them to give them his Help, saying within himself, _I see one of these Men willing to be delivered, and doing what in him lies, therefore he deserves to be assisted_; as say the _Socinians_, _Pelagians_, and _Semi-Pelagians_. Neither do I suppose that this Deliverer comes to the Top of the Pit, and puts down a Ladder, desiring them that will to come up; and so puts them upon using their own Strength and Will to come up; as do the _Jesuits_ and _Arminians_: Yet, as they say, such are not delivered without the Grace; seeing the Grace is that Ladder by which they were delivered. But I suppose that the Deliverer comes at certain Times, and fully discovers and informs them of the great Misery and Hazard they are in, if they continue in that noisome and pestiferous Place; yea, forces them to a certain Sense of their Misery (for the wickedest Men at Times are made sensible of their Misery by God’s Visitation) and not only so, but lays Hold upon them, and gives them a Pull, in order to lift them out of their Misery; which if they resist not will save them; only they may resist it. This being applied as the former, doth the same Way illustrate the Matter. Neither is the Grace of God frustrated, though the Effect of it be divers, according to its Object, being the _Ministration of Mercy and Love_ in those that reject it not, but receive it, _John_ i. 12. but the _Ministration of Wrath and Condemnation_ in those that do reject it, _John_ iii. 19. [Sidenote: _A _Simile_ of the Sun’s melting and hardening Power._] even as the Sun, by one Act or Operation, melteth and softeneth the Wax, and hardeneth the Clay. The Nature of the Sun is to cherish the Creation, and therefore the Living are refreshed by it, and the Flowers send forth a good Savour, as it shines upon them, and the Fruits of the Trees are ripened; yet cast forth a dead Carcase, a Thing without Life, and the same Reflection of the Sun will cause it to stink, and putrify it; yet is not the Sun said thereby to be frustrated of its proper Effect. So every Man during the Day of his Visitation is shined upon by the Sun of Righteousness, and capable of being influenced by it, so as to send forth good Fruit, and a good Savour, and to be melted by it; but when he hath sinned out his Day, then the same Sun hardeneth him, as it doth the Clay, and makes his Wickedness more to appear and putrify, and send forth an evil Savour. §. XVIII. [Sidenote: _All have Grace sufficient for Salvation given them of God._] _Lastly_, As we truly affirm that God willeth no Man to perish, and therefore hath given to all Grace sufficient for Salvation; so we do not deny, but that in a special Manner he worketh in some, in whom Grace so prevaileth, that they necessarily obtain Salvation; neither doth God suffer them to resist. For it were absurd to say, that God had not far otherwise extended himself towards the Virgin _Mary_ and the Apostle _Paul_, than towards many others: Neither can we affirm, that God equally loved the beloved Disciple _John_ and _Judas_ the Traitor; yet so far, nevertheless, as none wanted such a Measure of Grace by which they might have been saved, all are justly inexcusable. And also God working in those to whom this Prevalency of Grace is given, doth so hide himself, to shut out all Security and Presumption, that such may be humbled, and the free Grace of God magnified, and all reputed to be of the free Gift; and nothing from the Strength of Self. Those also who perish, when they remember those Times of God’s Visitation towards them, wherein he wrestled with them by his _Light_ and _Spirit_, are forced to confess, that there was a Time wherein the Door of Mercy was open unto them, and that they are justly condemned, because they rejected their own Salvation. Thus both the Mercy and Justice of God are established, and the Will and Strength of Man are brought down and rejected; his Condemnation is made to be of himself, and his Salvation only to depend upon God. Also, by these Positions, two great Objections, which often are brought against this Doctrine, are well solved. [Sidenote: Object.] The first is deduced from those Places of Scripture, wherein God seems precisely to have decreed and predestinated some to Salvation; and for that End, to have ordained certain Means, which fall not out to others; as in the Calling of _Abraham_, _David_, and others, and in the Conversion of _Paul_; for these being numbered among such to whom this Prevalency is given, the Objection is easily loosed. [Sidenote: _Predestination to Salvation, and Pre-ordination to Destruction_, answered.] The second is drawn from those Places, wherein God seems to have ordained some wicked Persons to Destruction; and therefore to have obdured their Hearts to force them unto great Sins, and to have raised them up, that he might shew in them his Power, who, if they be numbered amongst those Men whose Day of Visitation is passed over, that Objection is also solved; as will more evidently appear to any One that will make a particular Application of those Things, which I at this Time, for Brevity’s Sake, thought meet to pass over. §. XIX. Having thus clearly and evidently stated the Question, and opened our Mind and Judgment in this Matter, as divers Objections are hereby prevented, so will it make our Proof both the easier and the shorter. [Sidenote: Prop. I.] [Sidenote: _Proved._] The first Thing to be proved is, _That God hath given to every Man a Day or Time of Visitation, wherein it is possible for him to be saved_. If we can prove that there is a Day and Time given, in which those might have been saved that actually perish, the Matter is done: For none deny but those that are saved have a Day of Visitation. [Sidenote: Proof I.] This then appears by the Regrets and Complaints which the Spirit of God throughout the whole Scriptures makes, even to those that did perish; [Sidenote: _Those that perish, had a Day of Mercy offered them._] sharply reproving them, for that they did not accept of, nor close with God’s Visitation and Offer of Mercy to them. Thus the Lord expresses himself then first of all to _Cain_, Gen. iv. 6, 7. [Sidenote: _Instances._ 1. Cain.] _And the Lord said unto Cain, Why art thou wroth? And why is thy Countenance fallen? If thou dost well, shalt thou not be accepted? If thou dost not well, Sin lieth at the Door._ This was said to _Cain_ before he slew his Brother _Abel_, when the evil Seed began to tempt him, and work in his Heart; we see how God gave Warning to _Cain_ in Season, and in the Day of his Visitation towards him, Acceptance and Remission if he did well: For this Interrogation, _Shalt thou not be accepted?_ imports an Affirmative, _Thou shalt be accepted, if thou dost well_. So that if we may trust God Almighty, the Fountain of all Truth and Equity, it was possible in a Day, even for _Cain_ to be accepted. Neither could God have proposed the doing of _Good_ as a Condition, if he had not given _Cain_ sufficient Strength, whereby he was capable to do _Good_. This the Lord himself also shews, even that he gave a Day of Visitation to the Old World, [Sidenote: _The_ Old World.] _Gen._ vi. 3. _And the Lord said, My Spirit shall not always strive in Man_; for so it ought to be translated. This manifestly implies, that his Spirit did strive with Man, and doth strive with him for a Season, which Season expiring, God ceaseth to strive with him, in order to save him: For the Spirit of God cannot be said to strive with Man after the Day of his Visitation is expired; seeing it naturally, and without any Resistance, works its Effect then, to wit, continually to judge and condemn him. From this _Day of Visitation_, that God hath given to every One, is it, that he is said to _wait to be gracious_, Isa. xxx. 18. [Sidenote: _God is Long-suffering, and long waiting to be gracious unto all_.--] And to be _Long-suffering_, Exod. xxxiv. 6. Numb. xiv. 18. Psal. lxxxvi. 15. Jer. xv. 15. Here the Prophet _Jeremy_, in his Prayer, lays hold upon the _Long-suffering of God_; and in his expostulating with God, he shuts out the Objection of our Adversaries in the 18th Verse; _Why is my Pain perpetual, and my Wound incurable, which refuseth to be healed? Wilt thou altogether be unto me as a Liar, and as Waters that fail?_ Whereas, according to our Adversaries Opinion, the Pain of the most Part of Men is perpetual, and their Wound altogether incurable; yea, the Offer of the Gospel, and of Salvation unto them, is as a Lie, and as Waters that fail, being never intended to be of any Effect unto them. The Apostle _Peter_ says expresly, that this _Long-suffering of God waited in the Days of _Noah_ for those of the Old World_, 1 Pet. iii. 20. which, being compared with that of _Gen._ vi. 3. before-mentioned, doth sufficiently hold forth our Proposition. And that none may object that this _Long-suffering_ or _Striving of the Lord_ was not in order to save them, the same Apostle saith expresly, 2 _Pet._ iii. 15. [Sidenote: _In order to save them._] _That the Long-suffering of God is to be accounted Salvation_; and with this _Long-suffering_, a little before in the 9th Verse, he couples, _That God is not willing that any should perish_. Where, taking him to be his own Interpreter (as he is most fit) he holdeth forth, That those to whom the Lord is _Long-suffering_, (which he declareth he was to the Wicked of the Old World, and is now to all, _not willing that any should perish_) they are _to account this Long-suffering of God to them Salvation_. Now, how or in what respect can they account it _Salvation_, if there be not so much as a _Possibility_ of _Salvation_ conveyed to them therein? For it were not _Salvation_ to them, if they could not be saved by it. In this Matter _Peter_ further refers to the Writings of _Paul_, holding forth this to have been the universal Doctrine. Where it is observable what he adds upon this Occasion, [Sidenote: _Some Things in _Paul_’s Epistles hard to be understood._] how _there are some Things in _Paul_’s Epistles hard to be understood, which the Unstable and Unlearned wrest to their own Destruction_; insinuating plainly this of those Expressions in _Paul_’s Epistles, as _Rom._ ix. _&c._ which some, _unlearned_ in spiritual Things, did make to contradict the Truth of _God’s Long-suffering towards all_, in which he willeth not any of them should perish, and in which they all may be saved. Would to God many had taken more Heed than they have done to this Advertisement! That Place of the Apostle _Paul_, which _Peter_ seems here most particularly to hint at, doth much contribute also to clear the Matter, _Rom._ ii. 4. _Despisest thou the Riches of his Goodness, and Forbearance, and Long-suffering, not knowing that the Goodness of God leadeth thee to Repentance?_ _Paul_ speaketh here to the Unregenerate, and to the Wicked, who (in the following _Verse_ he saith) _Treasure up Wrath unto the Day of Wrath_; and to such he commends the Riches of the Forbearance and Long-suffering of God; shewing that the Tendency of God’s Goodness leadeth to Repentance. How could it necessarily tend to _lead them to Repentance_, how could it be called _Riches_ or _Goodness_ to them, if there were not a Time wherein they might repent by it, and come to be Sharers of the Riches exhibited in it? From all which I thus argue. [Sidenote: Arg.] [Sidenote: _God’s Spirit strives in the Wicked._] If God plead with the Wicked, from the Possibility of their being accepted; if God’s Spirit strive in them for a Season, in order to save them, who afterwards perish; if he wait to be gracious unto them; if he be Long-suffering towards them; and if this Long-suffering be Salvation to them while it endureth, during which Time God willeth them not to perish, but exhibiteth to them the Riches of his Goodness and Forbearance to lead them to Repentance; then there is a Day of Visitation wherein such might have been, or some such now may be saved, who have perished; and may perish, if they repent not: But the first is true: Therefore also the last. §. XX. [Sidenote: _Proof 2._] _Secondly_, This appeareth from the Prophet _Isaiah_ v. 4. [Sidenote: _The Vineyard planted brought forth wild Grapes._] _What could I have done more to my Vineyard?_ For in Ver. 2. he saith; _He had fenced it, and gathered out the Stones thereof, and planted it with the choicest Vine: And yet _(saith he)_ when I looked it should have brought forth Grapes, it brought forth wild Grapes_. Wherefore he calleth the Inhabitants of _Jerusalem_, and Men of _Judah_, to judge betwixt him and his Vineyard, saying; _What could I have done more to my Vineyard, than I have done in it? and yet _(as is said)_ it brought forth wild Grapes_: Which was applied to many in _Israel_, who refused God’s Mercy. The same Example is used by Christ, _Matth._ xxi. 33. _Mark_ xii. 1. _Luke_ xx. 9. where _Jesus_ shews, how to some _a Vineyard was planted_, and all Things given necessary for them, to get them Fruit to pay or restore to their Master; and how the Master many Times waited to be merciful to them, in sending Servants after Servants, and passing by many Offences, before he determined to destroy and cast them out. _First_ then, this cannot be understood of the Saints, or of such as repent and are saved; for it is said expresly, _He will destroy them_. Neither would the Parable any ways have answered the End for which it is alleged, if these Men had not been in a Capacity to have done Good; yea, such was their Capacity, that Christ saith in the Prophet, _What could have I done more?_ So that it is more than manifest, that by this Parable, repeated in three sundry _Evangelists_, Christ holds forth his Long-suffering towards Men, and their Wickedness, to whom Means of Salvation being afforded, do nevertheless resist, to their own Condemnation. To these also are parallel these Scriptures, _Prov._ i. 24, 25, 26. _Jer._ xviii. 9, 10. _Matth._ xviii. 32, 33, 34. _Acts_ xiii. 46. [Sidenote: _Proof 3._] _Lastly_, That there is a Day of Visitation given to the Wicked, wherein they might have been saved, and which being expired, they are shut out from Salvation, [Sidenote: _Christ’s Lamentation over_ Jerusalem.] appears evidently by Christ’s Lamentation over _Jerusalem_, expressed in three sundry Places, _Matth._ xxiii. 37. _Luke_ xiii. 34. and xix. 41, 42. _And when he was come near, he beheld the City, and wept over it, saying; If thou hadst known, even thou, at least in this thy Day, the Things that belong to thy Peace; but now they are hid from thine Eyes!_ Than which nothing can be said more evident to prove our Doctrine. For, _First_, he insinuates that there was a Day wherein the Inhabitants of _Jerusalem_ might have known those Things that belonged to their Peace. _Secondly_, That during that Day he was willing to have gathered them, even as an _Hen gathereth her Chickens_. A familiar Example, yet very significative in this Case; which shews that the Offer of Salvation made unto them was not in vain on his Part, but as really, and with as great Chearfulness and Willingness, as an _Hen gathereth her Chickens_. Such as is the Love and Care of the Hen toward her Brood, such is the Care of Christ to gather lost Men and Women, to redeem them out of their corrupt and degenerate State. _Thirdly_, That because they refused, the Things belonging to their _Peace were hid from their Eyes_. Why were they hid? Because ye would not suffer me to _gather you_; ye would not see those Things that were _good for you_, in the Season of God’s Love towards you; and therefore _now_, that Day being expired, _ye cannot see them_: And, for a farther judgment, God suffers you to be hardened in Unbelief. [Sidenote: _God hardens, when._] So it is, after real Offers of Mercy and Salvation rejected, that Men’s Hearts are hardened, and not before. Thus that Saying is verified, _To him that hath, shall be given; and from him that hath not, shall be taken away even that which he hath._ This may seem a Riddle, yet it is according to this Doctrine easily solved. He hath not, because he hath lost the Season of using it, and so to him it is now as nothing; for Christ uses this Expression, _Matth._ xxv. 26. [Sidenote: _The one Talent was sufficient._] upon the Occasion of the taking the _one Talent_ from the _slothful Servant_, and giving it to him that was diligent; which _Talent_ was no ways insufficient of itself, but of the same Nature with those given to the others; and therefore the Lord had Reason to exact the Profit of it proportionably, as well as from the rest: So, I say, it is after the rejecting of the Day of Visitation, that the Judgment of Obduration is inflicted upon Men and Women, as Christ pronounceth it upon the _Jews_ out of _Isa._ vi. 9. which all the four _Evangelists_ make Mention of, _Matth._ xiii. 14. _Mark_ iv. 12. _Luke_ viii. 10. _John_ xii. 40. and last of all the Apostle _Paul_, after he had made Offer of the Gospel of Salvation to the _Jews_ at _Rome_, pronounceth the same, _Acts_ xxviii. 26. after that some believed not; _Well spake the Holy Ghost, by _Isaiah_ the Prophet, unto our Fathers, saying, Go unto this People, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive. For the Heart of this People is waxed gross, and their Ears are dull of hearing, and their Eyes have they closed; lest they should see with their Eyes, and hear with their Ears, and understand with their Hearts, and should be converted, and I should heal them._ So it appears, that God would have them to see, but they closed their Eyes; and therefore they are justly hardened. [Sidenote: Cyril. Alex.] Of this Matter _Cyrillus Alexandrinus_ upon _John_, Lib. 6. Cap. 21. speaks well, answering to this Objection. _But some may say, If Christ be come into the World, that those that see may be blinded, their Blindness is not imputed unto them; but it rather seems that Christ is the Cause of their Blindness, who saith_, He is come into the World, that those that see may be blinded. _But, _saith he,_ they speak not rationally, who object these Things unto God, and are not afraid to call him the Author of Evil. For, as the sensible Sun is carried upon our Horizon, that it may communicate the Gift of its Clearness unto all, and make its Light shine upon all_; [Sidenote: _The Cause of Man’s remaining in Darkness, the closing of his Eyes._] _yet if any one close his Eye-lids, or willingly turn himself from the Sun, refusing the Benefit of its Light, he wants its Illumination, and remains in Darkness, not through the Defect of the Sun, but through his own Fault. So that the true Sun, who came to enlighten those that sat in Darkness, and in the Region of the Shadow of Death, visited the Earth for this Cause, that he might communicate unto all the Gift of Knowledge and Grace, and illuminate the inward Eyes of all by a spiritual Splendor: But many reject the Gift of this heavenly Light freely given to them, and have closed the Eyes of their Minds, lest so excellent an Illumination or Irradiation of the eternal Light should shine unto them. It is not then through Defect of the true Sun that they are blinded, but only through their own Iniquity and Hardness_; for, _as the wise Man saith, Wisdom_ ii. Their Wickedness hath blinded them. From all which I thus argue: [Sidenote: _The obstinate _Jews_ had a Day._] If there was a Day wherein the obstinate _Jews_ might have known the Things that _belonged to their Peace_, which, because they rejected it, _was hid from their Eyes_; if there was a Time wherein Christ would have gathered them, who, because they refused, could not be gathered; then such as might have been saved do actually perish, that slighted the Day of God’s Visitation towards them, wherein they might have been converted and saved. But the first is true: Therefore also the last. §. XXI. [Sidenote: Prop. II.] [Sidenote: _Proved._] _Secondly_, That which comes in the second Place to be proved is, _That whereby God offers to work this Salvation during the Day of every Man’s Visitation_; and that is, _That he hath given to every Man a Measure of saving, sufficient, and supernatural Light and Grace_. This I shall do, by God’s Assistance, by some plain and clear Testimonies of the Scripture. [Sidenote: _Proof 1._] _First_, From that of _John_ i. 9. _That was the true Light, which lighteth every Man that cometh into the World_. [Sidenote: _The Light enlightening every Man_, &c.--] This Place doth so clearly favour us, that by some it is called the _Quakers Text_; for it doth evidently demonstrate our Assertion; so that it scarce needs either Consequence or Deduction, seeing itself is a Consequence of two Propositions asserted in the former Verses, from which it followeth as a Conclusion in the very Terms of our Faith. The first of these Propositions is, _The Life that is in him is the Light of Men_: The second, _The Light shineth in the Darkness_; And from these two he infers, and _He is the true Light, which lighteth every Man that cometh into the World_. [Sidenote: Obs. 1.] From whence I do in short observe, That this divine Apostle calls _Christ the Light of Men_, and giveth us this as one of the chief Properties, at least considerably and especially to be observed by us; seeing hereby, as he is the _Light_, and as we walk with him in that _Light_ which he communicates to us, we come to have Fellowship and Communion with him; as the same Apostle saith elsewhere, 1 _John_ i. 7. _Secondly_, That _this Light shineth in Darkness, though the Darkness comprehend it not_. [Sidenote:--_Not to a certain Number of Men, but every Man._] _Thirdly_, That _this true Light enlighteneth every Man that cometh into the World_. Where the Apostle, being directed by God’s Spirit, hath carefully avoided their Captiousness, that would have restricted this to any certain Number: Where every one is, there is none excluded. Next, should they be so obstinate, as sometimes they are, as to say that this [_every Man_] is only every one of the Elect; these Words following, _every Man that cometh into the World_, would obviate that Objection. So that it is plain there comes no Man into the World, whom Christ hath not _enlightened_ in some Measure, and in whose dark Heart this _Light_ doth not shine; though the _Darkness comprehend it not_, yet it shineth there; and the Nature thereof is to dispel the Darkness where Men shut not their Eyes upon it. [Sidenote: _The Light dispelling Darkness begets Faith._] Now for what End this _Light_ is given, is expressed, Ver. 7. where _John_ is said to come for a _Witness, to bear Witness to the Light, that all Men through it might believe_; to wit, through the _Light_, [Greek: di autou: δι αυτου], which doth very well agree with [Greek: phôtos: φωτος], as being the nearest Antecedent, though most Translators have (to make it suit with their own Doctrine) made it relate to _John_, as if all Men were to believe through _John_. For which, as there is nothing directly in the Text, so it is contrary to the very Strain of the Context. For, seeing Christ hath _lighted every Man_ with this _Light_, Is it not that they may come to believe through it? All could not believe through _John_, because all Men could not know of _John_’s Testimony; whereas every Man being lighted by this, may come therethrough to believe. _John_ shined not in _Darkness_; but this _Light_ shineth in the _Darkness_, that having dispelled the _Darkness_, it may produce and beget Faith. And, _Lastly_, We must believe through that, and become Believers through that, by walking in which, Fellowship with God is known and enjoyed; but, as hath been above-observed, it is by walking in this _Light_ that we have this Communion and Fellowship; not by walking in _John_, which were Nonsense. So that this Relative [Greek: di autou: δι αυτου], must needs be referred to the _Light_, whereof _John_ bears Witness, that through that _Light_, wherewith Christ hath _lighted every Man_, all Men might come to believe. Seeing then this _Light_ is the _Light_ of Jesus Christ, and the _Light_ through which Men come to believe, I think it needs not to be doubted, but that it is a supernatural, saving, and sufficient _Light_. [Sidenote: _The Light is supernatural, saving, and sufficient._] If it were not supernatural, it could not be properly called the _Light_ of Jesus; for though all Things be his, and of him, and from him; yet those Things which are common and peculiar to our Nature, as being a Part of it, we are not said in so special a Manner to have from Christ. Moreover, the Evangelist is holding out to us here the Office of Christ as Mediator, and the Benefits which from him as such do redound unto us. [Sidenote: Obser. 2.] _Secondly_, It cannot be any of the natural Gifts or Faculties of our Soul, whereby we are said here to be enlightened, because this Light is said to _shine in the Darkness_, and cannot be comprehended by it. [Sidenote: _The Darkness is Man’s natural State and Condition._] Now this Darkness is no other but Man’s natural Condition and State; in which natural State he can easily comprehend, and doth comprehend, those Things that are peculiar and common to him as such. That Man in his natural Condition is called _Darkness_, see _Eph._ v. 8. _For ye were sometimes Darkness, but now are ye Light in the Lord._ And in other Places, as _Acts_ xxvi. 18. _Col._ i. 3. 1 _Thess._ v. 5. where the Condition of Man in his natural State, is termed _Darkness_: Therefore, I say, this _Light_ cannot be any natural Property or Faculty of Man’s Soul, but a supernatural Gift and Grace of Christ. [Sidenote: Obser. 3.] _Thirdly_, It is sufficient and saving. [Sidenote: Arg. 1.] That which is given, _That all Men through it may believe_, must needs be saving and sufficient: That, by walking in which, Fellowship with the Saints and the Blood of Christ, _Which cleanseth from all Sin_, is possessed, must be sufficient: But such is the LIGHT, 1 _John_ i. 7. Therefore, _&c._ Moreover; [Sidenote: Arg. 2.] That which we are commanded to believe in, _That we may become the Children of the Light_, must be a supernatural, sufficient and saving Principle: But we are commanded to _believe in this Light_: Therefore, _&c._ The _Proposition_ cannot be denied. The _Assumption_ is Christ’s own Words, _John_ xii. 36. _While ye have the Light, believe in the Light, that ye may be the Children of the Light._ [Sidenote: Object.] To this they object, _That by _[Light]_ here is understood Christ’s outward Person, in whom he would have them believe._ [Sidenote: _Answ._] That they ought to have believed in Christ, that is, that he was the MESSIAH that was to come, is not denied; [Sidenote: _Whether Christ’s outward Person was the Light?_] but how they evince that Christ intended _that_ here, I see not: Nay, the Place itself shews the Contrary, by these Words, _While ye have the Light_; and by the Verse going before, _Walk while ye have the Light, lest Darkness come upon you_: Which Words import, That when that Light in which they were to believe was removed, then they should lose the Capacity or Season of believing. Now this could not be understood of Christ’s Person, else the _Jews_ might have believed in him; and many did savingly believe in him, as all Christians do at this Day, when the Person, to wit, his bodily Presence, or outward Man, is far removed from them. [Sidenote: _The Light of Christ is not Christ’s outward Man or Person._] So that this Light in which they were commanded to believe must be that inward spiritual Light that shines in their Hearts for a Season, even during the Day of Man’s Visitation; which, while it continueth to call, invite, and exhort, Men are said to have it, and may believe in it; but when Men refuse to believe in it, and reject it, then it ceaseth to be a Light to shew them the Way; but leaves the Sense of their Unfaithfulness as a Sting in their Conscience, which is a Terror and Darkness unto them, and upon them, in which they cannot know where to go, neither can work any Ways profitably in order to their Salvation. And therefore to such rebellious Ones the Day of the Lord is said to be _Darkness_, and not _Light_, Amos v. 18. From whence it appears, that though many receive not the Light, as many comprehend it not, nevertheless this saving Light shines in all, that it may save them. [Sidenote: Cyrillus Alexandrinus _upon _John_ Lib. 1. Chap. II._] Concerning which also _Cyrillus Alexandrinus_ saith well, and defends our Principle: “With great Diligence and Watchfulness,” saith he, “doth the Apostle _John_ endeavour to anticipate and prevent the vain Thoughts of Men: For there is here a wonderful Method of sublime Things, and overturning of Objections. He had just now called the Son the _true Light_, by whom he affirmed, That every Man coming into the World was enlightened; yea, that he was in the World, and the World was made by him. One may then object, If the Word of God be the Light, and if this Light enlighten the Hearts of Men, and suggest unto Men Piety and the Understanding of Things; if he was always in the World, and was the Creator or Builder of the World, why was he so long unknown unto the World? It seems rather to follow because he was unknown to the World, therefore the World was not enlightened by him, nor he totally Light. Lest any should so object, he divinely infers [and the World knew him not.] [Sidenote: _The Sun enlightens: But Man through Negligence buries Illumination._] Let not the World,” saith he, “accuse the Word of God, and his eternal Light, but its own Weakness; for the Sun enlightens, but the Creature rejects the Grace that is given unto it, and abuseth the Sharpness of Understanding granted it, by which it might have naturally known God; and, as a Prodigal, hath turned its Sight to the Creatures, neglecting to go forward, and through Laziness and Negligence buried the Illumination, and despised this Grace. Which that the Disciple of _Paul_ might not do, he was commanded to watch; therefore it is to be imputed to their Wickedness, who are illuminated, and not unto the Light. For as albeit the Sun riseth upon all, yet he that is blind receiveth no Benefit thereby; none thence can justly accuse the Brightness of the Sun, but will ascribe the Cause of not seeing to the Blindness: So I judge it is to be understood of the only begotten Son of God; for he is the true Light, and sendeth forth his Brightness upon all; but the God of this World, as _Paul_ saith, hath blinded the Minds of those that believe not, 2 _Cor._ iv. 4. that the Light of the Gospel shine not unto them. We say then, that Darkness is come upon Men, not because they are altogether deprived of Light, for Nature retaineth still the Strength of Understanding divinely given it, but because Man is dulled by an evil Habit, and become worse, and hath made the Measure of Grace, in some respect, to languish. When therefore the Like befalls Man, the _Psalmist_ justly prays, crying, _Open mine Eyes, that I may behold the wonderful Things of thy Law_. For the Law was given that this Light might be kindled in us, the Blearedness of the Eyes of our Minds being wiped away, and the Blindness being removed which detained us in our former Ignorance. By these Words then, the World is accused as ungrateful and unsensible, not knowing its Author, nor bringing forth the good Fruit of the _Illumination_; that it may now seem to be said truly of all, which was of old said by the Prophet of the _Jews_, I expected that it should have brought forth Grapes, but it brought forth wild Grapes. For the good Fruit of the _Illumination_ was the Knowledge of the Only Begotten, as a Cluster hanging from a fruitful Branch, _&c._” From which it appears _Cyrillus_ believed, That a _saving Illumination_ was given unto all. [Sidenote: _Grace no natural Gift._] For as to what he speaks of Nature, he understands it not of the common Nature of Man by itself, but of that Nature which hath the Strength of Understanding _divinely_ given it: For he understands this _universal Illumination_ to be of the same Kind with that _Grace_ of which _Paul_ makes Mention to _Timothy_, saying, _Neglect not the Grace that is in thee._ Now it is not to be believed, that _Cyrillus_ was so ignorant as to judge that Grace to have been some natural Gift. §. XXII. [Sidenote: Proof II.] That this saving Light and Seed, or a Measure of it, is given to all, Christ tells us expresly in the Parable of the Sower, _Mat._ xiii. from Ver. 18. _Mark_ iv. and _Luke_ viii. 11. he saith, [Sidenote: _The Seed of the Kingdom is sown in several Sorts of Ground, without Distinction._] That this _Seed_, sown in those several Sorts of Ground is the _Word of the Kingdom_, which the Apostle calls the _Word of Faith_, Rom. x. 8. James i. 21.[Greek: ho Logos emphytos: ὁ Λογος εμφυτος], _the implanted ingrafted Word, which is able to save the Soul_; the Words themselves declare that it is that which is _saving_ in the Nature of it, for in the good Ground it fructified abundantly. Let us then observe, That this Seed of the Kingdom, this saving, supernatural, and sufficient _Word_, was really sown in the stony, thorny Ground, and by the Way-side, where it did not profit, but became useless as to these Grounds: It was, I say, the same _Seed_ that was sown in the good Ground. It is then the Fear of Persecution and Deceitfulness of Riches, as Christ himself interpreteth the Parable, which hindereth this Seed to grow in the Hearts of many: Not but that in its own Nature it is sufficient, being the same with that which groweth up and prospereth in the Hearts of those who receive it. So that, though all are not saved by it, yet there is a Seed of Salvation planted and sown in the Hearts of _all_ by God, which would grow up and redeem the Soul, if it were not choked and hindered. Concerning this Parable, _Victor Antiochenus_, on _Mark_ iv. as he is cited by _Vossius_, in his _Pelagian History_, Book 7. saith, “That our Lord Christ hath liberally sown the divine Seed of the Word, and proposed it to all, without Respect of Persons; and as he that soweth distinguisheth not betwixt Ground and Ground, but simply calleth in the Seed without Distinction, so our Saviour hath offered the Food of the divine Word so far as was his Part, although he was not ignorant what would become of many. _Lastly_, He so behaved himself, as he might justly say, What should I have done that I have not done?” And to this answered the Parable of the _Talents_, Mat. xxv. he that had _two Talents_ was accepted, as well as he that had _five_, because he used them to his Master’s Profit: And he that had _one_ might have done so; his Talent was of the same Nature of the rest; it was as capable to have proportionably brought forth its Interest as the rest. And so though there be not a like Proportion of Grace given to all, to some _five Talents_, to some _two Talents_, and to some but _one Talent_; yet there is given to all that which is sufficient, and no more is required than according to that which is given: _For unto whomsoever much is given, from him shall much be required_, Luke xii. 48. He that had the _two Talents_ was accepted for giving _four_, nothing less than he that gave the _ten_: So should he also that gave the _one_, if he had given _two_; and no doubt _one_ was capable to have produced _two_, as well as _five_ to have produced _ten_, or _two four_. §. XXIII. [Sidenote: Pro. III.] [Sidenote: _The Light is the Gospel, the Power of God, _preached_ in every Creature under Heaven._] _Thirdly_, This saving spiritual Light is the Gospel, which the Apostle saith expresly, is preached _in every Creature under Heaven_; even that very _Gospel whereof Paul was made a Minister_, Col. i. 23. For the Gospel is not a mere Declaration of good Things, being the _Power of God unto Salvation to all those that believe_, Rom. i. 16. Though the outward Declaration of the Gospel be taken sometimes for the Gospel; yet it is but figuratively, and by a _Metonymy_. For to speak properly, the Gospel is this inward Power and Life which preacheth _glad Tidings_ in the Hearts of all Men, offering Salvation unto them, and seeking to redeem them from their Iniquities, and therefore it is said to be preached _in every Creature under Heaven_: Whereas there are many Thousands of Men and Women, to whom the outward Gospel was never preached. Therefore, the Apostle _Paul_, _Romans_ i. where he saith, _The Gospel is the Power of God unto Salvation_, adds, That _therein is revealed the Righteousness of God from Faith to Faith_; and also the _Wrath of God against such as hold the Truth of God in Unrighteousness_: For this Reason, saith he, _Because that which may be known of God is manifest in them; for God hath shewed it unto them_. Now that which may be known of God, is known by the Gospel, which was manifest in them. For those of whom the Apostle speaks, had no outward Gospel preached unto them; so that it was by the inward Manifestation of the Knowledge of God _in them_, which is indeed the Gospel preached in Men, _That the Righteousness of God is revealed from Faith to Faith_; that is, it reveals to the Soul that which is just, good, and righteous; and that as the Soul receiveth it, and believes, Righteousness comes more and more to be revealed from one Degree of Faith to another. For though, as the following Verse saith, the outward Creation declares the Power of God; yet _that which may be known of him is manifest within_: By which inward Manifestation, we are made capable to see and discern the eternal Power and Godhead in the outward Creation; so, were it not for this inward Principle, we could no more understand the invisible Things of God by the outward visible Creation, than a blind Man can see and discern the Variety of Shapes and Colours, or judge of the Beauty of the outward Creation. Therefore he saith, First, _That which may be known of God is manifest in them_, and in and by that they may read and understand the Power and Godhead in those Things that are outward and visible. And though any might pretend that the outward Creation doth of itself, without any supernatural or saving Principle in the Heart, even declare to the natural Man that there is a God; yet what would such a Knowledge avail, if it did not also communicate to me what the Will of God is, and how I shall do that which is acceptable to him? [Sidenote: _The _outward Creation_ may beget a Persuasion in Man of an eternal Power or Virtue._] For the outward Creation, though it may beget a Persuasion that there is some eternal Power or Virtue by which the World hath had its Beginning; yet it doth not tell me, nor doth it inform me of that which is just, holy, and righteous; how I shall be delivered from my Temptations and evil Affections, and come unto Righteousness; that must be from some inward Manifestation in my Heart. Whereas those _Gentiles_, of whom the Apostle speaks, knew by that _inward Law_, and Manifestation of the Knowledge of God in them to distinguish betwixt Good and Evil, as in the next Chapter appears, of which we shall speak hereafter. The Prophet _Micah_, speaking of Man indefinitely, or in general, declares this, _Mic._ vi. 8. _He hath shewed thee, O Man, what is good. And what doth the Lord require of thee, but to do justly, and to love Mercy, and to walk humbly with thy God?_ He doth not say God requires, till he hath first assured that he hath shewed unto them. Now, because this is shewed unto all Men, and manifest _in them_, therefore, saith the Apostle, is the _Wrath of God revealed against them, for that they hold the Truth in Unrighteousness_; that is, the Measure of Truth, the Light, the Seed, the Grace _in them_: For that they _hide the Talent in the Earth_; that is, in the earthly and unrighteous Part in their Hearts, and suffer it not to bring forth Fruit, but to be choked with the sensual Cares of this Life, the Fear of Reproach, and the Deceitfulness of Riches, as by the Parables above-mentioned doth appear. But the Apostle _Paul_ opens and illustrates this Matter yet more, _Rom._ x. where he declares, _That the Word which he preached_ (now the Word which he preached, and the Gospel which he preached, and whereof he was a Minister, is one and the same) _is not far off, but nigh in the Heart and in the Mouth_; which done, he frameth as it were the Objection of our Adversaries in the 14th and 15th Verses, _How shall they believe in him of whom they have not heard? And how shall they hear without a Preacher?_ This he answers in the 18th Verse, saying, _But, I say, have they not heard? Yes verily, their Sound went into all the Earth, and their Words unto the Ends of the World_; [Sidenote: _The divine Preacher (the Word nigh) hath founded in the Ears and Hearts of all Men._] insinuating, that this divine Preacher had founded in the Ears and Hearts of _all Men_: For of the _outward Apostles_ that Saying was not true, neither then, nor many hundred Years after; yea, for aught we know, there may be yet great and spacious Nations and Kingdoms that never have heard of _Christ_ nor his Apostles as outwardly. This inward and powerful _Word of God_ is yet more fully described in the Epistle to the _Hebrews_, Chap. iv. 12, 13. _For the Word of God is quick and powerful, and sharper than any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the Joints and Marrow, and is a Discerner of the Thoughts and Intents of the Heart._ The Virtues of this spiritual Word are here enumerated: It is _quick_, because it _searches_ and _tries the Hearts of all_; no Man’s Heart is exempt from it: For the Apostle gives this Reason of its being so, in the following Verse, [Sidenote: _Before whom all Things are manifest._] _But all Things are naked and opened unto the Eyes of him with whom we have to do: And there is not any Creature that is not manifest in his Sight._ Though this ultimately and mediately be referred to God, yet nearly and immediately it relates to the _Word_ or _Light_, which, as hath been before proved, is _in the Hearts of all_, else it had been improper to have brought it in here. [Sidenote: _And every Thought and Intent of the Heart._] The Apostle shews how _every Intent and Thought of the Heart is discerned by the Word of God_, because all Things are naked before God; which imports nothing else but it is in and by this Word whereby God sees and discerns Man’s Thoughts; and so it must needs be in all Men, because the Apostle saith, _There is no Creature that is not manifest in his Sight_. [Sidenote: The _Faithful Witness_.] This then is that faithful _Witness_ and _Messenger_ of God that bears Witness for God, and for his Righteousness in the Hearts of all Men: _For he hath not left Man without a Witness_, Acts xiv. 17. and he is said to be _given for a Witness to the People_, Isa. lv. 4. And as this Word beareth Witness for God, so it is not placed in Men only to condemn them: For as he is given for a _Witness_, so saith the Prophet, _He is given for a Leader and Commander_. [Sidenote: _A Leader and Commander._] _The Light is given, that all through it may believe_, John i. 7. _For Faith cometh by Hearing, and Hearing by the Word of God_, which is placed in Man’s Heart, both to be a Witness for God, and to be a Means to bring Man to God through Faith and Repentance: It is therefore _powerful_, that it may divide betwixt the Soul and the Spirit: [Sidenote: _A two-edged Sword._] It is like a _Two-edged Sword_, that it may cut off Iniquity from him, and separate betwixt the Precious and the Vile; [Sidenote: _A Fire and a Hammer._] and because Man’s Heart is cold and hard like Iron naturally, therefore hath God placed this Word _in him_, which is said to be like a _Fire_, and like a _Hammer_, Jer. xxiii. 29. that like as by the Heat of the Fire the Iron, of its own Nature cold, is warmed and softened, and by the Strength of the Hammer is framed according to the Mind of the Worker; so the cold and hard Heart of Man is by the Virtue and Powerfulness of this Word of God _near_ and _in_ the Heart, as it resists not, warmed and softened, and receiveth an heavenly and cœlestial Impression and Image. The most Part of the Fathers have spoken at large touching this _Word_, _Seed_, _Light_, and _saving Voice_, calling all unto Salvation, and able to save. [Sidenote: Clem. Alex.] _Clemens Alexandrinus_ saith, _Lib. 2. Stromat._ “The divine Word hath cried, calling all, knowing well those that will not obey; and yet, because it is in our Power either to obey or not to obey, that none may have a Pretext of Ignorance, it hath made a righteous Call, and requireth but that which is according to the Ability and Strength of every one.” The self-same, in his Warning to the _Gentiles_; “For as,” saith he, “that Heavenly Ambassador of the Lord, _The Grace of God, that brings Salvation, hath appeared unto all_, _&c._ This is, the new Song, Coming and Manifestation of the Word, which now shows itself in us, which was in the Beginning, and was first of all.” And again, “Hear therefore, ye that are afar off; hear, ye who are near; the Word is hid from none, the Light is common to all, and shineth to all. There is no Darkness in the _Word_; let us hasten to Salvation, to the new Birth, that we being many, may be gathered into the one alone Love.” [Sidenote: _The gathering unto the one and alone Love._] _Ibid._ he saith, “That there is infused into all, but principally into those that are trained up in Doctrine, a certain _divine Influence_, [Greek: tis achorrhoia theia: τις αχορῥοια θεια].” And again, he speaks concerning the “_innate Witness_, worthy of Belief, which of itself doth plainly chuse that which is most honest.” And again he saith, “That it is not impossible to come unto the Truth, and lay Hold of it, seeing it is most near to us, in our own Houses, as the most wise _Moses_ declareth, living in three Parts of us, _viz._ in our Hands, in our Mouths, and in our Hearts. This,” saith he, “is a most true Badge of the Truth, which is also fulfilled in three Things, namely, in Counsel, in Action, in Speaking.” And again he saith also unto the unbelieving Nations, “Receive Christ, receive Light, receive Sight, to the End thou mayest rightly know both God and Man. [Sidenote: _The enlightening Word._] The Word that hath enlightened us is more pleasant than Gold, and the Stone of great Value.” And again, he saith, “Let us receive the Light, that we may receive God; let us receive the Light, that we may be the Scholars of the Lord.” And again he saith to those Infidel Nations, “The heavenly Spirit helpeth thee; resist and flee Pleasure.” Again, _Lib. 5. Strom._ he saith, “God forbid that Man be not a Partaker of divine Acquaintance, [Greek: theias ennoias: θειας εννοιας], who in _Genesis_ is said to be a Partaker of Inspiration.” And _Pæd. Lib. 1. Cap. 3_. “There is,” saith he, “some lovely and some desirable Thing in Man, which is called the In-breathing of God, [Greek: emphysêma Theou: εμφυσημα Θεου].” The same Man, _Lib. 10. Strom._ directeth Men unto the _Light_ and _Water_ in themselves, who have the Eye of the Soul darkened or dimmed through evil Education and Learning: Let them enter in unto their own _domestic Light_, or unto the _Light_ which is in their own House, [Greek: pros to oikeion phôs badizetô: προς το οικειον φως βαδιζετω], unto the _Truth_, which manifests accurately and clearly these Things that have been written. [Sidenote: J. Martyr.] _Justin Martyr_, in his first _Apology_, saith, “That the Word which was and is, is in all; even that very same Word which, through the Prophets, foretold Things to come.” [Sidenote: Auth. de Voc. Gent.] The Writer of the _Calling of the_ Gentiles saith, _Lib. 1. Cap. 2_. “We believe according to the same (_viz._ Scripture) and most religiously confess, that God was never wanting in Care to the Generality of Men; who, although he did lead, by particular Lessons, a People gathered to himself unto Godliness, yet he withdrew from no Nation of Men the Gifts of his own Goodness, that they might be convinced that they had received the Words of the Prophets, and legal Commands in Services and Testimonies of the first Principles.” Cap. 7. he saith, “That he believes that the Help of Grace hath been wholly withdrawn from no Man.” _Lib. 2. Cap. 1._ “Because, albeit Salvation is far from Sinners, yet there is nothing void of the Presence and Virtue of his Salvation.” _Cap. 2._ “But seeing none of that People over whom was set both the Doctrines, were justified but through Grace by the Spirit of Faith, who can question but that they, who of whatsoever Nation, in whatsoever Times, could please God, were ordered by the Spirit of the Grace of God, which, although in fore Time it was more sparing and hid, yet denied itself to no Ages, being in Virtue one, in Quantity different, in Counsel unchangeable, in Operation multifarious.” §. XXIV. [Sidenote: Prop. III.] [Sidenote: _Proved._] The third Proposition which ought to be proved, is, _That it is by this Light, Seed, or Grace, that God works the Salvation of all Men; and many come to partake of the Benefit of Christ’s Death, and Salvation purchased by him._ [Sidenote: _God’s Salvation _wrought_ by the Light in all._] By the inward and effectual Operations of which, as many _Heathens_ have come to be Partakers of the Promises who were not of the Seed of _Abraham_ after the Flesh, so may some now, to whom God hath rendered the Knowledge of the History impossible, come to be saved by Christ. Having already proved that _Christ_ hath _died for all_, that there is a _Day of Visitation_ given to _all_, during which Salvation is possible to them, and that God hath actually given a Measure of _saving Grace_ and _Light_ unto _all_, preached the Gospel _to_ and _in_ them, and placed the _Word of Faith_ in their Hearts; the Matter of this Proposition may seem to be proved. Yet shall I a little, for the farther Satisfaction of all who desire to know the Truth, and hold it as it is in Jesus, prove this from two or three clear Scripture Testimonies, and remove the most common as well as the more strong Objections usually brought against it. [Sidenote: 1 Part.] Our Theme then hath two Parts; First, _That those that have the Gospel and Christ outwardly preached unto them, are not saved but by the Working of the Grace and Light in their Hearts_. [Sidenote: 2 Part.] Secondly, _That by the Working and Operation of this, many have been, and some may be saved, to whom the Gospel hath never been outwardly preached, and who are utterly ignorant of the outward History of Christ_. [Sidenote: 1 Part. _Proved._] As to the first, though it be granted by most, yet because it is more in Words than Deeds (the more full discussing of which will occur in the next Proposition concerning _Justification_) I shall prove it in few Words. And first from the Words of Christ to _Nicodemus_, John iii. 3. _Verily, verily I say unto thee, except a Man be born again, he cannot see the Kingdom of God._ [Sidenote: _The New Birth (or Regeneration) cometh not by the outward Knowledge of Christ._] Now this Birth cometh not by the outward Preaching of the Gospel, or Knowledge of Christ, or historical Faith in him; seeing many have that, and firmly believe it, who are never thus renewed. The Apostle _Paul_ also goes so far, while he commends the Necessity and Excellency of this _new Creation_, as in a certain Respect to lay aside the outward Knowledge of Christ, or the Knowledge of him after the Flesh, in these Words, 2 _Cor._ v. 16, 17. _Wherefore henceforth know we no Man after the Flesh; yea, though we have known Christ after the Flesh, yet now henceforth know we him no more. Therefore if any Man be in Christ, he is a new Creature, old Things are passed away, behold all Things are become new._ Whence it manifestly appears, that he makes the Knowledge of Christ after the Flesh but as it were the Rudiments which young Children learn, which after they are become better Scholars, are of less Use to them; because they have and possess the very Substance of those first Precepts in their Minds. As all Comparisons halt in some Part, so shall I not affirm this to hold in every Respect; yet so far will this hold, that as those that go no farther than the Rudiments are never to be accounted learned, and as they grow beyond these Things, so they have less Use of them, even so such as go no farther than the outward Knowledge of Christ shall never inherit the Kingdom of Heaven. But such as come to know this _new Birth_, to be in Christ indeed, to be a _new Creature_, to have _Old Things passed away, and all Things become new_, may safely say with the Apostle, _Though we have known Christ after the Flesh, yet now henceforth know we him no more_. [Sidenote: _But by the Work of Light and Grace in the Heart._] Now this _new Creature_ proceeds from the Work of this _Light_ and _Grace_ in the Heart: It is that Word which we speak of, that is sharp and piercing, that _implanted Word_, able to save the Soul, by which this Birth is begotten; and therefore Christ has purchased unto us this holy Seed, that thereby this Birth might be brought forth _in_ us, which is therefore also called _the Manifestation of the Spirit, given to every one to profit withal_; for it is written, that _by one Spirit we are all baptized into one Body_. And the Apostle _Peter_ also ascribeth this Birth to the Seed and Word of God, which we have so much declared of, saying, 1 _Pet._ i. 23. _Being born again, not of corruptible Seed, but of incorruptible, by the Word of God, which liveth and abideth for ever._ Though then this Seed be small in its Appearance, so that Christ compares it to a _Grain of Mustard-seed, which is the least of all Seeds_, Matth. xiii. 31, 32. and that it be hid in the earthly Part of Man’s Heart; yet therein is Life and Salvation towards the Sons of Men wrapped up, which comes to be revealed as they give Way to it. [Sidenote: _The Kingdom of God is in the _Seed_, in the Hearts of all Men._] And in this Seed in the Hearts of all Men is the _Kingdom of God_, as in Capacity to be produced, or rather exhibited, according as it receives Depth, is nourished, and not choked: Hence Christ saith, that _The Kingdom of God was in the very Pharisees_, Luke xvii. 20, 21. who did oppose and resist him, and were justly accounted as _Serpents_, and a _Generation of Vipers_. Now the _Kingdom of God_ could be no otherwise in them than in a _Seed_, even as the _Thirty-fold_ and the _Hundred-fold_ is wrapt up in a small Seed, lying in a barren Ground, which springs not forth because it wants Nourishment: And as the whole Body of a great Tree is wrapped up potentially in the Seed of the Tree, and so is brought forth in due Season; and as the Capacity of a Man or Woman is not only in a Child, but even in the very _Embryo_, even so the _Kingdom of Jesus Christ_, yea, _Jesus Christ _himself_, Christ within, who is the Hope of Glory_, and becometh _Wisdom_, _Righteousness_, _Sanctification_ and _Redemption_, is in every Man’s and Woman’s Heart, in that little _incorruptible Seed_, ready to be brought forth, as it is cherished and received in the Love of it. For there can be no Men worse than those rebellious and unbelieving _Pharisees_ were; and yet this _Kingdom_ was thus _within them_, and they were directed to look for it there: So it is neither _lo here_, nor _lo there_, in this or the other Observation, that this is known, but as this Seed of God in the Heart is minded and entertained. And certainly hence it is, even because this Light, Seed, and Grace that appears in the Heart of Man is so little regarded, and so much overlooked, that so few know Christ brought forth in them. [Sidenote: Calvinists, Papists, Arminians _and _Socinians_ Errors denying the Light to be saving._] The one Sort, to wit, the _Calvinists_, they look upon Grace as an irresistible Power, and therefore neglect and despise this eternal Seed of the Kingdom in their Hearts, as a low, insufficient, useless Thing as to their Salvation. On the other Hand, the _Papists_, _Arminians_, and _Socinians_, they go about to set up their natural Power and Will with one Consent, denying that this little Seed, this small Appearance of the Light, is that supernatural saving Grace of God given to every Man to save him. And so upon them is verified that Saying of the Lord Jesus Christ, _This is the Condemnation of the World, that Light is come into the World, but Men love Darkness rather than Light_; the Reason is added, _Because their Deeds are evil_. All confess they feel this; but they will not have it to be of that Virtue. Some will have it to be _Reason_; some a _natural Conscience_; some, _certain Reliques of God’s Image, that remained in_ Adam. So that Christ, as he met with Opposition from all Kinds of Professors in his outward Appearance, doth now also in his inward. [Sidenote: _The Meanness of Christ’s Appearance in the Flesh._] It was the Meanness of his outward Man that made many despise him, saying, _Is not this the Son of the Carpenter? Are not his Brethren and Sisters among us? Is not this a_ Galilean_? And came there ever a Prophet out of_ Galilee? And such-like Reasonings. For they expected an outward Deliverer, who as a Prince should deliver them with great Ease from their Enemies, and not such a MESSIAH as should be crucified shamefully, and as it were lead them into many Sorrows, Troubles, and Afflictions. So the Meanness of this Appearance makes the crafty _Jesuits_, the pretended rational Socinians, and the learned _Arminians_, overlook it; desiring rather something that they might exercise their Subtilty, Reason, and Learning about, and use the Liberty of their own Wills. And the secure _Calvinists_, they would have a Christ to save them without any Trouble; to destroy all their Enemies for them without them, and nothing or little within, and in the mean While to be at Ease to live in their Sins secure. [Sidenote: _The Nature of the Light._] Whence, when all is well examined, the Cause is plain; it is _Because their Deeds are Evil_, that with one Consent they reject this _Light_: For it checks the wisest of them all, and the learnedest of them all; in Secret it reproves them; neither can all their _Logick_ silence it, nor can the securest among them stop its Voice from crying, and reproving them within, for all their Confidence in the outward Knowledge of Christ, or of what he hath suffered outwardly for them. For, as hath been often said, _In a Day it strives with all, wrestles with all_; and it is the unmortified Nature, the first Nature, the old _Adam_, yet alive in the wisest, in the learnedest, in the most zealous for the outward Knowledge of Christ, that denies this, that despises it, that shuts it out, to their own Condemnation. They come all under this Description, _Every one that doeth evil hateth the Light, neither cometh to the Light, lest his Deeds should be reproved_, John iii. 20. So that it may be said, now, and we can say from a true and certain Experience, as it was of old, _Psalm_ cxviii. 22. _Mat._ xxi. 42. _Mark_ xii. 10. _Luke_ xx. 17. _Acts_ iv. 11. _The Stone which the Builders_ of all Kinds _have rejected, the same is become unto us the Head of the Corner._ Glory to God for ever! who hath chosen us as First-fruits to himself in this Day, wherein he is arisen to plead with the Nations; and therefore hath sent us forth to preach this everlasting Gospel unto all, Christ nigh to all, the Light in all, the Seed sown in the Hearts of all, that Men may come and apply their Minds to it. And we rejoice that we have been made to lay down our Wisdom and Learning (such of us as have had some of it) and our carnal Reasoning, to learn of Jesus; and sit down at the Feet of Jesus in our Hearts, and hear him, who there makes all Things manifest, and reproves all Things by his Light, _Ephes._ v. 13. For many are wise and learned in the Notion, in the Letter of the Scripture, [Sidenote: _The Wise and Learned in the Notion, Crucifiers of Christ._] as the _Pharisees_ were, and can speak much of Christ, and plead strongly against _Infidels_, _Turks_, and _Jews_, and it may be also against some _Heresies_, who, in the mean Time, are crucifying Christ in the small Appearance of his Seed in their Hearts. Oh! better were it to be stripped and naked of all, to account it as Dross and Dung, and become a Fool for Christ’s Sake, thus knowing him to teach thee in thy Heart, so as thou mayest witness him raised there, feel the Virtue of his Cross there, and say with the Apostle, _I glory in nothing, save in the Cross of Christ, whereby I am crucified to the World, and the World unto me_. This is better than to write thousands of Commentaries, and to preach many Sermons. And it is thus to preach Christ, and direct People to his pure Light in the Heart, that God hath raised us up, and for which the wise Men of this World account us Fools; [Sidenote: _None are saved by the Knowledge of the History, but by the Operation of the Light of Christ in the Mystery._] because by the Operation of this Cross of Christ in our Hearts, we have denied our own Wisdom and Wills in many Things, and have forsaken the vain Worships, Fashions, and Customs of this World. For these divers Centuries the World hath been full of a dry, fruitless, and barren Knowledge of Christ, feeding upon the Husk, and neglecting the Kernel; following after the Shadow, but Strangers to the Substance. Hence the Devil matters not how much of that Knowledge abounds, provided he can but possess the Heart, and rule in the Will, crucify the Appearance of Christ there, and so keep the Seed of the Kingdom from taking Root. [Sidenote: _Contentions about outward Observations and Lo here’s._] For he has led them abroad, _lo here_, and _lo there_, and has made them wrestle in a false Zeal so much one against another, contending for this outward Observation, and for the other outward Observation, seeking CHRIST in this and the other external Thing, as in _Bread_ and _Wine_; contending one with another how he is there, while some will have him to be present therein this Way, and some the other Way; and some in Scriptures, in Books, in Societies, and Pilgrimages, and Merits. But some, confiding in an external barren Faith, think all is well, if they do but firmly believe that he died for their Sins past, present, and to come; while in the mean Time Christ lies crucified and slain, and is daily resisted and gainsayed in his Appearance in their Hearts. [Sidenote: _The Call of God to blinded Christendom._] Thus, from a Sense of this Blindness and Ignorance that is come over Christendom, it is that we are led and moved of the Lord so constantly and frequently to call all, invite all, intreat all, to turn to the Light in them, to mind the Light in them, to believe in Christ, as he is in them: And that in the Name, Power, and Authority of the Lord, not in School-arguments and Distinctions (for which many of the wise Men of this World account us Fools and Mad-men) we do charge and command them to lay aside their Wisdom, to come down out of that proud, airy, Brain-knowledge, and to stop that Mouth, how eloquent soever to the worldly Ear it may appear, and to be silent, and sit down as in the Dust, and to mind the Light of Christ in their own Consciences; which, if minded, they would find as a _sharp two-edged Sword_ in their Hearts, and as a _Fire_ and a _Hammer_, that would knock against and burn up all that carnal, gathered, natural Stuff, and make the stoutest of them all tremble, and become _Quakers_ indeed: Which those that come not to feel now, and kiss not the Son while the Day lasteth, but harden their Hearts, will feel to be a certain Truth when it is too late. To conclude, as saith the Apostle, _All ought to examine themselves, whether they be in the Faith indeed; and try their ownselves: For except Jesus Christ be in them, they are certainly Reprobates_, 2 Cor. xiii. 5. §. XXV. [Sidenote: 2 Part.] [Sidenote: _Proved._] [Sidenote: _That many by the Light may be saved, that have not the outward Knowledge of Christ._] _Secondly_, That which remains now to be proved, is, _That by the Operation of this Light and Seed, some have been, and may yet be saved, to whom the Gospel is not outwardly preached, nor the History of Christ outwardly known_. To make this the easier, we have already shewn how that Christ hath died for all Men; and consequently these are enlightened by Christ, and have a Measure of saving Light and Grace; yea, that the Gospel, though not in any outward Dispensation, is preached to them, and in them: So that thereby they are stated in a Possibility of Salvation. From which I may thus argue: [Sidenote: Arg.] To whom the Gospel, the Power of God unto Salvation, is manifest, they may be saved, whatever outward Knowledge they want: But this Gospel is preached _in every Creature_; in which is certainly comprehended many that have not the outward Knowledge: Therefore of those many may be saved. But to those Arguments, by which it hath been proved, _That all Men have a Measure of saving Grace_, I shall add one, and that very observable, not yet mentioned, _viz._ that excellent Saying of the Apostle _Paul_ to _Titus_, Chap. ii. Ver. 11. _The Grace of God, that brings Salvation, hath appeared to all Men; teaching us, That denying Ungodliness and worldly Lusts, we should live soberly, righteously, and godly, in this present World_: Than which there can be nothing more clear, it comprehending both the Parts of the Controversy. _First_, It testifies that it is no natural Principle or Light, but saith plainly, _It brings Salvation_. _Secondly_, It says not, that it hath appeared to a _few_, but _unto all Men_. [Sidenote: _The saving Grace of God teacheth the whole Duty of Man._] The Fruit of it declares also how efficacious it is, seeing it comprehends the whole Duty of Man: It both teacheth us, first, to forsake Evil, to deny Ungodliness and worldly Lusts; and then it teacheth us our whole Duty. _First_, to live _Soberly_; that comprehends Temperance, Chastity, Meekness, and those Things that relate unto a Man’s self. _Secondly_, _Righteously_; that comprehends Equity, Justice, and Honesty, and those Things which relate to our Neighbours. And lastly, _Godly_; which comprehends Piety, Faithfulness, and Devotion, which are the Duties relating to God. So then there is nothing required of Man, or is needful to Man, which this Grace teacheth not. Yet I have heard a public Preacher (one of those that are accounted zealous Men) to evade the Strength of this Text, deny this Grace to be saving, and say, _It was only intended of common Favours and Graces, such as is the Heat of the Fire, and outward Light of the Sun_. Such is the Darkness and Ignorance of those that oppose the Truth; whereas the Text saith expresly, that it is _saving_. [Sidenote: _The Absurdities of our Adversaries Comment upon the Word _All_, denying Grace to be saving._ Tit. 2. 11.] Others, that cannot deny but it is saving, alledge, This [_All_] comprehends not every Individual, but only all Kinds: But is a bare Negation sufficient to overturn the Strength of a positive Assertion? If the Scriptures may be so abused, what so absurd, as may not be pleaded for from them? Or what so manifest, as may not be denied? But we have no Reason to be staggered by their denying, so long as our Faith is found in express Terms of Scripture; they may as well seek to persuade us, that we do not intend that which we affirm (though we know the Contrary) as make us believe, that when the Apostle speaks forth our Doctrine in plain Words, yet he intends theirs, which is quite the Contrary. And indeed, can there be any Thing more absurd, than to say, where the Word is plainly [_All_] _Few_ is only intended? For they will not have [_All_] taken here for the _greater Number_. Indeed, as the Case may be sometimes, by a Figure [_All_] may be taken, of two Numbers, for the greater Number; but let them shew us, if they can, either in Scripture, or profane or ecclesiastical Writings, that any Man that wrote Sense did ever use the Word [_All_] to express, of two Numbers, the lesser. Whereas they affirm, that the far lesser Number have received saving Grace; and yet will they have the Apostle, by [_All_] to have signified so. Though this might suffice, yet, to put it further beyond all Question, I shall instance another Saying of the same Apostle, that we may use him as his own Commentator, _Rom._ v. 18. _Therefore as by the Offence of One, Judgment come upon all Men to Condemnation, even so by the Righteousness of One, the Free-gift came upon all Men unto Justification of Life._ Here no Man of Reason, except he will be obstinately ignorant, will deny, but this similitive Particle [_As_] makes the [_All_] which goes before, and comes after, to be of one and the same Extent; or else let them shew one Example, either in Scripture, or elsewhere, among Men that speak proper Language, where it is otherwise. We must then either affirm that this Loss, which leads to Condemnation, hath not come upon _all_; or say, that this free Gift is come upon _all_ by Christ. Whence I thus argue: [Sidenote: Arg.] If all Men have received a Loss from _Adam_, which leads to Condemnation; then all Men have received a Gift from _Christ_, which leads to Justification: But the first is true: Therefore also the last. [Sidenote: _Even the _Heathens_ may be saved by the Light._] From all which it naturally follows, that all Men, even the _Heathens_, may be saved: For _Christ_ was given as a _Light to enlighten the Gentiles_, _Isa._ xlix. 6. Now, to say that though they might have been saved, yet none were, is to judge too uncharitably. I see not what Reason can be alleged for it; yea, though it were granted, which never can be, that none of the _Heathens_ were saved; it will not from thence follow, That they could not have been saved; or that none now in their Condition can be saved. For, _A non esse ad non posse non datur sequela_, _i. e._ That Consequence is false, that concludes a Thing cannot be, because it is not. [Sidenote: Obj.] But if it be objected, which is the great Objection, _That there is no Name under Heaven, by which Salvation is known, but by the Name_ JESUS: _Therefore they (not knowing this) cannot be saved._ [Sidenote: _Answ._] I answer; Though they know it not outwardly, yet if they know it inwardly, by feeling the Virtues and Power of it, the Name JESUS indeed, which signifies a _Saviour_, to free them from Sin and Iniquity in their Hearts, they are saved by it: [Sidenote: _The literal Knowledge of Christ is not saving; but the real experimental._] I confess there is no other Name to be saved by: But Salvation lieth not in the literal, but in the experimental Knowledge; albeit those that have the literal Knowledge are not saved by it, without this real experimental Knowledge: Yet those that have the real Knowledge may be saved without the external; as by the Arguments hereafter brought will more appear. For if the outward distinct Knowledge of him, by whose Means I receive Benefit, were necessary for me before I could reap any Fruit of it; then, by the Rule of _Contraries_, it would follow, that I could receive no Hurt, without I had also the distinct Knowledge of him that occasioned it; whereas Experience proves the Contrary. How many are injured by _Adam_’s Fall, that know nothing of there ever being such a Man in the World, or of his eating the forbidden Fruit? Why may they not then be saved by the Gift and Grace of _Christ_ in them, making them righteous and holy, though they know not distinctly how that was purchased unto them by the Death and Sufferings of _Jesus_ that was crucified at _Jerusalem_; especially seeing God hath made that Knowledge simply impossible to them? As many Men are killed by Poison infused into their Meat, though they neither know what the Poison was, nor who infused it; so also on the other Hand, how many are cured of their Diseases by good Remedies, who know not how the Medicine is prepared, what the Ingredients are, nor oftentimes who made it? The like may also hold in spiritual Things, as we shall hereafter prove. §. XXVI. [Sidenote: _The outward Knowledge not essential to Salvation: Instance in Infants and deaf Persons._] _First_, If there were such an absolute Necessity for this outward Knowledge, that it were even of the Essentials of Salvation, then none could be saved without it; whereas our Adversaries deny not, but readily confess, that many Infants and deaf Persons are saved without it: So that here they break that general Rule, and make Salvation possible without it. Neither can they allege, that it is because such are free from Sin; seeing they also affirm, that all Infants, because of _Adam_’s Sin, deserve eternal Condemnation, as being really guilty in the Sight of God; and of deaf People, it is not to be doubted, and Experience shews us, that they are subject to many common Iniquities, as well as other Men. [Sidenote: Obj. 1.] If it be said, _That these Children are the Children of believing Parents_: [Sidenote: _Answ._] What then? They will not say that they transmit Grace to their Children. Do they not affirm, That the Children of believing Parents are guilty of original Sin, and deserve Death as well as others? How prove they that that makes up the Loss of all explicit Knowledge? [Sidenote: Obj. 2.] If they say, _Deaf People may be made sensible of the Gospel by Signs_: [Sidenote: _Answ._] All the Signs cannot give them any explicit Knowledge of the History of the Death, Sufferings, and Resurrection of Christ. For what Signs can inform a deaf Man, _That the Son of God took on him Man’s Nature, was born of a Virgin, and suffered under_ Pontius Pilate? [Sidenote: Obj. 3.] And if they should further allege, _That they are within the Bosom of the visible Church, and Partakers of the Sacraments_: [Sidenote: _Answ._] All that gives no Certainty of Salvation; for, as the _Protestants_ confess, they confer not Grace _ex opere operato_. And will they not acknowledge, that many are in the Bosom of the Church, who are visibly no Members of it? But if this Charity be extended towards such who are where the Gospel is preached, so that they may be judged capable of Salvation, because they are under a simple Impossibility of distinctly knowing the Means of Salvation; what Reason can be alleged why the like Charity may not be had to such, as though they can hear, yet are under a simple Impossibility of hearing, because it is not spoken unto them? [Sidenote: _A _Chinese_ or _Indian_ excusable for not knowing the History of the Death of Christ_, &c.] Is not a Man in _China_, or in _India_, as much to be excused for not knowing a Thing which he never heard of, as a deaf Man here, who cannot hear? For as the deaf Man is not to be blamed, because God hath been pleased to suffer him to lie under this Infirmity; so is the _Chinese_ or the _Indian_ as excusable, because God hath with-held from him the Opportunity of hearing. He that cannot hear a Thing, as being necessarily absent, and he that cannot hear it, as being naturally deaf, are to be placed in the same Category. [Sidenote: _Answ. 2._] _Secondly_, This manifestly appears by that Saying of _Peter_, Acts x. 34. _Of a Truth I perceive that God is no Respecter of Persons; but in every Nation, he that feareth him, and worketh Righteousness, is accepted of him_. _Peter_ was before liable to that Mistake that the rest of the _Jews_ were in; judging that all were unclean, except themselves, and that no Man could be saved, except they were proselyted to their Religion, and circumcised. But God shewed _Peter_ otherwise in a Vision, and taught him to call nothing _common_ or _unclean_; [Sidenote: _God regarded the Prayers of _Cornelius_, a Stranger to the Law._] and therefore, seeing that God regarded the Prayers of _Cornelius_, who was a Stranger to the Law, and to Jesus Christ as to the outward, yet _Peter_ saw that God had accepted him; and he is said to _fear God_ before he had this outward Knowledge: Therefore _Peter_ concludes that every one in every Nation, without respect of Persons, that feareth God and worketh Righteousness, is accepted of him. So he makes the Fear of God and the working of Righteousness, and not an outward historical Knowledge, the _Qualification_: They then that have this, wherever they be, they are saved. Now we have already proved, that to every Man that Grace is given, whereby he may live godlily and righteously; and we see, that by this Grace _Cornelius_ did so, and was accepted, and his Prayers came up for a Memorial before God before he had this outward Knowledge. [Sidenote: _From what Scripture did _Job_ learn his excellent Knowledge?_] Also, Was not _Job a perfect and upright Man, that feared God, and eschewed Evil_? Who taught _Job_ this? How knew _Job Adam_’s Fall? And from what Scripture learned he that excellent Knowledge he had, and that Faith, by which he knew his _Redeemer lived_? (For many make him as old as _Moses_). Was not this by an inward Grace in the Heart? Was it not that inward Grace that taught _Job_ to eschew Evil, and to fear God? And was it not by the Workings thereof that he became a just and upright Man? How doth he reprove the Wickedness of Men, _Chap._ xxiv? And after he hath numbered up their Wickedness, doth he not condemn them, _Ver. 13._ for _rebelling_ against this _Light_, for not knowing the Way thereof, nor abiding in the Paths thereof? It appears then _Job_ believed that Men had a Light, and that because they rebelled against it, therefore they knew not its Ways, and abode not in its Paths; even as the _Pharisees_, who had the Scriptures, are said to _err_, not knowing the Scriptures. [Sidenote: Job_’s Friends; their excellent Sayings._] And also _Job_’s Friends, though in some Things wrong; yet who taught them all those excellent Sayings and Knowledge which they had? Did not God give it them, in order to save them? or was it merely to condemn them? Who taught _Elihu_, That _the Inspiration of the Almighty giveth Understanding_; _that the Spirit of God made him_, _and the Breath of the Almighty gave him Life_? And did not the Lord accept a Sacrifice for them? And who dare say that they are damned? But further, the Apostle puts this Controversy out of Doubt; for, if we may believe his plain Assertions, he tells us, _Rom._ ii. _That the _Heathens_ did the Things contained in the Law._ From whence I thus argue; [Sidenote: Arg.] In every Nation he that feareth God, and worketh Righteousness, is accepted: But many of the _Heathens_ feared God, and wrought Righteousness: Therefore they were accepted. The _Minor_ is proved from the Example of _Cornelius_: But I shall further prove it thus; He that doth the Things contained in the Law, feareth God, and worketh Righteousness: But the _Heathens_ did the Things contained in the Law: Therefore they feared God, and wrought Righteousness. Can there be any Thing more clear? For if to do the Things contained in the Law, be not to fear God, and work Righteousness, then what can be said to do so, seeing the Apostle calls the Law _Spiritual_, _Holy_, _Just_, and _Good_? But this appears manifestly by another _Medium_, taken out of the same Chapter, _Ver._ 13. So that nothing can be more clear: The Words are, _The Doers of the Law shall be justified_. From which I thus argue, without adding any Word of my own; [Sidenote: Arg.] The Doers of the Law shall be justified: But the _Gentiles_ do the Things contained in the Law: [Sidenote: _The _Gentiles_ justified doing the Law._] All that know but a Conclusion, do easily see what follows from these express Words of the Apostle. And indeed, he through that whole Chapter labours, as if he were contending now with our Adversaries, to confirm this Doctrine, Ver. 9, 10, 11. _Tribulation and Anguish upon every Soul of Man that doth Evil, to the _Jew_ first, and also to the Gentile: For there is no Respect of Persons with God._ Where the _Apostle_ clearly _homologates_, or confesses to the Sentence of _Peter_ before-mentioned; and shews that _Jew_ and _Gentile_, or as he himself explains in the following _Verses_, both they that have an outward Law and they that have none, when they _do Good_ shall be _justified_. And to put us out of all Doubt, in the very following Verses he tells, That _the Doers of the Law are justified_; and that the _Gentiles did the Law_. So that except we think he spake not what he intended, we may safely conclude, that such _Gentiles_ were justified, and did partake of that Honour, Glory, and Peace, which comes upon every one that doth Good; even the _Gentiles_, that are without the Law, when they _work Good_; seeing with God there is no _Respect of Persons_. So as we see, that it is not the having the outward Knowledge that doth save, without the inward; so neither doth the Want of it, to such to whom God hath made it impossible, who have the inward, bring Condemnation. And many that have wanted the Outward, have had a Knowledge of this inwardly, by Virtue of that inward Grace and Light given to every Man, working in them, by which they forsook Iniquity, and became just and holy, as is above proved; [Sidenote: _Many wanting the History, were sensible of the Loss by _Adam_, and Salvation come by Christ in themselves._] who, though they knew not the History of _Adam_’s Fall, yet were sensible in themselves of the Loss that came by it, feeling their Inclinations to sin, and the Body of Sin in them: And though they knew not the Coming of Christ, yet were sensible of that inward Power and Salvation which came by him, even before as well as since his Appearance in the Flesh. For I question whether these Men can prove, that all the _Patriarchs_ and _Fathers_ before _Moses_ had a distinct Knowledge either of the one or the other, or that they knew the History of the Tree of Knowledge of Good and Evil, and of _Adam_’s eating the forbidden Fruit; far less that Christ should be born of a Virgin, should be crucified, and treated in the Manner he was. For it is justly to be believed, that what _Moses_ wrote of _Adam_, and of the first Times, was not by Tradition, but by Revelation; [Sidenote: _How little the _Jews_ knew Christ, mistaking the Prophets._] yea, we see that not only after the Writing of _Moses_, but even of _David_ and all the _Prophets_, who prophesied so much of Christ, how little the _Jews_, that were expecting and wishing for the _Messiah_, could thereby discern him when he came, that they crucified him as a _Blasphemer_, not as a _Messiah_, by mistaking the Prophecies concerning him; for _Peter_ saith expresly, _Acts_ iii. 17. to the _Jews_, _That both they and their Rulers did it through Ignorance_. And _Paul_ saith, 1 _Cor._ ii. 8. _That had they known it, they would not have crucified the Lord of Glory._ Yea, _Mary_ herself, to whom the Angel had spoken, and who had laid up all the miraculous Things accompanying his Birth in her Heart, she did not understand how, when _he disputed with the Doctors in the Temple, that he was about his Father’s Business_. And the Apostles that had believed him, conversed daily with him, and saw his Miracles, could not understand, neither believe those Things which related to his _Death_, _Sufferings_, and _Resurrection_, but were in a certain Respect stumbled at them. §. XXVII. So we see how that it is the inward Work, and not the outward History and Scripture, that gives the true Knowledge; [Sidenote: _The _Heathens_ were sensible of the Loss received by _Adam.] and by this inward _Light_ many of the _Heathen Philosophers_ were sensible of the Loss received by _Adam_, though they knew not the outward History: Hence _Plato_ asserted, That _Man’s Soul was fallen into a dark Cave, where it only conversed with Shadows_. _Pythagoras_ saith, _Man wandereth in this World as a Stranger, banished from the Presence of God_. And _Plotinus_ compareth _Man’s Soul, fallen from God, to a Cinder, or dead Coal, out of which the Fire is extinguished_. [Sidenote: Heathen-Philosophers _Divine Knowledge_. Plato. Pythag. Plotin.] Some of them said, That _the Wings of the Soul were clipped or fallen off, so that it could not flee unto God_. All which, and many more such Expressions, that might be gathered out of their Writings, shew, that they were not without a Sense of this Loss. Also they had a Knowledge and Discovery of Jesus Christ inwardly, as a Remedy _in_ them, to deliver them from that evil Seed, and the evil Inclinations of their own Hearts, though not under that particular Denomination. Some called him an _Holy Spirit_, as _Seneca_, Epist. 41. who said, _There is an holy Spirit in us, that treateth us as we treat him._ [Sidenote: Cicero _calls it an Innate Light. _Lactan._ In Sect._] _Cicero_ calleth it an _innate Light_, in his Book _De Republica_, cited by _Lactantius_, 6 _Instit._ where he calls this _Right Reason, given unto all, constant and eternal, calling unto Duty by commanding, and deterring from Deceit by forbidding_. Adding, _That it cannot be abrogated, neither can any be freed from it, neither by Senate or People; that it is one, eternal, and the same always to all Nations; so that there is not one at _Rome_, and another at _Athens_: Whoso obeys it not, must flee from himself, and in this is greatly tormented, although he should escape all other Punishments_. _Plotinus_ also calls him _Light_, saying, That _as the Sun cannot be known but by its own Light, so God cannot be known but with his own Light: And as the Eye cannot see the Sun but by receiving its Image, so Man cannot know God but by receiving his Image; and that it behoveth Man to come to Purity of Heart before he could know God_; calling him also _Wisdom_, a name frequently given him in Scripture; see _Prov._ i. 20. to the End; and _Prov._ viii. 9, 34. where _Wisdom_ is said to cry, intreat, and invite all to come unto her, and learn of her: And what is this _Wisdom_ but Christ? Hence such as came among the _Heathen_, to forsake Evil and cleave to Righteousness, were called _Philosophers_, that is, Lovers of _Wisdom_. [Sidenote: Philosophers _whence so called?_] They knew this _Wisdom_ was nigh unto them, and that _The best Knowledge of God, and divine Mysteries, was by the Inspiration of the Wisdom of God_. [Sidenote: Phocylides.] _Phocylides_ affirmed, That _the Word of the Wisdom of God was best_. His Words in the Greek are, [Greek: Tês de Theopneustou sophias logos estin aristos: Της δε Θεοπνευσςου σοφιας λογος εστιν αριστος]. And much more of this Kind might be instanced, by which it appears they knew Christ; and by his working _in_ them, were brought from Unrighteousness to Righteousness, and to love that Power by which they felt themselves redeemed; so that, as saith the Apostle, _They shew the Work of the Law written in their Hearts, and did the Things contained in the Law_; and therefore, as _all Doers of the Law are, were no Doubt justified_, and saved thus by the Power of Christ _in_ them. And as this was the Judgment of the Apostle, so was it of the primitive Christians. [Sidenote: Socrates _a Christian_, &c.] Hence _Justin Martyr_ stuck not to call _Socrates a Christian_, saying, That _all such as lived according to the divine Word in them, which was in all Men, were Christians_, _such as_ Socrates _and_ Heraclitus, and others among the Greeks, _&c._ _That such as live with the Word, are Christians without Fear or Anxiety._ [Sidenote: Clem. Alex.] _Clemens Alexandrinus_ saith, _Apol. 2. Strom. Lib. 1_. That _this Wisdom or Philosophy was necessary to the _Gentiles_, and was their _School-master_ to lead them unto Christ, by which of old the Greeks were justified._ [Sidenote: Augustin. _de Civ. Dei._] _Nor do I think_, saith _Augustine_, in his Book of the _City of God_, Lib. 18. Cap. 47. _that the _Jews_ dare affirm that none belonged unto God but the_ Israelites. [Sidenote: Lud. Vives.] Upon which Place _Ludovicus Vives_ saith, That _thus the _Gentiles_, not having a Law, were a Law unto themselves; and the Light of so living is the Gift of God, and proceeds from the Son; of whom it is written, that he_ enlighteneth every Man that cometh into the World. [Sidenote: _The _Platonists_ saw the Word in the Beginning; which was Light._] _Augustine_ also testifies in his Confessions, _Lib. 1. Cap. 9_. That _he had read in the Writings of the _Platonists_, though not in the very same Words, yet that which by many and multiplied Reasons did persuade, that in the Beginning was the Word, and the Word was with God; this was in the Beginning with God, by which all Things were made, and without which nothing was made that was made: In him was Life, and the Life was the Light of Men: And the Light shined in the Darkness, and the Darkness did not comprehend it. And albeit the Soul gives Testimony concerning the Light, yet it is not the _Light_, but the _Word of God_; for GOD is the true LIGHT, which enlighteneth every Man that cometh into the World_; and so repeats to Ver. 14. of _John_ i. adding, _These Things have I there read_. [Sidenote: Hai Eben Yokdan.] Yea, there is a Book translated out of the _Arabick_, which gives an Account of one _Hai Eben Yokdan_; who living in an Island alone, without Converse of Man, attained to such a profound Knowledge of God, as to have immediate Converse with him, and to affirm, _That the best and most certain Knowledge of God is not that which is attained by Premises premised, and Conclusions deduced_; [Sidenote: _The _Supreme Intellect_ enjoyed by the Mind of Men._] _but that which is enjoyed by Conjunction of the Mind of Man with the Supreme Intellect, after the Mind is purified from its Corruptions, and is separated from all bodily Images, and is gathered into a profound Stillness_. §. XXVIII. Seeing then it is by this inward Gift, Grace, and Light, that both those that have the Gospel preached unto them, come to have Jesus brought forth _in_ them, and to have the saving and sanctified Use of all outward Helps and Advantages; and also by this same Light that all may come to be saved; and that God calls, invites, and strives with all, in a Day, and saveth many, to whom he hath not seen meet to convey this outward Knowledge; [Sidenote: _The Day of the Lord proclaimed._] therefore we, having the Experience of the inward and powerful Work of this Light in our Hearts, even _Jesus_ revealed _in_ us, cannot cease to proclaim the Day of the Lord that is arisen in it, crying out with the Woman of _Samaria_; _Come and see one that hath told me all that ever I have done; Is not this the Christ?_ That others may come and feel the same _in_ themselves, and may know, that that little small Thing that reproves them in their Hearts, however they have despised and neglected it, is nothing less than the Gospel preached _in_ them; _Christ_, the _Wisdom_ and _Power of God_, being _in_ and _by_ that Seed seeking to save their Souls. Of this _Light_ therefore _Augustine_ speaks in his _Confessions_, Lib. 11. Cap. 9. _In this Beginning, O God! thou madest the Heavens and the Earth, in thy Word, in thy Son, in thy Virtue, in thy Wisdom, wonderfully saying, and wonderfully doing. Who shall comprehend it? Who shall declare it_? [Sidenote: Augustine _trembled at the In-shinings of the Light unto him, and why_?] _What is that which shineth in unto me, and smites my Heart without Hurt, at which I both tremble, and am inflamed? I tremble, in so far as I am unlike unto it; and I am inflamed in so far as I am like unto it: It is Wisdom, Wisdom which shineth in unto me, and dispelleth my Cloud, which had again covered me, after I was departed from it, with Darkness and the Heap of my Punishments._ And again he saith, Lib. 10. Cap. 27. _It is too late that I have loved thee, O thou Beautifulness, so ancient and so new! Late have I loved thee, and behold thou wast within, and I was without, and there was seeking thee! Thou didst call, thou didst cry, thou didst break my Deafness, thou glancedst, thou didst shine, thou chasedst away my Darkness._ [Sidenote: Buchanan _testifying to the Light._] Of this also our Countryman _George Buchanan_ speaketh thus in his Book _De Jure regni apud Scotos_: _Truly I understand no other Thing at present than that _Light_ which is divinely infused into our Souls: For when God formed Man, he not only gave him Eyes to his Body, by which he might shun those Things that are hurtful to him, and follow those Things that are profitable; but also hath set before his Mind as it were a certain Light, by which he may discern Things that are vile from Things that are honest. Some call this Power _Nature_, others the _Law of Nature_; I truly judge it to be divine, and am persuaded that Nature and Wisdom never say different Things. Moreover God hath given us a Compend of the Law, which in few Words comprehends the Whole; to wit, that we should love him from our Hearts, and our Neighbours as ourselves. And of this Law all the Books of the holy Scriptures, which pertain to the forming of Manners, contain no other but an Explication._ [Sidenote: Jew _and _Gentile, Scythian_ and _Barbarian_, Partakers of the Salvation of Christ._] This is that universal evangelical Principle, in and by which this Salvation of Christ is exhibited to _all_ Men, both _Jew_ and _Gentile_, _Scythian_ and _Barbarian_, of whatsoever Country or Kindred he be: And therefore God hath raised up unto himself, in this our Age, faithful Witnesses and Evangelists to preach again his _everlasting Gospel_, and to direct _all_, as well the high Professors, who boast of the _Law_ and the _Scriptures_, and the _outward Knowledge of Christ_, as the _Infidels_ and _Heathens_ that know not him that Way, that they may all come to mind the Light _in_ them, and know Christ _in_ them, _the just one_, [Greek: ton Dichaion: τον Δικαιον], _whom they have so long killed, and made merry over, and he hath not resisted_, James v. 6. and give up their Sins, Iniquities, false Faith, Professions, and outside Righteousness, to be crucified by the Power of his Cross in them, so as they may know _Christ within_ to be the _Hope of Glory_, and may come to walk in his Light and be saved, who is that _true Light that enlighteneth every Man that cometh into the World_. PROPOSITION VII. Concerning JUSTIFICATION. _As many as resist not this _Light_, but receive the same, it becomes in them an holy, pure, and spiritual Birth, bringing forth Holiness, Righteousness, Purity, and all those other blessed Fruits which are acceptable to _God_: By which holy Birth, to wit, _Jesus Christ formed within us_, and working his Works in us, as we are sanctified, so are we justified in the Sight of God, according to the Apostle’s Words; _But ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God, 1_ Cor. _vi. 11._ Therefore it is not by our Works wrought in our Will, nor yet by good Works considered as of themselves; but by _Christ_, who is both the _Gift_ and the _Giver_, and the Cause producing the Effects in us; who, as he hath reconciled us while we were Enemies, doth also in his Wisdom save us and justify us after this Manner, as saith the same Apostle elsewhere_; According to his Mercy he saved us, by the Washing of Regeneration, and the Renewing of the Holy Ghost, _Tit._ iii. 5. §. I. The _Doctrine of Justification_ comes well in Order after the discussing of the Extent of Christ’s Death, and of the Grace thereby communicated, some of the sharpest Contests concerning this having from thence their Rise. Many are the Disputes among those called _Christians_ concerning this Point; and indeed, if all were truly minding that which justifieth, there would be less Noise about the _Notions of Justification_. I shall briefly review this Controversy as it stands among others, and as I have often seriously observed it; then in short state the Controversy as to us, and open our Sense and Judgment of it; and _lastly_ prove it, if the Lord will, by some Scripture Testimonies, and the certain Experience of all that ever were truly justified. §. II. [Sidenote: Observat. _The Method of Justification taken by the Church of_ Rome.] That this _Doctrine of Justification_, hath been and is greatly vitiated in the Church of _Rome_, is not by us questioned; though our Adversaries, who for want of better Arguments do often make Lies their Refuge, have not spared in this Respect to stigmatize us with Popery, but how untruly will hereafter appear. For to speak little of their _Meritum ex condigno_, which was no Doubt a very common Doctrine of the _Romish Church_, especially before _Luther_, though most of their modern Writers, especially in their Controversies with Protestants, do partly deny it, partly qualify it, and seem to state the Matter only as if they were Propagators and Pleaders for good Works by the others denied; yet if we look to the Effects of this Doctrine among them, as they appear in the Generality of their Church Members, not in Things disapproved, but highly approved and commended by their Father the _Pope_ and all his _Clients_, as the most beneficial Casualty of all his Revenue, [Sidenote: _The _Pope_’s Doctrine of _Merits_, the most beneficial of all his _Revenue.] we shall find that _Luther_ did not without great Ground oppose himself to them in this Matter: And if he had not run himself into another Extreme, of which hereafter, his Work would have stood the better. For in this, as in most other Things, he is more to be commended for what he pulled down of _Babylon_, than for what he built of his own. Whatever then the _Papists_ may pretend, or even some good Men among them may have thought, Experience sheweth, and it is more than manifest by the universal and approved Practice of their People, that they place not their _Justification_ so much in Works that are truly and morally good, and in the being truly renewed and sanctified in the Mind, as in such Things as are either nor Good nor Evil, or may truly be called Evil, and can no otherwise be reckoned Good than because the _Pope_ pleases to call them so. [Sidenote: Papists _Justification depends upon the _Pope_’s Bulls._] So that if the Matter be well sifted, it will be found, that the greatest Part of their _Justification_ depends upon the Authority of his _Bulls_, and not upon the Power, Virtue, and Grace of Christ revealed in the Heart, and renewing of it, as will appear. [Sidenote: Proof 1. _Their Sacraments._] _First_, From their Principle concerning their _Sacraments_, which they say confer Grace _ex opere operato_. So that if a Man partake but of them, he thereby obtains Remission of Sin, though he remains as he was; the Virtue of the _Sacraments_ making up the Want that is in the Man. So that this Act of Submission and Faith to the Laws of the Church, and not any real inward Change, is that which justifieth him. As for Example; [Sidenote: _Papists Penance._] if a Man make use of the _Sacrament_, as they call it, _of Penance_, so as to tell over his Sins to a Priest, though he have not true _Contrition_, which the Lord hath made absolutely necessary for penitent Sinners, but only _Attrition_, a Figment of their own, that is, if he be sorry he hath sinned, not out of any Love to God, or his Law which he hath transgressed, but for fear of Punishment, yet doth the Virtue of the _Sacrament_, as they affirm, procure to him Remission of Sins; so that being absolved by the Priest, he stands accepted and justified in the Sight of God. This Man’s Justification then proceedeth not from his being truly penitent, and in any Measure inwardly changed and renewed by the working of God’s Grace in his Heart, but merely from the Virtue of the _Sacrament_, and Authority of the Priest, who hath pronounced him _absolved_; so that his Justification is from somewhat without him, and not within him. [Sidenote: Proof 2. _Papist Indulgences._] _Secondly_, This will yet more appear in the Matter of _Indulgences_, where Remission of all Sins, not only past but for Years to come, is annexed to the visiting such and such _Churches_ and _Reliques_, saying such and such _Prayers_; so that the Person that so doth is presently cleared from the Guilt of his Sin, and justified and accepted in the Sight of God. As for Example: He that in the great _Jubilee_ will go to _Rome_, and present himself before the Gate of _Peter_ and _Paul_, and there receive the _Pope’s Blessing_; or he that will go a Pilgrimage to _James_’s Sepulchre in _Spain_, or to _Mary_ of _Loreto_, is upon the Performance of those Things promised Forgiveness of Sins. Now if we ask them the Reason how such Things as are not morally good in themselves come to have Virtue? They have no other Answer but _because of the Church and Pope’s Authority_, who being the great Treasurer of the Magazine of _Christ’s Merits_, lets them out upon such and such Conditions. [Sidenote: _Papists Mass, what it is?_] Thus also the Invention of saying _Mass_ is made a chief Instrument of _Justification_; for in it they pretend to offer _Christ_ daily to the Father a _propitiatory Sacrifice_ for the Sins of the Living and Dead: So that a Man for Money can procure _Christ_ thus to be offered for him when he pleases; by which Offering he is said to obtain Remission of Sins, and to stand justified in the Sight of God. From all which, and much more of this Nature which might be mentioned, it doth appear, that the _Papists_ place their Justification, not so much in any Work of Holiness really brought forth in them, and real forsaking of Iniquity, as in the mere Performance of some Ceremonies, and a blind Belief which their Teachers have begotten in them, that the _Church_ and the _Pope_ having the absolute Dispensation of the _Merits of Christ_, have Power to make these Merits effectual for the Remission of Sins, and Justification of such as will perform those Ceremonies. This is the true and real Method of _Justification_ taken by the Generality of the Church of _Rome_, and highly commended by their publick Preachers, especially the _Monks_, in their Sermons to the People, of which I myself have been an Ear and an Eye-witness; however some of their modern Writers have laboured to qualify it in their Controversies. [Sidenote: Luther _and the _Protestants_ opposing the Pope’s Doctrine of Works, fell into the other Extreme, of no good Works necessary to Justification._] This Doctrine _Luther_ and the _Protestants_ then had good Reason to deny and oppose; though many of them ran into another Extreme, so as to deny _good Works to be necessary to Justification_, and to preach up _not only Remission of Sins, but Justification by Faith alone, without all Works, however good_. So that Men do not obtain their _Justification_ according as they are inwardly sanctified and renewed, but are justified merely by believing that _Christ died for them_; and so some may be perfectly justified, though they be lying in gross Wickedness; as appears by the Example of _David_, who they say was fully and perfectly justified while he was lying in the gross Sins of _Murder_ and _Adultery_. As then the _Protestants_ have sufficient Ground to quarrel and confute the _Papists_ concerning those many Abuses in the Matter of _Justification_, shewing how the _Doctrine of Christ_ is thereby vitiated and overturned, and the _Word at God_ made void by many and useless Traditions, the _Law of God_ neglected, while foolish and needless _Ceremonies_ are prized and followed, through a false Opinion of being justified by the Performance of them; and the _Merits_ and _Sufferings_ of Christ, which is the only _Sacrifice_ appointed of God for Remission of Sins, derogated from, by the setting up of a daily _Sacrifice_ never appointed by God, and chiefly devised out of Covetousness to get Money by; [Sidenote: _Papists Device to get Money._] so the _Protestants_ on the other Hand, by not rightly establishing and holding forth the _Doctrine_ of _Justification_ according as it is delivered in the holy Scriptures, have opened a Door for the _Papists_ to accuse them, as if they were Neglecters of good Works, Enemies to Mortification and Holiness, such as esteem themselves justified while lying in great Sins: By which Kind of Accusations, for which too great Ground hath been given out of the Writings of some _rigid Protestants_, the Reformation hath been greatly defamed and hindered, and the Souls of many insnared. Whereas, whoever will narrowly look into the Matter, may observe these Debates to be more _in Specie_ than _in Genere_, seeing both do upon the Matter _land in one_; and like two Men in a Circle, who though they go sundry Ways, yet meet at last; in the same Center. [Sidenote: _Papists Belief of Justification meets in the same Center with the--_] For the _Papists_ say, _They obtain Remission of Sins, and are justified by the Merits of Christ, as the same are applied unto them in the Use of the Sacraments of the Church, and are dispensed in the Performance of such and such Ceremonies, Pilgrimages, Prayers, and Performances, though there be not any inward renewing of the Mind, nor knowing of Christ inwardly formed; yet they are remitted and made righteous _ex opere operato_, because of the Power and Authority accompanying the Sacraments and the Dispensers of them_. [Sidenote:--_Protestants Belief. So saith the _Westminster Confession_ of _Faith_. Chap. 11. Sect. 1._] The _Protestants_ say, _That they obtain Remission of Sins, and stand justified in the Sight of God by Virtue of the _Merits_ and _Sufferings_ of Christ, not by infusing Righteousness into them, but by pardoning their Sins, and by accounting and accepting their Persons as righteous, they resting on him and his Righteousness by_ Faith; _which_ Faith, _the Act of believing, is not imputed unto them for Righteousness_. So the _Justification_ of neither here is placed in any inward Renewing of the Mind, or by Virtue of any spiritual Birth, or Formation of Christ in them; but only by a bare Application of the Death and Sufferings of Christ outwardly performed for them: Whereof the one lays hold on a Faith resting upon them, and hoping to be justified by them alone; the other by the saying of some outward Prayers and Ceremonies, which they judge makes the Death of Christ effectual unto them. I except here, being unwilling to wrong any, what Things have been said as to the Necessity of inward Holiness, either by some _modern Papists_, or some _modern Protestants_, who, in so far as they have laboured after a Midst betwixt these two Extremes, have come near to the Truth, as by some Citations out of them hereafter to be mentioned will appear: Though this Doctrine hath not since the Apostasy, so far as ever I could observe, been so distinctly and evidently held forth according to the Scripture’s Testimony, as it hath pleased God to reveal it and preach it forth in this Day, by the Witnesses of his Truth whom he hath raised to that End; which _Doctrine_, though it be briefly held forth and comprehended in the Thesis itself, [Sidenote: _State of the Controversy._] yet I shall a little more fully explain, and shew the State of the Controversy as it stands betwixt us and those that now oppose us. §. III. [Sidenote: Expl. 1.] _First_ then, as by the Explanation of the former Thesis appears, we renounce all natural Power and Ability in ourselves, in order to bring us out of our lost and fallen Condition and first Nature; and confess, that as of ourselves we are able to do nothing that is good, so neither can we procure Remission of Sins or Justification by any Act of our own, so as to merit it, or draw it as a Debt from God due unto us; [Sidenote: _Justification springs _of_ and _from_ the Love of God._] but we acknowledge all to be _of_ and _from_ his _Love_, which is the original and fundamental Cause of our Acceptance. [Sidenote: Expl. 2.] [Sidenote: _Christ giving himself a Sacrifice for us._] _Secondly_, God manifested this _Love_ towards us, in the sending of his beloved Son the Lord _Jesus Christ_ into the World, who gave himself for us an _Offering_ and a _Sacrifice_ to God, for a _sweet-smelling Savour_; and having made Peace through the Blood of his _Cross_, that he might reconcile us unto himself, and by the Eternal Spirit offered himself without Spot unto God, and suffered for our Sins, the _Just_ for the _Unjust_, that he might bring us unto God. [Sidenote: Expl. 3.] _Thirdly_ then, Forasmuch as all Men who have come to Man’s Estate (the Man _Jesus_ only excepted) have sinned, therefore all have Need of this Saviour, to remove the Wrath of God from them due to their Offences; in this Respect he is truly said to _have borne the Iniquities of us all in his Body on the Tree_, and therefore is the _only Mediator_, having qualified the Wrath of God towards us; so that our former Sins stand not in our Way, being by Virtue of his most satisfactory Sacrifice removed and pardoned. [Sidenote: _To Remission of Sins._] Neither do we think that Remission of Sins is to be expected, sought, or obtained any other Way, or by any Works or Sacrifice whatsoever; though, as has been said formerly, they may come to partake of this Remission that are ignorant of the History. [Sidenote: _The only Mediator betwixt God and Man._] So then Christ by his Death and Sufferings hath reconciled us to God, even while we are Enemies; that is, he offers Reconciliation unto us; we are put into a Capacity of being reconciled; God is willing to forgive us our Iniquities, and to accept us, as is well expressed by the Apostle, 2 _Cor._ v. 19. _God was in Christ, reconciling the World unto himself, not imputing their Trespasses unto them, and hath put in us the Word of Reconciliation_. And therefore the Apostle, in the next Verses, intreats them in _Christ’s Stead to be reconciled to God_; intimating that the Wrath of God being removed by the Obedience of _Christ Jesus_, he is willing to be reconciled unto them, and ready to remit the Sins that are past, if they repent. [Sidenote: _A twofold Redemption._] We consider then our Redemption in a twofold Respect or State, both which in their own Nature are perfect, though in their Application to us the one is not, nor can be, without Respect to the other. [Sidenote: I. _The Redemption of Christ without us._] The First is the Redemption performed and accomplished by _Christ for us_ in his crucified Body without us: The other is the Redemption wrought by _Christ in us_, which no less properly is called and accounted a Redemption than the former. The first then is that whereby a Man, as he stands in the Fall, is put into a Capacity of Salvation, and hath conveyed unto him a Measure of that Power, Virtue, Spirit, Life, and Grace that was in _Christ Jesus_, which, as the free Gift of God, is able to counter-balance, overcome, and root out the evil Seed, wherewith we are naturally, as in the Fall, leavened. [Sidenote: II. _The Redemption wrought by Christ in us._] The Second is that whereby we witness and know this pure and perfect Redemption _in ourselves_, purifying, cleansing, and redeeming us from the Power of Corruption, and bringing us into Unity, Favour, and Friendship with God. By the first of these two, we that were lost in _Adam_, plunged into the bitter and corrupt Seed, unable of ourselves to do any good Thing, but naturally joined and united to Evil, forward and propense to all Iniquity, Servants and Slaves to the Power and Spirit of Darkness, are, notwithstanding all this, so far reconciled to God by the Death of his Son, while Enemies, that we are put into a Capacity of Salvation, having the glad Tidings of the Gospel of Peace offered unto us, and God is reconciled unto us in Christ, calls and invites us to himself, in which Respect we understand these Scriptures; [70]_He slew the Enmity in himself. He loved us first; seeing us in our Blood, he said unto us, Live; he who did not sin his own self, bare our Sins in his own Body on the Tree; and he died for our Sin, the Just for the Unjust._ [70] Eph. 2. 15. 1 John 4. 10. Ezek. 16. 6. 1 Pet. 2. 22, 24. & 3. 18. By the Second, we witness this Capacity brought into Act, whereby receiving and not resisting the Purchase of his Death, to wit, the Light, Spirit, and Grace of Christ revealed in us, we witness and possess a real, true, and inward Redemption from the Power and Prevalency of Sin, and so come to be truly and really redeemed, justified, and made righteous, and to a sensible Union and Friendship with God.[71] Thus _he died for us, that he might redeem us from all Iniquity_; and thus _we know him and the Power of his Resurrection, and the Fellowship of his Sufferings, being made conformable to his Death_. This last follows the first in Order, and is a Consequence of it, proceeding from it, as an _Effect_ from its _Cause_: So as none could have enjoyed the last, without the first had been, such being the Will of God; so also can none now partake of the first, but as he witnesseth the last. Wherefore as to us, they are both Causes of our Justification; the first the _procuring Efficient_, the other the _formal Cause_. [71] Tit. 2. 14. Phil. 3. 10. [Sidenote: Expl. 4.] _Fourthly_, We understand not by this _Justification by Christ_ barely the _good Works even wrought by the Spirit of Christ_; for they, as _Protestants_ truly affirm, are rather an Effect of _Justification_ than the Cause of it; [Sidenote: _The Formation of Christ in us begets good Works._] but we understand the _Formation of Christ in us, Christ born and brought forth in us_, from which good Works as naturally proceed as Fruit from a fruitful Tree. It is this _inward Birth in us, bringing forth Righteousness and Holiness in us, that doth justify us_; which having removed and done away the contrary Nature and Spirit that did bear Rule and bring Condemnation, now is in Dominion over all _in_ our Hearts. Those then that come to know _Christ_ thus formed in them, do enjoy him wholly and undivided, who is _the LORD our RIGHTEOUSNESS_, Jer. xxiii. 6. This is to be clothed with _Christ_, and to have put him on, whom God therefore truly accounteth righteous and just. This is so far from being the Doctrine of _Papists_, that as the Generality of them do not understand it, so the Learned among them oppose it, and dispute against it, and particularly _Bellarmine_. Thus then, as I may say, the formal Cause of Justification is not the Works, to speak properly, they being but an Effect of it; but this inward Birth, this _Jesus_ brought forth in the Heart, who is the well-beloved, whom the Father cannot but accept, and all those who thus are sprinkled with the _Blood of Jesus_, and washed with it. By this also comes that Communication of the Goods of _Christ_ unto us, _by which we come to be made Partakers of the divine Nature_, as faith _Peter_, 2 _Pet._ i. 4. and are made one with him, as the Branches with the Vine, and have a Title and Right to what he hath done and suffered for us; [Sidenote: _Christ’s Obedience, Righteousness, Death and Sufferings are ours._] so that his Obedience becomes ours, his Righteousness ours, his Death and Sufferings ours. And by this Nearness we come to have a Sense of his Sufferings, and to suffer with his Seed, that yet lies pressed and crucified in the Hearts of the Ungodly, and so travail with it, and for its Redemption, and for the Repentance of those Souls that in it are crucifying as yet the _Lord of Glory_. Even as the Apostle _Paul_, _who by his Sufferings _is said to_ fill up that which is behind of the Afflictions of Christ for his Body, which is the Church_. Though this be a Mystery sealed up from all the wise Men that are yet ignorant of this Seed in themselves, and oppose it, nevertheless some _Protestants_ speak of this justification by _Christ_ inwardly put on, as shall hereafter be recited in its Place. [Sidenote: Expl. 5.] _Lastly_, Though we place Remission of Sins in the _Righteousness and Obedience of Christ performed by him in the Flesh_, as to what pertains to the remote procuring Cause, and that we hold ourselves _formally justified by Christ Jesus formed and brought forth in us_, yet can we not, as some _Protestants_ have unwarily done, _exclude_ Works from _Justification_. [Sidenote: _Good Works are not excluded Justification._] For though properly we be not justified _for them_, yet are we justified _in them_; and they are necessary, even as _Causa sine quâ non_, i. e. _the Cause, without which none are justified_. For the denying of this, as it is contrary to the Scripture’s Testimony, so it hath brought a great Scandal to the Protestant Religion, opened the Mouths of _Papists_, and made many too secure, while they have believed to be justified without good Works. Moreover, though it be not so safe to say _they are meritorious_, yet seeing they are rewarded, many of those called the _Fathers_ have not spared to use the Word [_Merit_] which some of us have perhaps also done in a qualified Sense, but no-ways to infer the _Popish Abuses_ above-mentioned. And _lastly_, if we had that Notion of _good Works_ which most _Protestants_ have, we could freely agree to make them not only not necessary, but reject them as hurtful, viz. _That the best Works even of the Saints are defiled and polluted._ For though we judge so of the best Works performed by Man, endeavouring a Conformity to the outward Law by his own Strength, and in his own Will, yet we believe that such _Works_ as naturally proceed from this spiritual Birth and Formation of Christ in us are _pure_ and _holy_, even as the _Root_ from which they come; and therefore God accepts them, justifies us in them, and rewards us for them of his own _free Grace_. The State of the Controversy being thus laid down, these following _Positions_ do from hence arise in the next Place to be proved. §. IV. [Sidenote: Posit. 1.] First, _That the Obedience, Sufferings, and Death of Christ is that by which the Soul obtains Remission of Sins, and is the procuring Cause of that Grace, by whose inward Workings _Christ_ comes to be formed inwardly, and the Soul to be made conformable unto him, and so just and justified._ And that therefore, in respect of this Capacity and Offer of Grace, _God_ is said to be _reconciled_; not as if he were actually _reconciled_, or did actually justify, or account any just, so long as they remain in their Sins really impure and unjust. [Sidenote: Posit. 2.] Secondly, _That it is by this inward Birth of Christ in Man that Man is made just, and therefore so accounted by God_: Wherefore, to be plain, we are thereby, and not till that be brought forth in us, _formally_, if we must use that Word, _justified_ in the Sight of God; because _Justification_ is both more properly and frequently in Scripture taken in its proper Signification for making one just, and not reputing one merely such, and is all one with _Sanctification_. [Sidenote: Posit. 3.] _Thirdly_, That since _good Works_ as naturally follow from this Birth as Heat from Fire, therefore are they of _absolute Necessity to Justification_, as _Causa sine quâ non_, [Sidenote: _Good Works are _Causa sine quâ non--of_ Justification._] i. e. though not as the Cause _for which_, yet as that _in which_ we are, and without which we cannot be justified. And though they be not _meritorious_, and draw no Debt upon God, yet he cannot but accept and reward them: For it is contrary to his Nature to deny his own, since they may be perfect in their Kind, as proceeding from a pure holy Birth and Root. Wherefore their Judgment is false and against the Truth that say, _That the holiest Works of the Saints are defiled and sinful in the Sight of God_: For these _good Works_ are not the Works of the Law, excluded by the Apostle from Justification. §. V. [Sidenote: Posit. 1.] As to the first, I prove it from _Rom._ iii. 25. _Whom God hath set forth to be a Propitiation through Faith in his Blood, to declare his Righteousness for the Remission of Sins that are past, through the Forbearance of God_. [Sidenote: Proof I. _The Efficacy of Christ’s Death to redeem Man out of Evil._] Here the Apostle holds forth the Extent and Efficacy of _Christ’s Death_, shewing that thereby, and by Faith therein, Remission of Sins that are past is obtained, as being that wherein the Forbearance of God is exercised towards Mankind. So that though Men for the Sins they daily commit deserve eternal Death, and that the Wrath of God should lay hold upon them; yet, by Virtue of that most _satisfactory Sacrifice of Christ Jesus_, the Grace and Seed of God moves in Love towards them, during the Day of their Visitation; yet not so as not to strike against the Evil, for that must be burnt up and destroyed, but to redeem Man out of the Evil. [Sidenote: Proof II.] _Secondly_, If God were perfectly reconciled with Men, and did esteem them just while they are actually unjust, and do continue in their Sins, then should God have no Controversy with them[72]; how comes he then so often to complain, and to expostulate so much throughout the whole Scripture with such as our Adversaries confess to be justified, telling them, _That their Sins separate betwixt him and them_? Isa. lix. 2. For where there is a perfect and full Reconciliation, there is no Separation. Yea, from this Doctrine it necessarily follows, either that such for whom _Christ_ died, and whom he hath reconciled, never sin, or that when they do so, they are still reconciled, and their Sins make not the least Separation from God; yea, that they are justified in their Sins. From whence also would follow this abominable Consequence, that the good Works and greatest Sins of such are alike in the Sight of God, seeing neither the one serves to justify them, nor the other to break their Reconciliation, which occasions great Security, and opens a Door to every lewd Practice. [72] I do not only speak concerning Men before _Conversion_, who afterwards are converted, whom yet some of our Antagonists, called _Antinomians_, do aver were justified from the Beginning; but also touching those who according to the common Opinion of _Protestants_ have been converted; whom albeit they confess they persist always in some _Misdeeds_, and sometimes in _heinous Sins_, as is manifest in _David_’s Adultery and Murder, yet they assert to be perfectly and wholly justified. [Sidenote: Proof III.] _Thirdly_, This would make void the whole practical Doctrine of the Gospel, and make Faith itself needless. For if Faith and Repentance, and the other Conditions called for throughout the Gospel, be a Qualification upon our Part necessary to be performed, then, before this be performed by us, we are either fully reconciled to God, or but in a Capacity of being reconciled to God, he being ready to reconcile and justify us as these Conditions are performed; which latter, if granted, is according to the Truth we profess. And if we are already perfectly reconciled and justified before these Conditions are performed (which Conditions are of that Nature that they cannot be performed at one Time, but are to be done all one’s Life-time) then can they not be said to be absolutely needful; which is contrary to the very express Testimony of Scripture, which is acknowledged by all Christians: [73]_For without Faith it is impossible to please God. They that believe not are condemned already, because they believe not in the only begotten Son of God. Except ye repent, ye cannot be saved: For if ye live after the Flesh, ye shall die_. And of those that were converted; [74]_I will remove your Candlestick from you, unless ye repent_. Should I mention all the Scriptures that positively and evidently prove this, I might transcribe much of all the doctrinal Part of the _Bible_. For since Christ said, _It is finished_, and did _finish his Work_ sixteen hundred Years ago and upwards; [Sidenote: _A Door of Mercy opened by Christ, upon Repentance._] if he so fully perfected Redemption then, and did actually reconcile every one that is to be saved, not simply opening a Door of Mercy for them, offering the Sacrifice of his Body, by which they may obtain Remission of their Sins when they repent, and communicating unto them a Measure of his Grace, by which they may see their Sins, and be able to repent; [Sidenote: _The _Antinomians_ Opinion of Reconciliation and Justification._] but really making them to be reputed as just, either before they believe, as say the _Antinomians_, or after they have assented to the Truth of the History of Christ, or are sprinkled with the Baptism of Water, while nevertheless they are actually unjust, so that no Part of their Redemption is to be wrought by him now, as to their _Reconciliation_ and _Justification_; then the whole doctrinal Part of the _Bible_ is useless, and of no Profit: in vain were the Apostles sent forth to preach Repentance and Remission of Sins; and in vain do all the Preachers bestow their _Labour_, spend their _Breath_, and give forth _Writings_; yea, much more in vain do the People spend their Money which they give them for Preaching; seeing it is all but _Actum agere_, but a vain and ineffectual Essay, to do that which is already perfectly done without them. [73] Heb. 11. 6. John 3. 18. Luke 13. 3. Rom. 8. 13. [74] Apoc. 2. 5. [Sidenote: Proof 4.] But _lastly_, To pass by their human Labours, as not worth the Disputing whether they be needful or not, since (as we shall hereafter shew) themselves confess the _best_ of them is _sinful_; this also makes void the present Intercession of Christ for Men. [Sidenote: _Christ’s daily making Intercession for us._] What will become of that great Article of Faith, by which we affirm, _That he sits at the right Hand of God, daily making Intercession for us; and for which End the Spirit itself maketh Intercession for us with Groanings which cannot be uttered?_ For Christ maketh not Intercession for those that are not in a Possibility of Salvation; that is absurd. Our Adversaries will not admit that he prayed for the World at all; and to pray for those that are already reconciled, and perfectly justified, is to no Purpose: To pray for Remission of Sins is yet more needless, if all be remitted, past, present, and to come. Indeed there is not any solid solving of this, but by acknowledging according to the _Truth_, That Christ by his Death removed the Wrath of God, so far as to obtain Remission of Sins for as many as receive that _Grace_ and _Light_ that he communicates unto them, and hath purchased for them by his _Blood_; which, as they believe in, they come to know Remission of Sins past, and Power to save them from Sin, and to wipe it away, so often as they may fall into it by Unwatchfulness or Weakness, if, applying themselves to this Grace, they truly repent; for _to as many as receive him, he gives Power to become the Sons of God_: So none are _Sons_, none are _justified_, none _reconciled_, until they thus receive him in that little _Seed_ in their Hearts: _And Life eternal is offered to those, who by patient Continuance in Well-doing, seek for Glory, Honour, and Immortality: For if the righteous Man depart from his Righteousness, his Righteousness shall be remembered no more_. And therefore on the other Part, none are longer Sons of God, and justified, than they patiently continue in Righteousness and Well-doing. And therefore Christ lives always making Intercession, during the Day of every Man’s Visitation, that they may be converted; And when Men are in some Measure converted, he makes Intercession that they may continue and go on, and not faint, nor go back again. Much more might be said to confirm this Truth; but I go on to take Notice of the common Objections against it, which are the Arguments made use of to propagate the _Errors_ contrary to it. §. VI. The _first_ and _chief_ is drawn from that Saying of the Apostle before-mentioned, 2 _Cor._ v. 18, 19. _God hath reconciled us to himself by Jesus Christ: God was in Christ reconciling the World unto himself, not imputing their Trespasses unto them._ [Sidenote: Obj. 1.] From hence they seek to infer, _That Christ fully perfected the Work of Reconciliation while he was on Earth_. [Sidenote: _Answ._] I answer; If by [_Reconciliation_] be understood the removing of Wrath, and the Purchase of that Grace by which we may come to be reconciled, we agree to it; but that that Place speaks no more, appears from the Place itself: For when the Apostle speaks in the _perfect Time_, saying, _He hath reconciled us_, he speaks of himself and the Saints; who having received the Grace of God purchased by Christ, were through Faith in him actually reconciled. [Sidenote: _The Difference between _Reconciled_ to Christ, and_ Reconciling.] But as to the _World_, he saith [_reconciling_] not [_reconciled_]; which _Reconciling_, though it denotes a Time somewhat past, yet it is by the _imperfect Time_, denoting that the Thing begun was not perfected. For this Work Christ began towards all in the Days of his Flesh, yea, and long before; for _He was the Mediator from the Beginning, and the Lamb slain from the Foundation of the World_: But in his Flesh, after he had perfectly _fulfilled the Law_, and the _Righteousness_ thereof, had rent the _Veil_, and made Way for the more clear and universal Revelation of the Gospel to all, both _Jew_ and _Gentile_; he _gave up himself a most satisfactory Sacrifice for Sin_; which becomes effectual to as many as receive him in his inward Appearance, in his _Light_ in the Heart. Again, this very Place sheweth that no other Reconciliation is intended, but the Opening of a Door of Mercy upon God’s Part, and a Removing of Wrath for Sins that are past; so as Men; notwithstanding their Sins, are stated in a Capacity of Salvation: For the Apostle, in the following Verse, saith, _Now then we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ’s Stead be ye reconciled to God_. For if their _Reconciliation_ had already been perfectly accomplished, what need any Intreating then to be reconciled? _Ambassadors_ are not sent after a _Peace_ already perfected, and Reconciliation made, to intreat for a Reconciliation; for that implies a manifest Contradiction. [Sidenote: Obj. 2.] _Secondly_, They object, _Ver._ 21st of the same Chapter, _For he hath made him to be Sin for us, who knew no Sin, that we might be made the Righteousness of God in him_. From whence they argue, _That as our Sin is imputed to Christ, who had no Sin; so Christ’s Righteousness is imputed to us, without our being righteous_. [Sidenote: _Answ._] But this Interpretation is easily rejected; for though _Christ bare our Sins, _and_ suffered for us, _and was among Men_ accounted a Sinner, _and_ numbered among Transgressors_; yet that God reputed him a Sinner, is no where proved. For it is said, [75]_He was found before him holy, harmless, and undefiled, neither was there found any Guile in his Mouth_. That we deserved these Things, and much more for our Sins, which he endured in Obedience to the Father; and according to his Counsel, is true; but that ever reputed him a _Sinner_, is denied: [Sidenote: _Men’s imputed Righteousness solidly Refuted._] Neither did he ever die, that _we_ should be reputed righteous, though no more really such than _he_ was a Sinner, as hereafter appears. For indeed, if this Argument hold, it might be stretched to that Length, as to become very pleasing to wicked Men that love to abide in their Sins: For if we be made _righteous, as Christ was made a Sinner, merely by Imputation; then as there was no Sin, not in the least in Christ, _so it would follow_, that there needed no more Righteousness, no more Holiness, no more inward Sanctification in us, than there was Sin in him_. So then, by his [_being made Sin for us_] must be understood his Suffering for our Sins, that we might be made Partakers of the Grace purchased by him; by the Workings whereof we are made the Righteousness of God in him. For that the Apostle understood here a being made really righteous, and not merely a being reputed such, appears by what follows, seeing in _Ver._ 14, 15, 16. of the following Chapter, he argues largely against any supposed _Agreement of Light and Darkness_, _Righteousness and Unrighteousness_; which must needs be admitted, if Men are to be reckoned ingrafted in Christ, and real Members of him, merely by an imputative Righteousness, wholly without them, while they themselves are actually unrighteous. And indeed it may be thought strange, how some Men have made this so fundamental an Article of their Faith, which is so contrary to the whole Strain of the Gospel: A Thing which Christ in none of all his _Sermons_ and _gracious Speeches_ ever willed any to rely upon; always recommending to us Works, as instrumental in our justification. And the more it is to be admired at, because that Sentence or Term (so frequently in their Mouths, and so often pressed by them, as the very _Basis_ of their Hope and Confidence) to wit, [Sidenote: _Christ’s imputed Righteousness not found in all the_ Bible.] _The imputed Righteousness of Christ_, is not to be found in all the _Bible_, at least as to my Observation. Thus have I passed through the first Part, and that the more briefly, because many, who assert this _Justification_ by bare Imputation, do nevertheless confess, that even the Elect are not justified until they be converted; that is, not until this imputative Justification be applied to them by the Spirit. [75] Heb. 7. 26. 1 Pet. 2. 22. §. VII. [Sidenote: Posit. 2. _By Christ formed within we are justified._] I come then to the second Thing proposed by me, which is; _That it is by this inward Birth, or Christ formed within, that we are _(so to speak)_ formally justified in the Sight of God_. I suppose I have said enough already to demonstrate how much we ascribe to the _Death_ and _Sufferings of Christ_, as that whereby Satisfaction is made to the Justice of God, Remission of Sins obtained, and this _Grace_ and _Seed_ purchased, by and from which this Birth proceeds. The Thing now to be proved is, _That by Christ Jesus formed in us, we are justified, or made just_. Let it be marked, I use _Justification_ in this Sense upon this Occasion. [Sidenote: Proof 1.] _First_ then, I prove this by that of the Apostle _Paul_, 1 Cor. vi. 11. [Sidenote: Justified, i. e. _being made Just really, not by Imputation_.] _And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God_. First, This [_justified_] here understood, must needs be _a being really made just_, and not _a being merely imputed such_; else [_sanctified_] and [_washed_] might be reputed a being _esteemed_ so, and not a being _really_ so; and then it quite overturns the whole Intent of the Context. For the Apostle shewing them in the preceding _Verses_, how the _Unrighteous cannot inherit the Kingdom of God_, and descending to the several _Species of Wickedness_, subsumes, _That they were sometimes such, but now are not any more such_. Wherefore, as they are now _washed_ and _sanctified_, so are they _justified_: For if this _Justification_ were not _real_, then it might be alleged that the _Corinthians_ had not forsaken these Evils; but, though they still continued in them, were notwithstanding _justified_: Which as in itself it is most absurd, so it very clearly overturneth the very Import and Intent of the Place; as if the _Corinthians_ turning _Christians_ had not wrought any real Change in them, but had only been a Belief of some barren Notions, which had wrought no Alteration in their Affections, Will, or Manner of Life. For my own Part, I neither see any Thing, nor could ever yet hear or read any Thing, that with any Colour of Reason did evince [_Justified_] in this Place to be understood any other ways than in its own proper and genuine Interpretation of being made _just_. [Sidenote: _The Derivation of the Word _Justify_ considered_, &c.] And for the more clear understanding hereof, let it be considered, that this Word [_justify_] is derived either from the Substantive _Justice_, or the Adjective _just_: Both which Words import the _Substantive_, that true and real _Virtue in the Soul_, as it is in itself; to wit, it signifies _really_, and not _suppositively_, that excellent Quality expressed and understood among Men by the Word [_Justice_;] and the Adjective [_just_] as applied, signifies a Man or Woman who is _just_, that is, in whom this Quality of _Justice_ is stated: For it would not only be great Impropriety, but also manifest Falsity, to call a Man _just_; merely by _Supposition_; especially if he were really _unjust_. Now this Word [_justify_] formed from _Justice_, or _just_, doth beyond all Question signify a _making just_; it being nothing else but a Composition of the Verb _Facio_, and the Adjective _justus_, which is nothing else than thus, _justifico_, i. e. _justum facio_, I make just, and [_justified_] of _justus_ and _fio_, as _justus fio_, I become just, and _justificatus_, i. e. _justus factus_, I am made just. Thus also is it with Verbs of this Kind, as, _sanctifico_, from _sanctus_, holy, and _facio_; _honorifico_, from _honor_ and _facio_; _sacrifico_, from _sacer_ and _facio_: All which are still understood of the Subject really and truly endued with that Virtue and Quality from which the Verb is derived. [Sidenote: Justified _none are while they actually remain_ unjust.] Therefore, as none are said to be _sanctified_ that are really _unholy_, while they are such; so neither can any be truly said to be _justified_, while they actually remain _unjust_. Only this Verb _justify_ hath, in a metaphorical and figurative Sense, been otherwise taken, to wit, in a _Law_ Sense; as when a Man really guilty of a Crime is freed from the Punishment of his Sin, he is said to be _justified_; that is, put in the Place as if he were _just_. For this Use of the Word hath proceeded from that true Supposition, _That none ought to be acquitted, but the Innocent_. Hence also that Manner of speaking, _I will justify such a Man_, or _I will justify this or that_, is used from the Supposition that the Person and Thing is really justifiable: And where there is an Error and Abuse in the Matter, so far there is also in the Expression. [Sidenote: Paræus _de _Just._ Cont. _Bell._ L. 2. C. 7. P. 469._] This is so manifest and apparent, that _Paræus_, a chief Protestant, and a _Calvinist_ also in his Opinion, acknowledges this; “We never at any Time said,” saith he, “nor thought, that the Righteousness of Christ was imputed to us, that by him we should be named _formally just_, and not be so, as we have divers Times already shewed; for that would no less soundly fight with right Reason, than if a guilty Man absolved in Judgment should say, That he himself was _formally just_ by the Clemency of the judge granting him his Life.” Now is it not strange, that Men should be so facile in a Matter of so great Concernment, as to build the Stress of their Acceptance with God upon a mere borrowed and metaphorical Signification, to the excluding, or at least esteeming that not necessary, without which the Scripture saith expresly, _No Man shall ever see God_? [Sidenote: Holiness _required; therefore _good Works_ are._] For if _Holiness_ be requisite and necessary, of which this is said, then must _good Works_ also; unless our Adversaries can shew us an _holy Man_ without _good Works_. But, moreover, [_justified_] in this figurative Sense is used for _approved_; and indeed for the most Part, if not always in Scripture, when the Word [_justify_] is used, it is taken in the worst Part; that is, that as the Use of the Word that way is an Usurpation, so it is spoken of such as usurp the Thing to themselves, while it properly doth not belong unto them; as will appear to those that will be at the Pains to examine these Places. _Exod._ xxiii. 7. _Job_ ix. 20. & xxvii. 5. _Prov._ xvii. 15. _Isa._ v. 23. _Jer._ iii. 11. _Ezek._ xvi. 51, 52. _Luke_ x. 29. & xvi. 15. which are all spoken of Men _justifying the Wicked_, or of _wicked Men justifying themselves_; that is, approving themselves in their Wickedness. If it be at any Time in this Signification taken in good Part, it is very seldom, and that so obvious and plain by the Context, as leaves no Scruple. But the Question is not so much of the Use of the _Word_, where it is passingly or occasionally used, as where the very Doctrine of _Justification_ is handled. Where indeed to mistake it, _viz._ in its proper Place, so as to content ourselves with an _imaginary Justification_, while God requires a _real_, is of most dangerous Consequence. For the Disquisition of which let it be considered, that in all these Places to the _Romans_, _Corinthians_, _Galatians_, and elsewhere, where the Apostle handles this Theme, the Word may be taken in its own proper Signification without any Absurdity. As, where it is often asserted in the above-mentioned Epistles to the _Romans_ and _Galatians_, [Sidenote: Justified, _in its proper Signification_.] That _a Man cannot be justified by the Law of _Moses_, nor by the Works of the Law_; there is no Absurdity nor Danger in understanding it according to its own proper Signification, to wit, that a Man cannot be made _just_ by the _Law of Moses_; seeing this so well agrees with that Saying of the same Apostle, That _the Law makes nothing perfect_. And also where it is said, _We are justified by Faith_, it may be very well understood of being _made just_; seeing it is also said, That _Faith purifies the Heart_; and no Doubt the _pure in Heart_ are just; and the _Just live by Faith_. Again, where it is said, _We are justified by Grace, we are justified by Christ, we are justified by the Spirit_; it is no ways absurd to understand it of being _made just_, seeing by his Spirit and Grace he doth make Men _just_. But to understand it universally the other Way, merely for _Acceptance_ and _Imputation_, would infer great Absurdities, as may be proved at large; but because I judged it would be acknowledged, I forbear at present for Brevity’s Sake. But further, in the most weighty Places where this Word _justify_ is used in Scripture, with an immediate Relation to the Doctrine of _Justification_, [Sidenote: Justification _signifies a making just._] our Adversaries must needs acknowledge it to be understood of _making just_, and not barely in the legal Acceptation: As First, in that of 1 _Cor._ vi. 11. _But ye are washed, but ye are sanctified, but ye are justified_, as I before have proved; which also many Protestants are forced to acknowledge. [Sidenote: Thysius _Disp. de _Just._ Thes. 3._] “Neither diffide we,” saith _Thysius_, “because of the most great and strict Connexion, that _Justification_ doth sometimes seem also to comprehend _Sanctification_ as a Consequence, as in _Rom._ viii. 30. _Tit._ iii. 7. 1 _Cor._ vi. 11. _And such sometimes were ye, but ye are washed_, &c.” _Zanchius_, having spoken concerning this Sense of Justification, adds, saying, [Sidenote: Zanchius _in C. P. 2. ad_ Eph. _V. 4. Loc. de_ Just.] “There is another Signification of the Word, _viz._ for a Man from _unjust_ to be made _just_, even as _sanctified_ signifies from _unholy_ to be made _holy_: In which Signification the Apostle said, in the Place above-cited, _And such were some of you_, &c. that is, of unclean ye are made holy, and of unjust ye are made just by the Holy Spirit, for Christ’s Sake, in whom ye have believed. Of this Signification is that, _Rev._ xxii. 11. _Let him that is just, be just still_; that is, really from just become more just, even as from unjust he became just. And according to this Signification the _Fathers_, and especially _Augustine_, have interpreted this Word.” [Sidenote: H. Bulling.] Thus far he. _H. Bullinger_, on the same Place, 1 _Cor._ vi. speaketh thus; “By divers Words,” saith he, “the Apostle signifies the same Thing, when he saith, _Ye are washed, ye are sanctified, ye are justified_.” [Sidenote: Proof 2.] _Secondly_, In that excellent Saying of the Apostle, so much observed, _Rom._ viii. 30. _Whom he called, them he also justified, and whom he justified, them he also glorified_: This is commonly called the _Golden Chain_, as being acknowledged to comprehend the Method and Order of Salvation. And therefore, if [_Justified_] were not understood here in its proper Signification of being _made just_, Sanctification would be excluded out of this Chain. And truly it is very worthy of Observation, that the Apostle, in this succinct and compendious Account, makes the Word [_Justified_] to comprehend all betwixt _Calling_ and _Glorifying_; [Sidenote: Righteousness_, the only Medium by which from our _Calling_ we pass to _Glorification.] thereby clearly insinuating, that the being really _Righteous_, is that only _Medium_ by which from our _Calling_ we pass to _Glorification_. Almost all do acknowledge the Word to be so taken in this Place; and not only so, but most of those who oppose are forced to acknowledge, that as this is the most proper, so the most common Signification of it: Thus divers famous _Protestants_ acknowledge. [Sidenote: D. Cham. _Tom. 3. de_ Sanct. _L. 10._ P. 1.] “We are not,” saith _D. Chamierus_, “such impertinent Esteemers of Words, as to be ignorant, nor yet such importunate Sophists, as to deny that the Words _Justification_ and _Sanctification_ do infer one another; yea, we know that the Saints are chiefly for this Reason so called, because that in Christ they have received Remission of Sins: And we read in the Revelations, _Let him that is just, be just still_; which cannot be understood, except of the Fruit of inherent Righteousness. Nor do we deny, but perhaps in other Places they may be promiscuously taken, especially by the _Fathers_.” [Sidenote: Beza _in C. 3. ad_ Tit. _Ver. 7._] “I take,” saith _Beza_, “the Name of _Justification_ largely, so as it comprehends whatsoever we acquire from Christ, as well by Imputation, as by the Efficacy of the Spirit in sanctifying us. So likewise is the Word _Justification_ taken, _Rom._ viii. 30.” [Sidenote: Melanct. _in Apol. Conf. Aug._] _Melancthon_ saith, “That to be justified by Faith, signifies in Scripture not only to be pronounced just, but also of unrighteous to be made righteous.” Also some chief _Protestants_, though not so clearly, yet in Part, hinted at our Doctrine, whereby we ascribe unto the _Death of Christ_ Remission of Sins, and the Work of Justification unto the _Grace of the Spirit_ acquired by his Death. [Sidenote: Boræus, _in_ Gen. _C. 15_. Credidit Abraham. Deo, _P. 161_.] _Martinus Boræus_, explaining that Place of the Apostle, _Rom._ iv. 25. _Who was given for our Sins, and rose again for our Justification_, saith: “There are two Things beheld in Christ, which are necessary to our Justification; the one is his Death, the other is his arising from the Dead. By his Death, the Sins of this World behoved to be expiated: By his Rising from the Dead, it pleased the same Goodness of God to give the Holy Spirit, whereby both the Gospel is believed, and the Righteousness, lost by the Fault of the first _Adam_, is restored.” And afterwards he saith; “The Apostle expresseth both Parts in these Words, _Who was given for our Sins_, &c. in his Death is beheld the Satisfaction for Sin; in his Resurrection, the Gift of the Holy Spirit, by which our Justification is perfected.” [Sidenote: _Idem Lib. 3. Reg. Cap. 9. V. 4. P. 681._] And again, the same Man saith elsewhere; “Both these Kinds of Righteousness are therefore contained in _Justification_, neither can the one be separate from the other. So that in the Definition of _Justification_, the Merit of the Blood of Christ is included, both with the Remission of Sins, and with the Gift of the Holy Spirit of Justification and Regeneration.” [Sidenote: Bucerus_, in _Rom. 4._ ad Ver. 16._] _Martinus Bucerus_ saith; “Seeing by one Sin of _Adam_ the World was lost, the Grace of Christ hath not only abolished that one Sin, and Death which came by it; but hath together taken away those infinite Sins, and also led into full Justification as many as are of Christ; so that God now not only remits unto them _Adam_’s Sin, and their own, but also gives them therewith the Spirit of a solid and perfect Righteousness, which renders us conform unto the Image of the First-begotten.” [Sidenote: Righteousness, _a Conformity to the Image of the First-begotten_.] And upon these Words [_by Jesus Christ_] he saith; “We always judge that the whole Benefit of Christ tends to this, that we might be strong through the Gift of Righteousness, being rightly and orderly adorned with all Virtue, that is, restored to the Image of God.” [Sidenote: W. Forbes _in Consider. Modest. de _Just._ Lib. 2. Sect. 8._] And _lastly_, _William Forbes_ our Countryman, Bishop of _Edinburgh_, saith; “Whensoever the Scripture makes Mention of the Justification before God, as speaketh _Paul_, and from him (besides others) _Augustine_, it appears that the Word [_justify_] necessarily signifies not only to pronounce just in a Law Sense, but also really and inherently to make just; because that God doth justify a wicked Man otherwise than earthly Judges. [Sidenote: _How God justifies the Wicked._] For he, when he justifies a wicked or unjust Man, doth indeed pronounce him as these also do; but by pronouncing him just, because his Judgment is according to Truth, he also makes him really of unjust to become just.” And again, the same Man, upon the same Occasion, answering the more rigid _Protestants_, who say, That _God first justifies, and then makes just_; he adds: “But let them have a Care, lest by too great and empty Subtilty, unknown both to the Scriptures and the Fathers, they lessen and diminish the Weight and Dignity of so great and divine a Benefit, so much celebrated in the Scripture, to wit, _Justification_ of the Wicked. For if to the formal Reason of _Justification_ of the Ungodly doth not at all belong his _Justification_ (so to speak) _i. e._ his being made righteous, then in the Justification of a Sinner, although he be justified, yet the Stain of Sin is not taken away, but remains the same in his Soul as before Justification: And so, notwithstanding the Benefit of Justification, he remains as before, unjust and a Sinner; and nothing is taken away, but the Guilt and Obligation to Pain, and the Offence and Enmity of God through Non-imputation. But both the Scriptures and Fathers do affirm, That in the _Justification_ of a Sinner, their Sins are not only remitted, forgiven, covered, not imputed, but also taken away, blotted out, cleansed, washed, purged, and very far removed from us, as appears from many Places of the holy Scriptures.” The same _Forbes_ shews us at length, in the following Chapter, That this was the confessed Judgment of the _Fathers_, out of the Writings of those who hold the contrary Opinion; some whereof, out of him, I shall note. [Sidenote: Calv. _Inst. L. 3. C. 11. Sect. 15_.] As, first, _Calvin_ saith, “That the Judgment of _Augustine_, or at least his Manner of speaking, is not throughout to be received; who although he took from Man all Praise of Righteousness, and ascribed all to the Grace of God, yet he refers Grace to Sanctification, by which we are regenerate through the Spirit unto Newness of Life.” [Sidenote: Chemnit. _in Exam. Conc. Trid. de Just._ P. 129.] _Chemnitius_ saith, “That they do not deny, but that the Fathers take the Word [_justify_] for _renewing_, by which Works of Righteousness are wrought in us by the Spirit.” And P. 130. “I am not ignorant, that the Fathers indeed often use the Word [_justify_] in this Signification, to wit, of _making just_.” [Sidenote: Zanchius _in C. 2. ad_ Ep. _Ver. 4. Loc. de Just_. Thes. 13.] _Zanchius_ saith, “That the Fathers, and chiefly _Augustine_, interpret the Word [_justify_] according to this Signification, to wit, of _making just_; so that, according to them, to be _justified_ was no other than of _unjust_ to be made _just_, through the Grace of God for Christ.” He mentioneth more, but this may suffice to our Purpose. §. VIII. [Sidenote: Asser. I.] Having thus sufficiently proved, that by _Justification_ is to be understood as really being _made righteous_: I do boldly affirm, and that not only from a _notional Knowledge_, but from a _real, inward experimental Feeling_ of the Thing, [Sidenote: _Christ revealed and formed in the Soul of a Man, is the formal Cause of Man’s Justification._] That the _immediate_, _nearest_, or _formal Cause_ (if we must in Condescension to some use this Word) of a Man’s Justification in the Sight of God, is, the _Revelation of Jesus Christ in the Soul_, [Sidenote: Proof 1.] changing, altering, and renewing the Mind, by whom (even the Author of this inward Work) thus formed and revealed, we are truly justified and accepted in the Sight of God. For it is as we are thus covered and clothed with him, in whom the Father is always well pleased, that we may _draw near to God_, and stand with Confidence before his Throne, being purged by the _Blood of Jesus_ inwardly poured into our Souls, and clothed with his Life and Righteousness therein revealed. And this is that Order and Method of Salvation held forth by the Apostle in that divine Saying, _Rom._ v. 10. _For if when we were Enemies, we were reconciled to God by the Death of his Son; much more, being reconciled, we shall be saved by his Life._ For the Apostle first holding forth the Reconciliation wrought by the Death of Christ, wherein God is near to receive and redeem Man, holds forth his _Salvation_ and _Justification_ to be by the _Life of Jesus_. Now, that this _Life_ is an _inward, spiritual_ Thing revealed in the Soul, whereby it is renewed and brought forth out of _Death_, where it naturally has been by the _Fall_, and so quickened and made alive unto God, the same Apostle shews, _Ephes._ ii. 5. _Even when we were dead in Sins and Trespasses, he hath quickened us together in Christ (by whose Grace ye are saved) and hath raised us up together._ Now this none will deny to be the inward Work of Renovation, and therefore the Apostle gives that Reason of their being _saved by Grace_; which is the inward Virtue and Power of Christ in the Soul: But of this Place more hereafter. Of the Revelation of this _inward Life_ the Apostle also speaketh, 2 _Cor._ iv. 10. _That the Life also of Jesus might be made manifest in our Bodies_; and Ver. 11. _That the Life also of Jesus might be made manifest in our mortal Flesh_. Now this inward _Life of Jesus_ is that _whereby_, as is before observed, he said, _We are saved_. [Sidenote: Proof 2.] Secondly, _That it is by this Revelation of Jesus Christ, and the new Creation in us, that we are justified_, doth evidently appear from that excellent Saying of the Apostle included in the Proposition itself, _Tit._ iii. 5. _According to his Mercy he hath saved us, by the Washing of Regeneration, and Renewing of the Holy Ghost_, &c. Now that whereby we are saved, that we are also no Doubt justified by; which Words are in this Respect synonymous. [Sidenote: _The immediate Cause of _Justification_ is the inward Work of _Regeneration.] Here the Apostle clearly ascribes the _immediate_ Cause of Justification to this inward Work of Regeneration, which is _Jesus Christ revealed in the Soul_, as being that which formally states us in a Capacity of being reconciled with God; the Washing or Regeneration being that inward Power and Virtue, whereby the Soul is cleansed, and clothed with the Righteousness of Christ, so as to be made fit to appear before God. [Sidenote: Proof 3.] _Thirdly_, This Doctrine is manifest from 2 _Cor._ xiii. 5. _Examine your own selves, whether ye be in the Faith; prove your own selves: Know ye not your own selves, how that Jesus Christ is in you, except ye be Reprobates?_ First, It appears here how earnest the Apostle was that they should know Christ _in them_; so that he presses this Exhortation upon them, and inculcates it three Times. [Sidenote: _The Cause of _Reprobation_ is Christ not known by inward _Revelation.] _Secondly_, He makes the Cause of Reprobation, or Not-justification, the Want of Christ thus revealed and known in the Soul: Whereby it necessarily follows, by the Rule of _Contraries_, where the Parity is alike (as in this Case it is evident) that, where Christ is inwardly known, there the Persons subjected to him are approved and justified. For there can be nothing more plain than this, That if we must know Christ _in us_, except we be Reprobates, or unjustified Persons; if we know him _in us_, we are not Reprobates, and consequently justified ones. Like unto this is that other Saying of the same Apostle, Gal. iv. 19. _My little Children, of whom I travail in Birth again, until Christ be formed in you_; and therefore the Apostle terms this, _Christ within, the Hope of Glory_, Col. i. 27, 28. Now that which is the _Hope of Glory_, can be no other than that which we _immediately_ and _most nearly_ rely upon for our Justification, and that whereby we are really and truly made just. And as we do not hereby deny, but the original and fundamental Cause of our Justification is the Love of God manifested in the Appearance of _Jesus Christ_ in the Flesh, [Sidenote: _Christ by his Death and Sufferings has opened a Way for our Reconciliation._] who by his Life, Death, Sufferings, and Obedience, made a Way for our Reconciliation, and became a Sacrifice for the Remission of Sins that are past, and purchased unto us this _Seed_ and _Grace_, from which this Birth arises, and in which Jesus Christ is inwardly received, formed, and brought forth in us, in his own pure and holy Image of Righteousness, by which our Souls live unto God, and are clothed with him, and have put him on, even as the Scripture speaks, _Ephes._ iv. 23, 24. _Gal._ iii. 27. we stand justified and saved in and by him, and by his Spirit and Grace, _Rom._ iii. 24. 1 _Cor._ vi. 11. _Tit._ iii. 7. So again, _reciprocally_, we are hereby made Partakers of the Fulness of his _Merits_, and his cleansing _Blood_ is near, to wash away every Sin and Infirmity, and to heal all our Backslidings, as often as we turn towards him by unfeigned Repentance, and become renewed by his Spirit. Those then that find him thus raised, and ruling in them, have a true Ground of Hope to believe that they are justified by his Blood. But let not any deceive themselves, so as to foster themselves in a vain Hope and Confidence, that by the Death and Sufferings of Christ they are justified, so long as _Sin lies at their Door_, Gen. iv. 7. Iniquity prevails, and they remain yet unrenewed and unregenerate; lest it be said unto them, _I know you not_. Let that Saying of Christ be remembered, _Not every one that saith Lord, Lord, shall enter, but he that doth the Will of my Father_, Matt. vii. 21. To which let these excellent Sayings of the beloved Disciple be added; _Little Children, let no Man deceive you; he that doth Righteousness is righteous, even as he is righteous. He that committeth Sin is of the Devil; because if our Heart condemn us, God is greater than our Heart, and knoweth all Things_, 1 John iii. 7. & 20. Many famous Protestants bear Witness to this inward Justification by Christ inwardly revealed and formed in Man. [Sidenote: Boræus _in _Gen._ P. 162._] As _M. Boræus_: “In the Imputation,” saith he, “wherein Christ is ascribed and imputed to Believers for Righteousness, the Merit of his Blood, and the Holy Ghost given unto us by Virtue of his Merits, are equally included. [Sidenote: _The Testimonies of famous Protestants of inward Justification_.] And so it shall be confessed, _That Christ is our Righteousness_, as well from his Merit, Satisfaction, and Remission of Sins obtained by him, as from the Gifts of the Spirit of Righteousness. And if we do this, we shall consider the whole Christ proposed to us for our Salvation, and not any single Part of him.” The same Man, P. 169. “In our justification then Christ is considered, who breathes and lives in us, to wit, by his Spirit put on by us; concerning which putting on the Apostle saith, _Ye have put on Christ_.” And again, P. 171. “We endeavour to treat in Justification, not of Part of Christ, but him wholly, in so far as he is our Righteousness every Way.” And a little after: “As then blessed _Paul_, in our Justification, when he saith, _Whom he justified, them he glorified_, comprehends all Things which pertain to our being reconciled to God the Father, and our Renewing, which fits us for attaining unto Glory, such as Faith, Righteousness, Christ, and the Gift of Righteousness exhibited by him, whereby we are regenerated, to the fulfilling of the Justification which the Law requires; so we also will have all Things comprehended in this Cause, which are contained in the Recovery of Righteousness and Innocency.” And P. 181. “The Form,” saith he, “of our Justification is the divine Righteousness itself, by which we are formed just and good. This is _Jesus Christ_, who is esteemed our Righteousness, partly from the Forgiveness of Sins, and partly from the Renewing and the Restoring of that Integrity, which was lost by the Fault of the first _Adam_: So that this new and heavenly _Adam_ being put on by us, of which the Apostle saith, _Ye have put on Christ_, ye have put him on, I say, as the Form, so the Righteousness, Wisdom, and Life of God.” [Sidenote: Inuncunas.] So also affirmeth _Claudius Albertus Inuncanus_, see his _Orat. Apodict. Lausaniæ Excus. 1587. Orat. 2_. P. 86, 87. [Sidenote: Zuinglius.] _Zuinglius_ also, in his Epistle to the Princes of _Germany_, as cited by _Himelius_, C. 7. P. 60. saith, “That the Sanctification of the Spirit is true Justification, which alone suffices to justify.” [Sidenote: Estius.] _Estius_ upon 1 _Cor._ vi. 11. saith, “Lest Christian Righteousness should be thought to consist in the _Washing_ alone, that is, in the Remission of Sins, he addeth the other Degree or Part, [but ye are _sanctified_] that is, ye have attained to Purity, so that ye are now truly holy before God. _Lastly_, Expressing the Sum of the Benefit received in one Word, which includes both the Parts, But ye are _justified_ (the Apostle adds) in the Name of the Lord _Jesus Christ_, that is, by his Merits, and in the Spirit of our God, that is, the Holy Spirit proceeding from God, and communicated to us by Christ.” [Sidenote: R. Baxter.] And lastly, _Richard Baxter_, a famous _English_ Preacher, in his Book called _Aphorisms of Justification_, P. 80. saith, “That some ignorant Wretches gnash their Teeth at this Doctrine, as if it were flat _Popery_, not understanding the Nature of the Righteousness of the new Covenant; which is all out of Christ in ourselves, though wrought by the Power of the Spirit of Christ in us.” §. IX. [Sidenote: Posit. 3.] The _third_ Thing proposed to be considered is, concerning _the Necessity of good Works to Justification_. I suppose there is enough said before to clear us from any Imputation of being _Popish_ in this Matter. [Sidenote: Object.] But if it be queried, _Whether we have not said, or will not affirm, that a Man is justified by Works?_ [Sidenote: _Answ._] I answer; I hope none need, neither ought to take Offence, if in this Matter we use the plain Language of the holy Scripture, which faith expresly in answer hereunto, _James_ ii. 24. [Sidenote: _That Works are necessary to Justification._] _Ye see then how that by Works a Man is justified, and not by Faith only._ I shall not offer to prove the Truth of this Saying, since what is said in this Chapter by the Apostle is sufficient to convince any Man that will read and believe it; I shall only from this derive this one Argument. [Sidenote: Arg.] If no Man can be justified without Faith, and no Faith be living, nor yet available to Justification without Works, then Works are necessary to _Justification_: But the first is true: Therefore also the last. For this Truth is so apparent and evident in the Scriptures, that for the Proof of it we might transcribe most of the Precepts of the Gospel. I shall instance a few, which of themselves do so clearly assert the Thing in Question, that they need no Commentary, nor farther Demonstration. And then I shall answer the Objections made against this, which indeed are the Arguments used for the contrary Opinion, _Heb._ xii. 14. _Without Holiness no Man shall see God._ Matt. vii. 21. [Sidenote: _Not the Sayers, but the Doers are blessed._] _Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doeth the Will of my Father which is in Heaven._ John xiii. 7. _If ye know these Things, happy are ye if ye do them._ 1 Cor. vii. 19. _Circumcision is nothing, and Uncircumcision is nothing, but the Keeping of the Commandments of God._ Rev. xxii. 14. _Blessed are they that do his Commandments, that they may have Right to the Tree of Life, and may enter in through the Gates into the City_: And many more that might be instanced. From all which I thus argue: [Sidenote: _Arg._] If those only can _enter into the Kingdom that do the Will of the Father_; if those be accounted only the _wise Builders_ and _happy_ that do the Sayings of Christ; if no Observations avail, but only the _Keeping of the Commandments_; and if they be blessed that _do the Commandments_, and thereby have Right to the _Tree of Life_, and Entrance through the Gates into the City; then _Works_ are absolutely _necessary to Salvation_ and _Justification_: But the first is true: And _therefore_ also the last. The Consequence of the _Antecedent_ is so clear and evident, that I think no Man of sound Reason will call for a Proof of it. §. X. [Sidenote: Obj. 1.] But they object, _That Works are not necessary to Justification_: First, because of that Saying of _Christ_, Luke xvii. 10. [Sidenote: _Unprofitable Servants._] _When ye shall have done all these Things that are commanded you, say, We are unprofitable Servants._ [Sidenote: _Answ._] _Answer_; As to God we are indeed unprofitable, for he needeth nothing, [Sidenote: _God needeth nothing._] neither can we add any Thing unto him: But as to ourselves, we are not unprofitable; else it might be said, that it is not profitable for a Man to keep _God’s Commandments_; which is most absurd, and would contradict Christ’s Doctrine throughout. Doth not Christ, _Matt._ v. through all those Beatitudes, pronounce Men blessed for their _Purity_, for their _Meekness_, for their _Peaceableness_, &c? And is not then that for which Christ pronounceth Men blessed, profitable unto them? Moreover, _Matt._ xxv. 21, 23. [Sidenote: _Those that had improved their _Talents_, were called good and faithful Servants._] Doth not Christ pronounce the Men _good and faithful Servants_ that improved their Talents? Was not their doing of that then profitable unto them? And Ver. 30. it is said of him that hid his _Talent_, and did not improve it, _Cast ye the unprofitable Servant into utter Darkness_. If then not improving of the _Talent_ made the Man _unprofitable_, and he was therefore _cast into utter Darkness_, it will follow by the Rule of _Contraries_, so far at least that the Improving made the other profitable; seeing, if our Adversaries will allow us to believe Christ’s Words, this is made a _Reason_, and so at least a _Cause instrumental_ of their Acceptance; _Well done, good and faithful Servant, thou hast been faithful over a few Things, I will make thee Ruler over many Things; enter thou into the Joy of thy Lord_. [Sidenote: Obj. 2.] _Secondly_, They object those Sayings of the Apostle, where he excludes the Deeds of the Law from Justification; as first, _Rom._ iii. 20. _Because by the Deeds of the Law there shall be no Flesh justified in his Sight._ And Ver. 28. _Therefore we conclude, that a Man is justified by Faith, without the Deeds of the Law._ [Sidenote: _Answ. 1._.] _Answ._ We have shewn already what Place we give to _Works_, even to the _best of Works_, in _Justification_; and how we ascribe its immediate and formal Cause to the _Worker_ brought forth in us, but not to the _Works_. But in answer to this Objection, I say, there is a great Difference betwixt the _Works_ of the _Law_, and those of _Grace_, or of the _Gospel_. [Sidenote: _The Works of the Gospel or Grace distinguished from those of the Law._] The first are excluded, the second not, but are necessary. The first are those which are performed in Man’s own Will, and by his Strength, in a Conformity to the outward Law and Letter; and therefore are Man’s own imperfect Works, or Works of the Law, which _makes nothing perfect_: And to this belong all the Ceremonies, Purifications, Washings, and Traditions of the _Jews_. The second are the Works of the Spirit of Grace in the Heart, wrought in Conformity to the inward and spiritual Law; which Works are not wrought in Man’s Will, nor by his Power and Ability, but in and by the Power and Spirit of Christ _in us_, and therefore are _pure_ and _perfect_ in their Kind (as shall hereafter be proved) and may be called _Christ’s Works_, for that he is the immediate Author and Worker of them: Such _Works_ we affirm absolutely _necessary to Justification_, so that a Man cannot be justified without them; and all _Faith_ without them is dead and useless, as the Apostle _James_ saith. Now, that such a Distinction is to be admitted, and that the _Works_ excluded by the Apostle in the Matter of Justification are of the first Kind, will appear, if we consider the Occasion of the Apostle’s mentioning this, as well here, as throughout his Epistle to the _Galatians_, where he speaks of this Matter and to this Purpose at large: Which was this, That whereas many of the _Gentiles_ that were not of the Race or Seed of _Abraham_, as concerning the Flesh, were come to be converted to the _Christian Faith_, and to believe in him, some of those, that were of the _Jewish Proselytes_, thought to subject the faithful and believing _Gentiles_ to the legal Ceremonies and Observations, as necessary to their Justification: [Sidenote: _The Occasion of the Apostle’s speaking of the Works of the Law, which are excluded._] This gave the Apostle _Paul_ Occasion at length, in his Epistle to the _Romans_, _Galatians_, and elsewhere, to shew the Use and Tendency of the Law, and of its Works, and to contra-distinguish them from the Faith of Christ, and the Righteousness thereof; shewing how the former was ceased and become ineffectual, the other remaining, and yet necessary. And that the Works excluded by the Apostle are of this Kind of Works of the Law, appears by the whole Strain of his Epistle to the _Galatians_, Chap. i, ii, iii, and iv. For after, in Chap. iv. he upbraideth them for their Returning unto the Observation of _Days_ and _Times_, and that, in the Beginning of Chap. v. he sheweth them their Folly, and the evil Consequence of adhering to the Ceremonies of Circumcision, then he adds, Ver. 6. _For in Christ Jesus neither Circumcision nor Uncircumcision availeth, but Faith, which worketh by Love_; and thus he concludes again, Chap. vi. Ver. 15. _For in Christ Jesus neither Circumcision availeth, nor Uncircumcision, but a new Creature._ From which Places appeareth that Distinction of Works before-mentioned, whereof the one is excluded, the other necessary to Justification. For the Apostle sheweth here, that _Circumcision_ (which Word is often used to comprehend the whole Ceremonies and legal Performances of the _Jews_) is not necessary, nor doth avail. Here then are the _Works_ which are excluded, by which _no Man is justified_; but _Faith_, which _worketh by Love_, but the _new Creature_, this is that which _availeth_, which is _absolutely necessary_: For _Faith_, that _worketh by Love_, cannot be without _Works_; for, as it is said in the same 5th Chapter, Ver. 22. _Love is a Work of the Spirit_; also the _new Creature_, if it avail and be necessary, cannot be without Works; seeing it is natural for it to bring forth Works of Righteousness. Again, that the Apostle no Ways intends to exclude such good Works appears, in that in the same Epistle he exhorts the _Galatians_ to them, and holds forth the Usefulness and Necessity of them, and that very plainly, Chap. vi. Ver. 7, 8, 9. [Sidenote: _The Usefulness and Necessity of good_ Works.] _Be not deceived_, saith he, _God is not mocked; for whatsoever a Man soweth, that shall he also reap: For he that soweth to the Flesh, shall of the Flesh reap Corruption; but he that soweth to the Spirit, shall of the Spirit reap Life everlasting. And let us not be weary of Well-doing, for in due Season we shall reap, if we faint not_: Doth it not hereby appear, how necessary the Apostle would have the _Galatians_ know that he esteemed good Works to be? To wit, not the outward Ceremonies and Traditions of the Law, but the Fruits of the Spirit, mentioned a little before; by which Spirit he would have them to be led, and walk in those good Works: As also, how much he ascribed to these good Works, by which he affirms _Life everlasting_ is reaped. Now, that cannot be useless to Man’s Justification, which capacitates him to reap so rich an Harvest. [Sidenote: _Answ. 2._] But _Lastly_; For a full Answer to this Objection, and for the establishing of this Doctrine of _good Works_, I shall instance another Saying of the same Apostle _Paul_, which our Adversaries also in the Blindness of their Minds make use of against us; to wit, Tit. iii. 5. [Sidenote: Justified _not by our _legal Performances_, but the _Fruit_ of the_ Spirit.] _Not by Works of Righteousness which we have done, but according to his Mercy he saved us, by the Washing of Regeneration, and Renewing of the Holy Ghost._ It is generally granted by all, that [_saved_] is here all one as if it had been said [_justified_.] Now there are two Kinds of _Works_ here mentioned: One by which we are not saved, that is, not justified; and another by which we are saved, or justified. The first, the Works of Righteousness which we have wrought, that is, which we in our first fallen Nature, by our own Strength, have wrought, our own _legal Performances_, and therefore may truly and properly be called ours, whatever specious Appearances they may have. And that it must needs and ought to be so understood, doth appear from the other Part, _By the Washing of Regeneration, and Renewing of the Holy Ghost_; seeing _Regeneration_ is a Work, comprehensive of many good Works, even of all those which are called _the Fruits of the Spirit_. [Sidenote: Obj.] Now in Case it should be objected, _That these may also be called ours, because wrought in us, and also by us many Times as Instruments_; [Sidenote: _Answ._] I answer; It is far otherwise than the former: For in the first we are yet alive in our own natural State, unrenewed, working of ourselves, seeking to save ourselves, by imitating and endeavouring a Conformity to the outward Letter of the Law; and so wrestling and striving in the _Carnal Mind_, that is Enmity to God, and in the _cursed Will_ not yet subdued. But in this second we are _crucified with Christ_, we are become _dead with him_, have _partaken of the Fellowship of his Sufferings_, are made _conformable to his Death_; and our first Man, our _old Man with all his Deeds_, as well the openly Wicked as the seemingly Righteous, our legal Endeavours and foolish Wrestlings, are all buried and nailed to the _Cross of Christ_; [Sidenote: _Not _We_, but _Christ in us_ is the Worker of Righteousness._] and so it is no more _we_, but _Christ alive in us_, the _Worker in us_. So that though it be _we_ in a Sense, yet it is according to that of the Apostle to the same _Galatians_, Chap. ii. Ver. 20. _I am crucified, yet nevertheless I live, yet not I, but Christ liveth in me: Not I, but the Grace of Christ in me_. These Works are especially to be ascribed to the _Spirit of Christ_, and the _Grace of God in us_, as being immediately thereby acted and led in them, and enabled to perform them. And this Manner of Speech is not strained, but familiar to the Apostles, as appears, Gal. ii. 8. _For he that wrought effectually in Peter to the Apostleship of the Circumcision, the same was mighty in me_, &c. Phil. ii. 13. _For it is God which worketh in you, both to will and to do_, &c. So that it appears by this Place, that since the _Washing of Regeneration_ is necessary to Justification, and that _Regeneration_ comprehends _Works_, _Works_ are necessary; and that these _Works_ of the Law that are excluded, are different from these that are necessary and admitted. §. XI. [Sidenote: Obj. 3.] _Thirdly_, They object _That no Works, yea, not the Works of Christ in us, can have Place in Justification, because nothing that is impure can be useful in it; and all the Works wrought in us are impure_. For this they allege that Saying of the Prophet _Isaiah_, lxiv. 6. _All our Righteousnesses are as filthy Rags_; adding this Reason, _That seeing we are impure, so must our Works be; which though good in themselves, yet as performed by us, they receive a Tincture of Impurity, even as clean Water passing through an unclean Pipe is defiled_. [Sidenote: _Answ. 1._] That no _impure Works_ are useful to Justification, is confessed; but that all the Works wrought in the Saints are such, is denied. And for Answer to this, the former Distinction will serve. We confess, that the first Sort of _Works_ above-mentioned are _impure_; but not the second: Because the first are wrought in the unrenewed State, but not the other. And as for that of _Isaiah_, it must relate to the first Kind; [Sidenote: _What Sort of _Righteousness_ is as filthy _Rags.] for though he saith, _All our Righteousnesses are as filthy Rags_, yet that will not comprehend the Righteousness of Christ _in us_, but only that which we work _of_ and _by_ ourselves. For should we so conclude, then it would follow, that we should throw away all _Holiness_ and _Righteousness_; since that which is as _filthy Rags_, and as a _menstruous Garment_, ought to be thrown away; yea, it would follow, that all the Fruits of the Spirit, mentioned, _Gal._ iv. were as _filthy Rags_; Whereas on the Contrary, some of the Works of the Saints are said to have a _sweet Savour in the Nostrils of the Lord_; are said to be an _Ornament of great Price in the Sight of God_; are said to _prevail with him_, and to be _acceptable to him_; which _filthy Rags_ and a _menstruous Garment_ cannot be. Yea, many famous _Protestants_ have acknowledged, that this Place is not therefore so to be understood. [Sidenote: Calvin _and others their Sense concerning _Isa. 64. 6._ of our_ Righteousness.] _Calvin_ upon this Place saith, “That it is used to be cited by some, that they may prove there is so little Merit in our Works, that they are before God filthy and defiled: But this seems to me to be different from the Prophet’s Mind,” saith he, “seeing he speaks not here of all Mankind.” [Sidenote: Musculus.] _Musculus_ upon this Place saith, “That it was usual for this People to presume much of their legal Righteousness, as if thereby they were made clean; nevertheless they had no more Cleanness than the unclean Garment of a Man. Others expound this Place concerning all the Righteousness of our Flesh; that Opinion indeed is true; yet I think that the Prophet did rather accommodate these Sayings to the Impurity of the People in _legal Terms_.” [Sidenote: (Bertius) Epistolæ præfixæ dissert. ann.] The Author (commonly supposed _Bertius_) speaking concerning the true Sense of the 7th Chapter of the Epistle to the _Romans_, hath a Digression touching this of _Isaiah_, saying; “This Place is commonly corrupted by a pernicious Wresting; for it is still alleged, as if the Meaning thereof inferred the most excellent Works of the best Christians, _&c._” [Sidenote: Ja. Coret Apol. _Impress_. Paris, Ann. 1597 _Page 78_.] _James Coret_, a _French_ Minister in the Church of _Basil_, in his _Apology_ concerning _Justification_ against _Alescales_, saith; “Nevertheless concerning the Counsel of certain _good Men_, I must admonish the Reader, that it never came into our Minds to abuse that Saying of _Isa._ lxiv. 6. against _good Works_, in which it is said, that _all our Righteousnesses are as filthy Rags_, as if he would have that which is good in our _good Works_, and proceedeth from the _Holy Spirit_, to be esteemed as a filthy and unclean Thing.” §. XII. As to the other Part, _That seeing the best of Men are still impure and imperfect, therefore their _Works_ must be so_; it is to beg the Question, and depends upon a Proposition denied; and which is to be discussed at farther Length in the next Proposition. But though we should suppose a Man not thoroughly perfect in all Respects, yet will not that hinder, but good and perfect _Works_ in their Kind may be brought forth in him by the Spirit of Christ: Neither doth the Example of _Water_ going through an unclean _Pipe_ hit the Matter; because though Water may be capable to be tinctured with Uncleanness, yet the Spirit of God cannot, whom we assert to be the immediate Author of those _Works_ that avail in _Justification_: And therefore Jesus Christ’s Works in his Children are _pure_ and _perfect_, and he worketh in and through that _pure Thing_ of his own forming and creating in them. Moreover, if this did hold, according to our Adversaries Supposition, _That no Man ever was or can be perfect_, it would follow, that the very Miracles and Works of the Apostles, which Christ wrought in them, and they wrought in and by the Power, Spirit and Grace of Christ, were also _impure_ and _imperfect_; [Sidenote: _Were the Miracles and Works of the Apostles, wrought by the Power of Christ in them, _impure_ and _imperfect_?_] such as their converting of the Nations to the _Christian Faith_; their gathering of the _Churches_, their writing of the _Holy Scriptures_; yea, and their offering up and sacrificing of their _Lives_ for the _Testimony of Jesus_. What may our Adversaries think of this Argument, whereby it will follow, that the _Holy Scriptures_, whose Perfection and Excellency they seem so much to magnify, are proved to be _impure_ and _imperfect_, because they came through _impure_ and _imperfect Vessels_? It appears by the Confessions of _Protestants_, that the _Fathers_ did frequently attribute unto _Works_ of this Kind that _instrumental Work_, which we have spoken of in _Justification_, albeit some ignorant Persons cry out it is _Popery_, and also divers, and that famous _Protestants_, do of themselves confess it. [Sidenote: A. Polan. _Our Doctrine of _Justification_ and _Works_, is not Popery._] _Amandus Polanus_, in his _Symphonia Catholica_, Cap. 27. _de Remissione Peccatorum_, P. 651. places this _Thesis_ as the common Opinion of _Protestants_, most agreeable to the Doctrine of the _Fathers_: “We obtain the Remission of Sins by Repentance, Confession, Prayers, and Tears, proceeding from Faith, but do not _merit_, to speak properly; and therefore we obtain Remission of Sins, not by the _Merit_ of our Repentance and Prayers, but by the Mercy and Goodness of God.” [Sidenote: Gentiletus _Ex Impress._ Gen. 1516.] _Innocentius Gentiletus_, a Lawyer of great Fame among _Protestants_, in his _Examen_ of the _Council of Trent_, P. 66, 67. of _Justification_, having before spoken of _Faith_ and _Works_, adds these Words: “But seeing the one cannot be without the other, we call them both conjunctly _instrumental Causes_.” [Sidenote: Zanchius.] _Zanchius_, in his fifth Book, _De Naturâ Dei_, saith; “We do not simply deny, that _good Works_ are the Cause of _Salvation_, to wit, the instrumental, rather than the efficient Cause, which they call [_sine quâ non_.”] And afterwards, “Good Works are the instrumental Cause of the Possession of _Life eternal_; for by these, as by a Means and a lawful Way, God leads unto the Possession of _Life eternal_.” [Sidenote: G. Ames. _in Medulla S. Theologiæ_, L. 2. C. 1. Thes. 30.] _G. Amesius_ saith, “That our Obedience, albeit it be not the principal and meritorious Cause of _Life eternal_, is nevertheless a Cause in some Respect, administering, helping, and advancing towards the Possession of the Life.” [Sidenote: R. Baxter.] Also _Richard Baxter_, in his Book above-cited, Page 155. saith, “_That we are justified by_ Works in the same Kind of Causality as by _Faith_, to wit, as being both Causes _sine quâ non_, or Conditions of the _New Covenant_ on our Part requisite to Justification.” And P. 195. he saith, “It is needless to teach any Scholar, who hath read the Writings of _Papists_, how this Doctrine differs from them.” [Sidenote: _Of the _Merit_ and _Reward_ of _Works.] But _lastly_, Because it is fit here to say something of the _Merit_ and _Reward_ of _Works_, I shall add something in this Place of our Sense and Belief concerning that Matter. We are far from thinking or believing, that Man merits any Thing by his Works from God, all being of _Free Grace_; and therefore do we, and always have denied that _Popish_ Notion of _Meritum ex condigno_. Nevertheless we cannot deny, but that God, out of his Infinite Goodness wherewith he hath loved Mankind, after he communicates to him his holy _Grace_ and _Spirit_, doth, according to his own Will, recompence and reward the _good Works_ of his Children; [Sidenote: _GOD rewards the good _Works_ of his Children._] and therefore this _Merit_ of _Congruity_ or _Reward_, in so far as the Scripture is plain and positive for it, we may not deny; neither wholly reject the Word, in so far as the Scripture makes use of it. For the same Greek [Greek: axion: αξιον], which signifies [_Merit_] is also in those Places where the _Translators_ express it _Worth_, or _worthy_, as _Mat._ iii. 8. 1 _Thess._ ii. 12. 2 _Thess._ i. 5. 11. Concerning which _R. Baxter_ saith, in the Book above-cited, P. 8. “But in a larger Sense, as Promise is an Obligation, and the Thing promised is said to be Debt, so the Performers of the Conditions are called _Worthy_, and that which they perform _Merit_; although properly all be of _Grace_, and not of _Debt_.” Also those, who are called the _Fathers_ of the _Church_, frequently used this Word of _Merit_, whose Sayings concerning this Matter I think not needful to insert, because it is not doubted, but evident, that many _Protestants_ are not averse from this _Word_, in the Sense that we use it. The Apology for the _Augustan Confession_, Art. 20. hath these Words; “We agree that _Works_ are truly meritorious, not of Remission of Sins, or Justification; but they are meritorious of other Rewards corporal and spiritual, which are indeed as well in this Life, as after this Life.” And further, “Seeing _Works_ are a certain fulfilling of the Law, they are rightly said to be meritorious; it is rightly said, that a Reward is due to them.” [Sidenote: _Conference of _Oldenburgh.] In the Acts of the Conference of _Oldenburgh_, the electoral Divines, P. 110. & 265. say, “In this Sense our Churches also are not averse from the Word [_Merit_] used by the Fathers; neither therefore do they defend the _Popish_ Doctrine of _Merit_.” [Sidenote: G. Vossius _of the Word _Merit.] _G. Vossius_, in his _Theological Thesis_ concerning the Merits of _good Works_, saith; “We have not adventured to condemn the Word [_Merit_] wholly, as being that which both many of the Ancients use, and also the reformed Churches have used in their Confessions. Now that God judgeth and accepteth Men according to their _Works_, is beyond Doubt to those that seriously will read and consider these Scriptures.” _Matt._. xvi. 27. _Rom._. ii. 6. 7. 10. 2 _Cor._ v. 10. _James_ i. 25. _Heb._ x. 35. 1 _Pet._ i. 17. _Rev._ xxii. 12. §. XIII. And to conclude this _Proposition_, let none be so bold as to _mock God_, supposing themselves justified and accepted in the Sight of God, by Virtue of Christ’s Death and Sufferings, while they remain unsanctified and unjustified in their own Hearts, [Sidenote: Job 8. 13.] and polluted in their Sins, lest their Hope prove that of the _Hypocrite_, which perisheth. [Sidenote: _The _Hope_ of the _Hypocrite_ shall perish, but _Grace_ is to the _Humble.] Neither let any foolishly imagine, that they can by their own Works, or by the Performance of any Ceremonies or Traditions, or by the Giving of Gold or Money, or by afflicting their Bodies in Will-worship and voluntary Humility, or foolishly striving to conform their Way to the outward Letter of the Law, flatter themselves that they merit before God, or draw a Debt upon him, or that any Man or Men have Power to make such Kind of Things effectual to their Justification, lest they be found _foolish Boasters_, and _Strangers_ to _Christ_ and his _Righteousness_ indeed. But blessed for ever are they, that having truly had a Sense of their own Unworthiness and Sinfulness, and having seen all their own Endeavours and Performances fruitless and vain, and beheld their own Emptiness, and the Vanity of their vain Hopes, Faith and Confidence, while they remained inwardly struck, pursued, and condemned by _God’s holy Witness in their Hearts_, and so having applied themselves thereto, and suffered his _Grace_ to work in them, are become _changed_ and _renewed_ in the Spirit of their Minds, passed from _Death_ to _Life_, and know _Jesus_ arisen in them, _working both the Will and the Deed_; and so having _put on the Lord Jesus Christ_, in Effect are clothed with him, and partake of his Righteousness and Nature; such can draw near to the Lord with Boldness, and know their Acceptance _in_ and _by_ him; _in whom_, and in as many as are found in him, _the Father is well pleased_. PROPOSITION VIII. Concerning PERFECTION. _In whom this pure and holy _Birth_ is fully brought forth, the Body of Death and Sin comes to be crucified and removed, and their Hearts united and subjected to the _Truth_; so as not to obey any Suggestions or Temptations of the Evil One, but to be free from actual sinning and transgressing of the _Law of God_, and in that Respect _perfect_: Yet doth this _Perfection_ still admit of a Growth; and there remaineth always in some Part a Possibility of sinning, where the Mind doth not most diligently and watchfully attend unto the Lord._ §. I. Since we have placed _Justification_ in the Revelation of _Jesus Christ_ formed and brought forth in the Heart, there working his Works of Righteousness, and bringing forth the Fruits of the Spirit, the Question is, How far he may prevail in us while we are in this Life, or we over our Souls Enemies, in and by his Strength? Those that plead for _Justification_ wholly without them, merely by imputative Righteousness, denying the Necessity of being clothed with real and inward Righteousness, do consequently affirm, [Sidenote: _These are the Words of the _Westminster_ larger _Catechism.] “That it is impossible for a Man, even the best of Men, to be free of Sin in this Life, which, _they say_, no Man ever was; but on the contrary, that none can, neither of himself, nor by any Grace received in this Life (_O wicked Saying against the Power of God’s Grace_) keep the Commandments of God perfectly; but that every Man doth break the Commandments in Thought, Word, and Deed:” Whence they also affirm, as was a little before observed, “That the very best Actions of the Saints, their Prayers, their Worships, are impure and polluted.” [Sidenote: _Whether it is possible to keep the_ Commandments of God?] We on the contrary, though we freely acknowledge this of the natural fallen Man, in his first State, whatever his Profession or Pretence may be, so long as he is unconverted and unregenerate, yet we do believe, that to those in whom Christ comes to be formed, and the new Man brought forth, [Sidenote: Part I.] and born of the incorruptible Seed (as that Birth, and Man in Union therewith, naturally doth the Will of God) it is possible so far to keep to it, as not to be found daily Transgressors of the _Law of God_. [Sidenote: Controversy _stated_.] And for the more clear _Stating of the Controversy_, let it be considered: §. II. [Sidenote: I. _Notional Knowledge._] _First_, That we place not this Possibility in Man’s own Will and Capacity, as he is a Man, the Son of fallen _Adam_, or as he is in his natural State, however wise or knowing, or however much endued with a notional and literal Knowledge of Christ, thereby endeavouring a Conformity to the Letter of the Law, as it is outward. [Sidenote: II. _The new Birth._] _Secondly_, That we attribute it wholly to Man, as he is born again, renewed in his Mind, raised by Christ, knowing Christ alive, reigning and ruling in him, and guiding and leading him by his Spirit, and revealing in him the Law of the Spirit of Life; which not only manifests and reproves Sin, but also gives Power to come out of it. [Sidenote: III. _Growth in Perfection._] _Thirdly_, That by this we understand not such a _Perfection_ as may not daily admit of a Growth, and consequently mean not as if we were to be as pure, holy, and perfect as God in his divine Attributes of Wisdom, Knowledge, and Purity; but only a _Perfection_ proportionable and answerable to Man’s Measure, whereby we are kept from transgressing the _Law of God_, and enabled to answer what he requires of us; [Sidenote: _He that improved his _Two Talents_ was nothing less acceptable than he with the five_.] even as he that improved his _two Talents_ so as to make _four_ of them, perfected his Work, and was so accepted of his Lord as to be called a _good and faithful Servant_, nothing less than he that made his _five ten_. Even as a little Gold is perfect Gold in its Kind, as well as a great Mass, and a Child hath a perfect Body as well as a Man, though it daily grow more and more. Thus _Christ_ is said, _Luke_ ii. 52. to have _increased in Wisdom and Stature, and in Favour with God and Man_; though before that Time he had never _sinned_, and was no Doubt _perfect_, in a true and proper Sense. [Sidenote: IV. _Wiles of the Enemy._] _Fourthly_, Though a Man may witness this for a Season, and therefore all ought to press after it; yet we do not affirm but those that have attained it in a Measure may, by the Wiles and Temptations of the Enemy, fall into Iniquity, and lose it sometimes, if they be not watchful, and do not diligently attend to _that of God_ in the Heart. And we doubt not but many good and holy Men, who have arrived to everlasting Life, have had divers Ebbings and Flowings of this Kind; [Sidenote: _Every Sin weakens a Man in his spiritual Condition, but doth not destroy him altogether._] for though every Sin weakens a Man in his spiritual Condition, yet it doth not so as to destroy him altogether, or render him uncapable of rising again. [Sidenote: V. _Righteousness became natural._] _Lastly_, Though I affirm, that after a Man hath arrived at such a State, in which he may be able not to sin, yet he may sin: Nevertheless, I will not affirm that a State is not attainable in this Life, in which to do _Righteousness_ may be so natural to the regenerate Soul, that in the Stability of that Condition he cannot sin. Others may speak more certainly of this State, if they have arrived at it. With respect to myself, I speak modestly, because I ingenuously confess that I have not yet attained it; but I cannot deny that there is such a State, as it seems to be so clearly asserted by the Apostle, 1 _John_ iii. 9. _He that is born of God sinneth not, neither can he, because the Seed of God remaineth in him_. [Sidenote: Part II.] [Sidenote: Sect. 1.] The _Controversy_ being thus stated, which will serve to obviate _Objections_, I shall proceed, _First_, to shew the Absurdity of that Doctrine that pleads for Sin _for Term of Life_, even in the Saints. [Sidenote: Sect. 2.] _Secondly_, To prove this Doctrine of _Perfection_ from many pregnant Testimonies of the Holy Scripture. [Sidenote: Sect. 3.] And, _Lastly_, To answer the Arguments and Objections of our Opposers. §. III. [Sidenote: Sect. I.] [Sidenote: Proof 1. _The Doctrine of _Pleading for Sin for Term of Life_ absurd._] _First_ then, This Doctrine, _viz._ That the _Saints nor can nor ever will be free of sinning in this Life_, is inconsistent with the Wisdom of God, and with his glorious Power and Majesty, _who is of purer Eyes than to behold Iniquity_[76]; who having purposed in himself to gather to him that should worship him, and be Witnesses for him on Earth, a _chosen People_, doth also no Doubt sanctify and purify them. For God hath no Delight in Iniquity, but abhors Transgression; and though he regard Man in Transgression so far as to pity him, and afford him Means to come out of it; yet he loves him not, neither delights in him, as he is joined thereunto. Wherefore if Man must be always joined to Sin, then God would always be at a Distance with him; as it is written, _Isa._ lix. 2. _Your Iniquities have separated between you and your God, and your Sins have hid his Face from you_; whereas on the contrary, the _Saints_ are said to _partake_, even while here, _of the divine Nature_, 1 Pet. i. 4. and to be _one Spirit with the Lord_, 1 Cor. vi. 17. Now no unclean Thing can be so. It is expresly written, _That there is no Communion betwixt Light and Darkness_, 2 Cor. vi. 14. But _God_ is _Light_, and _every Sin is Darkness_ in a Measure: [Sidenote: _Hath _God’s Wisdom_ been wanting to prepare a _Means_ to serve and worship him _perfectly_?_] What greater _Stain_ then can there be than this upon _God’s Wisdom_, as if he had been wanting to prepare a Means whereby his Children might perfectly serve and worship him, or had not provided a Way whereby they might serve him in any Thing, but that they must withal still serve the Devil no less, yea, more than himself? For _he that sinneth is the Servant of Sin_, Rom. vi. 16. and every Sin is an Act of Service and Obedience to the Devil. So then if the Saints sin daily in _Thought_, _Word_, and _Deed_, yea, if the very _Service_ they offer to God be Sin, surely they serve the Devil more than they do God: For besides that they give the Devil many intire Services, without Mixture of the least Grain to God, they give God not the least Service in which the Devil hath not a large Share: And if their Prayers and all their spiritual Performances be sinful, the Devil is as much served by them in these as God, and in most of them much more, since they confess that many of them are performed without the Leadings and Influence of God’s Spirit. Now who would not account him a foolish Master among Men, who being able to do it, and also desirous it might be so, yet would not provide a Way whereby his Children and Servants might serve him more intirely than his avowed Enemy, or would not guard against their serving of him, but be so imprudent and unadvised in his Contrivance, that whatever Way his Servants and Children served him, they should no less, yea, often much more, serve his Enemy? What may we then think of that Doctrine that would infer this Folly upon the _Omnipotent_ and _Only Wise God_? [76] Hab. 1. 13. §. IV. [Sidenote: Proof 2. _Its Inconsistency with the _Justice of_ God._] Secondly, _It is inconsistent with the Justice of God_. For since he requires Purity from his Children, and commands them to abstain from every Iniquity, so frequently and precisely as shall hereafter appear, and since his _Wrath is revealed against all Ungodliness and Unrighteousness of Men_, it must needs follow, that he hath capacitated Man to answer his Will, or else that he requires more than he has given Power to perform; which is to declare him openly _unjust_, and with the slothful Servant to be an _hard Master_. We have elsewhere spoken of the _Injustice_ these Men ascribe to God, in making him to _damn the Wicked_, _to whom_ they allege _he never afforded any Means of being good_; but this is yet an Aggravation more irrational and inconsistent, to say, _That God will not afford to those, whom he hath chosen to be his own _(whom they confess he loveth)_ the Means to please him_. What can follow then from so strange a Doctrine? This _Imperfection_ in the Saints either proceeds from God or from themselves: If it proceeds from them, it must be because they are short in improving or making use of the Power given them, whereby they are capable to obey; and so it is a Thing possible to them, as indeed it is by the Help of that Power: But this our Adversaries deny: They are then not to be blamed for their Imperfection and continuing in Sin, since it is not possible for them to do otherwise. If it be not of themselves, it must be of God, who hath not seen meet to allow them Grace in that Degree to produce that Effect: And what is this but to attribute to God the Height of Injustice, to make him require his Children to forsake Sin, and yet not to afford them sufficient Means for so doing? [Sidenote: _Who will give their Children a Stone instead of Bread?_] Surely this makes God more unrighteous than wicked Men, _who if_ (as Christ saith) _their Children require Bread of them, will not give them a Stone; or instead of a Fish, a Serpent_. But these Men confess we ought to seek of God Power to redeem us from Sin, and yet believe they are never to receive such a Power; such Prayers then cannot be in Faith, but are all vain. Is not this to make God as unjust to his Children as _Pharaoh_ was to the _Israelites_, in requiring Brick and not giving them Straw? But blessed be God, he deals not so with those that truly trust in him, and wait upon him, as these Men vainly imagine; for such faithful Ones find of a Truth that _his Grace is sufficient for them_, and know how by his Power and Spirit to overcome the evil One. §. V. [Sidenote: Proof 3. _The great and principal End of Christ’s Coming and Appearance was for the Removing of _Sin_, and to redeem us from all _Iniquity.] _Thirdly_, This evil Doctrine is _highly injurious to Jesus Christ, and greatly derogates from the Power and Virtue of his Sacrifice, and renders his Coming and Ministry_, as to the great End of it, _ineffectual_. For Christ, as for other Ends, so principally he appeared for the Removing of Sin, for the gathering a righteous Generation, that might serve the Lord in Purity of Mind, and walk before him in Fear, and to bring in everlasting Righteousness, and that evangelical Perfection which the Law could not do. Hence he is said, _Tit._ ii. 14. _to have given himself for us, that he might redeem us from all Iniquity, and purify unto himself a peculiar People, zealous of good Works_. This is certainly spoken of the Saints while upon Earth; but, contrary thereunto, these Men affirm, That _we are never redeemed from all Iniquity_, and so make Christ’s giving of himself for us void and ineffectual, and give the Apostle _Paul_ the Lie plainly, by denying that _Christ purifieth to himself a peculiar People, zealous of good Works_. How are they _zealous of good Works_, who are ever committing evil ones? How are they a _purified People_, that are still in Impurity, as they are that daily Sin, unless Sin be accounted no Impurity? Moreover it is said expresly, 1 _John_ iii. 5. 8. That _for this Purpose the Son of God was manifested, that he might destroy the Works of the Devil; and ye know that he was manifested to take away our Sins_. But these Men make this Purpose of none Effect; for they will not have the Son of God to _destroy the Works of the Devil in his Children_ in this World, neither will they at all believe that he was manifest to take away our Sins, seeing they plead a Necessity of always living in them. And lest any should wrest this Place of the Apostle, as if it were spoken only of taking away the Guilt of Sin, as if it related not to this Life, the Apostle, as if of Purpose to obviate such an Objection, adds in the following Verses, _Whosoever abideth in him, sinneth not_, &c. I hope then they sin not daily in Thought, Word, and Deed. _Let no Man deceive you; he that doth Righteousness, is righteous, even as he is righteous; he that committeth Sin, is of the Devil_; but he that sinneth daily in Thought, Word, and Deed, committeth Sin; how comes such an one then to be the Child of God? And if Christ was manifest to take away Sin, how strangely do they overturn the Doctrine of Christ who deny that it is ever taken away here? And how injurious are they to the Efficacy and Power of Christ’s Appearance? Came not Christ to gather a People out of Sin into Righteousness; from the Kingdom of Satan into the _Kingdom of the dear Son of God_? And are not they that are thus gathered by him his Servants, his Children, his Brethren, his Friends? _who as he was, so are they to be in this World, holy, pure, and undefiled_. And doth not Christ still watch over them, stand by them, pray for them, and preserve them by his Power and Spirit, walk in them, and dwell among them; [Sidenote: _The Devil dwells among the _Reprobates.] even as the Devil, on the other Hand, doth among the reprobate ones? How comes it then that the Servants of Christ are less his Servants than the Devil’s are his? Or is Christ unwilling to have his Servants throughly pure? Which were gross Blasphemy to assert, contrary to many Scriptures. Or is he not able by his Power to preserve and enable his Children to serve him? Which were no less blasphemous to affirm of him, concerning whom the Scriptures declare, That he has _overcome Sin, Death, Hell, and the Grave, and triumphed over them openly, and that all Power in Heaven and Earth is given to him_. But certainly if the Saints sin daily in Thought, Word, and Deed, as these Men assert, they serve the Devil daily, and are subject to his Power; and so he prevails more than Christ doth, and holds the Servants of Christ in Bondage, whether Christ will or not. But how greatly then doth it contradict the End of Christ’s Coming? as it is expressed by the Apostle, _Ephes._ v. 25, 26, 27. _Even as Christ also loved the Church, and gave himself for it, that he might sanctify and cleanse it with the Washing of Water by the Word: That he might present it to himself a glorious Church, not having Spot or Wrinkle_, or any such Thing, _but that it should be holy, and without Blemish_. Now if Christ hath really thus answered the Thing he came for, then the Members of this Church are not always sinning in Thought, Word, and Deed, or there is no Difference betwixt being sanctified and unsanctified, clean and unclean, holy and unholy, being daily blemished with Sin, and being without Blemish. §. VI. [Sidenote: Proof 4.] [Sidenote: Pastors, Teachers_, and_ Scriptures _are given for perfecting of the Saints._] Fourthly, This Doctrine renders _the Work of the Ministry_, _the Preaching of the Word_, _the Writing of the Scripture_, _and the Prayers of holy Men_, _altogether useless and ineffectual_. As to the first, _Ephes._ iv. 11. _Pastors_ and _Teachers_ are said to be _given for the Perfection of the Saints_, &c. _until we all come in the Unity of the Faith, and of the Knowledge of the Son of God, unto a perfect Man, unto a Measure of the Stature of the Fulness of Christ_. Now if there be a Necessity of sinning daily, and in all Things, then there can be no Perfection; for such as do so cannot be esteemed perfect. And if for effectuating this Perfection in the Saints the Ministry be appointed and disposed of God, do not such as deny the Possibility hereof render the Ministry useless and of no Profit? Seeing there can be no other true Use assigned, but to lead People out of Sin into Righteousness. If so be these Ministers assure us that we need never expect to be delivered from it, do not they render their own Work needless? What needs Preaching against Sin, for the reproving of which all Preaching is, if it can never be forsaken? Our Adversaries are Exalters of the Scriptures in Words, much crying up their Usefulness and Perfection: Now the Apostle tells us, 2 _Tim._ iii. 17. That the _Scriptures are for making the Man of God perfect_; and if this be denied to be attainable in this Life, then the Scriptures are of no Profit; for in the other Life we shall not have use for them. It renders the Prayers of the Saints altogether useless, seeing themselves do confess they ought to pray daily _that God would deliver them from Evil, and free them from Sin, by the Help of his Spirit and Grace, while in this World_. But though we might suppose this Absurdity to follow, _that their Prayers are without Faith_, yet were not that so much, if it did not infer the like upon the holy Apostles, who prayed earnestly for this End, and therefore no Doubt believed it attainable, _Col._ iv. 12. _Labouring fervently for you in Prayers, that ye may stand perfect_, &c. 1 Thess. iii. 13. and v. 23, _&c._ §. VII. [Sidenote: Proof 5.] [Sidenote: Darkness _and_ Light, Sin _and_ Righteousness_, inconsistent together._] But _Fifthly_, This Doctrine is _contrary to common Reason and Sense_. For the two opposite _Principles_, whereof the one rules in the Children of _Darkness_, the other in the Children of _Light_, are _Sin_ and _Righteousness_; and as they are respectively leavened and actuated by them, so they are accounted either as reprobated or justified, seeing it is [77]_Abomination in the Sight of God, either to justify the Wicked, or condemn the Just_. Now to say that Men cannot be so leavened by the one as to be delivered from the other, is in plain Words to affirm, that _Sin_ and _Righteousness_ are consistent; and that a Man may be truly termed _righteous_, though he be daily _sinning_ in every Thing he doth; and then what Difference betwixt _Good_ and _Evil_? Is not this to fall into that great Abomination of putting _Light_ for _Darkness_? and calling _Good Evil_, and _Evil Good_? Since they say _the very best Actions of God’s Children are defiled and polluted, and that those that sin daily in Thought, Word, and Deed are good Men and Women, the Saints and holy Servants of the holy pure God_. Can there be any Thing more repugnant than this to common Reason? Since the _Subject_ is still denominated from that _Accident_ that doth most influence it; as a Wall is called _White_ when there is much _Whiteness_, and _Black_ when there is much _Blackness_, and such like; but when there is more Unrighteousness in a Man than Righteousness, that Man ought rather to be denominated unrighteous than righteous. [Sidenote: _If all _daily sin_, where is the _righteous Man_ then spoken of in Scripture?_] Then surely if every Man sin daily in Thought, Word, and Deed, and that in his Sins there is no Righteousness at all, and that all his righteous Actions are polluted and mixed with Sin, then there is in every Man more Unrighteousness than Righteousness; and so no Man ought to be called _righteous_, no Man can be said to be _sanctified_ or _washed_. _Where are then the Children of God? Where are the purified Ones? Where are they who were sometimes unholy, but now holy; that sometimes were Darkness, but now are Light in the Lord?_ There can none such be found then at this Rate, except that Unrighteousness be esteemed so: And is not this to fall into that Abomination above-mentioned of _justifying the Ungodly_? [Sidenote: _The Blasphemy of the_ Ranters _or_ Libertines.] This certainly lands in that horrid Blasphemy of the _Ranters_, that affirm _there is no Difference betwixt Good and Evil, and that all is one in the Sight of God_. I could shew many more gross Absurdities, evil Consequences, and manifest Contradictions implied in this _sinful Doctrine_; but this may suffice at present, by which also in a good Measure the Proof of the Truth we affirm is advanced. Yet nevertheless, for the further evidencing of it, I shall proceed to the second Thing proposed by me, to wit, to prove this from several Testimonies of the Holy Scriptures. [77] Prov. 17. 15. §. VIII. [Sidenote: Sect. II.] [Sidenote: Proof 1.] And _First_, I prove it from the peremptory positive Command of _Christ_ and the _Apostles_, seeing this is a Maxim engraven in every Man’s Heart naturally, _That no Man is bound to do that which is impossible_: Since then _Christ_ and his _Apostles_ have commanded us to keep all the _Commandments_, and to be perfect in this Respect, it is possible for us so to do. [Sidenote: _Be ye perfect, _&c._ Keep my Commandments._] Now that this is thus commanded without any Commentary or Consequence, is evidently apparent from these plain Testimonies, _Matt._ v. 48, and vii. 21. _John_ xiii. 17. 1 _Cor._ vii. 19. 2 _Cor._ xiii. 11. 1 _John_ ii. 3, 4, 5, 6. and iii. 2, 3, 4, 5, 6, 7, 8, 9, 10. These Scriptures intimate a positive Command for it; they declare the absolute Necessity of it; and therefore, as if they had purposely been written to answer the Objections of our _Opposers_, they shew the Folly of those that will esteem themselves _Children_ or _Friends_ of _God_, while they do otherwise. [Sidenote: Proof 2.] [Sidenote: _The Possibility of it._] _Secondly_, It is possible, because we receive the Gospel and Law thereof for that Effect; and it is expresly promised to us, as we are under Grace, as appears by these Scriptures, _Rom._ iv. 14. _Sin shall not have Dominion over you; for ye are not under the Law, but under Grace_: And _Rom._ viii. 3. _For what the Law could not do, in that it was weak through the Flesh, God sending his own Son_, &c. _that the Righteousness of the Law might be fulfilled in us_, &c. [Sidenote: _The Difference of the_ Law _and_ Gospel.] For if this were not a Condition both requisite, necessary, and attainable under the Gospel, there were no Difference betwixt the _Bringing in of a better Hope_, and the _Law which made nothing perfect_; neither betwixt those which are under the _Gospel_, or who under the _Law_ enjoyed and walked in the Life of the Gospel and mere _Legalists_. Whereas the Apostle, throughout the whole _Sixth_ to the _Romans_, argues not only the _Possibility_ but the _Necessity_ of being free from Sin, from their being under the _Gospel_, and under _Grace_, and not under the _Law_; and therefore states himself and those to whom he wrote in that Condition in these _Verses_, 2, 3, 4, 5, 6, 7. and therefore in the 11, 12, 13, 16, 17, 18 _Verses_, he argues both the Possibility and Necessity of this _Freedom from Sin_ almost in the same Manner we did a little before; and in the 22d he declares them in Measure to have attained this Condition in these Words, _But now being made free from Sin, and become Servants to God, ye have your Fruit unto Holiness, and the End everlasting Life_. [Sidenote: Perfection _and_ Freedom _from_ Sin _attained and made possible by the Gospel._] And as this Perfection or Freedom from Sin is attained and made possible where the Gospel and inward Law of the Spirit is received and known, so the Ignorance hereof has been and is an Occasion of opposing this Truth. For Man not minding the _Light_ or _Law within his Heart_, which not only discovers Sin, but leads out of it, and so being a Stranger to the new Life and Birth that is born of God, which naturally does his Will, and cannot of its own Nature transgress the Commandments of God, doth, I say, in his natural State look at the Commandments as they are without him in the Letter; [Sidenote: _The Letter _kills_, and maketh not _alive.] and finding himself reproved and convicted, is by the Letter killed, but not made alive. So Man, finding himself wounded, and not applying himself inwardly to that which can heal, labours in his own Will after a Conformity to the Law as it is without him, which he can never obtain, but finds the more he wrestles, the more he falleth short. So this is the _Jew_ still in Effect, with his carnal Commandment, with the _Law_ without, in the _first Covenant State_, which _makes not the Comers thereunto perfect, as pertaining to the Conscience_, Heb. ix. 9. though they may have here a Notion of _Christianity_, and an external Faith in _Christ_. This has made them strain and wrest the Scriptures for an _imputative Righteousness_ wholly without them, to cover their Impurities; and this hath made them imagine an Acceptance with God possible, though they suppose it impossible ever to obey Christ’s Commands. But alas! O deceived Souls! that will not avail in the Day wherein _God will judge every Man according to his Work, whether good or bad_. It will not save thee to say, it was necessary for thee to sin daily in Thought, Word, and Deed; for such as do so have certainly obeyed Unrighteousness: And what is provided for such but _Tribulation and Anguish_, _Indignation and Wrath_; even as _Glory, Honour, and Peace, Immortality and eternal Life to such as have done Good, and patiently continued in Well-doing_. So then, if thou desirest to know this Perfection and Freedom from Sin possible for thee, turn thy Mind to the _Light and spiritual Law of Christ in the Heart_, and suffer the Reproofs thereof; bear the Judgment and Indignation of God upon the unrighteous Part in thee as therein is revealed, which Christ hath made tolerable for thee, and so suffer _Judgment in thee_ to be _brought forth into Victory_, and thus come to partake of the _Fellowship_ of _Christ’s Sufferings_, and be made _conformable unto his Death_, [Sidenote: _How we partake of Christ’s Sufferings, and are made conformable unto his Death._] that thou mayest feel thyself _crucified with him to the_ World _by the Power of his Cross in thee_; so that that Life that sometimes was alive in thee to this World, and the Love and Lusts thereof, may die, and a new Life be raised, by which thou mayest live henceforward to God, and not to or for thyself; and with the Apostle thou mayest say, _Gal._ ii. 20. _It is no more I, but Christ alive in me_; and then thou wilt be a _Christian indeed_, and not in _Name_ only, as too many are; then thou wilt know what it is to have _put off the old Man with his Deeds_, who indeed sins daily in Thought, Word, and Deed; and to have _put on the new Man, that it renewed in Holiness, after the Image of him that hath created him_, Ephes. iv. 24. and thou wilt witness thyself to be [78]_God’s Workmanship, created in Christ Jesus unto good Works_, and so not to sin always. And to this new Man _Christ’s Yoke is easy, and his Burden is light_; though it be heavy to the _old Adam_; yea, the _Commandments of God_ are not unto this Man _grievous_; for it is his _Meat and Drink_ to be found _fulfilling the Will of God_. [78] Matt. xi. 30. 1 John v. 3. [Sidenote: Proof 3.] [Sidenote: _Many have attained Perfection._] _Lastly_, This Perfection or Freedom from Sin is possible, because many have attained it, according to the express Testimony of the Scripture; some before the Law, and some under the Law, through witnessing and partaking of the Benefit and Effect of the Gospel, and much more many under the Gospel. [Sidenote: Enoch _walked with God, and was_ perfect.] As _first_, It is written of _Enoch_, _Gen._ v. 22, 24. that he _walked with God_, which no Man while sinning can; nor doth the Scripture record any Failing of his. It is said of _Noah_, _Gen._ vi. 9. and of _Job_ i. 8. and of _Zacharias_ and _Elizabeth_, _Luke_ i. 6. that _they were perfect_; but under the Gospel, besides that of the _Romans_ above-mentioned, see what the Apostle saith of many Saints in general, _Ephes._ ii. 4, 5, 6. _But God, who is rich in Mercy, for his great Love wherewith he hath loved us, even when we were dead in Sins, hath quickened us together with Christ, by Grace ye are saved; and hath raised us up together, and made us sit together in heavenly Places in Christ Jesus_ &c. I judge while they were sitting in these _heavenly Places_, they could not be daily sinning in Thought, Word, and Deed; neither were all their Works which they did there as _filthy Rags_, or as a _menstruous Garment_. See what is further said to the _Hebrews_, xii. 22, 23. _Spirits of just Men made perfect_. And to conclude, let that of the _Revelations_, xiv. 1, 2, 3, 4, 5. be considered, where though their being _found without Fault_ be spoken in the present Time, yet it is not without Respect to their Innocency while upon Earth; and their being _redeemed from among Men, and no Guile found in their Mouth_, is expresly mentioned in the Time past. [Sidenote: Sect III.] But I shall proceed now, in the _Third Place_, to answer the _Objections_, which indeed are the Arguments of our Opposers. §. IX. [Sidenote: Obj. 1.] I shall begin with their chief and great Argument, which is the Words of the Apostle, 1 John i. 8. _If we say that we have no Sin_, _we deceive ourselves, and the Truth is not in us_. This they think invincible. [Sidenote: _Answ. 1._] But is it not strange to see Men so blinded with Partiality? How many Scriptures tenfold more plain do they reject, and yet stick so tenaciously to this, that can receive so many Answers? As First, [_If we say we have no Sin_, &c.] will not import the Apostle himself to be included. [Sidenote: _If we say we have no Sin_, &c. objected.] Sometimes the Scripture useth this Manner of Expression when the Person speaking cannot be included; which Manner of Speech the _Grammarians_ call _Metaschematismus_. Thus _James_ iii. 9, 10. speaking of the _Tongue_, saith, _Therewith bless we God, and therewith curse we Men_; adding, _These Things ought not so to be_. Who from this will conclude that the Apostle was one of those Cursers? [Sidenote: _Answ. 2._] But _Secondly_, This Objection hitteth not the Matter; he saith not, _We sin daily in Thought, Word, and Deed_; far less that the _very good Works which God works in us by his Spirit are Sin_: Yea, the very next Verse clearly shews, that upon _Confession_ and _Repentance_ we are not only _forgiven_, but also _cleansed_; _He is faithful to forgive us our Sins, and to cleanse us from all Unrighteousness_. Here is both a Forgiveness and Removing of the Guilt, and a Cleansing or Removing of the Filth; for to make _Forgiveness_ and _Cleansing_ to belong both to the Removing of the _Guilt_, as there is no Reason for it from the Text, so it were a most violent forcing of the Words, and would imply a needless Tautology. The Apostle having shewn how that not the Guilt only, but even the Filth also of Sin is removed, subsumes his Words in the Time past in the 10th Verse, _If we say we have not sinned, we make him a Liar_. [Sidenote: _Answ. 3._] _Thirdly_, As _Augustine_ well observed, in his Exposition upon the Epistle to the _Galatians_, _It is one Thing not to sin, and another Thing not to have Sin_. [Sidenote: _It is one Thing_, not to sin, _and another Thing_ not to have Sin.] The Apostle’s Words are not, _If we say we sin not, or commit not Sin daily, _but_ if we say we have no Sin_: And betwixt these two there is a manifest Difference; for in respect all have _sinned_, as we freely acknowledge, all may be said in a Sense to have _Sin_. Again, _Sin_ may be taken for the _Seed of Sin_, which may be in those that are redeemed from _actual Sinning_; but as to the Temptations and Provocations proceeding from it being resisted by the Servants of God, and not yielded to, they are the Devil’s Sin that tempteth, not the Man’s that is preserved. [Sidenote: _Answ. 4._] _Fourthly_, This being considered, as also how positive and plain once and again the same Apostle is in that very Epistle, as in divers Places above cited, is it equal or rational to strain this one Place, presently after so qualified and subsumed in the _Time past_, to contradict not only other positive Expressions of his, but the whole Tendency of his Epistle, and of the rest of the holy Commands and Precepts of the Scripture? [Sidenote: Obj. 2.] _Secondly_, Their second Objection is from two Places of Scripture, much of one Signification: The one is, 1 _Kings_ viii. 46. _For there is no Man that sinneth not_. The other is, _Eccles._ vii. 20. _For there is not a just Man upon Earth, that doeth Good, and sinneth not_. [Sidenote: _Answ._] I answer, _First_, These affirm nothing of a daily and continual _Sinning_, so as never to be redeemed from it; but only that all have _sinned_, or that there is none that doth not _sin_, though not always, so as never to cease to _sin_; and in this lies the Question. Yea, in that Place of the _Kings_ he speaks within two Verses of the returning of such _with all their Souls and Hearts_; which implies a Possibility of leaving off Sin. [Sidenote: _Diversity of Seasons and Dispensations_ respected.] _Secondly_, There is a Respect to be had to the Seasons and Dispensations; for if it should be granted that in _Solomon_’s Time there were none that _sinned not_, it will not follow that there are none such now, or that it is a Thing not now attainable by the Grace of God under the Gospel: For _A non esse ad non posse non valet sequela_. And _Lastly_, This whole Objection hangs upon a false Interpretation; for the Hebrew Word [Hebrew: ycht': יחטא] may be read in the _Potential Mood_, thus, _There is no Man who may not sin_, as well as in the _Indicative_: So both the old Latin, _Junius_ and _Tremellius_, and _Vatablus_ have it; and the same Word is so used, _Psalm_ cxix. 11. _I have hid thy Word in my Heart_, [Hebrew: lt'z l' 'cht' lk: לטעז לא אחטא לך׃] that is to say, _That I may not sin against thee_, in the _Potential Mood_, and not in the _Indicative_; which being more answerable to the universal Scope of the Scriptures, the Testimony of the Truth, and the Sense almost of all Interpreters, doubtless ought to be so understood, and the other _Interpretation_ rejected as _spurious_. [Sidenote: Obj. 3.] _Thirdly_, They object some Expressions of the Apostle _Paul_, Rom. viii. 19. _For the Good that I would, I do not; but the Evil which I would not, that I do_. And Ver. 24. _O wretched Man that I am! who shall deliver me from the Body of this Death?_ [Sidenote: _Answ._] I answer, This Place infers nothing, unless it were apparent that the Apostle here were speaking of his own Condition, and not rather in the Person of others, or what he himself had sometimes borne; which is frequent in Scripture, as in the Case of cursing, in _James_ before mentioned. But there is nothing in the Text that doth clearly signify the Apostle to be speaking of himself, or of a Condition he was then under, or was always to be under; yea, on the Contrary, in the former Chapter, as afore is at large shewn, he declares, they were _dead to Sin_; demanding _how such should yet live any longer therein_? [Sidenote: Paul _personates the _Wretched Man_, to shew them the_ Redeemer.] _Secondly_, It appears that the Apostle personated one not yet come to a spiritual Condition, in that he saith, Ver. 14. _But I am carnal, sold under Sin._ Now is it to be imagined, that the Apostle _Paul_, as to his own proper Condition, when he wrote that _Epistle_, was a _carnal Man_, who in _Chap._ i. testifies of himself, That he was _separated to be an Apostle, capable to impart to the _Romans_ spiritual Gifts_; and Chap. viii. Ver. 2. That _the Law of the Spirit of Life in Christ Jesus had made him free from the Law of Sin and Death_? So then he was not _carnal_. And seeing there are spiritual Men in this Life, as our Adversaries will not deny, and is intimated through the whole viiith Chapter to the _Romans_, it will not be denied but the Apostle was one of them: So then as his calling himself _carnal_ in Chap. vii. cannot be understood of his own proper State, neither can the rest of what he speaks there of that Kind be so understood: Yea after, Ver. 24. where he makes that Exclamation, he adds in the next Verse, _I thank God, through Jesus Christ our Lord_; signifying that by him he witnessed Deliverance; and so goeth on, shewing how he had obtained it in the next Chapter, _viz._ viii. Ver. 35. _Who shall separate us from the Love of Christ?_ And Ver. 37. _But in all these Things we are more than Conquerors_: And in the last Verse, _Nothing shall be able to separate us_, &c. But wherever there is a continuing in Sin, there is a Separation in some Degree, seeing every _Sin is contrary to God_, and [Greek: anomia: ανομια], i. e. _a Transgression of the Law_, 1 John iii. 4. [Sidenote: _Whom Sin has conquered, he is no Conqueror._] and whoever committeth the least Sin, is overcome of it, and so in that Respect is not a Conqueror, but conquered. This Condition then, which the Apostle plainly testified he with some others had obtained, could not consist with continual remaining and abiding in Sin. [Sidenote: Obj. 4.] _Fourthly_, They object the _Faults and Sins of several eminent Saints, as _Noah_, _David_, &c._ [Sidenote: _Answ._] I answer, That doth not at all prove the Case: For the Question is not, _Whether good Men may not fall into Sin_, which is not denied; but _whether it be not possible for them not to sin_? [Sidenote: _Can they that _sin_, be never freed from _Sin.] It will not follow because these Men _sinned_, that therefore they were never _free of Sin_, but always _sinned_: For at this Rate of arguing, it might be urged, according to this Rule (_Contrariorum par ratio_, i. e. _The Reason of Contraries is alike_) that if, because a good Man hath sinned once or twice, he can never be free from Sin, but must always be daily and continually a Sinner all his Life long; then by the Rule of _Contraries_, if a wicked Man have done Good once or twice, he can never be free from Righteousness, but must always be a righteous Man all his Life-time: Which as it is most absurd in itself, so it is contrary to the plain Testimony of the Scripture, _Ezek._ xxxiii. 12. to 18. [Sidenote: Obj.] _Lastly_, They object, _That if Perfection or Freedom from Sin be attainable, this will render Mortification of Sin useless, and make the Blood of Christ of no Service to us, neither need we any more pray for Forgiveness of Sins_. [Sidenote: _Answ._] I answer, I had almost omitted this _Objection_, because of the manifest Absurdity of it: For can Mortification of Sin be useless, where the End of it is obtained? Seeing there is no attaining of this Perfection but by Mortification. [Sidenote: _Who fights and not in Hopes to overcome his_ Foe?] Doth the Hope and Belief of overcoming render the Fight unnecessary? Let rational Men judge which hath most Sense in it, to say as our Adversaries do, _It is necessary that we fight and wrestle, but we must never think of overcoming, we must resolve still to be overcome_; or to say, _Let us fight, because we may overcome_? Whether do such as believe they may be cleansed by it, or those that believe they can never be cleansed by it, render the _Blood of Christ_ most effectual? If two Men were both grievously diseased, and applied themselves to a Physician for Remedy, which of those do most commend the Physician and his Cure, he that believeth he may be cured by him, and as he feels himself cured, confesseth that he is so, and so can say this is a skilful Physician, this is a good Medicine, behold I am made whole by it; or he that never is cured, nor ever believes that he can so long as he lives? [Sidenote: _Praying for_ Forgiveness of Sins.] As for praying for _Forgiveness_, we deny it not; for that _all have sinned_, and therefore all need to pray that their _Sins past_ may be blotted out, and that they may be daily preserved from sinning. And if hoping or believing to be made _free from Sin_ hinders praying for _Forgiveness of Sin_, it would follow by the same Inference that Men ought not to forsake Murder, Adultery, or any of these gross Evils, seeing the more Men are sinful, the more plentiful Occasion there would be of asking Forgiveness of Sin, and the more Work for Mortification. But the Apostle had sufficiently refuted such sin-pleasing Cavils in these Words, _Rom._ vi. 1, 2. _Shall we continue in Sin that Grace may abound? God forbid._ But _Lastly_, It may be easily answered, by a Retortion to those that press this from the Words of the Lord’s Prayer, _forgive us our Debts_, that this militates no less against perfect Justification than against perfect Sanctification: For if all the Saints, the least as well as the greatest, be perfectly justified in that very Hour wherein they are converted, as our Adversaries will have it, then they have Remission of Sins long before they die. May it not then be said to them, What Need have ye to pray for Remission of Sin, who are already justified, whose Sins are long ago forgiven, both past and to come? §. X. [Sidenote: _Testimonies of the Fathers, concerning _Perfection_, or _Freedom from Sin.] But this may suffice: Concerning this Possibility _Jerome_ speaks clearly enough, _Lib. 3. adver. Pelagium_, “This we also say, that a Man may not sin, if he will, for a Time and Place, according to his bodily Weakness, so long as his Mind is intent, so long as the Cords of the _Cithara_ relax not by any Vice;” [Sidenote: Jerome.] and again in the same Book, “Which is that that I said, that it is put in our Power (to wit, being helped by the Grace of God) either to sin or not to sin.” For this was the Error of _Pelagius_, which we indeed reject and abhor, and which the _Fathers_ deservedly withstood, “That Man by his natural Strength, without the Help of God’s Grace, could attain to that State so as not to sin.” [Sidenote: Augustine.] And _Augustine_ himself, a great Opposer of the _Pelagian_ Heresy, did not deny this Possibility as attainable by the Help of God’s Grace, as in his Book de _Spiritu & Literâ_, Cap. 2. and his Book _de Naturâ & Gratiâ_ against _Pelagius_, Cap. 42, 50, 60, and 63. _de Gestis Concilii Palæstini_, Cap. 7. & 2. and _de Peccato Originali_, Lib. 2. Cap. 2. [Sidenote: Gelasius.] _Gelasius_ also, in his Disputation against _Pelagius_, saith, “But if any affirm that this may be given to some Saints in this Life, not by the Power of Man’s Strength, but by the Grace of God, he doth well to think so confidently, and hope it faithfully; for by this Gift of God all Things are possible.” [Sidenote: _That by the _Gift of God_ all Things are possible._] That this was the common Opinion of the _Fathers_, appears from the Words of the _Aszansic Council_, Canon the last, “We believe also this according to the _Catholick Faith_, that all who are baptized through Grace by Baptism received, and Christ helping them, and co-working, may and ought to do whatsoever belongs to Salvation, if they will faithfully labour.” §. XI. [Sidenote: Conclusion.] Blessed then are they that believe in him, who is both able and willing to deliver as many as come to him through true Repentance from all Sin, and do not resolve, as these Men do, to be the Devil’s Servants all their Life-time, but daily go on forsaking [Sidenote: Phil. 3. 14. _Press forward to the Mark, for the _Prize_, and Overcoming._] Unrighteousness, and forgetting those Things that are behind, _press forward toward the Mark, for the Prize of the high Calling of God in Christ Jesus_; such shall not find their Faith and Confidence to be in vain, but in due Time shall be made Conquerors through him in whom they have believed; and so overcoming, _shall be established as Pillars in the House of God, so as they shall go no more out_, Rev. iii. 12. PROPOSITION IX. Concerning PERSEVERANCE, and the Possibility of FALLING from GRACE. _Although this Gift and inward Grace of God be sufficient to work out Salvation, yet in those in whom it is resisted it both may and doth become their Condemnation. Moreover they in whose Hearts it hath wrought in Part to purify and sanctify them in order to their further Perfection, may, by Disobedience, fall from it, _turn it to Wantonness_, Jude 4. _make Shipwreck of Faith_, _1_ Tim. _i. 19. and after having tasted the heavenly Gift, and been made Partakers of the Holy Ghost, again fall away_, Heb. _vi. 4, 5, 6._ yet such an Increase and Stability in the Truth may in this Life be attained, from which there can be no total Apostasy._ §. I. The first Sentence of this Proposition hath already been treated of in the _fifth_ and _sixth Propositions_, where it hath been shewn that that _Light_ which is given for _Life_ and _Salvation_ becomes the Condemnation of those that refuse it, and therefore is already proved in those Places, where I did demonstrate the Possibility of Man’s resisting the Grace and Spirit of God; and indeed it is so apparent in the Scriptures, that it cannot be denied by such as will but seriously consider these Testimonies, _Prov._ i. 24, 25, 26. _John_ iii. 18, 19. 2 _Thess._ ii. 11, 12. _Acts_ vii. 51. & xiii. 46. _Rom._ i. 18. As for the other Part of it, that _they in whom this Grace may have wrought in a good Measure in order to purify and sanctify them, tending to their further Perfection, may afterwards, through Disobedience, fall away_, &c. The Testimonies of the Scripture included in the Proposition itself are sufficient to prove it to Men of unbiassed Judgment; but because as to this Part our Cause is common with many other _Protestants_, I shall be the more brief in it: For it is not my Design to do that which is done already, neither do I covet to appear _knowing_ by writing much; but simply purpose to present to the World a faithful Account of our Principles, and briefly to let them understand what we have to say for ourselves. §. II. [Sidenote: I. _A Falling from Grace by Disobedience_ evinced.] From these Scriptures then included in the Proposition, not to mention many more which might be urged, I argue thus: [Sidenote: Arg. 1.] _If Men may turn the _Grace of God_ into Wantonness, then they must once have had it_: But the First is true: Therefore also the Second. [Sidenote: Arg. 2.] _If Men may make _Shipwreck of Faith_, they must once have had it; Neither could they ever have had true_ Faith _without the Grace of God_: But the First is true: Therefore also the Last. [Sidenote: Arg. 3.] _If Men may have tasted of the _heavenly Gift_, and been made Partakers of the _Holy Spirit_, and afterwards _fall away_, they must needs have known in Measure the Operation of God’s saving Grace and Spirit, without which no Man could taste the heavenly Gift, nor yet partake of the Holy Spirit_: But the First is true: Therefore also the Last. [Sidenote: II. _The Doctrine of _Election_ and _Reprobation_ is inconsistent with Preaching, and daily Exhortation._] _Secondly_, Seeing the contrary Doctrine is built upon this false Hypothesis, That _Grace is not given for Salvation to any, but to a certain elect Number, which cannot lose it, and that all the rest of Mankind, by an _absolute Decree,_ are debarred from Grace and Salvation_; that being destroyed, this falls to the Ground. Now as that Doctrine of theirs is wholly inconsistent with the daily Practice of those that preach it, in that they exhort People to believe and be saved, while in the mean Time, if they belong to the Decree of Reprobation, it is simply impossible for them so to do; and if to the Decree of Election, it is needless, seeing it is as impossible to them to miss of it, as hath been before demonstrated. So also in this Matter of _Perseverance_, their Practice and Principle are no less inconsistent and contradictory. For while they daily exhort People to be _faithful to the End_, shewing them if they continue not, they shall be _cut off_, and fall short of the _Reward_; which is very true, but no less inconsistent with that Doctrine that affirms _there is no Hazard, because no Possibility of departing from the least Measure of true Grace_; which if true, it is to no Purpose to beseech them to _stand_, to whom God hath made it impossible to _fall_. I shall not longer insist upon the Probation of this, seeing what is said may suffice to answer my Design; and that the Thing is also abundantly proved by many of the same Judgment. That this was the Doctrine of the _primitive Protestants_ thence appears, that the _Augustine Confession_ condemns it as an _Error_ of the _Anabaptists_, to say, _That they who once are justified, cannot lose the Holy Spirit_. Many such like Sayings are to be found in the common Places of _Philip Melancthon_. [Sidenote: _The Opinion of the _Fathers_ concerning _falling from Grace.] _Vossius_, in his _Pelagian_ History, Lib. 6. testifies, _That this was the common Opinion of the Fathers_. In the Confirmation of the _twelfth Thesis_, Page 587. he hath these Words: “That this which we have said was the common Sentiment of Antiquity, those at present can only deny, who otherwise perhaps are Men not unlearned, but nevertheless in Antiquity altogether Strangers, _&c._” These Things thus observed, I come to the _Objections_ of our Opposers. §. III. [Sidenote: Obj. 1.] _First_, They allege, _That those Places mentioned of making _Shipwreck of Faith_, are only to be understood of seeming Faith, and not of a real true Faith_. [Sidenote: _Answ._] [Sidenote: _A good and evil Conscience._] This _Objection_ is very weak, and apparently contrary to the Text, 1 _Tim._ i. 19. where the Apostle addeth to _Faith_ a _good Conscience_, by way of Complaint; whereas if their _Faith_ had been only seeming and hypocritical, the Men had been better without it than with it; neither had they been worthy of Blame for losing that which in itself was Evil. But the Apostle expresly adds [_and of a good Conscience_,] which shews it was real; neither can it be supposed that Men could truly attain a _good Conscience_ without the Operation of _God’s saving Grace_; far less that a _good Conscience_ doth consist with a seeming false and hypocritical Faith. Again, these Places of the Apostle being spoken by way of Regret, clearly import that these Attainments they had fallen from were good and real, not false and deceitful, else he would not have regretted their falling from them; and so he saith positively, _They tasted of the heavenly Gift, and were made Partakers of the Holy Ghost_, &c. not that they seemed to be so, which sheweth this _Objection_ is very frivolous. [Sidenote: Obj. 2.] _Secondly_, They allege, _Phil._ i. 6. _Being confident of this very Thing, that he which hath begun a good Work in you will perform it until the Day of Jesus Christ_, &c. and 1 _Pet._ i. 5. _Who are kept by the Power of God through Faith unto Salvation._ [Sidenote: _Answ._] These Scriptures, as they do not affirm any Thing positively contrary to us, so they cannot be understood otherwise than as the Condition is performed upon our Part, [Sidenote: Salvation _is proposed upon certain Conditions by us to be performed._] seeing _Salvation_ is no otherways proposed there but upon certain necessary Conditions to be performed by us, as hath been above proved, and as our Adversaries also acknowledge, as _Rom._ viii. 13. _For if ye live after the Flesh, ye shall die; but if ye through the Spirit do mortify the Deeds of the Body, ye shall live_. And _Heb._ iii. 14. _We are made Partakers of Christ, if we hold the Beginning of our Confidence stedfast unto the End_. For if these Places of the Scripture upon which they build their Objections were to be admitted without these Conditions, it would manifestly overturn the whole Tenor of their Exhortations throughout all their Writings. Some other _Objections_ there are of the same Nature, which are solved by the same Answers, which also, because largely treated of by others, I omit, to come to that Testimony of the Truth which is more especially ours in this Matter, and is contained in the latter Part of the Proposition in these Words: _Yet such an Increase and Stability in the Truth may in this Life be attained, from which there cannot be a total Apostasy_. §. IV. As in the Explanation of the _fifth_ and _sixth Proposition_ I observed, that some that had denied the Errors of others concerning _Reprobation_, and affirmed the _Universality of Christ’s Death_, did notwithstanding fall short in sufficiently holding forth the Truth, and so gave the contrary Party Occasion by their Defects to be strengthened in their Errors, so it may be said in this Case. [Sidenote: _The two Extremes some run into, by asserting a final_ Falling _or_ not Falling _from Grace impossible._] As upon the one Hand they err who affirm, _That the least Degree of true and saving Grace cannot be fallen from_, so do they err upon the other Hand that deny any such _Stability_ to be attained _from which there cannot be a total and final Apostasy_. And betwixt these two extremes lieth the Truth apparent in the Scriptures, which God hath revealed unto us by the Testimony of his Spirit, and which also we are made sensible of by our own Experience. And even as in the former Controversy was observed, so also in this, the Defence of Truth will readily appear to such as seriously weigh the Matter; for the Arguments upon both Hands, rightly applied, will as to this hold good; and the Objections, which are strong as they are respectively urged against the two opposite _false Opinions_, are here easily solved, by the Establishing of this _Truth_. For all the Arguments which these allege that affirm, _There can be no falling away_, may well be received upon the one Part, as of those who have attained to this Stability and Establishment, and their Objections solved by this Confession; so upon the other Hand, the Arguments alleged from Scripture Testimonies by those that affirm _the Possibility of falling away_ may well be received of such as are not come to this Establishment, though having attained a Measure of true Grace. Thus then the contrary Batterings of Our Adversaries, who miss the Truth, do concur the more strongly to establish it, while they are destroying each other. But lest this may not seem to suffice to satisfy such as judge it _always possible for the best of Men before they die to fall away_, I shall add, for the Proof of it, some brief Considerations from some few Testimonies of the Scripture. §. V. [Sidenote: I.] [Sidenote: Watchfulness _and_ Diligence _is of indispensible Necessity to all._] And _First_, I freely acknowledge that it is good for all to be humble, and in this Respect not over confident, so as to lean to this, to foster themselves in Iniquity, or lie down in Security, as if they had attained this Condition, seeing _Watchfulness_ and _Diligence_ is of _indispensible Necessity_ to all mortal Men, so long as they breathe in this World; for God will have this to be the constant Practice of a _Christian_, that thereby he may be the more fit to serve him, and better armed against all the Temptations of the Enemy. For since _the Wages of Sin is Death_, there is no Man, while he sinneth, and is subject thereunto, but may lawfully suppose himself capable of perishing. Hence the Apostle _Paul_ himself saith, 1 _Cor._ ix. 27. _But I keep under my Body, and bring it into Subjection, lest that by any Means, when I have preached to others, I myself should be a Cast-away._ Here the Apostle supposes it possible for him to be a _Cast-away_; and yet it may be judged he was far more advanced in the inward Work of _Regeneration_, when he wrote that _Epistle_, than many who now-a-days too presumptuously suppose they cannot _fall away_, because they feel themselves to have attained some small Degree of true _Grace_. But the Apostle makes Use of this Supposition or Possibility of his being a _Cast-away_, as I before observed, as an Inducement to them to be watchful; _I keep under my Body, lest_, &c. Nevertheless the same Apostle, at another Time, in the Sense and Feeling of _God’s holy Power_, and in the _Dominion_ thereof, finding himself a Conqueror therethrough over Sin and his Soul’s Enemies, maketh no Difficulty to affirm, _Rom._ viii. 38. _For I am persuaded that neither Death nor Life_, &c. which clearly sheweth that he had attained a Condition from which he knew he could not _fall away_. [Sidenote: II.] [Sidenote: _A Condition attainable in this Life, from which there is no _Falling away.] But _Secondly_, It appears such a Condition is attainable, because we are exhorted to it; and, as hath been proved before, the Scripture never proposeth to us Things impossible. Such an Exhortation we have from the Apostle, 2 _Pet._ i. 10. _Wherefore the rather, Brethren, give Diligence to make your Calling and Election sure._ And though there be a Condition here proposed, yet since we have already proved that it is possible to fulfil this Condition, then also the Promise annexed thereunto may be attained. And since, where Assurance is wanting, there is still a Place left for Doubtings and Despairs, if we should affirm it never attainable, then should there never be a Place known by the Saints in this World, wherein they might be free of Doubting and Despair; which as it is most absurd in itself, so it is contrary to the manifest Experience of Thousands. [Sidenote: III. _A certain Assurance and Establishment given of God to many of his Saints and Children._] _Thirdly_, God hath given to many of his Saints and Children, and is ready to give unto _all_, a _full_ and _certain Assurance_ that they are his, and that no Power shall be able to pluck them out of his Hand. But this Assurance would be no Assurance, if those who are so _assured_ were not _established_ and _confirmed_ beyond all Doubt and Hesitation: If so, then surely there is no Possibility for such to miss of that which God hath assured them of. And that there is such _Assurance_ attainable in this Life, the Scripture abundantly declareth, both in general and as to particular Persons. As _first_, _Rev._ iii. 12. _Him that overcometh will I make a Pillar in the Temple of my God, and he shall go no more out_, &c. which containeth a general Promise unto all. Hence the Apostle speaks of some that are _sealed_, 2 Cor. i. 22. _Who hath also sealed us, and given the Earnest of the Spirit in our Hearts_: Wherefore the _Spirit _so_ sealing _is called the_ Earnest _or_ Pledge of our Inheritance_, Ephes. i. 13. _In whom ye were sealed by the Holy Spirit of Promise_. And therefore the Apostle _Paul_, not only in that of the _Romans_ above noted, declareth himself to have attained that Condition, but 2 _Tim._ iv. 7. he affirmeth in these Words, _I have fought a good Fight_, &c. which also many good Men have and do witness. And therefore as there can be nothing more evident than that which the _manifest Experience_ of this Time sheweth, and therein is found agreeable to the Experience of former Times, so we see there have been both of _old_ and of _late_ that have _turned the Grace of God into Wantonness_, and have _fallen from their Faith and Integrity_; thence we may safely conclude such a _Falling away possible_. We also see that some of _old_ and of _late_ have attained a certain Assurance, some Time before they departed, that they should _inherit eternal Life_, and have accordingly died in that _good Hope_, of and concerning whom the Spirit of God testified _that they are saved_. Wherefore we all see such a State is attainable in this Life, from which there is not a _Falling away_: For seeing the Spirit of God did so testify, it was not possible that they should perish, concerning whom _he who cannot lie_ thus bare Witness. PROPOSITION X. Concerning the MINISTRY. _As by the _Light_ or _Gift_ of God all true Knowledge in Things spiritual is received and revealed, so by the same, as it is manifested and received in the Heart, by the Strength and Power thereof, every true _Minister_ of the _Gospel_ is ordained, prepared, and supplied in the Work of the _Ministry_; and by the Leading, Moving, and Drawing hereof ought every _Evangelist_ and _Christian Pastor_ to be led and ordered in his Labour and Work of the Gospel, both as to the Place _where_, as to the Persons _to whom_, and as to the Time _wherein_ he is to _minister_. Moreover they who have this Authority may and ought to preach the _Gospel_, though without _human Commission_ or _Literature_; as on the other Hand, they who want the Authority of this _divine Gift_, however learned, or authorized by the _Commission_ of _Men_ and _Churches_, are to be esteemed but as _Deceivers_, and not _true Ministers_ of the _Gospel. [Sidenote: The Gospel to be preached freely. Mat. 10. 8.] _Also they who have received this holy and unspotted Gift, _as they have freely received it, so are they freely to give it,_ without Hire or Bargaining, far less to use it as a _Trade_ to get Money by: Yet God hath called any one from their Employment or Trades, by which they acquire their Livelihood, it may be lawful for such, according to the Liberty which they feel given them in the Lord, to receive such Temporals (to wit, what may be needful for them for Meat and Clothing) as are given them freely and cordially by those to whom they have communicated Spirituals._ §. I. Hitherto I have treated of those Things which relate to the _Christian Faith_ and _Christians_, as they stand each in his private and particular Condition, and how and by what Means every Man may be a _Christian_ indeed, and so abide. Now I come in order to speak of those Things that relate to _Christians_, as they are stated in a _joint Fellowship_ and _Communion_, and come under a visible and outward _Society_, which _Society_ is called the _Church of God_, and in Scripture compared to a _Body_, and therefore named the _Body of Christ_. [Sidenote: _The Church of God is the spiritual Body of Christ._] As then in the natural Body there be divers Members, all concurring to the common End of preserving and confirming the whole Body, so in this _spiritual_ and _mystical Body_ there are also divers Members, according to the different Measures of _Grace_ and of the _Spirit_ diversly administered unto _each Member_; and from this _Diversity_ ariseth that Distinction of Persons in the _visible Society_ of _Christians_, as of _Apostles_, _Pastors_, _Evangelists_, _Ministers_, &c. That which in this Proposition is proposed, is, _What makes or constitutes any a Minister of the Church, what his Qualifications ought to be, and how he ought to behave himself?_ But because it may seem somewhat preposterous to speak of the _distinct Offices_ of the _Church_ until something be said of the _Church_ in general, though nothing positively be said of it in the Proposition; yet, as here implied, I shall briefly premise something thereof, and then proceed to the particular Members of it. §. II. It is not in the least my Design to meddle with those tedious and many Controversies wherewith the _Papists_ and _Protestants_ do tear one another concerning this Thing; but only according to the Truth manifested to me, and revealed in me by the Testimony of the Spirit, according to that Proportion of Wisdom given me, briefly to hold forth as a necessary Introduction both to this Matter of the _Ministry_ and of _Worship_, which followeth those Things which I, together with my _Brethren_, do believe concerning the _Church_. [Sidenote: I.] [Sidenote: _The _Etymology_ of the Word _[Greek: ekklêsia: εκκλησια]_ (the Church) and Signification of it._] The _Church_ then, according to the grammatical Signification of the Word, as it is used in the holy Scripture, signifies an _Assembly_ or _Gathering of many into one Place_; for the Substantive [Greek: ekklêsia: εκκλησια] comes from the Word [Greek: ekkaleô: εκκαλεω] _I call out of_, and originally from [Greek: kaleô: καλεω] _I call_; and indeed, as this is the grammatical Sense of the Word, so also it is the real and proper Signification of the Thing, the _Church_ being no other Thing but the _Society_, _Gathering_, or _Company of such as God hath called out of the World, and worldly Spirit, to walk in his LIGHT and LIFE._ The _Church_ then so defined is to be considered as it comprehends all that are thus _called_ and _gathered_ truly by God, both such as are yet in this inferior World, and such as having already laid down the earthly Tabernacle, are passed into their heavenly Mansions, which together do make up the one _Catholick Church_, concerning which there is so much Controversy. [Sidenote: _No Salvation without the_ Church.] Out of which _Church_ we freely acknowledge there can be no Salvation; because under this _Church_ and its Denomination are comprehended all, and as many, of whatsoever _Nation_, _Kindred_, _Tongue_, or _People_ they be, though outwardly Strangers, and remote from those who profess _Christ_ and _Christianity_ in Words, and have the Benefit of the Scriptures, as become obedient to the _holy Light_ and _Testimony of God_ in their Hearts, so as to become sanctified by it, and cleansed from the Evils of their Ways. [Sidenote: _What the_ Church _is_.] For this is the _Universal_ or _Catholick Spirit_, by which many are called from all the _four Corners of the Earth, and shall sit down with_ Abraham, Isaac, _and_ Jacob: By this the _secret Life and Virtue_ of Jesus is conveyed into many that are afar off, even as by the Blood that runs into the Veins and Arteries of the natural Body the Life is conveyed from the Head and Heart unto the extreme Parts. [Sidenote: Turks _and_ Jews _may become Members of this_ Church.] There may be Members therefore of this _Catholick Church_ both among _Heathens_, _Turks_, _Jews_, and all the several Sorts of _Christians_, Men and Women of Integrity and Simplicity of Heart, who though blinded in some Things in their Understanding, and perhaps burdened with the Superstitions and Formality of the several Sects in which they are ingrossed, yet being upright in their Hearts before the Lord, chiefly aiming and labouring to be delivered from Iniquity, and loving to follow Righteousness, are by the secret Touches of this _holy Light_ in their Souls enlivened and quickened, thereby secretly united to God, and therethrough become true Members of this _Catholick Church_. Now the _Church_ in this Respect hath been in Being in all Generations; for God never wanted some such Witnesses for him, though many Times slighted, and not much observed by this World; and therefore this _Church_, though still in Being, hath been oftentimes as it were invisible, in that it hath not come under the Observations of the Men of this World, being, as saith the Scripture, _Jer._ iii. 14. _One of a City, and two of a Family._ And yet though the _Church_ thus considered may be as it were hid from wicked Men, as not then gathered into a _visible Fellowship_, yea, and not observed even by some that are Members of it, yet may there notwithstanding many belong to it; as when _Elias_ complained he was _left alone_, 1 Kings xix. 18. God answered unto him, _I have reserved to myself seven thousand Men, who have not bowed their Knees to the Image of_ Baal; whence the Apostle argues, _Rom._ xi. the Being of a _Remnant_ in his Day. §. III. [Sidenote: II.] [Sidenote: _The Definition of the _Church_ of _God_, as gathered into a _visible Fellowship.] _Secondly_, The _Church_ is to be considered as it signifies a certain Number of Persons gathered by God’s Spirit, and by the Testimony of some of his Servants raised up for that End, unto the Belief of the true Principles and Doctrines of the Christian Faith, who through their Hearts being united by the same Love, and their Understandings informed in the same Truths, gather, meet, and assemble together to wait upon God, to worship him, and to bear a joint Testimony for the _Truth_ against _Error_, suffering for the same, and so becoming through this Fellowship as one Family and Houshold in certain Respects, do each of them watch over, teach, instruct, and care for one another, according to their several Measures and Attainments: Such were the _Churches_ of the primitive Times gathered by the Apostles; whereof we have divers mentioned in the holy Scriptures. And as to the _Visibility_ of the _Church_ in this Respect, there hath been a great Interruption since the Apostles Days, by Reason of the _Apostasy_, as will hereafter appear. §. IV. [Sidenote: _How to become a Member of that_ Church.] To be a _Member_ then of the _Catholick Church_, there is Need of the _Inward Calling of God_ by his _Light in the Heart_, and a being leavened into the Nature and Spirit of it, so as to forsake Unrighteousness, and be turned to Righteousness, and in the Inwardness of the Mind to be cut out of the _wild Olive Tree_ of our own first fallen Nature, and ingrafted into _Christ_ by his _Word_ and _Spirit in the Heart_. And this may be done in those who are Strangers to the History, (God not having pleased to make them Partakers thereof) as in the _fifth_ and _sixth Propositions_ hath already been proved. [Sidenote: _The _outward Profession_ of the Members of the _true Church.] To be a _Member_ of a particular _Church of Christ_, as this inward Work is indispensibly necessary, so is also the outward Profession of, and Belief in, Jesus Christ, and those holy Truths delivered by his Spirit in the Scriptures; seeing the Testimony of the Spirit recorded in the Scriptures, doth answer the Testimony of the same Spirit in the Heart, even as _Face answereth Face in a Glass_. Hence it follows, that the inward Work of Holiness, and forsaking Iniquity, is necessary in every Respect to the being a Member in the _Church of Christ_; and that the outward Profession is necessary to be a Member of a particular gathered _Church_, but not to the being a Member of the _Catholick Church_; yet it is absolutely necessary, where God affords the Opportunity of knowing it: And the outward Testimony is to be believed, where it is presented and revealed; the Sum whereof hath upon other Occasions been already proved. §. V. [Sidenote: _The Members of the Antichristian Church in the Apostasy, their empty Profession._] But contrary hereunto, the Devil, that worketh and hath wrought in the _Mystery of Iniquity_, hath taught his Followers to affirm, _That no Man, however holy, is a Member of the Church of Christ without the outward Profession; and unless he be initiated thereinto by some outward Ceremonies_. And again, _That Men who have this outward Profession, though inwardly unholy, may be Members of the true Church of Christ, yea, and ought to be so esteemed_. This is plainly to put _Light_ for _Darkness_, and _Darkness_ for _Light_; as if God had a greater Regard to Words than Actions, and were more pleased with vain Professions than with real Holiness: But these Things I have sufficiently refuted heretofore. Only from hence let it be observed, that upon this false and rotten Foundation _Antichrist_ hath built his _Babylonish Structure_, and the _Antichristian Church_ in the _Apostasy_ hath hereby reared herself up to that Height and Grandeur she hath attained; so as to exalt herself above _all that is called God, and sit in the Temple of God as God_. [Sidenote: _The Decay of the _Church.] For the particular _Churches_ of _Christ_, gathered in the Apostles Days, soon after beginning to decay as to the _inward Life_, came to be overgrown with several Errors, and the Hearts of the Professors of _Christianity_ to be leavened with the old Spirit and Conversation of the World. Yet it pleased God for some _Centuries_ to preserve that _Life_ in many, whom he emboldened with Zeal to stand and suffer for his Name through the _ten Persecutions_: But these being over, the Meekness, Gentleness, Love, Long-suffering, Goodness, and Temperance of _Christianity_ began to be lost. [Sidenote: _When Men became Christians by _Birth_, and not by _Conversion_, Christianity came to be lost._] For after that the Princes of the Earth came to take upon them that Profession, and that it ceased to be a Reproach to be a _Christian_, but rather became a Means to Preferment; Men became such by Birth and Education, and not by Conversion and Renovation of Spirit: Then there was none so vile, none so wicked, none so profane, who became not a Member of the _Church_. And the _Teachers_ and _Pastors_ thereof becoming the Companions of Princes, and so being enriched by their Benevolence, and getting vast Treasures and Estates, became puffed up, and as it were drunken with the vain Pomp and Glory of this World: And so marshalled themselves in manifold Orders and Degrees; not without innumerable Contests and Altercations who should have the [79]Precedency. So the Virtue, Life, Substance, and Kernel of _Christian Religion_ came to be lost, and nothing remained but a Shadow and Image; which dead Image, or Carcase of _Christianity_ (to make it take the better with the superstitious Multitude of _Heathens_ that were engrossed in it, not by any inward Conversion of their Hearts, or by becoming less wicked or superstitious, but by a little Change in the Object of their Superstition) not having the inward Ornament and Life of the Spirit, became decked with many outward and visible Orders, and beautified with the Gold, Silver, precious Stones, and the other splendid Ornaments of this perishing World: So that this was no more to be accounted the _Christian Religion_, and _Christian Church_, notwithstanding the outward Profession, than the _dead Body_ of a Man is to be accounted a _living Man_; which, however cunningly embalmed, and adorned with ever so much Gold or Silver, or most precious Stones, or sweet Ointments, is but a dead Body still, without Sense, Life, or Motion. [Sidenote: _In the Church of _Rome_ are no less Superstitions and Ceremonies introduced, than were either among _Jews_ or _Heathens.] For that _Apostate Church_ of _Rome_ has introduced no fewer Ceremonies and Superstitions into the _Christian Profession_, than were either among _Jews_ or _Heathens_; and that there is and hath been as much, yea, and more Pride, Covetousness, Uncleanness, Luxury, Fornication, Profaneness and Atheism among her Teachers and chief Bishops, than ever was among any Sort of People, none need doubt, that have read their own Authors, to wit, _Platina_ and others. [79] As was between the Bishop of _Rome_ and the Bishop of _Constantinople_. [Sidenote: _Whether, and what Difference there is betwixt the _Protestants_ and _Papists_ in Superstitions._] Now, though _Protestants_ have reformed from her in some of the most gross Points and absurd Doctrines relating to the _Church_ and _Ministry_, yet (which is to be regretted) they have only lopt off the Branches, but retain and plead earnestly for the same Root, from which these Abuses have sprung. So that even among them, though all that Mass of Superstition, Ceremonies, and Orders be not again established, yet the same Pride, Covetousness and Sensuality is found to have overspread and leavened their _Churches_ and _Ministry_, and the Life, Power and Virtue of _true Religion_ is lost among them; and the very same Death, Barrenness, Dryness and Emptiness, is found in their _Ministry_. So that in Effect they differ from _Papists_ but in Form and some Ceremonies; being with them apostatised from the Life and Power the true _Primitive Church_ and her _Pastors_ were in: So that of both it may be said truly (without Breach of Charity) that having only a _Form of Godliness_ (and many of them not so much as that) they are _Deniers_ of, yea, _Enemies_ to, the Power of it. And this proceeds not simply from their not walking answerably to their own Principles, and so degenerating that Way, which also is true; but, which is worse, their laying down to themselves, and adhering to certain Principles, which naturally, as a cursed Root, bring forth these bitter Fruits: These therefore shall afterwards be examined and refuted, as the contrary Positions of Truth in the Proposition are explained and proved. For as to the Nature and Constitution of a Church[80] (abstract from their Disputes concerning its constant Visibility, Infallibility, and the Primacy of the Church of Rome) the Protestants, as in Practice, so in Principles, differ not from _Papists_; [Sidenote: _The _Protestant_ Church how they become Members thereof._] for they engross within the Compass of their _Church_ whole Nations, making their Infants Members of it, by sprinkling a little Water upon them; so that there is none so wicked or profane who is not a Fellow-member; no Evidence of Holiness being required to constitute a Member of the _Church_. Nay, look through the _Protestant Nations_, and there will no Difference appear in the Lives of the Generality of the One, more than of the Other; he, who _ruleth in the Children of Disobedience_, reigning in both: [Sidenote: Christianity _chiefly consists in the Renewing of the_ Heart.] So that the _Reformation_, through this Defect, is only in holding some less gross Errors in the Notion, but not in having the Heart reformed and renewed, in which mainly the _Life_ of _Christianity_ consisteth. [80] i. e. _National._ §. VI. [Sidenote: _A _Popish, corrupt Ministry_ all Evils follow._] But the _Popish Errors_ concerning the _Ministry_, which they have retained, are most of all to be regretted, by which chiefly the Life and Power of _Christianity_ is barred out among them, and they kept in Death, Barrenness and Dryness: There being nothing more hurtful than an Error in this Respect. [Sidenote: _Like People, like Priest._ Hosea 4. 9.] For where a false and corrupt _Ministry_ entereth, all Manner of other Evils follow upon it, according to that Scripture Adage, _Like People, like Priest_: For by their Influence, instead of ministering Life and Righteousness, they minister Death and Iniquity. The whole _Backslidings_ of the _Jewish Congregation_ of old are hereto ascribed: _The Leaders of my People have caused them to err_. The whole Writings of the Prophets are full of such Complaints; and for this Cause, under the _New Testament_, we are so often warned and guarded to _beware of false Prophets, and false Teachers_, &c. What may be thought then, where all, as to this, is out of Order; where both the Foundation, Call, Qualifications, Maintenance, and whole Discipline are different from and opposite to the _Ministry_ of the _Primitive Church_; yea, and necessarily tend to the Shutting out of a _Spiritual Ministry_, and the bringing in and establishing of a _Carnal_? This shall appear by Parts. §. VII. [Sidenote: Quest. 1.] That then which comes first to be questioned in this Matter, is concerning the _Call of a Minister_; to wit, _What maketh, or how cometh a Man to be, a Minister, Pastor, or Teacher in the Church of Christ?_ [Sidenote: _Answ._] [Sidenote: _The Call of a _Minister_ and wherein it consisteth._] We _answer_; By the _inward Power and Virtue of the Spirit of God_. For, as saith our Proposition, _Having received the true Knowledge of Things spiritual by the Spirit of God, without which they cannot be known, and being by the same in Measure purified and sanctified, he comes thereby to be called and moved to minister to others_; being able to speak, from a living Experience, of what he himself is a Witness; and therefore _knowing the Terror of the Lord, he is fit to persuade Men_, &c. 2 Cor. v. 11. and his Words and Ministry, proceeding from the inward Power and Virtue, reach to the Heart of his Hearers, and make them approve of him, and be subject unto him. [Sidenote: Object.] Our Adversaries are forced to confess, that this were indeed desirable and best; but this they will not have to be absolutely necessary. I shall first prove the Necessity of it, and then shew how much they err in that which they make more necessary than this divine and heavenly Call. [Sidenote: Arg.] [Sidenote: 1. _The Necessity of an _inward Call_ to make a Man a _Christian.] _First_, That which is necessary to make a Man a _Christian_, so as without it he cannot be truly one, must be much more necessary to make a Man a _Minister of Christianity_; seeing the one is a Degree above the other, and has it included in it: Nothing less than he that supposeth a _Master_, supposeth him first to have attained the Knowledge and Capacity of a _Scholar_. They that are not _Christians_, cannot be Teachers and Ministers among _Christians_. But this inward Call, Power and Virtue of the Spirit of God, is necessary to make a Man a _Christian_; as we have abundantly proved before in the second Proposition, according to these Scriptures, _He that hath not the Spirit of Christ, is none of his. As many as are led by the Spirit of God, are the Sons of God_: Therefore this Call, Moving and Drawing of the Spirit, must be much more necessary to make a Man a _Minister_. [Sidenote: 2. _The Ministry of the Spirit requires the Operation and Testimony of the Spirit._] _Secondly_, All _Ministers_ of the _New Testament_ ought to be _Ministers_ of the _Spirit_, and not of the _Letter_, according to that of 2 _Cor._ iii. 6. and as the old Latin hath it, _Not by the Letter, but by the Spirit_: But how can a Man be a Minister of the Spirit, who is not inwardly called by it, and who looks not upon the Operation and Testimony of the Spirit as essential to his Call? As he could not be a Minister of the Letter who had thence no Ground for his Call, yea, who was altogether a Stranger to and unacquainted with it, so neither can he be a Minister of the Spirit who is a Stranger to it, and unacquainted with the Motions thereof, and knows it not to draw, act, and move him, and go before him in the Work of the _Ministry_. I would willingly know, how those that take upon them to be Ministers (as they suppose) of the Gospel, merely from an outward Vocation, without so much as being any ways sensible of the Work of the Spirit, or any inward Call therefrom, can either satisfy themselves or others that they are _Ministers of the Spirit_, or wherein they differ from the _Ministers of the Letter_? For, [Sidenote: 3. _Under the Law the People needed not to doubt, who should be Priests and Ministers._] _Thirdly_, If this inward Call, or Testimony of the Spirit, were not essential and necessary to a _Minister_, then the _Ministry_ of the _New Testament_ would not only be no ways preferable to, but in divers Respects far worse than that of the _Law_. For under the _Law_ there was a certain Tribe allotted for the _Ministry_, and of that Tribe certain Families set apart for the _Priesthood_ and other Offices, by the immediate Command of God to _Moses_; so that the People needed not be in any Doubt who should be Priests and Ministers of the holy Things: Yea, and besides this, God called forth, by the immediate Testimony of his Spirit, several at divers Times to teach, instruct, and reprove his People, as _Samuel_, _Nathan_, _Elias_, _Elisha_, _Jeremiah_, _Amos_, and many more of the Prophets: But now under the _New Covenant_, where the _Ministry_ ought to be more _spiritual_, the _Way_ more _certain_, and the _Access_ more _easy_ unto the Lord, our Adversaries, by denying the Necessity of this inward and spiritual Vocation, make it quite otherways. For there being now no certain Family or Tribe to which the _Ministry_ is limited, we are left in Uncertainty, to choose and have _Pastors_ at a Venture, without any certain Assent of the Will of God; having neither an outward Rule nor Certainty in this Affair to walk by: For that the Scripture cannot give any certain Rule in this Matter, hath in the _third Proposition_ concerning it been already shewn. [Sidenote: 4. _Christ the Door._] _Fourthly_, Christ proclaims them all [81]_Thieves and Robbers, that enter not by him the Door into the Sheepfold, but climb up some other Way; whom the Sheep ought not to hear_: But such as come in without the Call, Movings, and Leadings of the Spirit of Christ, wherewith he leads his Children into _all Truth_, come in certainly not by Christ, who is the _Door_, but some other Way, and therefore are not true Shepherds. [81] John 10. 1. §. VIII. [Sidenote: Succession _pleaded by the false Church from Christ and his Apostles._] To all this they object the _Succession of the Church_; alleging, _That since Christ gave a Call to his Apostles and Disciples, they have conveyed that Call to their Successors, having Power to ordain _Pastors_ and _Teachers_; by which Power the Authority of ordaining and making _Ministers_ and _Pastors_ is successively conveyed to us; so that such, who are ordained and called by the _Pastors_ of the _Church_, are therefore true and lawful Ministers; and others, who are not so called, are to be accounted but Intruders._ Hereunto also some _Protestants_ add a _Necessity_, though they make it not a Thing _essential_; _That besides this Calling of the _Church_, every one, being called, ought to have the inward Call of the Spirit, inclining him so chosen to his Work_: But this they say is _subjective_ and not _objective_; of which before. [Sidenote: _Answ._] As to what is subjoined of the inward Call of the Spirit, in that they make it not essential to a true Call, but a Supererogation as it were, it sheweth how little they set by it: Since those they admit to the Ministry are not so much as questioned in their Trials, whether they have this or not. Yet, in that it hath been often mentioned, especially by the _Primitive Protestants_ in their Treatises on this Subject, it sheweth how much they were secretly convinced in their Minds, that this inward Call of the Spirit was most excellent, and preferable to any other; [Sidenote: _The _Call_ of the _Spirit_ preferred to any other by _Primitive Protestants.] and therefore in the most noble and heroic _Acts_ of the _Reformation_, they laid Claim unto it; so that many of the _Primitive Protestants_ did not scruple both to despise and disown this _outward[82] Call_, when urged by the _Papists_ against them. [Sidenote: _Modern _Protestants_ denying the _Call_ of the _Spirit.] But now _Protestants_, having gone from the Testimony of the Spirit, plead for the same _Succession_; and being pressed (by those whom God now raiseth up by his Spirit to reform those Abuses that are among them) with the Example of their Forefathers Practice against _Rome_, they are not at all ashamed utterly to deny that their Fathers were called to their Work by the inward and immediate Vocation of the Spirit; clothing themselves with that Call, which they say their Forefathers had, as Pastors of the _Roman Church_. For thus (not to go further) affirmeth _Nicolaus Arnoldus_,[83] in a Pamphlet written against the same Propositions, called, _A Theologick Exercitation_, Sect. 40. averring, _That they pretended not to an immediate Act of the Holy Spirit; but reformed by the Virtue of the ordinary Vocation which they had in the Church, as it then was, _to wit,_ that of _Rome_, &c._ [82] _Succession._ [83] Who gives himself out _Doctor_ and _Professor_ of _Sacred Theology_ at _Franequer_. §. IX. [Sidenote: _Absurdities _Protestants_ fall into, by deriving their Ministry through the _Church_ of _Rome.] Many Absurdities do _Protestants_ fall into, by deriving their Ministry thus through the _Church_ of _Rome_. As, _First_, They must acknowledge her to be a true _Church_ of _Christ_, though only erroneous in some Things; which contradicts their _Forefathers_ so frequently, and yet truly, calling her _Antichrist_. _Secondly_, They must needs acknowledge, that the _Priests_ and _Bishops_ of the _Romish Church_ are true _Ministers_ and _Pastors_ of the _Church_ of _Christ_, as to the essential Part; else they could not be fit Subjects for that Power and Authority to have resided in; neither could they have been Vessels capable to receive that Power, and again transmit it to their Successors. _Thirdly_, It would follow from this, that the _Priests_ and _Bishops_ of the _Romish Church_ are yet really true _Pastors_ and _Teachers_: For if _Protestant Ministers_ have no Authority but what they received from them, and since the _Church_ of _Rome_ is the same she was at that Time of the Reformation in Doctrine and Manners, and she has the same Power now she had then, and if the Power lie in the _Succession_, then these _Priests_ of the _Romish Church_ now, which derive their Ordination from those _Bishops_ that ordained the first _Reformers_, have the same Authority which the Successors of the Reformed have, and consequently are no less _Ministers_ of the _Church_ than they are. But how will this agree with that Opinion which the _Primitive Protestants_ had of the _Romish Priests_ and _Clergy_, to whom _Luther_ did not only deny any Power or Authority, but contrary-wise affirmed, _That it was wickedly done of them, to assume to themselves only this Authority to teach, and be _Priests_ and _Ministers_, &c._ [Sidenote: Luther _affirmed, that a _Woman_ might be a Preacher._] For he himself affirmed, _That every good Christian (not only Men, but even Women also) is a Preacher_. §. X. [Sidenote: _The pretended Succession of _Papists_ and _Protestants_ explained._] But against this vain Succession, as asserted either by the _Papists_ or _Protestants_ as a necessary Thing to the Call of a Minister, I _answer_; That such as plead for it, as a sufficient or necessary Thing to the Call of a Minister, do thereby sufficiently declare their Ignorance of the Nature of _Christianity_, and how much they are Strangers to the Life and Power of a _Christian Ministry_, which is not entailed to Succession, as an outward Inheritance; and herein, as hath been often before observed, they not only make the _Gospel_ not better than the _Law_, but even far short of it. For _Jesus Christ_, as he regardeth not any distinct particular Family or Nation in the gathering of his Children; but only such as are joined to and leavened with his own _pure_ and _righteous Seed_, so neither regards he a bare outward Succession, where his pure, immaculate, and righteous Life is wanting; for that were all one. He took not the Nations into the _New Covenant_, that he might suffer them to fall into the old Errors of the _Jews_, or to approve them in their Errors, but that he might gather unto himself a pure People out of the Earth. Now this was the great Error of the _Jews_, to think they were the Church and People of God, because they could derive their outward Succession from _Abraham_; [Sidenote: _The _Jews_ Error of _Abraham_’s outward Succession._] whereby they reckoned themselves the _Children of God_, as being the Offspring of _Abraham_, who was the _Father of the Faithful_. But how severely doth the Scripture rebuke this vain and frivolous Pretence? Telling them, _That God is able of the Stones to raise Children unto Abraham_; and that not the outward _Seed_, but those that were found in the _Faith_ of _Abraham_, are the true _Children_ of faithful _Abraham_. Far less then can this Pretence hold among _Christians_, seeing Christ rejects all outward Affinity of that Kind: [84]_These_, saith he, _are my Mother, Brethren and Sisters, who do the Will of my Father which is in Heaven_: And again; _He looked round about him, and said, Who shall do the Will of God, these_, saith he, _are my Brethren_. So then, such as do not the Commands of Christ, are not found clothed with his Righteousness, are not his Disciples; and that which a Man hath not, he cannot give to another: And it is clear, that no Man nor Church, though truly called of God, and as such having the Authority of a Church and Minister, can any longer retain that Authority, than they retain the Power, Life, and Righteousness of _Christianity_; for the Form is entailed to the Power and Substance, and not the Substance to the Form. [Sidenote: _The Form of Godliness is entailed to the Power and Substance, and not the Substance to the Form._] So that when a Man ceaseth inwardly in his Heart to be a _Christian_ (where his Christianity must lie) by turning to Satan, and becoming a Reprobate, he is no more a _Christian_, though he retain the Name and Form, than a dead Man is a Man, though he hath the Image and Representation of one, or than the Picture or Statue of a Man is a Man: And though a dead Man may serve to a Painter to retain some imperfect Representation of the Man, that once was alive, and so one Picture may serve to make another by, yet none of those can serve to make a true living Man again, neither can they convey the Life and Spirit of the Man; it must be God, that made the Man at first, that alone can revive him. [Sidenote: _Succession interrupted._] As Death then makes such Interruption of an outward natural Succession, that no Art nor outward Form can uphold, and as a dead Man, after he is dead, can have no Issue, neither can dead Images of Men make living Men: So that it is the Living that are only capable to succeed one another; and such as die, so soon as they die cease to succeed, or to transmit Succession. So it is in spiritual Things; it is the Life of Christianity, taking Place in the Heart, that makes a Christian; [Sidenote: _The Living Members make the Church: Life lost, the Church is ceased._] and so it is a Number of such, being alive, joined together in the Life of Christianity, that make a Church of Christ; and it is all those that are thus alive and quickened, considered together, that make the Catholick Church of Christ: Therefore when this Life ceaseth in one, then that one ceaseth to be a Christian; and all Power, Virtue, and Authority, which he had as a Christian, ceaseth with it; so that if he hath been a Minister or Teacher, he ceaseth to be so any more: And though he retain the Form, and hold to the Authority in Words, yet that signifies no more, nor is it of any more real Virtue and Authority, than the mere Image of a dead Man. [Sidenote: Judas _fell from his Ministry by Transgression_.] And as this is most agreeable to Reason, so it is to the Scripture’s Testimony; for it is said of _Judas_, Acts i. 25. _That Judas fell from his Ministry and Apostleship by Transgression_; so his Transgression caused him to cease to be an Apostle any more: Whereas, had the Apostleship been entailed to his Person, so that Transgression could not cause him to lose it, until he had been formally degraded by the _Church_ (which _Judas_ never was so long as he lived) _Judas_ had been as really an Apostle, after he betrayed Christ, as before. And as it is of one, so of many, yea, of a whole Church: For seeing nothing makes a Man truly a Christian, but the Life of Christianity inwardly ruling in his Heart; so nothing makes a Church, but the gathering of several true Christians into one Body. Now where all these Members lose this Life, there the Church ceaseth to be, though they still uphold the Form, and retain the Name: For when that which made them a Church, and for which they were a Church, ceaseth, then they cease also to be a Church: And therefore the Spirit, speaking to the Church of _Laodicea_, because of her _Lukewarmness_, Rev. iii. 16. threateneth to _spue her out of his Mouth_. [Sidenote: _The Lukewarmness of the Church of _Laodicea.] Now, suppose the Church of _Laodicea_ had continued in that _Lukewarmness_, and had come under that Condemnation and Judgment, though she had retained the Name and Form of a Church, and had had her Pastors and Ministers, as no Doubt she had at that Time, yet surely she had been no true Church of Christ, nor had the Authority of her Pastors and Teachers been to be regarded, because of an outward Succession, though perhaps some of them had it immediately from the Apostles. From all which I infer, That since the Authority of the Christian Church and her Pastors is always united, and never separated from the inward Power, Virtue, and righteous Life of Christianity; where this ceaseth, that ceaseth also. But our Adversaries acknowledge, _That many, if not most of those, by and through whom they derive this Authority, were altogether destitute of this Life and Virtue of Christianity: Therefore they could neither receive, have, nor transmit any Christian Authority_. [84] Mat. 12. 48. &c. Mark 3. 33. &c. [Sidenote: Object.] But if it be objected, _That though the Generality of the Bishops and Priests of the Church of _Rome_, during the Apostasy, were such wicked Men; yet _Protestants_ affirm, and thou thyself seemest to acknowledge, that there were some good Men among them, whom the Lord regarded, and who were true Members of the _Catholick Church_ of _Christ_; might not they then have transmitted this Authority?_ [Sidenote: _Answ._] [Sidenote: _The _Protestants_ plead for a Succession inherent._] I answer, This saith nothing; in respect _Protestants_ do not at all lay Claim to their Ministry, as transmitted to them by a direct Line of good Men; which they can never shew, nor yet pretend to: But generally place this Succession as inherent in the whole Pastors of the Apostate Church. Neither do they plead their Call to be good and valid, because they can derive it through a Line of good Men, separate and observably distinguishable from the rest of the Bishops and Clergy of the _Romish Church_; but they derive it as an Authority residing in the Whole: For they think it _Heresy_, to judge that the Quality or Condition of the _Administrator_ doth any Ways invalidate or prejudice his Work. This vain and pretended Succession not only militates against, and fights with the very manifest Purpose and Intent of Christ in the gathering and calling of his Church, but makes him (so to speak) more blind and less prudent than natural Men are in conveying and establishing their outward Inheritances. [Sidenote: _An Estate void of Heirship devolves to the Prince, none claims it, but whom he sees meet to give it: So the Heirship of Life is enjoyed from Christ, the true Heir._] For where an Estate is entailed to a certain Name and Family, when that Family weareth out, and there is no lawful Successor found of it, that can make a just Title appear, as being really of Blood and Affinity to the Family; it is not lawful for any one of another Race or Blood, because he assumes the Name or Arms of that Family, to possess the Estate, and claim the Superiorities and Privileges of the Family: But by the Law of Nations the Inheritance devolves into the Prince, as being _Ultimus Hæres_; and so he giveth it again immediately to whom he sees meet, and makes them bear the Name and Arms of the Family, who then are entitled to the Privileges and Revenues thereof. So in like Manner, the true Name and Title of a _Christian_, by which he hath Right to the _heavenly Inheritance_, and is a Member of _Jesus Christ_, is inward _Righteousness_ and _Holiness_, and the Mind redeemed from the _Vanities_, _Lusts_, and _Iniquities_ of this World; and a Gathering or Company, made up of such Members, makes a Church. Where this is lost, the Title is lost; and so the true Seed, to which the Promise is, and to which the Inheritance is due, becomes extinguished in them, and they become dead as to it: And so it retires, and devolves itself again into Christ, who is the righteous _Heir of Life_; and he gives the Title and true Right again immediately to whom it pleaseth him, even to as many as being turned to his _pure Light_ in their _Consciences_, come again to walk in his _righteous_ and _innocent Life_, and so become true Members of his _Body_, which is the _Church_. So the Authority, Power and Heirship are not annexed to Persons, as they bear the mere Names, or retain a Form, holding the bare Shell or Shadow of _Christianity_; but the Promise is to _Christ_, and to the _Seed_, in whom the Authority is inherent, and in as many as are one with him, and united unto him by Purity and Holiness, and by the inward Renovation and Regeneration of their Minds. Moreover, this pretended Succession is contrary to Scripture Definitions, and the Nature of the Church of Christ, and of the true Members. [Sidenote: I. _The House of God is no polluted Nest; no _Atheist_ nor _Pretender_ can rest there._] For, _First, The Church is the House of God, the Pillar and Ground of Truth_, 1 Tim. iii. 15. But according to this Doctrine, the _House of God_ is a polluted Nest of all Sort of Wickedness and Abominations, made up of the most ugly, defiled, and perverse Stones that are in the Earth; where the Devil rules in all Manner of Unrighteousness. For so our Adversaries confess, and History informs, the _Church_ of _Rome_ to have been, as some of their _Historians_ acknowledge; and if that be truly the _House of God_, what may we call the _House of Satan_? Or may we call it therefore the _House of God_, notwithstanding all this Impiety, because they had a bare Form, and that vitiated many Ways also; and because they pretended to the Name of _Christianity_, though they were _Antichristian_, _Devilish_, and _Atheistical_ in their whole Practice and Spirit, and also in many of their Principles? Would not this infer yet a greater Absurdity, as if they had been something to be accounted of, because of their Hypocrisy and Deceit, and false Pretences? Whereas the Scripture looks upon that as an Aggravation of Guilt, and calls it _Blasphemy_, Rev. ii. 9. Of two wicked Men, he is most to be abhorred, who covereth his Wickedness with a vain Pretence of God and Righteousness: Even so these _abominable Beasts_, and _fearful Monsters_, who looked upon themselves to be _Bishops_ in the _Apostate Church_, were never a Whit the better, that they falsely pretended to be the Successors of the holy Apostles; unless to lie be commendable, and that Hypocrisy be the Way to Heaven. Yea, were not this to fall into that Evil condemned among the Jews, _Jer._ vii. 4. _Trust ye not in lying Words, saying, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these; throughly amend your Ways_, &c. as if such outward Names and Things were the Thing the Lord regarded, and not inward Holiness? Or can that then be the Pillar and Ground of Truth, which is the very Sink and Pit of Wickedness, from which so much Error, Superstition, Idolatry, and all Abomination spring? Can there be any Thing more contrary both to Scripture and Reason? [Sidenote: II.] [Sidenote: _Christ is the _Head_, his _Body_ undefiled._] _Secondly_, The Church is defined _to be the Kingdom of the dear Son of God, into which the Saints are translated, being delivered from the Power of Darkness. It is called the _Body of Christ_, which from him by Joints and Bands having Nourishment ministered and knit together, increaseth with the Increase of God_, Col. ii. 19. But can such Members, such a Gathering as we have demonstrated that Church and Members to be, among whom they allege their pretended Authority to have been preserved, and through which they derive their Call; can such, I say, be the Body of Christ, or Members thereof? Or is Christ the Head of such a corrupt, dead, dark, abominable stinking Carcase? If so, then might we not as well affirm against the Apostle, 2 _Cor._ vi. 14. [Sidenote: _What Fellowship hath Christ with _Belial_?_] _That Righteousness hath Fellowship with Unrighteousness, that Light hath Communion with Darkness, that Christ hath Concord with Belial, that a Believer hath Part with an Infidel, and that the Temple of God hath Agreement with Idols?_ Moreover no Man is called the _Temple of God_, nor of the _Holy Ghost_, but as his Vessel is purified, and so be fitted and prepared for God to dwell in; and many thus fitted by Christ become his Body, in and among whom he dwells and walks, according as it is written, _I will dwell in them, and walk in them, and I will be their God, and they shall be my People_. It is therefore that we may become the _Temple of Christ_ and _People of God_, that the Apostle in the following Verse exhorts, saying out of the Prophet, [85]_Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean Thing, and I will receive you; and I will be a Father unto you, and ye shall be my Sons and Daughters, saith the Lord Almighty_. But to what Purpose is all this Exhortation? And why should we separate from the Unclean, if a mere outward Profession and Name be enough to make the true Church; and if the Unclean and Polluted were both the Church and lawful Successors of the Apostles, inheriting their Authority, and transmitting it to others? Yea, how can the Church be the _Kingdom of the Son of God_, as contra-distinguished from the _Kingdom and Power of Darkness_? And what Need, yea, what Possibility of being translated out of the one into the other, if those that make up the Kingdom and Power of Darkness be real Members of the true Church of Christ; and not simply Members only, but the very Pastors and Teachers of it? But how do they _increase in the Increase of God, and receive spiritual Nourishment from Christ the Head_, that are Enemies of him in their Hearts by wicked Works, and openly go into Perdition? [Sidenote: Priests _frivolous Distinction of _Enemies_ to God by _Practice_, and _Members_ of his Church by_ Office.] Verily as no metaphysical and nice Distinctions, that though they were practically as to their own private States Enemies to God and Christ, and so Servants of Satan; yet they were, by Virtue of their Office, Members and Ministers of the Church, and so able to transmit the Succession; I say, as such invented and frivolous Distinctions will not please the Lord God, neither will he be deluded by such, nor make up the glorious Body of his Church with such mere outside hypocritical Shews, nor be beholden to such painted Sepulchres to be Members of his Body, which is found, pure, and undefiled, and therefore he needs not such false and corrupt Members to make up the Defects of it; so neither will such Distinctions satisfy truly tender and Christian Consciences; especially considering the Apostle is so far from desiring us to regard this, that we are expresly commanded to _turn away from such as have a Form of Godliness, but deny the Power of it_. For we may well object against these, as the poor Man did against the proud Prelate, that went about to cover his vain and unchristian-like Sumptuousness, by distinguishing that it _was not as Bishop but as Prince he had all that Splendor_. [Sidenote: _The Answer of a _poor Rustick_ to a _proud Prelate.] To which the poor Rustic wisely is said to have answered, _When the Prince goeth to Hell, what shall become of the Prelate?_ And indeed this were to suppose the Body of Christ to be defective, and that to fill up these defective Places, he puts counterfeit and dead Stuff instead of real living Members; like such as lose their Eyes, Arms, or Legs, who make counterfeit ones of Wood or Glass instead of them. But we cannot think so of Christ, neither can we believe, for the Reasons above adduced, that either we are to account, or that Christ doth account, any Man or Men a Whit the more Members of his Body, because though they be really wicked, they hypocritically and deceitfully clothe themselves with his Name, and pretend to it; for this is contrary to his own Doctrine, where he saith expresly, _John_ xv. 1, 2, 3, 4, 5, 6, &c. That _he is the Vine, and his Disciples are the Branches; that except they abide in him, they cannot bear Fruit; and if they be unfruitful, they shall be cast forth as a Branch, and wither_. [Sidenote: _A withered Branch can draw no Nourishment, so has no Life nor Virtue._] Now I suppose these cut and withered Branches are no more true Branches nor Members of the Vine; they can no more draw Sap nor Nourishment from it, after that they are cut off, and so have no more Virtue, Sap, nor Life: What have they then to boast or glory of any Authority, seeing they want that Life, Virtue, and Nourishment from which all Authority comes? So such Members of Christ as are become dead to him through Unrighteousness, and so derive no more Virtue nor Life from him, are cut off by their Sins, and wither, and have no longer any true or real Authority, and their boasting of any is but an Aggravation of their Iniquity by Hypocrisy and Deceit. But further, would not this make Christ’s Body a mere Shadow and Phantasm? Yea, would it not make him the Head of a lifeless, rotten, stinking Carcase, having only some little outward false Shew, while inwardly full of Rottenness and Dirt? [Sidenote: _A living Head upon a lifeless Body, what a _Monster_ would that be?_] And what a Monster would these Men make of Christ’s Body, by assigning it a real, pure, living, quick Head, full of Virtue and Life, and yet tied to such a dead lifeless Body as we have already described these Members to be, which they allege to have been the Church of Christ? Again, the Members of the _Church of Christ_ are specified by this Definition, to wit, as being the _sanctified in Christ Jesus_, 1 Cor. i. 2. But this Notion of _Succession_ supposeth not only some unsanctified Members to be of the _Church of Christ_, but even the Whole to consist of unsanctified Members; yea, that such as were professed _Necromancers_ and open Servants of _Satan_ were the true Successors of the Apostles, and in whom the Apostolick Authority resided, these being the Vessels through whom this Succession is transmitted; though many of them, as all _Protestants_ and also some _Papists_ confess, attained these Offices in the (so called) _Church_ not only by such Means as _Simon Magus_ sought it, but by much worse, even by Witchcraft, Traditions, Money, Treachery, and Murder, which _Platina_ himself confesseth[86] of divers Bishops of _Rome_. [85] 2 Cor. 6. 17, 18. [86] In the Life of _Benedict_ 4. of _John_ 16. of _Sylvester_ 3. of _Boniface_ 8. of _Steph._ 6. of _Joan_ 8. Also _Onuphrius_’s Annotations upon this _Papess_ (or _Popess_) towards the End. §. XI. But such as object not this Succession of the Church, which yet most _Protestants_ begin now to do, distinguish in this Matter, affirming, _That in a great Apostasy, such as was that of the Church of _Rome_, God may raise up some singularly by his Spirit, who from the Testimony of the Scriptures perceiving the Errors into which such as bear the Name of _Christians_ are fallen, may instruct and teach them, and then become authorized by the People’s joining with and accepting of their Ministry only._ Most of them also will affirm, _That the Spirit herein is subjective, and not objective_. [Sidenote: Object.] But they say, That _where a Church is reformed_ (such as they pretend the _Protestant_ Churches are) _there an Ordinary orderly Call is necessary; and that of the Spirit, as extraordinary, is not to be sought after_: Alleging, that _Res aliter se habet in ecclesiâ constituendâ, quàm in ecclesiâ constitutâ_; that is, _There is a Difference in the constituting of a Church, and after it is constituted_. [Sidenote: _Answ._] [Sidenote: _A Difference objected between _Constituting_ a _Church_ and one as _Constituted.] I answer, This _Objection_ as to us saith nothing, seeing we accuse, and are ready from the Scriptures to prove the _Protestants_ guilty of gross Errors, and needing Reformation, as well as they did and do the _Papists_; and therefore we may justly lay Claim, if we would, to the same extraordinary Call, having the same Reason for it, and as good Evidence to prove ours as they had for theirs. As for that Maxim, viz. _That the Case is different in constituting a Church, and a Church constituted_, I do not deny it; and therefore there may be a greater Measure of Power required to the one than to the other, and God in his Wisdom distributes the same as he sees meet; but that the same immediate Assistance of the Spirit is not necessary for Ministers in a gathered Church as well as in gathering one, I see no solid Reason alleged for it: For surely Christ’s Promise was _to be with his_ Children _to the End of the World_, and they need him no less to preserve and guide his Church and Children than to gather and beget them. Nature taught the _Gentiles_ this Maxim, _Non minor est virtus, quam quærere, parta tueri._ To defend what we attain, requires no less Strength than what is necessary to acquire it. For it is by this inward and immediate Operation of the Spirit, which Christ hath promised _to lead his Children _with_ into all Truth_, and to _teach them all Things_, that Christians are to be led in all Steps, as well last as first, which relate to _God’s Glory_ and their own _Salvation_, as we have heretofore sufficiently proved, and therefore need not now repeat it. [Sidenote: _It is a Device of Satan for Men to put the _Spirit’s Leadings_ far off to former Times._] And truly this Device of _Satan_, whereby he has got People to put the immediate Guidings and Leadings of God’s Spirit as an extraordinary Thing afar off, which their _Forefathers_ had, but which they now are neither to wait for nor expect, is a great Cause of the growing _Apostasy_ upon the many gathered Churches, and is one great Reason why a dry, dead, barren, lifeless, spiritless Ministry, which leavens the People into the same Death, doth so much abound, and is so much overspreading even the _Protestant Nations_, that their Preaching and Worships, as well as their whole Conversation, is not to be discerned from _Popish_ by any fresh living Zeal, or lively Power of the Spirit accompanying it, but merely by the Difference of some Notions and Opinions. §. XII. [Sidenote: Object.] Some unwise and unwary _Protestants_ do sometimes object to us, _That if we have such an immediate Call as we lay Claim to, we ought to confirm it by Miracles_. [Sidenote: _Answ._] But this being an Objection once and again urged against the _Primitive Protestants_ by the _Papists_, we need but in short return the Answer to it that they did to the _Papists_, to wit, [Sidenote: _Whether _Miracles_ be now necessary to confirm the _Gospel_?_] That _we need not Miracles, because we preach no new Gospel, but that which is already confirmed by all the Miracles of Christ and his Apostles; and that we offer nothing but that which we are ready and able to confirm by the Testimony of the Scriptures, which both already acknowledge to be true_: [Sidenote: John Baptist _and divers _Prophets_ did none._] And that _John_ the _Baptist_ and divers of the _Prophets_ did none that we hear of, and yet were both immediately and extraordinarily sent. This is the common _Protestant Answer_, therefore may suffice in this Place; though, if Need were, I could say more to this Purpose, but that I study Brevity. §. XIII. [Sidenote: _The Constitution of the _Independent_ Church._] There is also another Sort of _Protestants_, to wit, the _English Independents_, who differing from the _Calvinistical Presbyterians_, and denying the Necessity of this _Succession_, or the Authority of any _National Church_, take another Way; affirming, _That such as have the Benefit of the Scriptures, any Company of People agreeing in the Principles of Truth as they find them here declared, may constitute among themselves a _Church_, without the Authority of any other, and may choose to themselves a _Pastor_, who by the _Church_ thus constituted and consenting, is authorized_, requiring only the Assistance and Concurrence of the _Pastors_ of the neighbouring Churches, if any such there be; not so much as absolutely necessary to authorize, as decent for Order’s Sake. [Sidenote: _Gifted Brethren._] Also they go so far as to affirm, _That in a _Church_ so constituted, any gifted Brother, _as they call them,_ if he find himself qualified thereto, may instruct, exhort, and preach in the _Church_; though, as not having the _Pastoral Office_, he cannot administer those which they call their _Sacraments. To this I answer, That this was a good Step out of the _Babylonish Darkness_, and no Doubt did proceed from a real Discovery of the _Truth_, and from the Sense of a great Abuse of the promiscuous _National Gatherings_. Also this Preaching of the _gifted Brethren_, as they called them, did proceed at first from certain _lively Touches_ and _Movings_ of the Spirit of God upon many; but alas! [Sidenote: _Their Loss and Decay._] because they went not forward, that is much decayed among them; and the _Motions_ of God’s Spirit begin to be denied and rejected among them now, as much as by others. [Sidenote: _The Scriptures give no Call to Persons _Individual.] But as to their _pretended Call from the Scripture_, I answer, The Scripture gives a mere Declaration of true Things, but no Call to particular Persons; so that though I believe the Things there written to be true, and deny the Errors which I find there testified against, yet as to those Things which may be my particular Duty, I am still to seek; and therefore I can never be resolved in the Scripture whether I (such a one by Name) ought to be a Minister? And for the resolving this Doubt I must needs recur to the inward and immediate Testimony of the Spirit, as in the Proposition concerning the _Scriptures_ is shewn more at large. §. XIV. From all this then we do firmly conclude, that not only in a general _Apostasy_ it is needful Men be extraordinarily called, and raised up by the Spirit of God, but that even when several Assemblies or Churches are gathered by the Power of God, not only into the Belief of the Principles of Truth, so as to deny Errors and Heresies, but also into the Life, Spirit, and Power of Christianity, so as to be the Body and House of Christ indeed, and a fit Spouse for him, [Sidenote: _True Ministers Qualifications, Call and Title._] that he who gathers them doth also, for the preserving them in a lively, fresh, and powerful Condition, raise up and move among them by the inward immediate Operation of his own Spirit, _Ministers_ and _Teachers_, to instruct and teach, and watch over them, who being thus called, are manifest in the Hearts of their _Brethren_, and their Call is thus verified in them, who by the feeling of that Life and Power that passeth through them, being inwardly builded up by them daily in the _most holy Faith_, become the Seals of their _Apostleship_. And this is answerable to another Saying of the same Apostle _Paul_, 2 Cor. xiii. 3. [Sidenote: _Their laying on of Hands a Mock to God and Man; a keeping the Shadow, whilst the Substance is wanting._] _Since ye seek a Proof of Christ’s Speaking in me, which to you-wards is not weak, but is mighty in you._ So this is that which gives a _true substantial Call_ and _Title_ to a _Minister_, whereby he is a real Successor of the Virtue, Life, and Power that was in the Apostles, and not of the bare Name: And to such Ministers we think the outward Ceremony of _Ordination_; or _laying on of Hands_ not necessary, neither can we see the Use of it, seeing our Adversaries who use it acknowledge that the Virtue and Power of communicating the _Holy Ghost_ by it is ceased among them. And is it not then foolish and ridiculous for them, by an _apish Imitation_, to keep up the Shadow, where the Substance is wanting? And may not they by the same Rule, where they see blind and lame Men, in Imitation of Christ and his Apostles, bid them _see_ and _walk_? Yea, is it not in them a Mocking of God and Men, to put on their Hands, and bid them _receive the Holy Ghost_, while they believe the Thing impossible, and confess that that _Ceremony_ hath no real Effect? Having thus far spoken of the _Call_, I shall proceed next to treat of the _Qualifications_ and _Work_ of a true Minister. §. XV. [Sidenote: Quest. 2.] [Sidenote: _The Qualification of a_ Minister.] As I have placed the true _Call_ of a _Minister_ in the _Motion_ of this _Holy Spirit_, so is the _Power_, _Life_, and _Virtue_ thereof, and the pure _Grace of God_ that comes therefrom, the _chief_ and _most necessary Qualification_, without which he can no Ways perform his Duty, neither acceptably to God nor beneficially to Men. [Sidenote: Philosophy _and_ School-Divinity _will never make a_ Gospel Minister.] Our Adversaries in this Case affirm, that _three Things_ go to the making up of a Minister, _viz._ 1. _Natural Parts_, that he be not a Fool. 2. _Acquired Parts_, that he be learned in the Languages, in Philosophy and School Divinity. 3. _The Grace of God._ The _two first_ they reckon necessary to the Being of a Minister, so as a Man cannot be one without them; the _Third_ they say goeth to the Well-being of one, but not to the Being; so that a Man may truly be a lawful Minister without it, and ought to be heard and received as such. But we, supposing a natural Capacity, that one be not an Ideot, judge the _Grace of God_ indispensibly necessary to the very Being of a Minister, as that without which any can neither be a true, nor lawful, nor good Minister. As for _Letter-learning_, we judge it not so much necessary to the Well-being of one, though accidentally sometimes in certain Respects it may concur, but more frequently it is hurtful than helpful, [Sidenote: _A poor _Laick_ instructed the learned _Taulerus.] as appeared in the Example of _Taulerus_, who being a learned Man, and who could make an eloquent Preaching, needed nevertheless to be instructed in the Way of the Lord by a poor _Laick_. I shall first speak of the _Necessity of Grace_, and then proceed to say something of that Literature which they judge so needful. [Sidenote: Proof 1.] _First_ then, as we said in the _Call_, so may we much more here, if the _Grace of God_ be a necessary _Qualification_ to make one a _true Christian_, it must be a _Qualification_ much more necessary to constitute a _true Minister of Christianity_. That _Grace_ is necessary to make one a _true Christian_ I think will not be questioned, since it is _by Grace we are saved_, Ephes. ii. 8. [Sidenote: _God’s Grace alone doth constitute a true and lawful _Teacher.] It is the _Grace of God that teacheth us to deny Ungodliness, and the Lusts of this World, and to live godly and righteously_, Tit. ii. 11. Yea, Christ saith expresly, _That without him we can do nothing_, John xv. 5. and the Way whereby Christ helpeth, assisteth, and worketh with us, is by his _Grace_: Hence he saith to _Paul_, _My Grace is sufficient for thee_. A Christian without _Grace_ is indeed no Christian, but an Hypocrite, and a false Pretender. Then I say, _If Grace be necessary to a private Christian, far more to a Teacher among Christians, who must be as a Father and Instructor of others, seeing this Dignity is bestowed upon such as have attained a greater Measure than their Brethren. Even _Nature_ itself may teach as that there is more required in a Teacher than in those that are taught, and that the Master must be above and before the Scholar in that Art or Science which he teacheth others. Since then Christianity cannot be truly enjoyed, neither any Man denominated a Christian without the true Grace of God, therefore neither can any Man be a true and lawful Teacher of Christianity without it._ [Sidenote: Proof 2.] _Secondly_, No Man can be a _Minister_ of the _Church_ of _Christ_, which is his _Body_, unless he be a Member of the _Body_, and receive of the Virtue and Life of the _Head_: [Sidenote: Arg.] [Sidenote: _Who first must be a Member of the Body, and then Life is received, and Virtue from the Head._] But he that hath not _true Grace_ can neither be a Member of the _Body_, neither receive of that Life and Nourishment which comes from the _Head_: Therefore far less can he be a _Minister_ to edify the _Body_. That he cannot be a Minister, who is not a Member, is evident; because he who is not a Member is shut out and cut off, and hath no Place in the _Body_; whereas the Ministers are counted among the most eminent Members of the _Body_. But no Man can be a Member unless he receive of the Virtue, Life, and Nourishment of the _Head_; for the Members that receive not this Life and Nourishment decay and wither, and then are cut off. And that every true Member doth thus receive Nourishment and Life from the _Head_, the Apostle expresly affirmeth, _Ephes._ iv. 16. _From whom the whole Body being fitly joined together, and compacted by that which every Joint supplieth, according to the effectual Working in the Measure of every Part, makes Increase of the Body unto the Edifying of itself in Love_. Now this that thus is communicated, and which thus uniteth the Whole, is no other than the _Grace of God_; and therefore the Apostle in the same Chapter, _Ver. 7_. saith, _But unto every one of us is given Grace according to the Measure of the Gift of Christ_; and _Ver._ 11. he sheweth how that _by this Grace and Gift both Apostles, Prophets, Evangelists, Pastors, and Teachers are given for the Work of the Ministry, and edifying of the Body of Christ_. And certainly then no Man destitute of Grace is fit for this Work, seeing that all that Christ gives are so _qualified_; and these that are not so _qualified_, are not given nor sent of Christ, are not to be heard, nor received, nor acknowledged as _Ministers of the Gospel_, because his Sheep neither ought nor will hear the _Voice of a Stranger_. [Sidenote: _The Sheep of Christ, neither ought, nor will hear the Stranger’s Voice_.] This is also clear from 1 _Cor._ xii. throughout; for the Apostle in that Chapter, treating of the _Diversity of Gifts_ and _Members of the Body_, sheweth how by the _Workings_ of the _same Spirit_ in different _Manifestations_ or _Measures_ in the several Members of the _Body_ the whole _Body_ is edified, saying, _Ver._ 13. That _we are all baptized by the one Spirit into one Body_; and then, _Ver._ 28. he numbers up the several _Dispensations_ thereof, which by God are set in the Church through the various Workings of his Spirit for the Edification of the Whole. Then if there be no true Member of the Body which is not thus baptized by the Spirit, neither any Thing that worketh to the Edifying of it, but according to a Measure of Grace received from the Spirit, surely without Grace none ought to be admitted to work or labour in the Body, because their Labour and Work, without this Grace and Spirit, would be but ineffectual. §. XVI. [Sidenote: Proof 3.] _Thirdly_, That this _Grace_ and _Gift_ is a _necessary Qualification_ to a _Minister_, is clear from that of the Apostle _Peter_, 1 Pet. iv. 10, 11. _As every Man hath received the Gift, even so minister the same one to another, as good Stewards of the manifold Grace of God. If any Man speak, let him speak as the Oracles of God: If any Man minister, let him do it as of the Ability which God giveth; that God in all Things may be glorified through Jesus Christ; to whom be Praise and Dominion for ever, Amen._ From which it appears, that those that _minster_ must _minister_ according to the _Gift_ and _Grace_ received; but they that have not such a _Gift_, cannot _minister_ according thereunto. [Sidenote: _The ministering must be by the Gift and Grace received._] Secondly, _As good Stewards of the manifold Grace of God_: But how can a Man be a _good Steward_ of that which he hath not? Can ungodly Men, that are not gracious themselves, be _good Stewards_ of the manifold _Grace of God_? [Sidenote: Good _Stewardship of what? Of _God’s abounding Grace_, which is the _Ability_ and _Stewardship_ received._] And therefore in the following Verses he makes an exclusive Limitation of such that are not thus furnished, saying, _If any Man speak, let him speak as the Oracles of God; and if any Man minister, let him do it as of the Ability that God giveth_: Which is as much as if he had said, they that cannot thus _speak_, and thus _minister_, ought not to do it: For this [_If_] denotes a necessary Condition. Now what this _Ability_ is, is manifest by the former Words, to wit, the _Gift_ received, and the _Grace_ whereof they are _Stewards_, as by the immediate Context and Dependency of the Words doth appear. Neither can it be understood of a mere natural Ability, because Man in this Condition is said _not to know the Things of God_, and so he cannot _minister_ them to others. And the following Words shew this also, in that he immediately subjoineth, _that God in all Things may be glorified_; but surely God is not glorified, but greatly dishonoured, when natural Men, from their mere natural Ability, meddle in spiritual Things, which they neither know nor understand. [Sidenote: Proof 4.] _Fourthly_, That _Grace_ is a most necessary _Qualification_ for a _Minister_, appears by those Qualifications which the Apostle expresly requires, 1 _Tim._ iii. 2. _Tit._ i. _&c._ where he saith, _A Bishop must be blameless, vigilant, sober, of good Behaviour, apt to teach, patient, a Lover of Good Men, just, holy, temperate, as the Steward of God, holding fast the faithful Word as he hath been taught_. Upon the other Hand, _He must neither be given to Wine, nor a Striker, nor covetous, nor proud, nor self-willed, nor soon angry_. [Sidenote: _How can a _Bishop_ have these Virtues without the _Grace of God_?_] Now I ask, If it be not impossible that a Man can have all these above-named Virtues, and be free of all these Evils, without the _Grace of God_? If then these Virtues, for the producing of which in a Man Grace is absolutely necessary, be necessary to make a true _Minister_ of the Church of Christ according to the Apostle’s Judgment, surely Grace must be necessary also. [Sidenote: _Whatsoever is done in the Church without the Ministry of God’s Spirit, is vain and wicked._] Concerning this Thing a learned Man, and well skilled in _Antiquity_, about the Time of the _Reformation_, writeth thus: “Whatsoever is done in the Church, either for Ornament or Edification of Religion, whether in choosing Magistrates or instituting Ministers of the Church, except it be done by the Ministry of God’s Spirit, which is as it were the Soul of the Church, it is vain and wicked. For whoever hath not been called by the Spirit of God to the great Office of God and Dignity of Apostleship, as _Aaron_ was, and hath not entered in by the Door, which is _Christ_, but hath otherways risen in the Church by the Window, by the Favours of Men, _&c._ truly such a one is not the Vicar of Christ and his Apostles, but a Thief and Robber, and the Vicar of _Judas Iscariot_ and _Simon_ the _Samaritan_. [Sidenote: _Who is _Judas Iscariot_’s Vicar?_] Hence it was so strictly appointed concerning the Election of _Prelates_, which holy _Dionysius_ calls the Sacrament of Nomination, that the Bishops and Apostles who should oversee the Service of the Church should be Men of most intire Manners and Life, powerful in sound Doctrine, to give a Reason for all Things.” So also another,[87] about the same Time, writes thus: “Therefore it can never be, that by the Tongues or Learning any can give a sound Judgment concerning the holy Scriptures, and the Truth of God. _Lastly_,” saith he, “the Sheep of Christ seeks nothing but the Voice of Christ, which he knoweth by the Holy Spirit, wherewith he is filled: He regards not Learning, Tongues, or any outward Thing, so as therefore to believe this or that to be the Voice of Christ, his true Shepherd; he knoweth that there is Need of no other Thing but the _Testimony_ of the _Spirit of God_.” [87] _Franciscus Lambertus Avenionensis_, in his Book concerning _Prophecy_, _Learning_, _Tongues_, and the _Spirit of Prophecy_. Argent. _excus. Anno 1516_, de _Prov._ Cap. 24. §. XVII. [Sidenote: Obj. 1.] Against this absolute Necessity of _Grace_ they object, _That if all Ministers had the saving Grace of God, then all Ministers should be saved; seeing none can fall away from or lose saving Grace_. [Sidenote: _Answ._] But this Objection is built upon a false Hypothesis, purely denied by us; and we have in the former Proposition concerning _Perseverance_ already refuted it. [Sidenote: Obj. 2.] _Secondly_, It may be objected to us, _That since we affirm that every Man hath a Measure of true and saving Grace, there needs no singular Qualification either to a Christian or Minister; for seeing every Man hath this Grace, then no Man needs forbear to be a Minister for want of Grace_. [Sidenote: _Answ._] I answer, We have above shewn that there is necessary to the making a Minister a _special_ and _particular Call_ from the Spirit of God, which is something besides the universal Dispensation of _Grace_ to all, according to that of the Apostle,[88] _No Man taketh this Honour unto himself, but he that is called of God_, _as was_ Aaron. Moreover, we understand by _Grace_ as a _Qualification_ to a _Minister_, not the mere Measure of _Light_, as it is given to reprove and call him to Righteousness; [Sidenote: _All have God’s Grace, which calls to Righteousness, but all are not so leavened into its Nature as to bring forth Fruits, of a blameless holy Life._] but we understand _Grace_ as it hath converted the Soul, and operateth powerfully in it, as hereafter, concerning the _Work of Ministers_, will further appear. So we understand not Men simply as having _Grace_ in them as a _Seed_, which we indeed affirm _all_ have in a Measure; but we understand _Men_ that are _gracious_, leavened by it into the Nature thereof, so as thereby to bring forth those good Fruits of a blameless Conversation, and of Justice, Holiness, Patience, and Temperance, which the Apostle requires as necessary in a true _Christian Bishop_ and _Minister_. [88] Heb. 5. 4. [Sidenote: Obj. 3.] _Thirdly_, They[89] object the _Example of the false Prophets, of the Pharisees, and of_ Judas. [89] So _Nic. Arnoldus Sect. 32._ upon _Thesis 4_. [Sidenote: _Answ._] But _First_, As to the _false Prophets_, there can nothing be more foolish and ridiculous; as if because there were _false Prophets_, really _false_, without the Grace of God, therefore Grace is not necessary to a true Christian Minister. [Sidenote: _The _false_ not the _true Prophets_ want the Grace of God._] Indeed if they had proved that _true Prophets_ wanted this Grace, they had said something; but what have _false Prophets_ common with _true Ministers_, but that they pretend falsely that which they have not? And because _false Prophets_ want true Grace, will it therefore follow, that _true Prophets_ ought not to have it, that they may be _true_ and not _false_? The Example of the _Pharisees_ and _Priests_ under the _Law_ will not answer to the _Gospel Times_, because God set apart a particular _Tribe_ for that Service, and particular _Families_, to whom it belonged by a _lineal Succession_; [Sidenote: _The Service under the Law was not purely Spiritual, but Figurative; for the Performance of which, as they behoved to be purified from their outward Pollutions: So the Ministers of the _Gospel_ must be inwardly without Blemish_.] and also their Service and Work was not purely spiritual, but only the Performance of some outward and carnal Observations and Ceremonies, which were but a Shadow of the Substance that was to come; and therefore their Work _made not the Comers thereunto perfect, as appertaining to the Conscience_, seeing they were appointed only according to the _Law of carnal Commandment_, and not according to the _Power of an endless Life_. Notwithstanding as in the Figure they were to be _without Blemish_ as to their outward Man, and in the Performance of their Work they were to be washed and purified from their outward Pollutions, so now, under the _Gospel Times_, the _Ministers_ in the Anti-type must be inwardly _without Blemish in their Souls and Spirits_, being, as the Apostle requires, _blameless_, and in their Work and Service must be _pure_ and _undefiled_ from their inward Pollutions, and so _clean_ and _holy_, _that they may offer up spiritual Sacrifices acceptable to God by Jesus Christ_, 1 Pet. ii. 5. As to _Judas_, the Season of his _Ministry_ was not wholly Evangelical, as being before the Work was _finished_, and while Christ himself and his Disciples were yet subject to the _Jewish Observances_ and _Constitutions_, and therefore his Commission, as well as that which the rest received with him at that Time, was _only to the House of_ Israel, _Matt._ x. 5, 6. by Virtue of that Commission, [Sidenote: _The Ministry of the Disciples of Christ before the Work was finished, was more _Legal_ than _Evangelical.] therefore the rest of the Apostles were not impowered to go forth and preach after the Resurrection, until they had waited at _Jerusalem_ for the pouring forth of the Spirit: So that it appears _Judas’s Ministry_ was more _legal_ than _Evangelical_. [Sidenote: Judas _was immediately called of Christ, and preached freely, which our Adversaries will not do; although they make him a Pattern of their graceless Ministry, saying, he had not the least Measure of God’s Grace at that Time._] _Secondly_, _Judas_’s Case, as all will acknowledge, was singular and extraordinary, he being _immediately called_ by Christ himself, and accordingly _furnished_ and _impowered_ by him to preach, and do Miracles; which _immediate Commission_ our Adversaries do not so much as pretend to, and so fall short of _Judas_, who trusted in Christ’s Words, and therefore went forth and preached, _without Gold or Silver, or Scrip for his Journey; giving freely_ as he had _freely received_; which our Adversaries will not do, as hereafter shall be observed: Also that _Judas_ at that Time had not the least Measure of God’s Grace, I have not as yet heard proved. But is it not sad, that even _Protestants_ should lay aside the eleven good and faithful Apostles, and all the rest of the holy Disciples and Ministers of Christ, and betake them to that one, of whom it was testified that he was a _Devil_, for a Pattern and Example to their _Ministry_? Alas! it is to be regretted, that too many of them resemble this Pattern over-much. [Sidenote: Obj.] Another _Objection_ is usually made against the Necessity of Grace, [90]_That in Case it were necessary, then such as wanted it could not truly administer the Sacraments; and consequently the People would be left in Doubts and infinite Scruples, or not knowing certainly whether they had truly received them, because not knowing infallibly whether the Administrators were truly gracious Men._ [90] _Ibid._ Nic. Arnoldus. [Sidenote: _Answ._] But this Objection hitteth not us at all, because the Nature of that _Spiritual_ and _Christian Worship_, which we according to the Truth plead for, is such as is not necessarily attended with these carnal and outward Institutions, from the administering of which the Objection ariseth; and so hath not any such Absurdity following upon it, as will afterwards more clearly appear. §. XVIII. [Sidenote: _What _true Learning_ is._] Though then we make not _Human Learning_ necessary, yet we are far from excluding true _Learning_; to wit, that _Learning_ which proceedeth from the inward Teachings and Instructions of the Spirit, whereby the Soul learneth the secret Ways of the Lord, becomes acquainted with many inward Travails and Exercises of the Mind; and learneth by a living Experience how to overcome Evil, and the Temptations of it, by _following the Lord_, and _walking in his Light_, and _waiting daily for Wisdom and Knowledge immediately from the Revelation thereof_; and so _layeth up_ these heavenly and divine Lessons _in the good Treasure of the Heart_, as honest _Mary_ did the Sayings which she heard, and Things which she observed: And also out of this Treasure of the Soul, as the good _Scribe_, brings forth Things _new and old_, according as the same Spirit moves, and gives true Liberty, and as the Glory of God requires, for whose Glory the Soul, _which is the Temple of God_, learneth to do all Things. [Sidenote: _The good Learning which is necessary to a true _Minister.] This is that good _Learning_ which we think necessary to a true _Minister_; by and through which _Learning_ a Man can well instruct, teach, and admonish in due Season, and testify for God from a certain Experience; as did _David_, _Solomon_, and the holy Prophets of old, and the blessed Apostles of our Lord Jesus Christ, who _testified of what they had seen, heard, felt, and handled of the Word of Life_, 1 John i. 1. _Ministering the Gift according as they had received the same, as good Stewards of the manifold Grace of God_; and preached not the uncertain Rumours of Men by _Hearsay_, which they had gathered merely in the Comprehension, while they were Strangers to the Thing in their own Experience in themselves: As to teach People how to believe, while themselves were unbelieving, or how to overcome Sin, while themselves are Slaves to it, as all ungracious Men are; or to believe and hope for an eternal Reward, which themselves have not as yet arrived at, _&c._ §. XIX. [Sidenote: _Literature is first the Knowledge of _Latin_, _Greek_ and _Hebrew.] But let us examine this _Literature_, which they make so necessary to the Being of a _Minister_; as in the first Place, the Knowledge of the _Tongues_, at least of the _Latin_, _Greek_, and _Hebrew_. The Reason of this is, That they may read the Scripture, which is their only Rule, in the _Original Languages_, and thereby be the more capable to comment upon it, and interpret it, _&c._ That also which made this Knowledge be the more prized by the _Primitive Protestants_, was indeed the dark Barbarity that was over the World in the _Centuries_ immediately preceding the Reformation; the Knowledge of the _Tongues_ being about that Time, (until it was even then restored by _Erasmus_ and some others) almost lost and extinct. [Sidenote: _Before the_ Reformation _the Prayers of the People were in the_ Latin Tongue.] And this Barbarity was so much the more abominable, that the whole Worship and Prayers of the People were in the _Latin Tongue_; and among that vast Number of _Priests_, _Monks_ and _Friars_, scarce one of a Thousand understood his Breviary, or that Mass which he daily read and repeated: The Scripture being, not only to the People, but to the greater Part of the Clergy, even as to the literal Knowledge of it, as a sealed Book. [Sidenote: _The Zeal and Endeavours of the first_ Reformers _commended_.] I shall not at all discommend the Zeal that the _first Reformers_ had against this _Babylonish Darkness_, nor their pious Endeavours to translate the _holy Scriptures_: I do truly believe, according to their Knowledge, that they did it candidly: [Sidenote: _The Knowledge of_ Languages _commendable, and_ Schools _necessary_.] And therefore to answer the just Desires of those that desire to read them, and for other very good Reasons, as maintaining a Commerce and Understanding among divers Nations by these common Languages, and others of that Kind, we judge it necessary and commendable that there be _publick Schools_ for the Teaching and Instructing such Youth, as are inclinable thereunto, in the Languages. And although that _Papal Ignorance_ deserved justly to be abhorred and abominated, we see nevertheless, that the true _Reformation_ consists not in that Knowledge; [Sidenote: _The _Papists_ Literature and Knowledge, especially the _Jesuits.] because although since that Time the _Papists_, stirred up through Emulation of the _Protestants_, have more applied themselves to Literature, and it now more flourisheth in their _Universities_ and _Cloysters_, than before, (especially in the _Ignatian_ or _Jesuitick Sect_) they are as far now as ever from a true _Reformation_, and more hardened in their pernicious _Doctrines_. But all this will not make it a necessary Qualification to a Minister, far less a more necessary Qualification than the Grace of God and his Spirit; because the Spirit and Grace of God can make up this Want in the most Rustick and Ignorant; but this Knowledge can no Ways make up the Want of the Spirit in the most Learned and Eloquent. [Sidenote: _The Spirit is the truest Interpreter of the Scriptures, whether from the _Original Languages_, or without them._] For all that which Man, by his own Industry, Learning and Knowledge in the _Languages_ can interpret of the Scriptures, or find out, is nothing without the Spirit; he cannot be certain, but may still miss of the Sense of it: Whereas a poor Man, that knoweth not a Letter, when he heareth the Scriptures read, by the same Spirit he can say, _This is true_; and by the same Spirit he can understand, open, and interpret it, if Need be: Yea, finding his Condition to answer the Condition and Experience of the Saints of old, he knoweth and possesseth the Truths there delivered, because they are sealed and witnessed in his own Heart by the same Spirit. And this we have plentiful Experience of in many of those illiterate Men, whom God hath raised up to be _Ministers_ in his Church in this Day; so that some such, by his Spirit, have corrected some of the Errors of the _Translators_, as in the Third Proposition concerning the _Scriptures_ I before observed. [Sidenote: _A poor _Shoemaker_, that could not read, refutes a _Professor of Divinity’s_ false Assertions from Scripture._] Yea, I know myself a poor Shoemaker, that cannot read a Word, who being assaulted with a false Citation of Scripture, from a publick Professor of _Divinity_, before the _Magistrate_ of a City, when he had been taken up for preaching to some few that came to hear him; I say, I know such a one, and he is yet alive, who though the Professor, who also is esteemed a learned Man, constantly asserted his Saying to be a Scripture Sentence, yet affirmed, not through any certain Letter-knowledge he had of it, but from the most _certain Evidence of the Spirit in himself_, that the _Professor_ was mistaken; and that the _Spirit of God_ never said any such Thing as the other affirmed, and the _Bible_ being brought, it was found as the poor _Shoemaker_ had said. §. XX. [Sidenote: 2. Logick _and_ Philosophy _not needful to a Preacher._] The second Part of their _Literature_ is _Logick_ and _Philosophy_, an Art so little needful to a true Minister, that if one that comes to be a true Minister hath had it, it is safest for him to forget and lose it; for it is the Root and Ground of all Contention and Debate, and the Way to make a Thing a great deal darker, than clearer. For under the Pretence of regulating Man’s Reason into a certain Order and Rules, that he may find out (as they pretend) the Truth, it leads into such a Labyrinth of Contention, as is far more fit to make a _Sceptick_ than a _Christian_, far less a Minister of Christ; yea, it often hinders Man from a clear Understanding of Things that his own Reason would give him; and therefore through its manifold Rules and divers Inventions, it often gives Occasion for a Man, that hath little Reason, foolishly to speak much to no Purpose; seeing a Man, that is not very wise, may notwithstanding be a perfect _Logician_. And then, if ye would make a Man a Fool to purpose that is not very wise, do but teach him _Logick_ and _Philosophy_; and whereas before he might have been fit for something, he shall then be good for nothing, but to speak Nonsense; for these Notions will so swim in his Head, that they will make him extremely busy about nothing. [Sidenote: _The Use of _Logick_ is to see its Emptiness._] The Use that wise and solid Men make of it, is, to see the Emptiness thereof; therefore saith one, _It is an Art of Contention and Darkness, by which all other Sciences are rendered more obscure, and harder to be understood_. If it be urged, _That thereby the Truth may be maintained and confirmed, and Hereticks confuted_; I answer, The Truth, in Men truly rational, needeth not the Help thereof; and such as are obstinate, this will not convince; for by this they may learn twenty Tricks and Distinctions, how to shut out the Truth: And the Truth proceeding from an honest Heart, and spoken forth from the Virtue and Spirit of God, will have more Influence, and take sooner and more effectually, than by a thousand Demonstrations of _Logick_; as that _Heathen Philosopher_[91][92] acknowledged, who, disputing with the _Christian Bishops_, in the _Council_ of _Nice_, was so subtile, that he could not be overcome by them; but yet by a few Words spoken by a simple old _Rustick_, was presently convinced by him, and converted to the Christian Faith; and being enquired how he came to yield to that ignorant old Man, and not to the Bishops; he said, _That they contended with him in his own Way, and he could still give Words for Words; but there came from the old Man that Virtue, which he was not able to resist_. This _secret Virtue_ and _Power_ ought to be the _Logick_ and _Philosophy_ wherewith a true Christian Minister should be furnished; and for which they need not be beholden to _Aristotle_. [Sidenote: Natural Logick _useful_.] As to _natural Logick_, by which rational Men, without that Art and Rules, or sophistical Learning, deduce a certain Conclusion out of true Propositions, which scarce any Man of Reason wants, we deny not the Use of it; and I have sometimes used it in this Treatise; which also may serve without that _dialectick Art_. [Sidenote: 3. Ethicks _or the_ Manner-Rules _to Christians not needful._] As for the other Part of _Philosophy_, which is called _Moral_, or _Ethicks_, it is not so necessary to Christians, who have the Rules of the holy Scriptures, and the Gift of the Holy Spirit, by which they can be much better instructed. [Sidenote: 4. Physicks, _and the_ Metaphysicks _make no Preachers of the_ Truth.] The _Physical_ and _Metaphysical_ Part may be reduced to the Arts of _Medicine_ and the _Mathematicks_, which have nothing to do with the Essence of a _Christian Minister_. And therefore the Apostle _Paul_, who well understood what was good for Christian Ministers, and what hurtful, thus exhorted the _Colossians_, Col. ii. 8. _Beware lest any Man spoil you through Philosophy and vain Deceit._ And to his beloved Disciple _Timothy_ he writes also thus, 1 _Tim._ vi. 20. _O Timothy, keep that which is committed to thy Trust, avoiding profane and vain Babblings, and Opposition of Science, falsely so called._ [91] _An _Heathen Philosopher_ disputing with the _Bishops_ in the Council of _Nice_, was converted to the _Christian Faith_ by an ignorant old Man, when they could not._ [92] Lucæ Osiandri _Epit. Hist. Eccles. Lib._ 2. _Cap._ 5. Cent. 4. §. XXI. [Sidenote: III. _The learned _School Divinity_ obnoxious; A _Monster_; A Letter-Knowledge _Heathenized.] The third and main Part of their Literature is _School Divinity_, a _Monster_, made up of some _Scriptural Notions_ of _Truth_, and the _Heathenish Terms_ and _Maxims_; being, as it were, the _Heathenish Philosophy Christianized_, or rather, the _literal external Knowledge of Christ Heathenized_. It is Man in his first, fallen, natural State, with his devilish Wisdom, pleasing himself with some Notions of Truth, and adorning them with his own sensual and carnal Wisdom, because he thinks the Simplicity of the Truth too low and mean a Thing for him; and so despiseth that Simplicity, wheresoever it is found, that he may set up and exalt himself, puffed up with this his monstrous Birth. It is the Devil, darkening, obscuring, and veiling the Knowledge of God, with his serpentine and worldly Wisdom; that so he may the more securely deceive the Hearts of the Simple, and make the Truth, as it is in itself, despicable and hard to be known and understood, by multiplying a thousand difficult and needless Questions, and endless Contentions and Debates. All which, he who perfectly knoweth, is not a Whit less the Servant of Sin than he was; but ten Times more so, in that he is exalted, and proud of Iniquity, and so much the farther from receiving, understanding, or learning the Truth, as it is in its own naked Simplicity; because he is full, learned, rich, and wise in his own Conceit: And so those that are most skilled in it, wear out their Day, and spend their precious Time about the infinite and innumerable Questions they have feigned and invented concerning it. A certain learned Man called it, _A twofold Discipline, like the Race of the Centaurs, partly proceeding from divine Sayings, partly from philosophical Reasons_. [Sidenote: _Its needless Questions and endless Janglings._] A thousand of their Questions they confess themselves to be no-ways necessary to Salvation; and yet many more of them they could never agree upon, but are, and still will be, in endless Janglings about them. The Volumes that have been written about it, a Man in his whole Age could scarce read, though he lived to be very old; and when he has read them all, he has but wrought himself a great deal more Vexation and Trouble of Spirit than he had before. These certainly are the _Words multiplied without Knowledge; by which Counsel hath been darkened_, Job xxxviii. 2. They make the Scripture the Text of all this Mass; and it is concerning the Sense of it that their voluminous Debates arise. But a Man of a good upright Heart may learn more in half an Hour, and be more certain of it, by waiting upon _God_, and his _Spirit in the Heart_, than by reading a thousand of their Volumes; which by filling his Head with many needless Imaginations, may well stagger his Faith, but never confirm it: And indeed those that give themselves most to it, are most capable to fall into Error, as appeareth by the Example of _Origen_, who, by his Learning, was one of the first, that falling into this Way of interpreting the Scriptures, wrote so many Volumes, and in them so many Errors, as very much troubled the Church. [Sidenote: _Whereby _Arius_ fell into Error and Schism._] Also _Arius_, led by this Curiosity and human Scrutiny, despising the Simplicity of the Gospel, fell into his _Error_, which was the Cause of that horrible Heresy which so much troubled the Church. Methinks the Simplicity, Plainness, and Brevity of the Scriptures themselves, should be a sufficient Reproof for such a Science; and the Apostles, being honest, plain, illiterate Men, may be better understood by such Kind of Men now, than with all that Mass of scholastick Stuff, which neither _Peter_, nor _Paul_, nor _John_, ever thought of. §. XXII. [Sidenote: _The _Apostasy_, and its dangerous _Consequence.] But this Invention of Satan, wherewith he began the _Apostasy_, hath been of dangerous Consequence; for thereby he at first spoiled the Simplicity of Truth, by keeping up the _Heathenish Learning_, which occasioned such Uncertainty, even among those called _Fathers_, and such Debate, that there are few of them to be found, who, by Reason of this Mixture, do not only frequently contradict one another, but themselves also. [Sidenote: _Many of the _Fathers_ do not only contradict each other, but themselves also, and why?_] And therefore when the _Apostasy_ grew greater, he, as it were, buried the Truth with this Veil of Darkness, wholly shutting out People from true Knowledge, and making the Learned (so accounted) busy themselves with idle and needless Questions; while the weighty Truths of God were neglected, and went, as it were, into Disuse. Now, though the grossest of these Abuses be swept away by _Protestants_; yet the evil Root still remains, and is nourished and upheld; and the Science kept up, as being deemed necessary for a Minister: For, while the pure Learning of the _Spirit_ of _Truth_ is despised and neglected, and made ineffectual, Man’s fallen earthly Wisdom is upheld; and so in that he labours and works with the _Scriptures_, being out of the _Life_ and _Spirit_ which those that wrote them were in, by which only they are rightly understood, and made Use of. [Sidenote: _Merchandizing with the Scriptures: What it is. See also_ 2 Pet. 2. 3.] And so he that is to be a Minister, must learn this _Art_ or _Trade_ of _Merchandizing_ with the _Scriptures_, and be that which the Apostle would not be, to wit, a _Trader with them_, 2 Cor. ii. 17. That he may acquire a Knack from a Verse of Scripture, by adding his own barren Notions and Conceptions to it, and his uncertain Conjectures, and what he hath stolen out of Books; for which End he must have of Necessity a good many by him, and may each _Sabbath-day_, as they call it, or oftener, make a Discourse for an Hour long; [Sidenote: _And this they call the _Preaching_ of the _Word.] and this is called the _Preaching of the Word_: Whereas the Gift, Grace, and Spirit of God, to teach, open, and instruct, and to preach a Word in Season, is neglected, and so Man’s Arts and _Parts_, and _Knowledge_, and _Wisdom_, which is _from below_, are set up and established in the Temple of God, yea, and above the little _Seed_; which in Effect is _Antichrist_, working in the Mystery. [Sidenote: _Thus _Antichrist_ is established above the Seed of the Kingdom._] And so the Devil may be as good and able a Minister as the best of them; [Sidenote: _How the Devil may be a _Minister_ of the Priests Gospel._] for he has better Skill in _Languages_, and more _Logick_, _Philosophy_ and _School Divinity_, than any of them; and knows the Truth in the Notion better than they all, and can talk more eloquently than all those Preachers. But what availeth all this; Is it not all but as Death, as a painted Sepulchre, and dead Carcase, without the Power, Life and Spirit of Christianity, which is the Marrow and Substance of a _Christian Ministry_? And he that hath this, and can speak from it, though he be a poor Shepherd, or a Fisherman, and ignorant of all that Learning, and of all those Questions and Notions; yet speaking from the Spirit, his Ministry will have more Influence towards the converting a Sinner unto God, than all of them who are learned after the Flesh; as in that Example of the old Man at the _Council_ of _Nice_ did appear. §. XXIII. [Sidenote: _The _Power_ of _God_ by weak Instruments restoring the _Simplicity_ of _Truth.] And if in any Age, since the Apostles Days, God hath purposed to shew his Power by _weak Instruments_, for the battering down of that _Carnal_ and _Heathenish Wisdom_, and restoring again the _ancient Simplicity_ of _Truth_, this is it. For in our Day, God hath raised up Witnesses for himself, as he did Fishermen of old; many, yea, most of whom, are labouring and mechanick Men, who, altogether without that Learning, have, by the Power and Spirit of God, struck at the very Root and Ground of _Babylon_; and in the Strength and Might of this Power, have gathered Thousands, by reaching their Consciences, into the same Power and Life, who, as to the outward Part, have been far more knowing than they, yet not able to resist the Virtue that proceeded from them. Of which I myself am a true Witness; [Sidenote: _The Powerful Ministry of illiterate Men._] and can declare from certain Experience, because my Heart hath been often greatly broken and tendered by that virtuous Life that proceeded from the powerful Ministry of those illiterate Men: So that by their very Countenance, as well as Words, I have felt the Evil in me often chained down, and the Good reached to and raised. What shall I then say to you, who are Lovers of Learning, and Admirers of Knowledge? Was not I also a Lover and Admirer of it, who also sought after it, according to my Age and Capacity? But it pleased God, in his unutterable Love, early to withstand my vain Endeavours, while I was yet but eighteen Years of Age; [Sidenote: _The _Time_ of the _Author_’s first Convincement._] and made me seriously to consider (which I wish also may befall others,) [93]That without _Holiness and Regeneration, no Man can see God_; and that _the Fear of the Lord is the Beginning of Wisdom, and to depart from Iniquity, a good Understanding_; and how much _Knowledge puffeth up_, and leadeth away from that _inward Quietness_, _Stillness_, and _Humility of Mind_, where the Lord appears, and his Heavenly Wisdom is revealed. If ye consider these Things, then will ye say with me, That all this Learning, Wisdom and Knowledge, gathered in this fallen Nature, is but as _Dross_ and _Dung_, in _Comparison of the Cross of Christ_; especially being destitute of that Power, Life and Virtue, which I perceived these excellent (though despised, because illiterate) Witnesses of God to be filled with: And therefore seeing, that in and among them, I, with many others, have found the _Heavenly Food_ that gives _Contentment_, let my Soul seek after this _Learning_, and wait for it for ever. [93] Job. 28. 28. §. XXIV. [Sidenote: Quest. 3.] [Sidenote: _The Work of a Minister._] Having thus spoken of the _Call_ and _Qualifications_ of a _Gospel-Minister_, that which comes next to be considered, is, _What his proper Work is, how, and by what Rule, he is to be ordered_? Our Adversaries do all along go upon _Externals_, and therefore have certain prescribed Rules and Methods, contrived according to their human and earthly Wisdom: We, on the Contrary, walk still upon the same _Foundation_, and lean always upon the immediate Assistance and Influence of that _Holy Spirit_, which God hath given his _Children_, to teach them all Things, and lead them in all Things: [Sidenote: _The Holy Spirit, a Spirit of Order, and not of Confusion._] Which _Spirit_, being the _Spirit of Order_, and not of _Confusion_, leads us, and as many as follow it, into such a _comely_ and _decent Order_ as becometh the Church of God. But our Adversaries, having shut themselves out from this immediate Counsel and Influence of the Spirit, have run themselves into many Confusions and Disorders, seeking to establish an Order in this Matter. [Sidenote: _Popish Orders and Offices_, &c.] For some will have _First_ a _chief Bishop_, or _Pope_, to rule and be a Prince over all; and under him, by Degrees, _Cardinals_, _Patriarchs_, _Archbishops_, _Priests_, _Deacons_, _Sub-deacons_; and besides these, _Acoluthi_, _Tonsorati_, _Ostiarii_, &c. And in their _Theology_ (as they call it) _Professors_, _Bachelors_, _Doctors_, &c. And others would have every Nation _independent_ of another, having its own _Metropolitan_ or _Patriarch_; and the rest in Order subject to him, as before. Others again are against all _Precedency_ among _Pastors_, and constitute their _Subordination_ not of Persons, but of Powers: As first the _Consistory_, or _Session_; then the _Class_, or _Presbytery_; then the _Provincial_; and then the _National Synod_ or _Assembly_. Thus they _tear one another_, and contend among themselves concerning the Ordering, Distinguishing, and making their several Orders and Offices; [Sidenote: _Wars and Bloodshed about _Church Government.] concerning which there hath been no less Contest, not only by Way of verbal Dispute, but even by Fighting, Tumults, Wars, Devastations, and Bloodshed, than about the Conquering, Overturning, and Establishing of Kingdoms. And the _Histories_ of late Times are as full of the various _Tragedies_, acted on Account of this _Spiritual_ and _Ecclesiastical Monarchy_ and _Commonwealth_, as the _Histories_ of old Times are of the Wars and Contests that fell out both in the _Assyrian_, _Persian_, _Greek_ and _Roman_ Empires: These last upon this Account, though among those that are called _Christians_, have been no less bloody and cruel than the former among _Heathens_, concerning their outward Empires and Governments. [Sidenote: _The Ground and Cause thereof_.] Now all this, both among _Papists_ and _Protestants_, proceedeth, in that they seek in Imitation to uphold a Form and Shadow of Things, though they want the Power, Virtue and Substance; while for many of their Orders and Forms they have not so much as the Name in the Scripture. But in Opposition to all this Mass of Formality, and Heap of Orders, Rules and Governments, we say, _The Substance is chiefly to be sought after, and the Power, Virtue and Spirit, is to be known and waited for, which is one_ in all the different Names and Offices the Scripture makes Use of; as appears by 1 _Cor._ xii. 4. (often before-mentioned) _There are Diversities of Gifts, but the same Spirit_. And after the Apostle, throughout the whole Chapter, hath shewn how one and the self-same Spirit worketh in and quickeneth each Member; then in _Ver._ 28. he sheweth how thereby God hath set in the Church, First _Apostles_, Secondly _Prophets_, _Teachers_, &c. And likewise to the same Purpose, _Ephes._ iv. 11; he sheweth, how by these Gifts _he hath given some Apostles_, _some Prophets_, _some Evangelists_, _some Pastors_, _some Teachers_, &c. Now it never was Christ’s Purpose, nor the Apostles, that _Christians_ should, without this Spirit and Heavenly Gift, set up a Shadow and Form of these Orders, and so make several Ranks and Degrees, to establish a _carnal Ministry_ of Men’s making, without the Life, Power and Spirit of Christ: [Sidenote: _The Work of Antichrist and Mystery of Iniquity._] This is that _Work_ of _Antichrist_, and _Mystery_ of _Iniquity_, that hath got up in the dark Night of Apostasy. But in a true _Church of Christ_, gathered together by God, not only into the Belief of the _Principles of Truth_, but also into the Power, Life and Spirit of _Christ_, the Spirit of God is the Orderer, Ruler and Governor; as in each Particular, so in the General. [Sidenote: _Such as the Spirit sets apart to the _Ministry_, their Brethren hear them._] And when they assemble together to wait upon God, and to worship and adore him; then such as the Spirit sets apart for the _Ministry_, by its divine Power and Influence opening their Mouths, and giving them to exhort, reprove, and instruct with Virtue and Power; these are thus ordained of God and admitted into the _Ministry_, and their Brethren cannot but hear them, receive them, and also _honour them for their Work’s Sake_. [Sidenote: _The Clergy and Laicks._] And so this is not _monopolized_ by a certain Kind of Men, as the _Clergy_ (who are to that Purpose educated and brought up as other carnal _Artists_) and the rest to be despised as _Laicks_; but it is left to the _free Gift of God_ to choose any whom he seeth meet thereunto, whether Rich or Poor, Servant or Master, Young or Old, yea, Male or Female. [Sidenote: _Women may preach._] And such as have this Call, verify the Gospel, by _preaching not in Speech only, but also in Power, and in the Holy Ghost, and in much Fulness_, 1 Thess. i. 5. and cannot but be received and heard by the _Sheep of Christ_. §. XXV. [Sidenote: Object.] But if it be objected here, _That I seem hereby to make no Distinction at all betwixt Ministers and others; which is contrary to the Apostle’s Saying_, 1 Cor. xii. 29. _Are all Apostles? Are all Prophets? Are all Teachers?_ &c. From thence they insinuate, _That I also contradict his Comparison in that Chapter, of the Church of Christ with a human Body_; as where he saith, Ver. 17. _If the whole Body were an Eye, where were the Hearing? If the Whole were Hearing, where were the Smelling?_ &c. _Also the Apostle not only distinguisheth the Ministers of the Church in general from the rest of the Members, but also from themselves; as naming them distinctly and separately, Apostles, Prophets, Evangelists, Pastors, Teachers_, &c. [Sidenote: _Answ. 1. Diversity of Names makes no distinct Offices; but which may coincide, or be together in one Person._] As to the last Part of this Objection, to which I shall first answer; it is apparent, that this Diversity of Names is not to distinguish separate Offices, but to denote the different and various Operations of the Spirit; a Manner of Speech frequent with the Apostle _Paul_, wherein he sometimes expatiates to the Illustrating of the Glory and Praise of God’s Grace: As in Particular, _Rom._ xii. 6. _Having then Gifts differing according to the Grace that is given us, whether Prophecy, let us prophesy according to the Proportion of Faith; or Ministry, let us wait on our Ministring; or he that teacheth, on Teaching; or he that exhorteth, on Exhortation._ Now none will say from all this, that these are _distinct Offices_, or do not, or may not coincide in one Person, as may all those other Things mentioned by him in the subsequent Verses, viz. _Of Loving_, _being kindly Affectionated_, _Fervency of Spirit_, _Hospitality_, _Diligence_, _Blessing_, _Rejoicing_, &c. which he yet numbers forth as different Gifts of the Spirit, and according to this Objection might be placed as distinct and separate Offices, which were most absurd. _Secondly_, In these very Places mentioned it is clear that it is no real Distinction of separate Offices; because all acknowledge, that _Pastors_ and _Teachers_, (which the Apostle there no less separateth and distinguisheth, than _Pastors_ and _Prophets_, or _Apostles_) are one and the same, and coincide in the same _Office_ and _Person_; and therefore may be said so of the rest. [Sidenote: Prophecy _and_ Prophesying_, its twofold Signification._] For [_Prophecy_] as it signifies the _Foretelling of Things to come_, is indeed a distinct Gift, but no distinct Office; and therefore our Adversaries do not place it among their several Orders: Neither will they deny, but that it both may be and hath been given of God to some, that not only have been _Pastors_ and _Teachers_, and that there it hath coincided in one Person with these other Offices, but also to some of the _Laicks_: And so it hath been found, according to their own Confession, without the Limits of their _Clergy_. [Sidenote: _To_ prophesy, _a Privilege of_ Teachers, _and of all the_ Saints.] _Prophecy_ in the other Sense, to wit, as it signifies a _Speaking from the Spirit of Truth_, is not only peculiar to _Pastors_ and _Teachers_, who ought so to _prophesy_; but even a common Privilege to the _Saints_. For though to instruct, teach and exhort, be proper to such as are more particularly called to the Work of the _Ministry_; yet it is not so proper to them, as not to be (when the Saints are met together, as any of them are moved by the Spirit) common to others: For some Acts belong to all in such a Relation; but not only to those within that Relation: _Competunt omni, sed non soli_. Thus to _see_ and _hear_ are proper Acts of a Man; seeing it may be properly predicated of him, that he _heareth_ and _seeth_: Yet are they common to other Creatures also. So to _prophesy_ in this Sense, is indeed proper to _Ministers_ and _Teachers_; yet not so, but that it is common and lawful to other _Saints_, when moved thereunto, though it be not proper to them by Way of Relation: Because, notwithstanding that Motion, they are not particularly called to the Work of the _Ministry_, as appears by 1 _Cor._ xiv. where the Apostle at large declaring the Order and ordinary Method of the Church, saith, Ver. 30, 31. _But if_ any Thing _be revealed to another that sitteth by, let the first hold his Peace; for ye may all prophesy one by one, that all may learn, and all be comforted_: Which sheweth that none is here excluded. But yet that there is a _Subordination_, according to the various Measures of the Gift received, the next Verse sheweth: _And the Spirits of the Prophets are subject to the Prophets: For God is not the Author of Confusion, but of Peace_. Now that _Prophesying_, in this Sense, may be _common to all Saints_, appears by Ver. 39. of the same Chapter, where speaking to [_all_] in general, he saith, _Wherefore, Brethren, covet to prophesy_; and Ver. 1. he exhorts them, saying, _Desire spiritual Gifts, but rather that ye may prophesy_. [Sidenote: _Who are _Evangelists_, and whether any may term themselves so now-a-day._] _Secondly_, As to _Evangelists_ the same may be said; for whoever preacheth the _Gospel_ is really an _Evangelist_, and so consequently every true _Minister_ of the _Gospel_ is one; else what proper Office can they assign to it, unless they should be so foolish as to affirm that none were _Evangelists_ but _Matthew_, _Mark_, _Luke_, and _John_, who wrote the Account of Christ’s Life and Sufferings? And then it were neither a particular Office, seeing _John_ and _Matthew_ were Apostles, _Mark_ and _Luke_ Pastors and Teachers, so that there they coincided in one. And indeed it is absurd to think, that upon that particular Account the Apostle used the Word [_Evangelist_.] _Calvin_ acknowledgeth, that _such as preach the Gospel in Purity, after some Time of Apostasy, may be truly called_ Evangelists, and therefore saith, that _There were Apostles in his Time_; and hence the _Protestants_, at their first coming forth, termed themselves _Evangelici_, or _Evangelicks_. [Sidenote: _Who is an _Apostle.] _Lastly_, An _Apostle_, if we look to the Etymology of the Word, signifies _one that is sent_; and in Respect _every true Minister is sent of God_, in so far he is an _Apostle_; though the _Twelve_, because of their being _specially sent of Christ_, were therefore called _Apostles_ [Greek: kat' exochên: κατ εξοχην], or _per eminentiam_, i. e. by Way of Excellency. [Sidenote: _They were not limited to such a Number._] And yet that there was no Limitation to such a Number, as some foolishly imagine, appears, because after that Number was filled up, the Apostle _Paul_ was afterwards so called; therefore we judge that these are no distinct separate Offices, but only Names used upon Occasion to express the more eminent Arising and Shining forth of _God’s Grace_. As if any _Minister_ of _Christ_ should now proselyte and turn a whole Nation to the _Christian Faith_, though he had no distinct Office, yet I doubt not but both _Papists_ and _Protestants_ would judge it tolerable to call such an one an _Apostle_, or an _Evangelist_; [Sidenote: _Whether any Man be called an _Apostle_ at this Day_.] for on this Account the _Jesuits_ call some of their Sect _Apostles_ of _India_ and of _Japan_; and _Calvin_ testifies that there were _Apostles_ and _Evangelists_ in his Time, in respect to the _Reformation_; [Sidenote: _Upon what Account _John Knox_ was called the _Apostle_ of _Scotland.] upon which Account also we have known _John Knox_ often called the _Apostle_ of _Scotland_. So that we conclude that _Ministers_, _Pastors_, or _Teachers_ do comprehend _all_, and that the Office is but _one_, and therefore in that Respect we judge there ought to be no Precedency among them: To prove which I shall not here insist, seeing it is shewn largely, and treated of by such as have denied the _Diocesan Episcopacy_, as they call it. §. XXVI. [Sidenote: _Answ. 2._] As to the first Part of the _Objection_, viz. _That I seem to make no Distinction betwixt the Minister and People_, I answer, [Sidenote: _Liberty to _prophesy_ all have, by the Spirit._] If it be understood of a Liberty to _speak_ or _prophesy_ by the _Spirit_, I say all may do that, when moved thereunto, as above is shewn; but we do believe and affirm that some are more particularly called to the Work of the _Ministry_, and therefore are fitted of the Lord for that Purpose; whose Work is more constantly and particularly to instruct, exhort, admonish, oversee, and watch over their Brethren; and that as there is something more incumbent upon them in that Respect than upon every common Believer, so also, as in that Relation, there is due to them from the Flock such Obedience and Subjection as is mentioned in these Testimonies of the Scripture, _Heb._ xiii. 17. 1 _Thess._ v. 12, 13. 1 _Tim._ v. 17. 1 _Pet._ v. 5. Also besides these who are thus particularly called to the _Ministry_, and constant Labour in the Word and Doctrine, there are also the _Elders_, who though they be not moved to a frequent Testimony by Way of Declaration in Words, [Sidenote: _The Elders take Care for the _Widows_, the _Poor_ and _Fatherless.] yet as such are grown up in the Experience of the blessed Work of Truth in their Hearts, they watch over and privately admonish the Young, take Care for the Widows, the Poor, and Fatherless, and look that nothing be wanting, but that Peace, Love, Unity, Concord, and Soundness be preserved in the _Church of Christ_; and this answers to the _Deacons_ mentioned _Acts_ vi. [Sidenote: _The Distinction of _Clergy_ and _Laity_ not to be found in Scripture._] That which we oppose, is the Distinction of _Laity_ and _Clergy_, which in the Scripture is not to be found, whereby none are admitted unto the Work of the _Ministry_ but such as are educated at _Schools_ on Purpose, and instructed in _Logick_ and _Philosophy_, &c. and so are at their Apprenticeship to learn the _Art_ and _Trade_ of _Preaching_, even as a Man learns any other _Art_, whereby all other honest _mechanick Men_, who have not got this _Heathenish Art_, are excluded from having this Privilege. And so he that is a _Scholar_ thus bred up must not have any honest Trade whereby to get him a Livelihood, if he once intend for the _Ministry_, but he must see to get him a Place, and then he hath his _set Hire_ for a _Livelihood_ to him. [Sidenote: _Their Garb._] He must also be distinguished from the rest by the Colour of his Clothes; for he must only wear _Black_, and must be a _Master of Arts_: But more of this hereafter. §. XXVII. As this Manner of separating Men for the _Ministry_ is nothing like the Church in the Apostles Days, so great Evils have and do follow upon it. For first, Parents seeing both the Honour and Profit that attends the _Clergy_, do allot their Children sometimes from their Infancy to it, and so breed them up on Purpose. And others, come to Age, upon the same Account betake them to the same Trade, and having these natural and acquired Parts that are judged the necessary Qualifications of a _Minister_, are thereby admitted, and so are bred up in Idleness and Pleasure, thinking it a Disgrace for them to work with their Hands; [Sidenote: _The Clergy’s Study out of Books; the Gift of God neglected._] and so just study a little out of their Books, to make a Discourse once or twice a Week during the running of an Hour-glass; whereas the Gift, Grace, and Spirit of God, to call and qualify for the _Ministry_, is neglected and overlooked. And many _covetous_, _corrupt_, _earthly_, _carnal_ Men, having a mere Shew and Form, but Strangers to, and utterly ignorant of, the inward Work of Grace upon their Hearts, are brought in and intrude themselves, and so through them Death, Barrenness, and Darkness, and by Consequence Superstition, Error, and Idolatry have entered and leavened the _Church_. And they that will narrowly observe, shall find that it was thus the _Apostasy_ came to take Place; of the Truth of which I could give many Examples, which for Brevity’s Sake I omit. Thus the Office, Reverence, and Respect due to it were annexed to the mere Name, so that when once a Man was ordained a _Bishop_ or a _Priest_, he was heard and believed, though he had nothing of the Spirit, Power, and Life that the true _Apostles_ and _Ministers_ were in. And thus in a short Time the Succession came to be of the Name and Title, and the Office was thereto annexed; and not of the Nature, Virtue, and Life; which in Effect made them to cease to be the _Ministry_ and _Ministers_ of _Christ_, but only a Shadow and vain Image of it; which also decaying, was in some Ages so metamorphosed, that not only the Substance was lost, but the very Form wholly vitiated, altered, and marred; [Sidenote: _The marred Church compared to _Theseus_’s pieced Boat._] so that it may be far better said of the pretended _Christian Church_, as was disputed of _Theseus_’s Boat (which by the piecing of many new Pieces of Timber was wholly altered) _whether indeed it were the same or another_? But in Case that the first had been of _Oak_, and the Pieces last put in but of rotten _Fir_, and that also the Form had been so far changed as to be nothing like the first, I think it would have suffered no Dispute, but might have easily been concluded to be quite another, retaining nothing but the Name, and that also unjustly. [Sidenote: _The Abuse following the Distinction of _Laity_ and _Clergy.] _Secondly_, From this Distinction of _Laity_ and _Clergy_ this Abuse also follows, that _good_, _honest_, _mechanick Men_, and others who have not learned the Art and Trade of Preaching, and so are not licentiated according to these Rules they prescribe unto themselves; such, I say, being possessed with a false Opinion that it is not lawful for them to meddle with the _Ministry_, nor that they are any Ways fit for it, because of the Defect of that Literature, do thereby neglect the Gift in themselves, and quench many Times the _pure Breathings of the Spirit of God_ in their Hearts; which, if given Way to, might prove much more for the Edification of the Church than many of the _conned Sermons_ of the Learned. And so by this Means the Apostle’s Command and Advice is slighted, who exhorteth, 1 _Thess._ v. 19, 20. _not to quench the Spirit, nor despise Prophesyings_. And all this is done by Men pretending to be _Christians_, who glory that the first _Preachers_ and _Propagators_ of their _Religion_ were such Kind of plain mechanick Men, and illiterate. [Sidenote: _Both _Protestants_ and _Papists_ exclude mechanick Men from preaching, who greatly contributed to the Reformation._] And even _Protestants_ do no less than _Papists_ exclude such Kind of Men from being _Ministers_ among them, and thus limit the Spirit and Gift of God; though their _Fathers_, in Opposition to _Papists_, asserted the Contrary; and also their own _Histories_ declare how that Kind of illiterate Men did, without Learning, by the Spirit of God, greatly contribute in divers Places to the _Reformation_. By this it may appear, that as in _Calling_ and _Qualifying_, so in _Preaching_ and _Praying_, and the other particular Steps of the _Ministry_, every true _Minister_ is to know the Spirit of God by its Virtue and Life to accompany and assist him; but because this relates to _Worship_, I shall speak of it more largely in the next Proposition, which is concerning _Worship_. The last Thing to be considered and inquired into is, concerning the _Maintenance of a Gospel Minister_; but before I proceed, I judge it fit to speak something briefly concerning the _Preaching of Women_, and to declare what we hold in that Matter. [Sidenote: _Women’s publick Preaching and Praying asserted._] Seeing _Male and Female are one in Christ Jesus_, and that he gives his Spirit no less to _one_ than to the _other_, when God moveth by his Spirit _in a Woman_, we judge it no Ways unlawful for her to preach in the Assemblies of God’s People. Neither think we that of _Paul_, 1 Cor. xiv. 34. to reprove the _inconsiderate_ and _talkative Women_ among the _Corinthians_, who troubled the Church of Christ with their _unprofitable Questions_, or that, 1 _Tim._ ii. 11, 12. that _Women ought to learn in Silence, not usurping Authority over the Man_, any Ways repugnant to this Doctrine; because it is clear that _Women_ have _prophesied_ and _preached_ in the _Church_, else had that Saying of _Joel_ been ill applied by _Peter_, Acts ii. 17. And seeing _Paul_ himself, in the same _Epistle_ to the _Corinthians_, giveth Rules how Women should behave themselves in their publick _Preaching_ and _Praying_, it would be a manifest Contradiction if that other Place were taken in a larger Sense. And the same _Paul_ speaks of a _Woman_ that laboured with him in the _Work of the Gospel_: And it is written that [94]_Philip_ had _four Daughters_ that prophesied. And _Lastly_, It hath been observed, that God hath _effectually_ in this Day _converted many Souls_ by the _Ministry of Women_; and by them also frequently comforted the Souls of his Children; which manifest Experience puts the Thing beyond all Controversy. [Sidenote: Quest. 4.] [Sidenote: _Ministers Maintenance._] But now I shall proceed to speak of the _Maintenance of Ministers_. [94] Acts 21. 9. §. XXVIII. [Sidenote: _The Ministers _Food_ and their _Maintenance_ stated._] We freely acknowledge, as the _Proposition_ holds forth, that there is an Obligation upon such to whom God sends, or among whom he raiseth up a _Minister_, that, if Need be, they minister to his Necessities. _Secondly_, That it is lawful for him to receive what is necessary and convenient. To prove this I need not insist, for our Adversaries will readily grant it to us; for the Thing we affirm is, that this is all that these Scripture Testimonies relating to this Thing do grant, _Gal._ vi. 6. 1 _Cor._ ix. 11, 12, 13, 14. 1 _Tim._ v. 16. That which we then oppose in this Matter is, _First_, That it should be constrained and limited. _Secondly_, That it should be superfluous, chargeable, and sumptuous. And _Thirdly_, The manifest Abuse thereof, of which I shall also briefly treat. [Sidenote: I. _Against constrained _Maintenance.] As to the _First_, our Adversaries are forced to recur to the Example of the _Law_; a Refuge they use in defending most of their Errors and Superstitions, which are contrary to the Nature and Purity of the _Gospel_. [Sidenote: Object.] They say, _God appointed the _Levites_ the Tithes, therefore they belong also to such as minister in holy Things under the _Gospel. [Sidenote: _Answ._] I answer, All that can be gathered from this is, that as the _Priests_ had _a_ Maintenance allowed them under the _Law_, so also the _Ministers_ and _Preachers_ under the _Gospel_, which is not denied; but the Comparison will not hold that they should have the _very same_; since, _First_, There is no express _Gospel Command_ for it, neither by Christ nor his Apostles. [Sidenote: Tithes _were appointed for the _Levites_, not for_ Gospel Preachers.] _Secondly_, The Parity doth no Ways hold betwixt the _Levites_ under the _Law_, and the _Preachers_ under the _Gospel_; because the _Levites_ were one of the Tribes of _Israel_, and so had a Right to a Part of the Inheritance of the Land as well as the rest of their Brethren; and having none, had this allotted to them in Lieu of it. Next, The tenth of the _Tithes_ was only allowed to the _Priests_ that served at the Altar, the rest being for the _Levites_, and also to be put up in Store-houses, for entertaining of Widows and Strangers. But these _Preachers_, notwithstanding they inherit what they have by their Parents, as well as other Men, yet claim the whole _Tithes_, allowing nothing either to Widow or Stranger. But as to the _Tithes_ I shall not insist, because divers others have clearly and learnedly treated of them apart, and also divers _Protestants_ do confess them not to be _jure divino_; and the Parity as to the _Quota_ doth not hold, but only in general as to the _Obligation_ of a _Maintenance_; which _Maintenance_, though the Hearers be obliged to give, and fail of their Duty if they do not, yet that it ought neither to be stinted, nor yet forced, I prove; [Sidenote: Reas. 1. _The _Gospel freely to be preached_, without so much a Year._] Because Christ, when he sent forth his Apostles, said, _Freely ye have received, freely give_, Mat. x. 8. and yet they had Liberty to receive Meat and Drink from such as offered them, to supply their Need. Which shews that they were not to seek or require any Thing by Force, or to stint, or make a Bargain beforehand, as the _Preachers_ as well among _Papists_ as _Protestants_ do in these Days, who will not preach to any until they be first sure of so much a Year; but on the contrary, these were to do their Duty, and freely to communicate, as the Lord should order them, what they had received, without seeking or expecting a Reward. [Sidenote: Nic. Arnoldus _his Answer to_ Freely ye have received_, &c._] The Answer given to this by _Nicolaus Arnoldus_, Exercit. Theolog. Sect. 42, 43. is not to be forgotten, but indeed to be kept upon Record for a perpetual Remembrance of him and his Brethren; for he frankly answers after this Manner, _We have not freely received, and therefore are not bound to give freely_. The Answer I confess is ingenuous and good; for if those that receive freely are to give freely, it would seem to follow by the Rule of _Contraries_, that those that receive not freely ought not to give freely, and I shall grant it; only they must grant me, that they preach not by and according to the _Gift and Grace of God_ received, nor can they be _good Stewards of the manifold Grace of God_, as every true _Minister_ ought to be; [Sidenote: Simon Magus.] or else they have gotten this _Gift_ or _Grace_ by Money, as _Simon Magus_ would have been compassing it, since they think themselves not bound to give it without Money again. But to be plain, I believe he intended not that it was from the _Gift_ or _Grace of God_ they were to preach, but from their _acquired Arts_ and _Studies_, which have cost them much Labour and also some Money at the _University_; and therefore, as he that puts his Stock into the publick Bank expects Interest again, so these _Scholars_, having spent some Money in learning the Art of Preaching, think they may boldly say _they have it not freely_; for it hath cost them both Money and Pains, and therefore they expect both Money and Ease again. And therefore, as _Arnoldus_ gets Money for teaching his young Students the _Art_ and _Trade_ of _Preaching_, so he intends they should be repaid before they give it again to others. [Sidenote: _All Things are set to Sale at _Rome_. To _Franequer_ applied._] It was of old said, _Omnia venalia Romæ_, i. e. _All Things are set to Sale at_ Rome; but now the same Proverb may be applied to _Franequer_. And therefore _Arnoldus’s Students_, when they go about to preach, may safely seek and require hereby, telling the Hearers their Master’s Maxim, _Nos gratis non accepimus, ergo neque gratis dare tenemur_. But then they may answer again, That they find them and their Master to be none of his _Ministers_, who when he sent forth his Disciples, gave them this Command, _Freely ye have received, freely give_, and therefore we will have none of your Teaching, because we perceive you to be of the Number of those [95]_that look for their Gain from their Quarter_. [95] Isa. 56. 11. §. XXIX. [Sidenote: Reas. 2.] _Secondly_, The Scripture Testimonies that urge this are in the same Nature of those that press _Charity_ and _Liberality_ towards the Poor, [Sidenote: _Mere voluntary Deeds no Man can stint them._] and command _Hospitality_, &c. but these are not nor can be stinted to a certain Quantity, because they are Deeds merely voluntary, where the Obedience to the Command lieth in the good Will of the Giver, and not in the Matter of the Thing given, as Christ sheweth in the Example of the _Widow’s Mite_. So that though there be an Obligation upon _Christians_ to minister of outward Things to their Ministers, yet there can be no Definition of the Quantity but by the Giver’s own Consent, and a little from one may more truly fulfil the Obligation than a great deal from another. And therefore as _Acts of Charity_ and _Hospitality_ can neither be limited nor forced, so neither can this. [Sidenote: Object.] If it be objected, _That Ministers may and ought to exhort, persuade, yea and earnestly press _Christians_, if they find them defective therein, to Acts of Charity and Hospitality, and so may they do also to the giving of Maintenance_. [Sidenote: _Answ._] I answer, All this saith nothing for a _stinted_ and _forced Maintenance_, for which there cannot so much as the Shew of one solid Argument be brought from Scripture. I confess _Ministers_ may use Exhortation in this as much as in any other Case, even as the Apostle did to the _Corinthians_, shewing them their Duty; [Sidenote: Paul’s _Labour was, that the _Gospel_ might be without Charge._] but it were fit for _Ministers_ that so do (that their Testimony might have the more Weight, and be the freer of all Suspicion of Covetousness and Self-interest) that they might be able to say truly in the Sight of God that which the same Apostle subjoins upon the same Occasion, 1 _Cor._ ix. 15, 16, 17, 18. _But I have used none of these Things; neither have I written these Things, that it should be so done unto me: For it were better for me to die, than that any Man should make my Glorying void. For though I preach the Gospel, I have nothing to glory of; for Necessity is laid upon me, yea Woe is unto me if I preach not the Gospel. For if I do this Thing willingly, I have a Reward; but if against my Will, a Dispensation of the Gospel is committed unto me. What is my Reward then? Verily that when I preach the Gospel, I may make the Gospel of Christ without Charge, that I abuse not my Power in the Gospel._ [Sidenote: Reas. 3.] _Thirdly_, As there is neither Precept nor Example for this forced and stinted Maintenance in the Scripture, so the Apostle, in his solemn Farewel to the _Pastors_ and _Elders_ of the Church of _Ephesus_, guards them against it, _Acts_ xx. 33, 34, 35. But if the Thing had been either lawful or practised, he would rather have exhorted them to be content with their stinted Hire, and not to covet more; whereas he sheweth them, first, by his own Example, that they were not to [Sidenote: Paul _coveted no Body’s_ Silver _or_ Gold.] _covet or expect any Man’s Silver or Gold_; secondly, that they ought to _work with their Hands_ for an honest Livelihood, as he had done; and lastly, he exhorts them so to do from the Words of Christ, _because it is a more blessed Thing to give than to receive_; shewing that it is so far from a Thing that a true Minister ought to aim at, or expect, that it is rather a Burden to a true Minister, and Cross to him, to be reduced to the Necessity of wanting it. §. XXX. [Sidenote: Reas. 4.] _Fourthly_, If a forced and stinted Maintenance were to be supposed, it would make the Ministers of Christ just one with those [Sidenote: _No _Hireling_ fitting the Gospel of _Christ.] Hirelings whom the Prophets cried out against. For certainly if a Man make a Bargain to preach to People for so much a Year, so as to refuse to preach unless he have it, and seek to force the People to give it by Violence, it cannot be denied that such a one preacheth for Hire, and so _looks for his Gain from his Quarter_, yea and [96]_prepares War against such as put not into his Mouth_; but this is the particular special _Mark_ of a false Prophet and an Hireling, and therefore can no Ways belong to a true Minister of Christ. [96] Mic. 3. 5. [Sidenote: _Moderate _Protestants_ and _Papists_ exclaim against the Excess of the _Clergy_’s Revenues._] Next, that a superfluous Maintenance, that is, more than in Reason is needful, ought not to be received by Christian Ministers, will not need much Proof, seeing the more Moderate and Sober, both among _Papists_ and _Protestants_, readily confess it, who with one Voice exclaim against the _excessive Revenues_ of the _Clergy_; and that it may not want a Proof from Scripture, what can be more plain than that of the Apostle to _Timothy_? 1 _Tim._ vi. 7, 8, 9, 10. where he both shews wherewith we ought to be content, and also the Hazard of such as look after more; and indeed, since that very Obligation of giving Maintenance to a Minister is founded upon their Need, and such as have Opportunity to work are commended rather in not receiving than in receiving, it can no Ways be supposed lawful for them to receive more than is sufficient. And indeed, were they truly pious and right, though necessitous, they would rather incline to take too little, than be gaping after too much. §. XXXI. [Sidenote: II.] [Sidenote: _The Excess of the _Priests_ and _Bishops_ Revenues._] Now that there is great Excess and Abuse hereof among Christians, the vast Revenues which the Bishops and Priests have, both _Papists_ and _Protestants_, do declare; since I judge it may be said without any Hyperbole, that some particular Persons have more paid them yearly than Christ and his Apostles made use of in their whole Life-time, who yet wanted not what was needful as to the outward Man, and no Doubt deserved it far better than those that enjoy that Fulness. But it is manifest these _Bishops _and_ Priests love their fat _Benefices_, and the Pleasure and Honour that attends them, so well, that they purpose neither to follow Christ nor his Apostles Example or Advice in this Matter_. [Sidenote: Object.] But it is usually objected, That _Christians are become so hard-hearted, and generally so little heed Spiritual Things, that if Ministers had not a settled and stinted Maintenance secured them by Law, they and their Families might starve for Want of Bread_. [Sidenote: _Answ._] I answer, This Objection might have some Weight as to a Carnal Ministry, made up of natural Men, who have no Life, Power, nor Virtue with them, and so may insinuate some Need of such a Maintenance for such a Ministry; [Sidenote: _They wanted nothing whom God sent; they laboured with their Hands._] but it saith nothing as to such as are called and sent of God, _who sends no Man a Wayfaring upon his own Charges_; and so go forth in the Authority and Power of God, to turn People from _Darkness_ to _Light_; for such can trust to him that sendeth them, and do believe that he will provide for them, knowing that he requireth nothing of any but what he giveth Power to perform; and so when they return, if he enquire, can say _they wanted nothing_. And such also when they stay in a Place, being immediately furnished by God, and not needing to borrow and steal what they preach from Books, and take up their Time that Way, fall a working at their lawful Employments, and labour with their Hands, as _Paul_ did when he gathered the Church at _Corinth_. And indeed if this Objection had any Weight, the Apostles and Primitive Pastors should never have gone forth to convert the Nations, for fear of Want. Doth not the Doctrine of Christ teach us to venture all, and part with all, to serve God? Can they then be accounted Ministers of Christ who are afraid to preach him lest they get not Money for it, or will not do it until they be sure of their Payment? What serves the Ministry for but to perfect the Saints, and so to convert them from that Hard-heartedness? [Sidenote: Object.] But thou wilt say, _I have laboured and preached to them, and they are hard-hearted still, and will not give me any Thing_: [Sidenote: _Answ._] Then surely thou hast either not been sent to them of God, and so thy Ministry and Preaching hath not been among them in the Power, Virtue, and Life of Christ, and so thou deservest nothing; or else they have rejected thy Testimony, and so are not worthy, and from such thou oughtest not to expect, yea nor yet receive any Thing, if they would give thee, but thou oughtest to _shake off the Dust from thy Feet_, and leave them. [Sidenote: Mat. 10. 14. _If they reject the Testimony, shake the Dust from off thy Feet._] And how frivolous this Objection is, appears, in that in the darkest and most superstitious Times the _Priests Revenues_ increased most, and they were most richly rewarded, though they deserved least. So that he that is truly sent of God, as he needs not, so neither will he, be afraid of Want, so long as he serves so good a Master; neither will he ever forbear to do his Work for that Cause. And indeed such as make this Objection shew truly that they _serve not the Lord Christ_, but their own Belly, and that makes them so anxious for want of Food to it. §. XXXII. [Sidenote: II.] [Sidenote: _The many _Abuses_ Priests _Maintenance_ brings._] But lastly, As to the _Abuses_ of this Kind of Maintenance, indeed he that would go through them all, though he did it passingly, might make of it alone a huge Volume, they are so great and numerous. For this Abuse, as others, crept in with the _Apostasy_, there being nothing of this in the Primitive Times: Then the Ministers claimed no _Tithes_, neither sought they a stinted or forced Maintenance; but such as wanted had their Necessity supplied by the Church, and others wrought with their Hands. But the Persecutions being over, and the Emperors and Princes coming under the Name of _Christians_, the Zeal of those great Men was quickly abused by the _Covetousness_ of the _Clergy_, who soon learned to change their Cottages with the Palaces of Princes, and rested not until by Degrees some of them came to be Princes themselves, nothing inferior to them in Splendor, Luxury, and Magnificence; a Method of living that honest _Peter_ and _John_ the _Fisherman_, and _Paul_ the _Tent-maker_ never coveted; and perhaps as little imagined that Men pretending to be their Successors should have arrived to these Things. And so soon as the Bishops were thus seated and constituted, forgetting the Life and Work of a Christian, they went usually by the Ears together about the Precedency and Revenues, each coveting the chiefest and fattest Benefice. [Sidenote: _The _Protestants_ having forsaken the Pope, yet would not forsake the rich Popish Revenues._] It is also to be regretted to think how soon this Mischief crept in among _Protestants_, who had scarce well appeared when the _Clergy_ among them began to speak at the old Rate, and shew that though they had forsaken the Bishop of _Rome_, they were not resolved to part with their old _Benefices_; and therefore so soon as any Princes or States shook off the _Pope_’s Authority, and so demolished the _Abbies_, _Nunneries_, and other _Monuments of Superstition_, the reformed _Clergy_ began presently to cry out to the Magistrates to beware of meddling with the Church’s _Patrimony_, severely exclaiming against making a lawful Use of those vast Revenues that had been superstitiously bestowed upon the Church, so called, to the Good and Benefit of the Commonwealth, as no less than _Sacrilege_. [Sidenote: 1. _The _Clergy_’s Covetousness._] But by keeping up of this Kind of Maintenance for the _Ministry_ and _Clergymen_, so called, there is first a Bait laid for _Covetousness_, _which is Idolatry_, and of all Things most hurtful; so that for _Covetousness_ Sake, many, being led by the Desire of _filthy Lucre_, do apply themselves to be Ministers, that they may get a Livelihood by it. If a Man have several Children, he will allot one of them to be a Minister; which if he can get it to be, he reckons it as good as a Patrimony: So that a fat Benefice hath always many Expectants; and then what Bribing, what Courting, what Industry, and shameful Actions are used to acquire these Things, is too openly known, and needs not to be proved. [Sidenote: _The greedy _Kirk_, a Proverb._] The Scandal that by these Means is raised among Christians is so manifest, that it is become a Proverb, that _the_ Kirk _is always_ greedy. Whereby the Gift and Grace of God being neglected, they have for the most Part no other Motive or Rule in applying themselves to one Church more than another but the greater Benefice. For though they hypocritically pretend, at their accepting of and entering into their Church, that they have nothing before them but the _Glory of God_ and the _Salvation of Souls_; yet if a richer Benefice offer itself, they presently find it more for God’s Glory to remove from the first, and go thither. And thus they make no Difficulty often to change, while notwithstanding they accuse us that we allow Ministers to go from Place to Place, and not to be tied to one Place; but we allow this not for the gaining of Money, but as moved of God. For if a Minister be called to minister in a particular Place, he ought not to leave it, except God call him from it, and then he ought to obey: For we make _the Will of God inwardly revealed_, and _not_ the _Love of Money_ and more _Gain_, the _Ground_ of _removing_. [Sidenote: 2. _The _Clergy_’s Luxury._] _Secondly_, From this Abuse hath proceeded that _Luxury_ and _Idleness_ that most of the _Clergy_ live in, even among _Protestants_ as well as _Papists_, to the great Scandal of Christianity. For not having lawful Trades to work with their Hands, and being so superfluously and sumptuously provided for, they live in _Idleness_ and _Luxury_; and there doth more _Pride_, _Vanity_, and _worldly Glory_ appear in their _Wives_ and _Children_ than in most others, which is open and evident to all. [Sidenote: 3. _The _Clergy_’s Cruelty._] _Thirdly_, They become hereby so _glued_ to the _Love_ of _Money_, that there is none like them in _Malice_, _Rage_, and _Cruelty_. If they be denied their Hire, they rage like drunken Men, fret, fume, and as it were go mad. A Man may sooner satisfy the severest Creditor than them; the general Voice of the Poor doth confirm this. For indeed they are far more exact in taking up the Tithes of _Sheep_, _Geese_, _Swine_, and _Eggs_, &c. and look more narrowly to it than to the Members of their Flock: They will not miss the least Mite; and the poorest Widow cannot escape their avaricious Hands. [Sidenote: _Poor _Widow’s Mite_ cannot escape the Priest’s _greedy Hands.] Twenty Lies they will hear unreproved; and as many Oaths a Man may swear in their Hearing without offending them; and greater Evils than all this they can overlook. But if thou owest them aught, and refusest to pay it, then nothing but War will they thunder against thee, and they will stigmatize thee with the horrible Title of _Sacrilege_, and send thee to Hell without Mercy, as if thou hadst committed the Sin against the Holy Ghost. Of all People we can best bear Witness to this; [Sidenote: _The Work of _Antichrist_ is Fury, Envy, Malice._] for God having shewn us this corrupt and Antichristian Ministry, and called us out from it, and gathered us unto his own Power and Life, to be a _separate People_, so that we dare not join with, nor hear these Antichristian Hirelings, neither yet put into their Mouths, or feed them. Oh! what Malice, Envy, and Fury hath this raised in their Hearts against us! That though we get none of their Wares, neither will buy them, as knowing them to be naught, yet will they force us to give them Money: And because we cannot for Conscience Sake do it, our Sufferings have upon that Account been unutterable. Yea, to give Account of their Cruelty, and several Sorts of Inhumanity used against us, would make no small History. These avaricious Hirelings have come to that Degree of Malice and Rage, that several poor labouring Men have been carried hundreds of Miles from their own Dwellings, and shut up in Prison, some two, some three, yea, some seven Years together, for the Value of one Pound Sterling, and less. [Sidenote: _A Widow for the Tithe of _Geese_ about four Years in Prison._] I know myself a poor Widow, that for the Tithes of her _Geese_, which amounted not to five Shillings, was about four Years kept in Prison, thirty Miles from her House. Yea, they by Violence for this Cause have plundered of Men’s Goods the Hundred-fold, and prejudiced much more; yea, Hundreds have hereby spilt their innocent Blood; by dying in the _filthy noisome Holes_ and _Prisons_. [Sidenote: _Some lost their Lives in nasty Holes, some wounded by the Priests_, &c.] And some of the _Priests_ have been so enraged, that Goods thus ravished could not satisfy them; but they must also satisfy their Fury by beating, knocking, and wounding with their Hands innocent Men and Women, for refusing (for Conscience Sake) to put into their Mouths. The only Way then soundly to reform and remove all these Abuses, and take away the Ground and Occasion of them, is, to take away all _stinted_ and _forced Maintenance_ and _Stipends_. [Sidenote: _Whoso heap _Teachers_ to themselves, let them provide their Stipend._] As whoever call or appoint Teachers to themselves, let them accordingly entertain them: And for such as are called and moved to the _Ministry_ by the Spirit of God, those that receive them, and taste of the Good of their _Ministry_, will no Doubt provide Things needful for them, and there will be no Need of a Law to force a Hire for them: For he that sends them, will take care for them; and they also, _having Food and Raiment_, will _therewith be content_. §. XXXIII. [Sidenote: _The Difference between the Ministry of the _Quakers_ and their _Adversaries.] The Sum then of what is said is, That _the_ Ministry _that we have pleaded for, and which also the Lord hath raised up among us is, in all its Parts, like the true _Ministry_ of the Apostles and primitive Church_. _Whereas the _Ministry_ our Adversaries seek to uphold and plead for, as it doth in all in Parts differ from them, so, on the other Hand, it is very like the false Prophets and Teachers testified against and condemned in the Scripture_, as may be thus briefly illustrated. [Sidenote: _The true Ministers _Call.] I. The Ministry and Ministers we plead for, _are such as are immediately called and sent forth by Christ and his Spirit unto the Work of the_ Ministry: So were the holy Apostles and Prophets, as appears by these Places, _Matt._ x. 1. 5. _Ephes._ iv. 11. _Heb._ v. 4. 1. But the Ministry and Ministers our Opposers plead for, _are such as have no immediate Call from Christ; to whom the Leading and Motion of the Spirit is not reckoned necessary; but who are called, sent forth, and ordained by wicked and ungodly Men_: Such were of old the false Prophets and Teachers, as appears by these Places, _Jer._ xiv. 14, 15. _item._ Chap. xxiii. 21. and xxvii. 15. [Sidenote: _True Ministers _Guide.] II. The Ministers we plead for, _are such as are actuated and led by God’s Spirit, and by the Power and Operation of his Grace in their Hearts, are in some Measure converted and regenerate, and so are good, holy, and gracious Men_: Such were the holy Prophets and Apostles, as appears from 1 _Tim._ iii. 2, 3, 4, 5, 6. _Tit._ i. 7, 8, 9. 2. But the Ministers our Adversaries plead for, _are such to whom the Grace of God is no needful Qualification; and so may be true Ministers, according to them, though they be ungodly, unholy, and profligate Men_: Such were the false Prophets and Apostles, as appears from _Mic._ iii. 5. 11. 1 _Tim._ vi. 5, 6, 7, 8, &c. 2 _Tim._ iii. 2. 2. _Pet._ ii. 1, 2, 3. [Sidenote: _True Ministers_ Work.] III. The Ministers we plead for, _are such as act, move, and labour in the Work of the Ministry, not from their own mere natural Strength and Ability, but as they are actuated, moved, supported, assisted and influenced by the Spirit of God, and minister according to the Gift received, as good Stewards of the manifold Grace of God_: Such were the holy Prophets and Apostles, 1 _Pet._ iv. 10, 11. 1 _Cor._ i. 17. ii. 3, 4, 5. 13. _Acts_ ii. 4. _Matt._ x. 20. _Mark_ xiii. 11. _Luke_ xii. 12. 1 _Cor._ xiii. 2. 3. But the Ministers our Adversaries plead for, _are such as wait not for, nor expect, nor need the Spirit of God to actuate and move them in the Work of the Ministry; but what they do they do from their own mere natural Strength and Ability, and what they have gathered and stolen from the Letter of the Scripture, and other Books, and so speak it forth in the Strength of their own Wisdom and Eloquence, and not in the Evidence and Demonstration of the Spirit and Power_: Such were the false Prophets and Apostles, as appears, _Jer._ xxiii. 30, 31, 32, 34, &c. 1 _Cor._ iv. 18. _Jude_ 16. [Sidenote: _True Ministers _Humility.] IV. The Ministers we plead for, _are such as, being holy and humble, contend not for Precedency and Priority, but rather strive to prefer one another, and serve one another in Love; neither desire to be distinguished from the rest by their Garments and large Phylacteries, nor seek the Greetings in the Market-places, nor uppermost Places at Feasts, nor the chief Seats in the Synagogues; nor yet to be called of Men _Master_, &c._ Such were the holy Prophets and Apostles, as appears from _Matt._ xxiii. 8, 9, 10. and xx. 25, 26, 27. 4. But the Ministers our Adversaries plead for, _are such as strive and contend for Superiority, and claim Precedency over one another; affecting and ambitiously seeking after the fore-mentioned Things_: Such were the false Prophets and Apostles in Time past, _Matt._ xxiii. 5, 6, 7. [Sidenote: _True Ministers _Free Gift.] V. The Ministers we plead for, _are such as having freely received, freely give; who covet no Man’s Silver, Gold, or Garments; who seek no Man’s Goods, but seek them, and the Salvation of their Souls: Whose Hands supply their own Necessities, working honestly for Bread to themselves and their Families. And if at any Time they be called of God, so as the Work of the Lord hinder them from the use of their Trades, take what is freely given them by such to whom they have communicated Spirituals; and having Food and Raiment, are therewith content_: Such were the holy Prophets and Apostles, as appears from _Matt._ x. 8. _Acts_ xx. 33, 34, 35. 1 _Tim._ vi. 8. 5. But the Ministers our Adversaries plead for, _are such as not having freely received, will not freely give; but are covetous, doing that which they ought not, for filthy Lucre’s Sake; as to preach for Hire, and divine for Money, and look for their Gain from their Quarter, and prepare War against such as put not into their Mouths, _&c._ Greedy Dogs, which can never have enough. Shepherds who feed themselves, and not the Flock; eating the Fat, and clothing themselves with the Wool; making Merchandize of Souls; and following the Way of Balaam, that loved the Wages of Unrighteousness_: Such were the false Prophets and Apostles, _Isa._ lvi. 11. _Ezek._ xxxiv. 2, 3. 8. _Mic._ iii. 5. 11. _Tit._ i. 10, 11. 2 _Pet._ ii. 1, 2, 3. 14, 15. [Sidenote: _The Ministers _Life_ and _Qualification.] And in a Word, We are for a holy, spiritual, pure and living _Ministry_, where the _Ministers_ are both called, qualified and ordered, actuated and influenced in all the _Steps_ of their _Ministry_ by the Spirit of God; which being wanting, _we judge_ they cease to be the _Ministers of Christ_. But they, judging this _Life_, _Grace_, and _Spirit_ no essential Part of their _Ministry_, are therefore for the upholding of an human, carnal, dry, barren, fruitless and dead _Ministry_; of which, alas! we have seen the Fruits in the most Part of their _Churches_: Of whom that Saying of the Lord is certainly verified, _Jer._ xxiii. 32.--_I sent them not, nor commanded them, therefore they shall not profit this People at all, saith the LORD._ PROPOSITION XI. Concerning WORSHIP. [Sidenote: _What the true Worship is, that is acceptable to God._] _All true and acceptable _Worship_ to God is offered in the inward and immediate Moving and Drawing of his own Spirit, which is neither limited to Places, Times, nor Persons. For though we are to worship him always, and continually to fear before him_; [Sidenote: _How to be performed._] _yet as to the outward Signification thereof, in _Prayers_, _Praises_, or _Preachings_, we ought not to do it in our own _Will_, _where_ and _when_ we will; but _where_ and _when_ we are moved thereunto by the Stirring and secret Inspiration of the Spirit of God in our Hearts; which God heareth and accepteth of, and is never wanting to move as thereunto, when Need is; of which he himself is the alone proper Judge. All other _Worship_ then, both _Praises_, _Prayers_ or _Preachings_, which Man sets about in his own Will, and at his own Appointment, which he can both begin and end at his Pleasure, do or leave undone as himself seeth meet, whether they be a _prescribed Form_, as a _Liturgy_, &c. or _Prayers_ conceived _extempore_ by the natural Strength and Faculty of the Mind, they are all but _Superstition_, _Will-worship_, and _abominable Idolatry_ in the Sight of God, which are now to be denied and rejected, and separated from, in this Day of his spiritual Arising_: [Sidenote: _Superstition and Will-worship, Idolatry._] _However it might have pleased him (_who winked at the Times of Ignorance_, with a Respect to the Simplicity and Integrity of some, and of his own innocent _Seed_, which lay as it were buried in the _Hearts_ of Men under that Mass of _Superstition_) _to blow upon the dead and dry Bones_, and to raise some Breathings of his own, and answer them; and that until the _Day_ should more clearly _dawn_ and _break forth. §. I. The _Duty of Man_ towards God lieth chiefly in these two Generals. 1. _In an holy Conformity to the pure Law and Light of God, so as both to forsake the Evil, and be found in the Practice of those perpetual and moral Precepts of Righteousness and Equity._ And 2. _In rendering that Reverence, Honour and Adoration to God, that he requires and demands of us_; which is comprehended under _Worship_. Of the _former_ we have already spoken, as also of the different Relations of _Christians_, as they are distinguished by the several Measures of Grace received, and given to every one; and in that Respect have their several Offices in the _Body of Christ_, which is the _Church_. Now I come to speak of _Worship_, or of those Acts, whether private or publick, general or particular, whereby Man renders to God that Part of his Duty which relates immediately to him: And as _Obedience is better than Sacrifice_, so neither is any Sacrifice _acceptable_, but that which is done according to the Will of him to whom it is _offered_. But Men, finding it easier to _sacrifice_ in their own Wills, than obey God’s Will, have heaped up _Sacrifices_ without _Obedience_; [Sidenote: True _Worship and Duty to God-wards corrupted._] and thinking to deceive God, as they do one another, give him a Shew of Reverence, Honour and Worship, while they are both inwardly estranged and alienated from his holy and righteous Life, and wholly Strangers to the pure Breathings of his Spirit, in which the acceptable Sacrifice and Worship is only offered up. Hence it is, that there is not any Thing relating to Man’s Duty towards God, which among all Sorts of People hath been more vitiated, and in which the Devil hath more prevailed, than in abusing Man’s Mind concerning this Thing: And as among many others, so among those called _Christians_, nothing hath been more out of Order, and more corrupted, as some _Papists_ and all _Protestants_, do acknowledge. As I freely approve whatsoever the _Protestants_ have reformed from _Papists_ in this Respect; so I meddle not at this Time with their Controversies about it: [Sidenote: _The _Popish Mass (Idolatry)_ denied, with all their_ Trumpery.] Only it suffices me with them to deny, as no Part of the true Worship of God, that abominable Superstition and Idolatry the _Popish Mass_, the _Adoration of Saints and Angels_, the _Veneration of Relicks_, the _Visitation of Sepulchres_, and all those other superstitious Ceremonies, _Confraternities_, and _endless Pilgrimages_ of the _Romish Synagogue_. Which all may suffice to evince to _Protestants_, that _Antichrist_ hath wrought more in this than in any other Part of the _Christian Religion_; [Sidenote: _If_ Protestants _have made a_ perfect Reformation.] and so it concerns them narrowly to consider, whether herein they have made a clear and perfect Reformation; as to which stands the Controversy betwixt them and us. For we find many of the Branches lopt off by them, but the Root yet remaining; to wit, a _Worship_ acted in and from Man’s Will and Spirit, and not by and from the Spirit of God: For the true _Christian_ and _Spiritual Worship of God_ hath been so early lost, and Man’s Wisdom and Will hath so quickly and throughly mixed itself herein, that both the _Apostasy_ in this Respect hath been greatest, and the _Reformation_ herefrom, as to the evil Root, most difficult. Therefore let not the _Reader_ suddenly stumble at the Account of our _Proposition_ in this Matter, but patiently hear us explain ourselves in this Respect, and I hope (by the Assistance of God) to make it appear, that though our Manner of Speaking and Doctrine seem most singular and different from all other Sorts of _Christians_; yet it is most according to the purest _Christian Religion_, and indeed most needful to be observed and followed. And that there be no Ground of Mistake (for that I was necessitated to speak in few Words, and therefore more obscurely and dubiously in the _Proposition_ itself) it is fit in the first Place to declare and explain our Sense, and clear the _State of the Controversy_. §. II. [Sidenote: I.] [Sidenote: _What _Worship_ here is spoken of._] And first, let it be considered, that what is here affirmed, is spoken of the _Worship of God_ in these _Gospel-times_, and not of the Worship that was under or before the _Law_: For the particular Commands of God to Men _then_, are not sufficient to authorize us _now_ to do the same Things; else we might be supposed at present acceptably to offer Sacrifice as they did, which all acknowledge to be ceased. So that what might have been both commendable and acceptable under the _Law_, may justly now be charged with Superstition, yea, and Idolatry. So that impertinently, in this Respect, doth _Arnoldus_ rage against this Proposition, [_Exercit. Theolog._ Sect. 44.] saying; _That I deny all publick Worship, and that according to me, such as in _Enoch_’s Time publickly began to call upon the Name of the Lord; and such as at the Command of God went thrice up to _Jerusalem_ to worship; and that _Anna_, _Simeon_, _Mary_, &c. were Idolaters, because they used the publick Worship of those Times_; such a Consequence is most impertinent; and no less foolish and absurd, than if I should infer from _Paul_’s expostulating with the _Galatians_ for their returning to the _Jewish Ceremonies_, that he therefore condemned _Moses_ and all the _Prophets_ as foolish and ignorant, because they used those Things: The forward Man, not heeding the different Dispensation of Times, ran into this Impertinency. [Sidenote: _Ceremonies under the Law were not essential to true_ Worship.] Though a spiritual Worship might have been, and no Doubt was practised by many under the _Law_ in great Simplicity; yet will it not follow, that it were no Superstition to use all those _Ceremonies_ that they used, which were by God dispensed to the _Jews_, not as being essential to _true Worship_, or necessary as of themselves for transmitting and entertaining an _holy Fellowship_ betwixt him and his People; but in Condescension to them, who were inclinable to Idolatry. Albeit then in this, as in most other Things, the Substance was enjoyed under the _Law_ by such as were spiritual indeed; yet was it veiled and surrounded with many _Rites_ and _Ceremonies_, which it is no Ways lawful for us to use now under the _Gospel_. §. III. [Sidenote: II.] [Sidenote: True Worship _is not limited to Place or Person._] _Secondly_, Albeit I say, that this _Worship_ is neither limited to Times, Places nor Persons; yet I would not be understood, as if I intended the putting away of all set Times and Places to worship: God forbid I should think of such an Opinion. Nay, we are none of those that _forsake the Assembling of ourselves_ together; but have even certain Times and Places, in which we carefully meet together (nor can we be driven therefrom by the Threats and Persecutions of Men) to _wait upon God_, and _worship him_. [Sidenote: _Necessity of Meetings._] To _meet together_ we think necessary for the People of God; because, so long as we are clothed with this outward Tabernacle, there is a Necessity to the entertaining of a joint and visible Fellowship, and bearing of an outward Testimony for God, and seeing of the Faces of one another, that we concur with our Persons as well as Spirits: To be accompanied with that inward Love and Unity of Spirit, doth greatly tend to encourage and refresh the Saints. [Sidenote: 1. Will-worship _doth limit the Spirit of God._] But the _Limitation_ we condemn is, that whereas the Spirit of God should be the immediate Actor, Mover, Persuader and Influencer of Man in the particular Acts of Worship, when the Saints are met together, this Spirit is _limited_ in its Operations, by setting up a particular Man or Men to preach and pray in Man’s Will; and all the rest are excluded from so much as believing that they are to wait for God’s Spirit to move them in such Things: And so they neglecting that in themselves which should quicken them, and not waiting to feel the pure Breathings of God’s Spirit, so as to obey them, are led merely to depend upon the Preacher, and hear what he will say. [Sidenote: 2. _True _Teaching_ of the Word of God._] _Secondly_, In that these peculiar Men come not thither to meet with the Lord, and to wait for the inward Motions and Operations of his Spirit; and so to pray as they feel the Spirit to breathe _through_ them, and _in_ them; and to preach, as they find themselves actuated and moved by God’s Spirit, and as he gives Utterance, so as to speak a Word in Season to refresh weary Souls, and as the present Condition and State of the People’s Hearts require; suffering God by his Spirit both to prepare People’s Hearts, and also give the Preacher to speak what may be fit and seasonable for them: But he (viz. _the Preacher_) hath hammered together in his Closet, according to his own Will, by his human Wisdom and Literature, and by stealing the Words of Truth from the Letter of the Scriptures, and patching together other Men’s Writings and Observations, so much as will hold him speaking an Hour, while the Glass runs; [Sidenote: Priests _preach by Hap-hazard their studied Sermons._] and without waiting or feeling the inward Influence of the Spirit of God, he declaims that by Hap-hazard, whether it be fit or seasonable for the People’s Condition, or not; and when he has ended his Sermon, he saith his Prayer also in his own Will; and so _there is an End of the Business_. Which _customary Worship_, as it is no Ways acceptable to God, so how unfruitful it is, and unprofitable to those that are found in it, the present Condition of the Nations doth sufficiently declare. It appears then, that we are not against _set Times_ for Worship, as _Arnoldus_ against this Proposition, _Sect. 45_. no less impertinently allegeth; offering needlesly to prove that which is not denied: Only these Times being appointed for outward Conveniency, we may not therefore think with the _Papists_, that these Days are _holy_, and lead People into a superstitious Observation of them; being persuaded that _all Days are alike holy in the Sight of God_. [Sidenote: _Whether Days are holy._] And although it be not my present Purpose to make a long Digression concerning the Debates among _Protestants_ about the _first Day of the Week_, commonly called the _Lord’s Day_, yet forasmuch as it comes fitly in here, I shall briefly signify our Sense thereof. §. IV. [Sidenote: _Of the _First Day_ of the _Week_, commonly called the _Lord’s Day.] We, not seeing any Ground in Scripture for it, cannot be so superstitious as to believe, that either the _Jewish Sabbath_ now continues, or that the _first Day_ of the _Week_ is the _Anti-type_ thereof, or the true _Christian Sabbath_; which with _Calvin_ we believe to have a more _spiritual Sense_: And therefore we know no moral Obligation by the _fourth Command_, or elsewhere, to keep the _first Day of the Week_ more than any other, or any Holiness inherent in it. But _First_, forasmuch as it is necessary that there be some Time set apart for the Saints to meet together to wait upon God; and that _Secondly_, it is fit at some Times they be freed from their other outward Affairs; and that _Thirdly_, Reason and Equity doth allow that Servants and Beasts have some Time allowed them to be eased from their continual Labour; and that _Fourthly_, it appears that the Apostles and Primitive Christians did use the _first Day of the Week_ for these Purposes; we find ourselves sufficiently moved for these Causes to do so also, without superstitiously straining the Scriptures for another Reason: Which, that it is not to be there found, many _Protestants_, yea, _Calvin_ himself, upon the _fourth Command_, hath abundantly evinced. And though we therefore meet, and abstain from working upon this _Day_, yet doth not that hinder us from having _Meetings_ also for _Worship_ at other Times. §. V. _Thirdly_, Though according to the Knowledge of God, revealed unto us by the Spirit, through that more _full Dispensation of Light_ which we believe the Lord hath brought about in this Day, we judge it our Duty to hold forth that pure and spiritual Worship which is acceptable to God, and answerable to the Testimony of Christ and his Apostles, and likewise to testify against and deny not only manifest Superstition and Idolatry, but also all formal Will-worship, which stands not in the Power of God; [Sidenote: _The _Worship_ in the Apostasy._] yet, I say, we do not deny the whole Worship of all those that have borne the Name of _Christians_ even in the Apostasy, as if God had never heard their Prayers, nor accepted any of them: God forbid we should be so void of Charity! The latter Part of the Proposition sheweth the Contrary. And as we would not be so _absurd_ on the one Hand to conclude, because of the Errors and Darkness that many were covered and surrounded with in _Babylon_, that none of their Prayers were heard or accepted of God, so will we not be so _unwary_ on the other, as to conclude, that because God heard and pitied them, so we ought to continue in these Errors and Darkness, and not come out of _Babylon_, when it is by God discovered unto us. [Sidenote: _The Popish Mass or Vespers._] The _Popish Mass_ and _Vespers_ I do believe to be, as to the Matter of them, _abominable Idolatry_ and _Superstition_, and so also believe the _Protestants_; yet will neither _I_ or _they_ affirm, that in the Darkness of _Popery_ no Upright-hearted Men, though zealous in these Abominations, have been heard of God, or accepted of him: [Sidenote: Bernard _and_ Bonaventure, Taulerus, Tho. à Kempis, _have tasted of the Love of God._] Who can deny, but that both _Bernard_ and _Bonaventure, Taulerus, Thomas à Kempis,_ and divers others have both known and tasted of the Love of God, and felt the Power and Virtue of God’s Spirit working with them for their Salvation? And yet ought we not to forsake and deny those Superstitions which they were found in? The _Calvinistical Presbyterians_ do much upbraid (and I say not without Reason) the Formality and Deadness of the _Episcopalian_ and _Lutheran Liturgies_; [Sidenote: _The Bishops Liturgy._] and yet, as they will not deny but there have been some good Men among them, so neither dare they refuse, but that when that good Step was brought in by them, of turning the publick Prayers into the vulgar Tongues, though continued in a _Liturgy_, it was acceptable to God, and sometimes accompanied with his Power and Presence: Yet will not the _Presbyterians_ have it from thence concluded, that the _Common Prayers_ should still continue; so likewise, though we should confess, that, through the Mercy and wonderful Condescension of God, there have been upright in Heart, both among _Papists_ and _Protestants_, yet can we not therefore approve of their Way in the General, or not go on to the upholding of that _spiritual Worship_, which the Lord is calling all to, and so to the testifying against whatsoever stands in the Way of it. §. VI. [Sidenote: _Assemblies of Worship in Publick described._] _Fourthly_, To come then to the _State of the Controversy_, as to the _publick Worship_, we judge it the Duty of all to be diligent in the Assembling of themselves together (and what we have been, and are, in this Matter, our Enemies in _Great Britain_, who have used all Means to hinder our assembling together to worship God, may bear Witness) and when assembled, the great Work of one and all ought to be to wait upon God; and returning out of their own Thoughts and Imaginations, to feel the Lord’s Presence, and know a _Gathering into his Name_ indeed, where he is _in the Midst_, according to his Promise. And as every one is thus gathered, and so met together inwardly in their Spirits, as well as outwardly in their Persons, there the secret Power and Virtue of Life is known to refresh the Soul, and the pure Motions and Breathings of God’s Spirit are felt to arise; from which, as Words of Declaration, Prayers or Praises arise, the acceptable Worship is known, which edifies the Church, and is well-pleasing to God. And no Man here limits the Spirit of God, nor bringeth forth his own conned and gathered Stuff; but every one puts that forth which the Lord puts into their Hearts: And it is uttered forth not in Man’s Will and Wisdom, but _in the Evidence and Demonstration of the Spirit, and of Power_. [Sidenote: _Its glorious _Dispensation.] Yea, though there be not a Word spoken, yet is the true spiritual Worship performed, and the Body of Christ edified; yea, it may, and hath often fallen out among us, that divers Meetings have past without one Word; and yet our Souls have been greatly edified and refreshed, and our Hearts wonderfully overcome with the secret Sense of God’s Power and Spirit, which without Words hath been ministered from one Vessel to another. This is indeed strange and incredible to the mere natural and carnally-minded Man, who will be apt to judge all Time lost where there is not something spoken that is obvious to the outward Senses; and therefore I shall insist a little upon this Subject, as one that can speak from a certain Experience, and not by mere Hearsay, of this wonderful and glorious Dispensation; which hath so much the more of the Wisdom and Glory of God in it, as it is contrary to the Nature of Man’s Spirit, Will, and Wisdom. §. VII. [Sidenote: _The silent waiting upon God obtained._] As there can be nothing more opposite to the natural Will and Wisdom of Man than this _silent Waiting upon God_, so neither can it be obtained, nor rightly comprehended by Man, but as he layeth down his own Wisdom and Will, so as to be content to be throughly subject to God. And therefore it was not preached, nor can be so practised, but by such as find no outward Ceremony, no Observations, no Words, yea, not the best and purest Words, even the Words of Scripture, able to satisfy their weary and afflicted Souls: Because where all these may be, the Life, Power, and Virtue, which make such Things effectual, may be wanting. Such, I say, were necessitated to cease from all Externals, and to be silent before the Lord; and [97]being directed to that inward Principle of _Life_ and _Light_ in themselves, as the most excellent Teacher, which _can never be removed into a Corner_, came thereby to be taught to wait upon God in the Measure of _Life_ and _Grace_ received from him, and to cease from their own forward Words and Actings, in the natural Willing and Comprehension, and feel after this inward Seed of Life; that, as it moveth, they may move with it, and be actuated by its Power, and influenced, whether to pray, preach or sing. And so from this Principle of Man’s being silent, and not acting in the Things of God of himself, until thus actuated by God’s _Light_ and _Grace in the Heart_, did naturally spring that Manner of sitting silent together, and waiting together upon the Lord. For many thus principled, meeting together in the pure Fear of the Lord, did not apply themselves presently to speak, pray, or sing, _&c._ being afraid to be found acting forwardly in their own Wills, but each made it their Work to retire inwardly to the Measure of Grace in themselves, not being only silent as to Words, but even abstaining from all their own Thoughts, Imaginations and Desires; so watching in a holy Dependence upon the Lord, and meeting together not only outwardly in one Place, [Sidenote: _What it is to meet in _Jesus_ Name._] but thus inwardly in _one Spirit_, and in _one Name of Jesus_, which is his Power and Virtue, they come thereby to enjoy and feel the Arisings of this Life, which, as it prevails in each Particular, becomes as a Flood of Refreshment, and overspreads the whole Meeting: For Man, and Man’s Part and Wisdom, being denied and chained down in every Individual, and God exalted, and his Grace in Dominion in the Heart, thus his _Name_ comes to be _one_ in _all_, and his Glory breaks forth, and covers all; and there is such a holy Awe and Reverence upon every Soul, that if the natural Part should arise in any, or the wise Part, or what is not one with the Life, it would presently be chained down, and judged out. And when any are, through the Breaking forth of this Power, constrained to utter a Sentence of Exhortation or Praise, or to breathe to the Lord in Prayer, then all are sensible of it; for the same Life in them answers to it, [98]_as in Water Face answereth to Face_. This is that _divine_ and _spiritual Worship_, which the World neither knoweth nor understandeth, which the _Vulture_’s Eye seeth not into. [Sidenote: _Advantages of _silent Meetings.] Yet many and great are the Advantages which my Soul, with many others, hath tasted of hereby, and which would be found of all such as would seriously apply themselves hereunto: For, when People are gathered thus together, not merely to hear Men, nor depend upon them, but [99]_all are inwardly taught to stay their Minds upon the Lord, and wait for his Appearance in their Hearts_; thereby the forward Working of the Spirit of Man is stayed and hindered from mixing itself with the Worship of God; and the Form of this Worship is so naked and void of all outward and worldly Splendor, that all Occasion for Man’s Wisdom to be exercised in that Superstition and Idolatry hath no Lodging here; and so there being also an inward Quietness and Retiredness of Mind, the _Witness of God_ ariseth _in the Heart_, and the _Light of Christ_ shineth, whereby the Soul cometh to see its own Condition. And there being many joined together in the same Work, there is an inward Travail and Wrestling; and also, as the Measure of Grace is abode in, an Overcoming of the Power and Spirit of Darkness; and thus we are often greatly strengthened and renewed in the Spirits of our Minds without a Word, and we enjoy and possess the [100]_holy Fellowship_ and _Communion of the Body and Blood of Christ_, by which our inward Man is nourished and fed; which makes us not to dote upon outward _Water_, and _Bread_ and _Wine_, in our spiritual Things. Now as many thus gathered together grow up in the Strength, Power, and Virtue of Truth, and as Truth comes thus to have Victory and Dominion in their Souls, then they receive an Utterance, and speak steadily to the Edification of their Brethren, and the _pure Life_ hath a free Passage through them, and what is thus spoken edifieth the Body indeed. [Sidenote: _Speaking to Edification._] Such is the evident Certainty of that divine Strength that is communicated by thus meeting together, and waiting in Silence upon God, that sometimes when one hath come in that hath been unwatchful and wandering in his Mind, or suddenly out of the Hurry of outward Business, and so not inwardly gathered with the rest, so soon as he retires himself inwardly, this Power being in a good Measure raised in the whole Meeting, will suddenly lay Hold upon his Spirit, and wonderfully help to raise up the Good in him, and beget him into the Sense of the same Power, to the Melting and Warming of his Heart; even as the Warmth would take Hold upon a Man that is cold coming into a Stove, or as a Flame will lay Hold upon some little combustible Matter being near unto it. Yea, if it fall out that several met together be straying in their Minds, though outwardly silent, and so wandering from the Measure of Grace in themselves (which through the Working of the Enemy, and Negligence of some, may fall out) if either one come in, or may be in, who is watchful, and in whom the _Life_ is raised in a great Measure, as that one keeps his Place, he will feel a secret Travail for the rest in a Sympathy with the _Seed_ which is oppressed in the other, and kept from arising by their Thoughts and Wanderings; [Sidenote: _A secret Travail one for another in silent Meetings_.] and as such a faithful one waits in the _Light_, and keeps in this _divine Work_, God oftentimes answers the secret Travail and Breathings of his own _Seed_ through such a one, so that the rest will find themselves _secretly smitten_ without Words, and that one will be as a _Midwife_ through the secret Travails of his Soul to bring forth the Life in them, just as a little Water thrown into a Pump brings up the rest, whereby Life will come to be raised in all, and the vain Imaginations brought down; and such a one is felt by the rest to minister Life unto them without Words. Yea, sometimes when there is not a Word in the Meeting, but all are silently waiting, if one come in that is rude and wicked, and in whom the Power of Darkness prevaileth much, perhaps with an Intention to mock or do Mischief, if the whole Meeting be gathered into the _Life_, and it be raised in a good Measure, it will strike Terror into such an one, [Sidenote: _The Mocker struck with_ Terror _when no Word is spoken_.] and he will feel himself unable to resist; but by the secret Strength and Virtue thereof, the Power of Darkness in him will be chained down: And if the Day of his Visitation be not expired, it will reach to the Measure of Grace in him, and raise it up to the Redeeming of his Soul. And this we often bear Witness of, so that we have had frequent Occasion in this Respect, since God hath gathered us to be a People, to renew this old Saying of many, [101]_Is _Saul_ also among the Prophets?_ For not a few have come to be convinced of the Truth after this Manner, of which I myself, in Part, am a true Witness, who not by Strength of Arguments, or by a particular Disquisition of each Doctrine, and Convincement of my Understanding thereby, came to receive and bear Witness of the Truth, but by being secretly reached by this _Life_; [Sidenote: _The true Convincement._] for when I came into the _silent Assemblies_ of God’s People, I felt a _secret Power_ among them, which touched my Heart, and as I gave Way unto it, I found the Evil weakening in me, and the Good raised up, and so I became thus knit and united unto them, hungering more and more after the Increase of this Power and Life, whereby I might feel myself perfectly redeemed. And indeed this is the surest Way to become a _Christian_, to whom afterwards the Knowledge and Understanding of _Principles_ will not be wanting, but will grow up so much as is needful, as the natural Fruit of this good Root, and such a Knowledge will not be _barren_ nor _unfruitful_. After this Manner we desire therefore all that come among us to be proselyted, knowing that though Thousands should be convinced in their Understanding of all the _Truths_ we maintain, yet if they were not sensible of this _inward Life_, and their Souls not changed from Unrighteousness to Righteousness, they could add nothing to us. [Sidenote: 1 Cor. 6. 17. _The Life of Righteousness doth join us to the Lord._] For this is that _Cement_ whereby we are joined _as to the Lord_, so to one another, and without this none can worship with us. Yea, if such should come among us, and from that Understanding and Convincement they have of the _Truth_, speak ever so true Things, and utter them forth with ever so much Excellency of Speech, if this _Life_ were wanting, it would not edify us at all, but be as _sounding Brass, or a tinkling Cymbal_, 1 Cor. xiii. 1. [97] Isa. 30. 20. [98] Prov. 27. 19. [99] Isa. 10. 20. _and_ 26. 3. [100] Ephes. 4. 3. [101] 1 Sam. 10. 12. §. VIII. [Sidenote: _Our Work and Worship in our Meetings._] Our _Work_ then and _Worship_ is, when we meet together, for every one to _watch and wait upon God in themselves_, and to be _gathered_ from all Visibles thereunto. And as every one is thus stated, they come to find the _Good_ arise over the _Evil_, and the _Pure_ over the _Impure_, in which God reveals himself, and draweth near to every Individual, and so he is in the Midst in the General, whereby each not only partakes of the particular Refreshment and Strength which comes from the Good in himself, but is a Sharer in the whole Body, as being a living Member of the Body, having a joint Fellowship and Communion with all. And as this Worship is stedfastly preached and kept to, it becomes easy, though it be very hard at first to the natural Man, whose roving Imaginations and running worldly Desires are not so easily brought to Silence. And therefore the Lord Often-times, when any turn towards him, and have true Desires thus to Wait upon him, and find great Difficulty through the Unstayedness of their Minds, doth in Condescension and Compassion cause his Power to break forth in a more strong and powerful Manner. And when the Mind sinks down, and waits for the Appearance of _Life_, and that the Power of Darkness in the Soul wrestles and works against it, then the good Seed, as it ariseth, will be found to work as Physick in the Soul, especially if such a weak one be in the Assembly of divers others in whom the Life is arisen in greater Dominion, and through the contrary Workings of the Power of Darkness there will be found an inward Striving in the Soul as really in the Mystery as ever _Esau_ and _Jacob_ strove in _Rebecca_’s Womb. [Sidenote: Esau _and_ Jacob _strove in _Rebecca_’s Womb._] And from this inward Travail, while the _Darkness_ seeks to obscure the _Light_, and the _Light_ breaks through the _Darkness_, which it always will do, if the Soul gives not its Strength to the Darkness, there will be such a painful Travail found in the Soul, that will even work upon the outward Man, so that Often-times, through the Working thereof, the Body will be greatly shaken, and many Groans, and Sighs, and Tears, even as the Pangs of a Woman in Travail, will lay hold upon it; yea, and this not only as to one, but when the Enemy, who when the _Children of God_ assemble together is not wanting to be present, to see if he can let their Comfort, hath prevailed in any Measure in a whole Meeting, and strongly worketh against it by spreading and propagating his dark Power, and by drawing out the Minds of such as are met from the Life in them, as they come to be sensible of this Power of his that works against them, and to wrestle with it by the _Armour of Light_, [Sidenote: _The Travail crowned with a victorious Song._] sometimes the Power of God will break forth into a whole Meeting, and there will be such an inward Travail, while each is seeking to overcome the Evil in themselves, that by the strong contrary Workings of these opposite Powers, like the Going of two contrary Tides, every Individual will be strongly exercised as in a Day of Battle, and thereby Trembling and a Motion of Body will be upon most, if not upon all, which, as the Power of Truth prevails, will from Pangs and Groans end with a _sweet Sound of Thanksgiving_ and _Praise_. [Sidenote: _The Name of _Quakers_ whence it sprung._] And from this the Name of _Quakers_, i. e. _Tremblers_, was first reproachfully cast upon us; which though it be none of our Choosing, yet in this Respect we are not ashamed of it, but have rather Reason to rejoice therefore, even that we are sensible of this Power that hath oftentimes laid hold of our Adversaries, and made them yield unto us, and join with us, and confess to the Truth, before they had any distinct or discursive Knowledge of our _Doctrines_, so that sometimes many at one Meeting have been thus convinced: And this Power would sometimes also reach to and wonderfully work even in little Children, to the Admiration and Astonishment of many. §. IX. Many are the blessed Experiences which I could relate of this _Silence_ and Manner of _Worship_; [Sidenote: _Yet Silence is no Law, but Words may follow._] yet I do not so much commend and speak of _Silence_ as if we had bound ourselves by any Law to exclude _Praying_ or _Preaching_, or tied ourselves thereunto; not at all: For as our _Worship_ consisteth not in _Words_, so neither in _Silence_, as _Silence_; but _in an holy Dependence of the Mind upon God_: From which Dependence _Silence_ necessarily follows in the first Place, until _Words_ can be brought forth, which are from God’s Spirit. And God is not wanting to move in his _Children_ to bring forth Words of Exhortation or Prayer, when it is needful; so that of the many Gatherings and Meetings of such as are convinced of the Truth, there is scarce any in whom God raiseth not up some or other to minister to his Brethren; and there are few Meetings that are altogether _silent_. For when many are met together in this one Life and Name, it doth most naturally and frequently excite them to _pray_ to and _praise God_, and stir up one another by mutual Exhortation and Instructions; yet we judge it needful there be in the first Place some Time of _Silence_, during which every one may be gathered _inwardly_ to the Word and Gift of Grace, from which he that ministereth may receive Strength to bring forth what he ministereth; and that they that hear may have a Sense to discern betwixt the _Precious_ and the _Vile_, and not to hurry into the Exercise of these Things so soon as the Bell rings, as other _Christians_ do. Yea, and we doubt not, but assuredly know, that the Meeting may be good and refreshful, though from the sitting down to the rising up thereof there hath not been a Word as outwardly spoken, and yet _Life_ may have been known to abound in each Particular, and an inward growing up therein and thereby, yea, so as Words might have been spoken acceptably, and from the Life: [Sidenote: _No absolute Necessity for Words, though from the Life at Times._] Yet there being no absolute Necessity laid upon any so to do, all might have chosen rather _quietly_ and _silently_ to possess and enjoy the Lord in themselves, which is very sweet and comfortable to the Soul that hath thus learned to be gathered out of all its own Thoughts and Workings, to feel the Lord to bring forth both the Will and the Deed, which many can declare by a blessed Experience: Though indeed it cannot but be hard for the natural Man to receive or believe this _Doctrine_, and therefore it must be rather by a sensible Experience, and by coming to make Proof of it, than by Arguments, that such can be convinced of this Thing, seeing it is not enough to _believe_ it, if they come not also to _enjoy_ and _possess_ it; yet in Condescension to, and for the Sake of, such as may be the more willing to apply themselves to the Practice and Experience hereof, if they found their Understandings convinced of it, and that it is founded upon Scripture and Reason, I find a Freedom of Mind to add some few Considerations of this Kind, for the Confirmation hereof, besides what is before mentioned of our Experience. §. X. [Sidenote: _To _wait_ and _watch_ commanded in the Scripture._] That _to wait upon God_, and to _watch before him_, is a Duty incumbent upon all, I suppose none will deny; and that this also is _a Part of Worship_ will not be called in Question, since there is scarce any other so frequently commanded in the holy Scriptures, as may appear from _Psalm_ xxvii. 14. and xxxvii. 7. 34. _Prov._ xx. 22. _Isa._ xxx. 18. _Hosea_ xii. 6. _Zech._ iii. 8. _Matt._ xxiv. 42. and xxv. 13. and xxvi. 41. _Mark_ xiii. 33. 35. 37. _Luke_ xxi. 36. _Acts_ i. 4. and xx. 31. 1 _Cor._ xvi. 13. _Col._ iv. 2. 1 _Thess._ v. 6. 2 _Tim._ iv. 5. 1 _Pet._ iv. 7. Also this Duty is often recommended with very great and precious Promises, as _Psalm_ xxv. 3. and xxxvii. 9. and lxix. 6. _Isa._ xlii. 23. _Lam._ iii. 25, 26. _They that wait upon the Lord shall renew their Strength_, &c. _Isa._ xl. 31. Now how is this _waiting upon God_, or _watching before him_, but by this _Silence_ of which we have spoken? Which as it is in itself a _great_ and _principal Duty_, so it necessarily in order both of _Nature_ and _Time_ precedeth all other. But that it may be the better and more perfectly understood, as it is not only an _outward Silence_ of the Body, but an _inward Silence_ of the Mind from all its own Imaginations and Self-cogitations, let it be considered according to _Truth_, and to the _Principles_ and _Doctrines_ heretofore affirmed and proved, that Man is to be considered in a twofold Respect, to wit, in his _natural, unregenerate, and fallen State_, and in his _spiritual and renewed Condition_; from whence ariseth that Distinction of the _natural_ and _spiritual Man_ so much used by the Apostle, and heretofore spoken of. Also these _two Births_ of the Mind proceed from the _two Seeds_ in Man respectively, to wit, the _good Seed_ and the _evil_; and from the _evil Seed_ doth not only proceed all Manner of gross and abominable Wickedness and Profanity, but also Hypocrisy, and those _Wickednesses_ which the Scripture calls _spiritual_, [Sidenote: Whence Wickednesses _arise that are spiritual._] because it is the _Serpent_ working in and by the natural Man in Things that are _spiritual_, which having a Shew and Appearance of Good, are so much the more hurtful and dangerous, as it is _Satan transformed_ and _transforming himself into an Angel of Light_; and therefore doth the Scripture so pressingly and frequently, as we have heretofore had _Occasion_ to observe, shut out and exclude the natural Man from meddling with the _Things of God_, denying his Endeavours therein, though acted and performed by the most eminent of his Parts, as of Wisdom and Utterance. Also this _spiritual Wickedness_ is of two Sorts, though both one in Kind, as proceeding from one Root, yet differing in their Degrees, and in the Subjects also sometimes. The one is, when as the natural Man, meddling with and working in the Things of _Religion_, doth from his own Conceptions and Divinations affirm or propose wrong and erroneous Notions and Opinions of God and Things spiritual, and invent Superstitions, Ceremonies, Observations, and Rites in Worship, from whence have sprung all the Heresies and Superstitions that are among _Christians_. [Sidenote: _From whence all Heresies did spring._] The other is, when as the natural Man, from a mere Conviction of his Understanding, doth in the Forwardness of his own Will, and by his own natural Strength, without the Influence and Leading of God’s Spirit, go about either in his Understanding to imagine, conceive, or think of the Things of God, or actually to perform them by preaching or praying. [Sidenote: _True_ Christianity, _wherein it consists not_.] The _First_ is a Missing both in Matter and Form; the _Second_ is a Retaining of the Form without the Life and Substance of _Christianity_; because _Christian Religion_ consisteth not in a mere Belief of true _Doctrines_, or a mere Performance of _Acts_ good in themselves, or else the bare Letter of the Scripture, though spoken by a _Drunkard_, or a _Devil_, might be said to be _Spirit_ and _Life_, which I judge none will be so absurd as to affirm; and also it would follow, that where the Form of Godliness is, there the Power is also, which is contrary to the express Words of the Apostle. For the Form of Godliness cannot be said to be, where either the Notions and Opinions believed are erroneous and ungodly, or the Acts performed evil and wicked; for then it would be the Form of Ungodliness, and not of Godliness: But of this more hereafter, when we shall speak particularly of Preaching and Praying. Now though this last be not so bad as the former, yet it hath made Way for it; for Men having first departed from the Life and Substance of true _Religion_ and _Worship_, to wit, from the inward Power and Virtue of the Spirit, so as therein to act, and thereby to have all their Actions enlivened, have only retained the Form and Shew, to wit, the true Words and Appearance; and so acting in their own natural and unrenewed Wills in this Form, the Form could not but quickly decay, and be vitiated. For the working and active Spirit of Man could not contain itself within the Simplicity and Plainness of Truth, but giving Way to his own numerous Inventions and Imaginations, began to vary in the Form, and adapt it to his own Inventions, until by Degrees the Form of Godliness for the most Part came to be lost, as well as the Power. [Sidenote: Idolatry _does hug its own Conceivings._] For this Kind of _Idolatry_, whereby Man loveth, idolizeth, and embraceth his own Conceptions, Inventions, and Product of his own Brain, is so incident unto him, and feared in his fallen Nature, that so long as his natural Spirit is the first Author and Actor of him, and is that by which he only is guided and moved in his Worship towards God, so as not first to wait for another Guide to direct him, he can never perform the pure spiritual Worship, nor bring forth any Thing but the Fruit of the first, fallen, natural, and corrupt Root. Wherefore the Time appointed of God being come, wherein by _Jesus Christ_ he hath been pleased to restore the true _spiritual Worship_, and the outward Form of _Worship_, which was appointed by God to the _Jews_, and whereof the Manner and Time of its Performance was particularly determined by God himself, being come to an End, [Sidenote: _No Form of _Worship_ but the Spirit prescribed by Christ._] we find that _Jesus Christ_, the Author of the _Christian Religion_, prescribes no _set Form of Worship_ to his Children, under the more pure Administration of the _New Covenant_,[102] save that he only tells them, That the _Worship now to be performed is spiritual_, and _in the Spirit_. And it is especially to be observed, that in the whole _New Testament_ there is no Order nor Command given in this Thing, but to follow the Revelation of the Spirit, save only that general one of _meeting together_; a Thing dearly owned and diligently practised by us, as shall hereafter more appear. [Sidenote: Pray, preach, _and_ sing _in Spirit._] True it is, Mention is made of the Duties of _Praying_, _Preaching_, and _Singing_; but what Order or Method should be kept in so doing, or that presently they should be set about so soon as the Saints are gathered, there is not one Word to be found: Yea, these Duties, as shall afterwards be made appear, are always annexed to the Assistance, Leadings, and Motions of God’s Spirit. Since then Man in his natural State is thus excluded from acting or moving in Things _spiritual_, how or what Way shall he exercise this first and previous Duty of _waiting upon God_ but by _Silence_, and by bringing that natural Part to _Silence_? [Sidenote: _To _wait on God_, by what it is performed._] Which is no other Ways but by abstaining from his own Thoughts and Imaginations, and from all the Self-workings and Motions of his own Mind, as well in Things materially _good_ as _evil_; that he being _silent_, God may _speak in him_, and the _good Seed_ may arise. This, though hard to the natural Man, is so answerable to Reason, and even natural Experience in other Things, that it cannot be denied. He that cometh to learn of a Master, if he expect to hear his Master and be instructed by him, must not continually be speaking of the Matter to be taught, and never be quiet, otherwise how shall his Master have Time to instruct him? [Sidenote: _A Simile of a Master and his Scholar._] Yea, though the Scholar were never so earnest to learn the _Science_, yet would the Master have Reason to reprove him, as untoward and indocile, if he would always be meddling of himself, and still speaking, and not wait in Silence patiently to hear his Master instructing and teaching him, who ought not to open his Mouth until by his Master he were commanded and allowed so to do. [Sidenote: _Of a Prince and his Servant._] So also if one were about to attend a great Prince, he would be thought an impertinent and imprudent Servant, who, while he ought patiently and readily to wait, that he might answer the King when he speaks, and have his Eye upon him to observe the least Motions and Inclinations of his Will, and to do accordingly, would be still deafening him with Discourse, though it were in Praises of him; and running to and fro, without any particular and immediate Order, to do Things that perhaps might be good in themselves, or might have been commanded at other Times to others. Would the Kings of the Earth accept of such Servants or Service? [Sidenote: _To wait in Silence._] Since then we are commanded to _wait upon God diligently_, and in so doing it is promised that our _Strength shall be renewed_, this _Waiting_ cannot be performed but by a _Silence_ or _Cessation_ of the natural Part on our Side, since God manifests himself not to the outward Man or Senses, so much as to the inward, to wit, to the Soul and Spirit. [Sidenote: _The thinking busy Soul excludes the Voice of God._] If the Soul be still thinking and working in her own Will, and busily exercised in her own Imaginations, though the Matters as in themselves may be _good_ concerning God, yet thereby she incapacitates herself from discerning the _still, small Voice_ of the Spirit, and so hurts herself greatly, in that she neglects her chief Business of _waiting upon the Lord_: Nothing less than if I should busy myself, crying out and speaking of a Business, while in the mean Time I neglect to hear one who is quietly whispering into my Ear, and informing me in those Things which are most needful for me to hear and know concerning that Business. And since it is the chief Work of a _Christian_ to know the _natural Will_ in its own proper Motions _crucified_, that God may both move in the Act and in the Will, the Lord chiefly regards this profound Subjection and Self-denial. [Sidenote: _Religious Speculations._] For some Men please themselves as much, and gratify their own sensual Wills and Humours in high and curious _Speculations_ of _Religion_, affecting a Name and Reputation that Way, or because those Things by Custom or otherways are become pleasant and habitual to them, though not a Whit more regenerated or inwardly sanctified in their Spirits, [Sidenote: _Sensual Recreations._] as others gratify their Lusts in _Acts_ of _Sensuality_, and therefore both are alike hurtful to Men, and sinful in the Sight of God, it being nothing but the mere Fruit and Effect of Man’s natural and unrenewed Will and Spirit. [Sidenote: Thoughts _of Death and Hell to keep out _Sin_ are Fig-leaves._] Yea, should one, as many no Doubt do, from a Sense of Sin, and Fear of Punishment, seek to terrify themselves from Sin, by multiplying Thoughts of Death, Hell, and Judgment, and by presenting to their Imaginations the Happiness and Joys of Heaven, and also by multiplying Prayers and other religious Performances, as these Things could never deliver him from one Iniquity, without the secret and inward Power of God’s Spirit and Grace, so would they signify no more than the _Fig-leaves_ wherewith _Adam_ thought to cover his _Nakedness_. And seeing it is only the Product of Man’s own natural Will, proceeding from a Self-love, and seeking to save himself, and not arising purely from that _divine Seed_ of _Righteousness_ which is given of God to all for Grace and Salvation, it is rejected of God, and no Ways acceptable unto him; since the natural Man, as natural, while he stands in that State, is, with all his Arts, Parts, and Actings, reprobated by him. [Sidenote: _Denial of one’s Self._] This great Duty then of waiting upon God, must needs be exercised in Man’s denying Self, both inwardly and outwardly, in a still and mere Dependence upon God, in abstracting from all the Workings, Imaginations, and Speculations of his own Mind, that being emptied as it were of himself, and so throughly crucified to the natural Products thereof, he may be fit to receive the Lord, who will have no Co-partner nor Co-rival of his Glory and Power. And Man being thus stated, the little Seed of Righteousness which God hath planted in his Soul, and Christ hath purchased for him, even the Measure of _Grace_ and _Life_, which is burdened and crucified by Man’s natural _Thoughts_ and _Imaginations_, receives a Place to arise, and becometh a holy Birth and Geniture _in_ Man; [Sidenote: _The holy Birth._] and is that _divine Air_ in and by which Man’s Soul and Spirit comes to be leavened; and by waiting therein he comes to be accepted in the Sight of God, to stand in his Presence, hear his Voice, and observe the Motions of his holy Spirit. And so Man’s Place is to wait in this; and as hereby there are any Objects presented to his Mind concerning God, or Things relating to Religion, his Soul may be exercised in them without Hurt, and to the great Profit both of himself and others; because those Things have their Rise not from his own Will, but from God’s Spirit: And therefore as in the Arisings and Movings of this his Mind is still to be exercised in thinking and meditating, so also in the more obvious Acts of Preaching and Praying. [Sidenote: _No _Quakers_ are against a meditating Mind._] And so it may hence appear we are not against Meditation, as some have sought falsely to infer from our Doctrine; [Sidenote: _From Nature’s Thoughts all Errors rise._] but we are against the _Thoughts_ and _Imaginations_ of the natural Man in his own Will, from which all Errors and Heresies concerning the Christian Religion in the whole World have proceeded. But if it please God at any Time, when one or more are waiting upon him, not to present such Objects as give them Occasion to exercise their Minds in _Thoughts_ and _Imaginations_, but purely to keep them in this holy Dependence, and as they persist therein, to cause his secret Refreshment and the pure Incomes of his holy Life to flow in upon them, then they have good Reason to be content, because by this, as we know by good and blessed Experience, the Soul is more strengthened, renewed, and confirmed in the Love of God, and armed against the Power of Sin, than any Way else; [Sidenote: _The Soul renewed, _by what?_ The holy Life of God._] this being a Fore-taste of that real and sensible Enjoyment of God, which the Saints in Heaven daily possess, which God frequently affords to his Children here for their Comfort and Encouragement, especially when they are assembled together to _wait upon him_. [102] If any object here, _That the Lord’s Prayer is a prescribed Form of Prayer, and therefore of _Worship_ given by Christ to his Children_: I answer, _First_, This cannot be objected by any Sort of _Christians_ that I know, because there are none who use not other Prayers, or that limit their Worship to this. _Secondly_, This was commanded to the Disciples, while yet weak, before they had received the Dispensation of the Gospel; not that they should only use it in praying, but that he might shew them by one Example how that their Prayers ought to be short, and not like the long Prayers of the Pharisees. And that this was the Use of it, appears by all their Prayers, which divers Saints afterwards made use of, whereof the Scripture makes mention; for none made use of this, neither repeated it, but used other Words, according as the Thing required, and as the Spirit gave Utterance. _Thirdly_, That this ought to be so understood, appears from _Rom._ viii. 26. of which afterwards Mention shall be made at greater Length, where the Apostle saith, _We know not what we should pray for as we ought, but the Spirit itself maketh Intercession for us_, &c. But if this Prayer had been such a prescribed Form of Prayer to the _Church_, that had not been true, neither had they been ignorant what to pray, nor should they have needed the Help of the Spirit to teach them. §. XI. [Sidenote: _Whatever Man does act without the Power of God, is not accepted._] For there are _two contrary Powers_ or _Spirits_, to wit, the _Power_ and _Spirit of this World_, in which the Prince of Darkness bears Rule, and over as many as are acted by it, and work from it; and the _Power_ or _Spirit of God_, in which God worketh and beareth Rule, and over as many as act in and from it. So whatever be the Things that a Man thinketh of, or acteth in, however _spiritual_ or _religious_ as to the Notion or Form of them, so long as he acteth and moveth in the natural and corrupt Spirit and Will, and not from, in, and by the Power of God, he sinneth in all, and is not accepted of God. For hence both the [103]_Plowing_ and Praying _of the Wicked is Sin_; as also whatever a Man acts in and from the Spirit and Power of God, having his Understanding and Will influenced and moved by it, whether it be Actions _religious_, _civil_, or even _natural_, he is accepted in so doing in the Sight of God, and is [104]_blessed in them_. From what is said it doth appear how frivolous and impertinent their _Objection_ is, that say they _wait upon God in Praying and Preaching_, since _Waiting_ doth of itself imply a _passive Dependence_, rather than an _acting_. [Sidenote: _To pray and preach without the Spirit is Offence to God._] And since it is, and shall yet be more shewn, that _Preaching_ and _Praying_ without the Spirit is an Offending of God, not a Waiting upon him, and that _Praying_ and _Preaching_ by the Spirit pre-supposes necessarily a _silent Waiting_ to feel the Motions and Influence of the Spirit to lead thereunto; and _Lastly_, that in several of these Places where Praying is commanded, as _Matt._ xxvi. 41. _Mark_ xiii. 33. _Luke_ xxi. 36. 1 _Peter_ iv. 7. Watching is specially prefixed as a previous Preparation thereunto; we do well and certainly conclude, that since _Waiting_ and _Watching_ are so particularly commanded and recommended, and cannot be truly performed but in this _inward Silence_ of the Mind from Men’s own Thoughts and Imaginations, this _Silence_ is and must necessarily be a special and principal Part of _God’s Worship_. [103] Prov. 21. 4. [104] Ja. 1. 25. §. XII. [Sidenote: II.] [Sidenote: _This _silent Waiting_ the Devil cannot counterfeit._] But _Secondly_, The _Excellency_ of this _silent Waiting upon God_ doth appear, in that it is impossible for the _Enemy_, viz. the _Devil_, to counterfeit it, so as for any Soul to be deceived or deluded by him in the Exercise thereof. Now in all other Matters he may mix himself with the natural Mind of Man, and so by _transforming_ himself he may deceive the Soul, by busying it about Things perhaps innocent in themselves, while yet he keeps them from beholding the _pure Light of Christ_, and so from knowing distinctly their Duty, and doing of it. For that envious Spirit of Man’s eternal Happiness knoweth well how to accommodate himself, and fit his Snares for all the several Dispositions and Inclinations of Men; if he find one not fit to be engaged with gross Sins, or worldly Lusts, but rather averse from them, and religiously inclined, he can fit himself to beguile such a one, by suffering his Thoughts and Imaginations to run upon _spiritual Matters_, and so hurry him to work, act, and meditate in his own Will. For he well knoweth that so long as _Self_ bears Rule, and the _Spirit of God_ is not the principal and chief Actor, Man is not put out of his Reach; [Sidenote: _Altar, Prayers, Pulpit, Study, cannot shut the Devil out._] so therefore he can accompany the _Priest_ to the _Altar_, the _Preacher_ to the _Pulpit_, the _Zealot_ to his _Prayers_, yea, the _Doctor_ and _Professor of Divinity_ to his _Study_, and there he can chearfully suffer him to labour and work among his Books, yea, and help him to find out and invent subtile Distinctions and Quiddities, by which both his Mind, and others through him, may be kept from heeding _God’s Light in the Conscience_, and waiting upon him. There is not any Exercise whatsoever, wherein he cannot enter, and have a chief Place, so as the Soul many Times cannot discern it, except in this alone: For he can only work in and by the natural Man, and his Faculties, by secretly acting upon his Imaginations and Desires, _&c._ and therefore, when he (to wit, the natural Man) is silent, there he must also stand. And therefore when the Soul comes to this _Silence_, and as it were is brought to Nothingness, as to her own Workings, then the Devil is shut out; for the _pure Presence of God_ and _Shining_ of his _Light_ he cannot abide, because so long as a Man is thinking and meditating as of himself, he cannot be sure, but the Devil is influencing him therein; but when he comes wholly to be silent, as the _pure Light of God_ shines in upon him, then he is sure that the Devil is shut out; for beyond the Imaginations he cannot go, which we often find by sensible Experience. For he that of old is said to have come to the _Gathering together_ of the _Children of God_, is not wanting to come to our _Assemblies_. And indeed he can well enter and work in a Meeting, that is silent only as to Words, either by keeping the Minds in various Thoughts and Imaginations, or by stupifying them, so as to overwhelm them with a Spirit of Heaviness and Slothfulness: But when we retire out of all, and are turned in, both by being _diligent_ and _watchful_ upon the one Hand, and also _silent_ and _retired_ out of all our Thoughts upon the other, as we abide in this sure Place, we feel ourselves out of his Reach. Yea, oftentimes the _Power_ and _Glory_ of God will break forth and appear, just as the bright Sun through many Clouds and Mists, to the Dispelling of that Power of Darkness; which will also be sensibly felt, seeking to cloud and darken the Mind, and wholly to keep it from _purely waiting_ upon God. §. XIII. [Sidenote: III.] [Sidenote: _The Worship of the_ Quakers _not stopt or interrupted by Men or Devils._] _Thirdly_, The _Excellency_ of this _Worship_ doth appear, in that it can neither be stopt nor interrupted by the Malice of Men or Devils, as all others can. Now Interruptions and Stoppings of Worship may be understood in a twofold Respect, either as we are hindered from _meeting_, as being outwardly by Violence separated one from another; or when permitted to _meet together_, as we are interrupted by the Tumult, Noise, and Confusion which such as are malicious may use to molest or distract us. Now in both these Respects, this Worship doth greatly surpass all others: For how far soever People be separate or hindered from coming together, yet as every one is inwardly gathered to the Measure of _Life_ in himself, there is a secret Unity and Fellowship enjoyed, which the Devil and all his Instruments can never break or hinder. But, _Secondly_, It doth as well appear, as to those Molestations which occur, when we are met together, what Advantage this _true_ and _spiritual Worship_ gives us beyond all others; seeing in Despite of a thousand Interruptions and Abuses, one of which were sufficient to have stopt all other Sorts of _Christians_, we have been able, through the Nature of this _Worship_, to keep it uninterrupted as to God, and also at the same Time to shew forth an Example of our _Christian Patience_ towards all, even oftentimes to the Reaching and Convincing of our Opposers. For there is no Sort of Worship used by others which can subsist (though they be permitted to meet) unless they be either authorized and protected by the Magistrate, or defend themselves with the Arm of Flesh: But we at the same Time exercise Worship towards God, and also patiently bear the Reproaches and Ignominies which _Christ prophesied_ should be so incident and frequent to Christians. [Sidenote: _The _Worship_ of the Papists soon interrupted._] For how can the _Papists_ say their _Mass_, if there be any there to disturb and interrupt them? Do but take away the _Mass-book_, the _Chalice_, the _Host_, or the _Priest’s Garments_, yea, do but spill the _Water_, or the _Wine_, or blow out the _Candles_ (a Thing quickly done) and the whole Business is marred, and no Sacrifice can be offered. [Sidenote: _The _Protestants_ the like, and _Anabaptists.] Take from the _Lutherans_ or _Episcopalians_ their _Liturgy_ or _Common-Prayer-Book_, and no Service can be said. Remove from the _Calvinists_, _Arminians_, _Socinians_, _Independents_, or _Anabaptists_, the _Pulpit_, the _Bible_, and the _Hour-glass_, or make but such a Noise as the Voice of the _Preacher_ cannot be heard, or disturb him but so before he come, or strip him of his _Bible_ or his _Books_, and he must be dumb: For they all think it an Heresy to wait to speak as the Spirit of God giveth Utterance; and thus easily their whole Worship may be marred. But when People meet together, and their Worship consisteth not in such outward Acts, and they depend not upon any one’s Speaking, but merely sit down to wait upon God, and to be gathered out of all Visibles, and to feel the Lord in Spirit, none of these Things can hinder them, of which we may say of a Truth, _We are sensible Witnesses_. [Sidenote: _The Sufferings of the _Quakers_ for their religious Meetings._] For when the _Magistrates_, stirred up by the Malice and Envy of our Opposers, have used all Means possible (and yet in vain) to deter us from meeting together, and that openly and publickly in our own hired Houses for that Purpose, both Death, Banishments, Imprisonments, Finings, Beatings, Whippings, and other such devilish Inventions, have proved ineffectual to terrify us from our _holy Assemblies_. And we having, I say, thus oftentimes purchased our Liberty to meet, by _deep Sufferings_, our Opposers have then taken another Way, by turning in upon us the worst and wickedest People, yea, the very Off-scourings of Men, who by all manner of _inhuman, beastly_, and _brutish Behaviour_, have sought to provoke us, weary us, and molest us, but in vain. It would be almost incredible to declare, and indeed a Shame, that among Men pretending to be _Christians_, it should be mentioned, what Things of this Kind Men’s Eyes have seen, and I myself, with others, have shared of in Suffering! There they have often beaten us, and cast Water and Dirt upon us; there they have danced, leaped, sung, and spoken all manner of profane and ungodly Words; offered Violence and shameful Behaviour to grave Women and Virgins; jeered, mocked and scoffed, asking us, _If the Spirit was not yet come?_ And much more, which were tedious here to relate: And all this while we have been seriously and silently sitting together, and waiting upon the Lord. So that by these Things our inward and spiritual Fellowship with God, and one with another, in the _pure Life of Righteousness_, hath not been hindered. But on the contrary, the Lord knowing our Sufferings and Reproaches for his Testimony’s Sake, hath caused his Power and Glory more to abound among us, and hath mightily refreshed us by the Sense of his Love, which hath filled our Souls; and so much the rather, as we found ourselves gathered into the _Name of the Lord_, which is the [105]_strong Tower of the Righteous_; whereby we felt ourselves sheltered from receiving any inward Hurt through their Malice: And also that he had delivered us from that vain Name and Profession of _Christianity_, under which our Opposers were not ashamed to bring forth those bitter and cursed Fruits. Yea, sometimes in the Midst of this Tumult and Opposition, God would _powerfully move_ some or other of us by his Spirit, both to testify of that _Joy_, which notwithstanding their Malice we enjoyed, and powerfully to declare, in the Evidence and Demonstration of the Spirit, against their _Folly_ and _Wickedness_; so as the Power of Truth hath brought them to some Measure of Quietness and Stillness, and stopt the impetuous Streams of their _Fury_ and _Madness_: [Sidenote: The _Rod_ of _Moses_ divided the _Sea: The Spirit maketh Way through the raging Waves._] That even as of old _Moses_ by his Rod divided the Waves of the Red Sea, that the _Israelites_ might pass; so God hath thus by his _Spirit_ made a Way for us in the Midst of this _raging Wickedness_, peaceably to enjoy and possess him, and accomplish our _Worship_ to him: So that sometimes upon such Occasions several of our _Opposers_ and _Interrupters_ have hereby been convinced of the _Truth_, and gathered from being _Persecutors_ to be _Sufferers_ with us. [Sidenote: _What brutish Pranks did not that _young Fry_ of the _Clergy_ commit?_] And let it not be forgotten, but let it be inscribed and abide for a constant Remembrance of the Thing, that in these beastly and brutish Pranks, used to molest us in our _spiritual Meetings_, none have been more busy than the _young Students_ of the _Universities_, who were learning _Philosophy_ and _Divinity_ (so called) and many of them preparing themselves for the _Ministry_. Should we commit to Writing all the _Abominations_ committed in this Respect by the _young Fry_ of the _Clergy_, it would make no small Volume; as the _Churches of Christ_, gathered into his pure Worship in _Oxford_ and _Cambridge_ in _England_, and _Edinburgh_ and _Aberdeen_ in _Scotland_, where the _Universities_ are, can well bear Witness. [105] Prov. 18. 10. §. XIV. [Sidenote: _How the _Old Covenant-worship_ doth differ from the_ New.] Moreover, in this we know, that we are Partakers of the _New Covenant’s Dispensation_, and _Disciples of Christ_ indeed, sharing with him in that _spiritual Worship_, which is performed in the _Spirit_ and in _Truth_; because as he was, so are we in this World. For the _Old Covenant-worship_ had an outward _Glory, Temple_ and _Ceremonies_, and was full of outward _Splendor_ and _Majesty_, having an outward _Tabernacle_ and _Altar_, beautified with _Gold, Silver_, and _precious Stones_; and their _Sacrifices_ were confined to a particular Place, even the outward _Mount Sion_; and those that prayed, were to pray with their Faces towards that outward _Temple_: And therefore all this was to be protected by an outward Arm. Nor could the _Jews_ peaceably have enjoyed it, but when they were secured from the _Violence_ of their outward _Enemies_: And therefore when at any Time their _Enemies_ prevailed over them, their _Glory_ was darkened, and their _Sacrifices_ stopt; and the _Face_ of their _Worship_ marred: Hence they complain, lament, and bewail the Destroying of the _Temple_, as a Loss irreparable. [Sidenote: _The New Covenant-worship is inward._] But _Jesus Christ_, the Author and Institutor of the _New Covenant-worship_, testifies, that _God_ is neither to be _worshiped_ in this nor that Place, but in the _Spirit_ and in _Truth_: [106]And forasmuch as his _Kingdom is not of this World_, neither doth his _Worship_ consist in it, or need either the _Wisdom_, _Glory_, _Riches_ or _Splendor_ of this World to beautify or adorn it; nor yet the outward _Power_ or _Arm_ of _Flesh_ to maintain, uphold, or protect it; but it is and may be performed by those that are _spiritually-minded_, notwithstanding all the _Opposition_, _Violence_, and _Malice_ of Men; because being purely _spiritual_, it is out of the Reach of natural Men to interrupt or obstruct it. Even as _Jesus Christ_, the Author thereof, did enjoy and possess his _spiritual Kingdom_, while oppressed, persecuted, and rejected of _Men_; and as, in despite of the Malice and Rage of the _Devil_, [107]_he spoiled Principalities and Powers, triumphing over them, and through Death destroyed him that had the Power of Death, that is, the Devil_; so also all his Followers both can and do _worship_ him, not only without the Arm of Flesh to protect them, but even when oppressed. For their _Worship_ being _spiritual_, is by the Power of the Spirit defended and maintained; [Sidenote: _Carnal Worships cannot stand without the Arm of Flesh._] but such _Worships_ as are _carnal_, and consist in _carnal_ and _outward Ceremonies_ and _Observations_, need a carnal and outward Arm to protect and defend them, else they cannot stand and subsist. And therefore it appears, that the several _Worships_ of our _Opposers_, both _Papists_ and _Protestants_, are of this Kind, and not the true _spiritual_ and _New Covenant-worship_ of _Christ_; because, as hath been observed, they cannot stand without the Protection or Countenance of the outward _Magistrate_, neither can be performed, if there be the least Opposition: For they are not in the Patience of _Jesus_, to serve and worship him with _Sufferings_, _Ignominies_, _Calumnies_, and _Reproaches_. And from hence have sprung all those _Wars_, _Fightings_, and _Bloodshed_ among _Christians_, while each by the Arm of Flesh endeavoured to defend and protect their own _Way_ and _Worship_: And from this also sprung up that monstrous Opinion of _Persecution_; of which we shall speak more at length hereafter. [106] John 18. 36. [107] Col. 2. 15. §. XV. [Sidenote: IV. _True Worship in Spirit established by Christ._] But _Fourthly_, The Nature of this Worship, which is performed by the Operation of the _Spirit_, the natural Man being silent, doth appear from these Words of Christ, _John_ iv. 23, 24. _But the Hour cometh, and now is, when the true Worshippers shall worship the Father in Spirit and in Truth: For the Father seeketh such to worship him. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth._ This Testimony is the more specially to be observed, for that it is both the _first_, _chiefest_, and _most ample Testimony_, which _Christ_ gives us of his _Christian Worship_, as different and contra-distinguished from that under the _Law_. For first, he sheweth that the Season is now come, wherein the _Worship must be in Spirit and in Truth; for the Father seeketh such to worship him_: So then it is no more a Worship consisting in outward Observations, to be performed by Man at set _Times_ or _Opportunities_, which he can do in his own Will, and by his own natural Strength; for else it would not differ in Matter, but only in some Circumstances from that under the _Law_. [Sidenote: _The Reason Christ gives for a _Worship_ in _Spirit.] Next, as for a Reason of this _Worship_, we need not give any other, and indeed none can give a better than that which _Christ_ giveth, which I think should be sufficient to satisfy every _Christian_, to wit, GOD IS A SPIRIT, _and they that worship him, must worship him in Spirit and in Truth_. As this ought to be received, because it is the Words of _Christ_, so also it is founded upon so clear a Demonstration of Reason, as sufficiently evidenceth its _Verity_. For Christ excellently argues from the _Analogy_ that ought to be betwixt the _Object_, and the _Worship_ directed thereunto: [Sidenote: Arg.] _God is a Spirit_: Therefore _he must be worshipped in_ Spirit. This is so certain, that it can suffer no Contradiction; yea, and this Analogy is so necessary to be minded, that under the _Law_, when God instituted and appointed that ceremonial Worship to the _Jews_, because that Worship was outward, that there might be an _Analogy_, he saw it necessary to condescend to them as in a special Manner, to dwell betwixt the _Cherubims_ within the _Tabernacle_, and afterwards to make the _Temple_ of _Jerusalem_ in a Sort his Habitation, and cause something of an _outward Glory_ and _Majesty_ to appear, by causing Fire from _Heaven_ to consume the _Sacrifices_, and filling the _Temple_ with a _Cloud_: [Sidenote: _The Glory of the outward Temple._] Through and by which _Mediums_, visible to the outward Eye, he manifested himself proportionably to that outward Worship which he had commanded them to perform. So now under the _New Covenant_, he seeing meet in his heavenly Wisdom to lead his Children in a Path more _heavenly_ and _spiritual_, and in a Way more easy and familiar, and also purposing to disappoint _carnal_ and _outward Observations_, that his may have an Eye more to an _inward Glory_ and _Kingdom_ than to an _outward_, he hath given us for an Example hereof the Appearance of his beloved Son, the Lord Jesus Christ, [Sidenote: _As _Moses_ did from outward, so _Christ_ delivers us from inward Slavery._] who (as _Moses_ delivered the _Israelites_ out of their _outward Bondage_, and by _outwardly destroying_ their Enemies) hath delivered and doth deliver us by suffering, and dying by the Hands of his _Enemies_; thereby triumphing over the _Devil_, and his and our inward _Enemies_, and delivering us therefrom. He hath also instituted an _inward_ and _spiritual Worship_: So that God now tieth not his People to the _Temple_ of _Jerusalem_, nor yet unto outward _Ceremonies_ and _Observations_; but taketh the Heart of every _Christian_ for a _Temple_ to dwell in; and there immediately appeareth, and giveth him Directions how to serve him in any outward Acts. Since, as Christ argueth, _God is a Spirit_, he will now be worshipped in the Spirit, where he reveals himself, and dwelleth with the _contrite in Heart_. Now, since it is the _Heart of Man_ that now is become the _Temple of God_, in which he will be worshipped, and no more in particular outward Temples, (since, as blessed _Stephen_ said, out of the Prophet, to the professing _Jews_ of old, _The most High dwelleth not in Temples made with Hands_) as before the _Glory of the Lord_ descended to fill the outward Temple, it behoved to be purified and cleansed, and all polluted Stuff removed out of it; yea, and the Place for the Tabernacle was overlaid with Gold, the most precious and cleanest of Metals; so also before God be worshipped in the inward Temple of the Heart, it must also be purged of its own Filth, and all its own Thoughts and Imaginations, that so it may be fit to receive the Spirit of God, and to be actuated by it. And doth not this directly lead us to that _inward Silence_, of which we have spoken, and exactly pointed out? And further, This Worship must be _in Truth_; intimating, that this spiritual Worship, thus actuated, is only and properly a true Worship; as being that which, for the Reasons above observed, cannot be counterfeited by the Enemy, nor yet performed by the Hypocrite. §. XVI. And though this _Worship_ be indeed very different from the divers established invented Worships among _Christians_, and therefore may seem strange to many, yet hath it been testified of, commended and practised, by the most pious of all Sorts, in all Ages, as by many evident Testimonies might be proved. So that from the professing and practising thereof, the Name of _Mysticks_ hath arisen, as of a certain Sect, generally commended by all, whose _Writings_ are full both of the Explanation and of the Commendation of this Sort of _Worship_; [Sidenote: _A certain Sect of _Mysticks_ among the _Papists_, their _inward Exercise_. See _Sancta Sophia_, printed_ An. Dom. 1657.] where they plentifully assert this _inward Introversion_ and _Abstraction of the Mind_, as they call it, _from all Images and Thoughts_, and the _Prayer of the Will_: [Sidenote: _The _English Benedictines_ Testimony for the spiritual Worship, against their Masses and set Devotions._] Yea, they look upon this as the _Height_ of _Christian Perfection_; so that some of them, though professed _Papists_, do not doubt to affirm, _That such as have attained this Method of Worship, or are aiming at it_, (as in a Book, called _Sancta Sophia_, put out by the _English Benedictines_, printed at _Doway_, _Anno 1657_. Tract. I. Sect. 2. Cap. 5.) _need not, nor ought to trouble or busy themselves with frequent and unnecessary Confessions, with exercising corporal Labours and Austerities, the using of vocal voluntary Prayers, the hearing of a Number of Masses, or set Devotions, or Exercises to Saints, or Prayers for the Dead, or having solicitous and distracting Cares to gain Indulgences, by going to such and such Churches, or adjoining one’s Self to Confraternities, or intangling one’s Self with Vows and Promises; because such Kind of Things hinder the Soul from observing the Operations of the divine Spirit in it, and from having Liberty to follow the Spirit whither it would draw her_. And yet who knows not that in such Kind of Observations the very Substance of the _Popish Religion_ consisteth? Yet nevertheless, it appears by this, and many other Passages, which out of their _Mystick Writers_ might be mentioned, how they look upon this _Worship_ as excelling all other; and that such as arrived hereunto, had no absolute Need of the others: Yea, (see the Life of _Balthazar Alvares_, in the same _Sancta Sophia_, Tract. III. Sect. 1. Cap. 7.) such as tasted of this, quickly confessed, that the other _Forms_ and _Ceremonies of Worship_ were useless as to them; neither did they perform them as Things necessary, but merely for Order or Example’s Sake. And therefore, though some of them were so overclouded with the common Darkness of their Profession, yet could they affirm that this _spiritual Worship_ was still to be retained and sought for, even though it should become necessary to omit their outward Ceremonies. [Sidenote: Bernard _preferring the_ Spirit _above_ Popish Orders.] Hence _Bernard_, as in many other Places, so in his _Epistle_ to _William_, Abbot of the same Order, saith, _Take Heed to the Rule of God; the Kingdom of God is within you_: And afterwards, saying, That their outward Orders and Rules should be observed, he adds; _But otherwise, when it shall happen that one of these two must be omitted, in such a Case these are much rather to be omitted than those former: For by how much the Spirit is more excellent and noble than the Body, by so much are spiritual Exercises more profitable than corporal_. Is not that then the best of Worships, which the best of Men in all Ages, and of all Sects, have commended, and which is most suitable to the Doctrine of Christ? I say, Is not that Worship to be followed and performed? And so much the rather, as God hath raised a People to testify for it, and preach it, to their great Refreshment and Strengthening, in the very Face of the World, and notwithstanding much Opposition; who do not, as these _Mysticks_, make of it a Mystery, only to be attained by a few Men or Women in a Cloister; [Sidenote: _Those _Mysticks_ did confine that Mystery to a Cloister._] or, as their Mistake was, after wearying themselves with many outward _Ceremonies_ and _Observations_, as if it were the Consequence of such a Labour; but who in the free Love of God (who respects not Persons, and was near to hear and reveal himself, as well to _Cornelius_, a Centurion and a Roman, as to _Simeon_ and _Anna_; and who discovered his Glory to _Mary_, a poor Handmaid, and to the poor _Shepherds_, rather than to the _High Priests_ and _devout Proselytes_ among the _Jews_) in and according to his _free Love_, finding that God is revealing and establishing this Worship, and making many poor Tradesmen, yea, young Boys and Girls, Witnesses of it, do intreat and beseech all to lay aside their own Will-worships, and voluntary Acts, performed in their own Wills, and by their own mere natural Strength and Power, without retiring out of their vain Imaginations and Thoughts, or feeling the _pure Spirit of God_ to move and stir in them; that they may come to practise this acceptable Worship, which is _in Spirit and in Truth_. But against this Worship they object. §. XVII. [Sidenote: Obj. 1.] First, _It seems to be an unprofitable Exercise for a Man to be doing or thinking nothing; and that one might be much better employed, either in meditating upon some good Subject, or otherwise praying to or praising God_. [Sidenote: _Answ._] I answer; That is not unprofitable, which is of absolute Necessity before any other Duty can be acceptably performed, as we have shewn this _Waiting_ to be. Moreover, those have but a carnal and gross Apprehension of God, and of the Things of his Kingdom, who imagine that Men please him by their own Workings and Actings: Whereas, as hath been shewn, the _first Step_ for a Man to fear God, is to cease from his own Thoughts and Imaginations, and suffer God’s Spirit to work in him. [Sidenote: _We must cease to do ill, _ere_ we learn to do well._] [108]For we must _cease to do evil_, ere we _learn to do well_; and this meddling in Things _spiritual_ by Man’s own natural Understanding, is one of the greatest and most dangerous Evils that Man is incident to; being that which occasioned our _first Parents_ Fall, to wit, a Forwardness to desire to know Things, and a Meddling with them, both without and contrary to the Lord’s Command. [108] Isa. 1. 16, 17. [Sidenote: Obj. 2.] [Sidenote: _Set Times and Places for Meetings._] _Secondly_, Some object, _If your Worship merely consists in inwardly retiring to the Lord, and feeling of his Spirit arise in you, and then to do outward Acts as ye are led by it, what need ye have publick Meetings at set Times and Places, since every one may enjoy this at Home? Or should not every one stay at Home, until they be particularly moved to go to such a Place at such a Time; since to meet at set Times and Places seems to be an outward Observation and Ceremony, contrary to what ye at other Times assert?_ [Sidenote: _Answ._] I answer, _First_, To meet at set Times and Places is not any _religious Act_, or Part of _Worship_ in itself; [Sidenote: _Publick Meetings their Use and Reason asserted._] but only an _outward Conveniency_, necessary for our seeing one another, so long as we are clothed with this _outward Tabernacle_: And therefore our _meeting_ at set Times and Places is not a Part of our _Worship_, but a preparatory Accommodation of our outward Man, in order to a publick visible _Worship_; since we set not about the visible Acts of _Worship_ when we meet together, until we be led thereunto by the _Spirit of God_. _Secondly_, God hath seen meet, so long as his _Children_ are in this _World_, to make use of the outward Senses, not only as a Means to convey _spiritual Life_, as by _Speaking_, _Praying_, _Praising_, &c. which cannot be done to mutual Edification, but when we hear and see one another; but also to entertain an outward, visible _Testimony_ for his Name in the World: He causeth the inward Life (which is also many Times not conveyed by the _outward Senses_) the more to abound, when his Children assemble themselves diligently together to wait upon him; [109]so that as _Iron sharpeneth Iron_, the Seeing of the Faces one of another, when both are inwardly gathered unto the _Life_, giveth Occasion for the _Life_ secretly to rise, and pass from _Vessel_ to _Vessel_. And as many Candles lighted, and put in one Place, do greatly augment the _Light_, and make it more to shine forth, so when many are gathered together into the same _Life_, there is more of the Glory of God, and his Power appears, to the Refreshment of each Individual; for that he partakes not only of the _Light_ and _Life_ raised in himself, but in all the rest. And therefore _Christ_ hath particularly promised a Blessing to such as assemble together in his _Name_, seeing he will be _in the Midst of them_, Matt. xviii. 20. And the Author to the _Hebrews_ doth precisely prohibit the Neglect of this Duty, as being of very dangerous and dreadful Consequence, in these Words; _Heb._ x. 24. [Sidenote: _Assembling of ourselves is not to be neglected._] _And let us consider one another, to provoke unto Love, and to good Works; not forsaking the Assembling of ourselves together, as the Manner of some is;--For if we sin wilfully, after that we have received the Knowledge of the Truth, there remaineth no more Sacrifice for Sins._ And therefore the Lord hath shewn that he hath a particular Respect to such as thus assemble themselves together, because that thereby a publick Testimony for him is upheld in the Earth, and his Name is thereby glorified; and therefore such as are right in their _Spirits_, are naturally drawn to keep the _Meetings_ of _God’s People_, and never want a _spiritual Influence_ to lead them thereunto: And if any do it in a mere customary Way, they will no Doubt suffer Condemnation for it. Yet cannot the Appointing of Places and Times be accounted a _Ceremony_ and _Observation_, done in Man’s _Will_, in the _Worship_ of _God_, seeing none can say that it is an _Act_ of _Worship_, but only a mere _Presenting_ of our _Persons_ in order to it, as is abovesaid. Which that it was practised by the _Primitive Church_ and _Saints_, all our Adversaries do acknowledge. [109] Prov. 27. 17. [Sidenote: Obj. 3.] _Lastly_, Some object, _That this Manner of Worship in Silence is not to be found in all the Scripture_: [Sidenote: _Answ._] I answer; We make not Silence to be the sole Matter of our _Worship_; since, as I have said above, there are many _Meetings_, which are seldom altogether silent; some or other are still moved either to _preach_, _pray_, or _praise_: [Sidenote: _In waiting for the Spirit’s Guidance, Silence is supposed._] And so in this our _Meetings_ cannot be but like the _Meetings_ of the _Primitive Churches_ recorded in Scripture, since our _Adversaries_ confess that they did _preach_ and _pray_ by the _Spirit_. And then what Absurdity is it to suppose, that at some Times the _Spirit_ did not move them to these outward _Acts_, and that then they were silent? Since we may well conclude they did not speak until they were moved; and so no Doubt had sometimes Silence. _Acts_ ii. 1. before the Spirit came upon them, it is said,--_They were all with one Accord in one Place_; and then it is said, _The Spirit suddenly came upon them_; but no Mention is made of any one speaking at that Time; and I would willingly know what _Absurdity_ our _Adversaries_ can infer, should we conclude they were a While silent? [Sidenote: Inst.] But if it be urged, That a whole _silent Meeting cannot be found in Scripture_; [Sidenote: _Answ._] I answer; Supposing such a Thing were not recorded, it will not therefore follow that it is not lawful; since it naturally followeth from other _Scripture Precepts_, as we have proved this doth. [Sidenote: Silent Meetings_ are proved from _Scripture_ and _Reason.] For seeing the _Scripture_ commands to meet together, and when met, the Scripture prohibits _Prayers_ or _Preachings_, but as the Spirit moveth thereunto; if People meet together, and the Spirit move not to such Acts, it will necessarily follow that they must be silent. But further, there might have been many such Things among the _Saints_ of _old_, though not recorded in _Scripture_; and yet we have enough in _Scripture_, signifying that such Things were. For _Job_ sat silent _seven Days with his Friends together_; here was a long _silent Meeting_: See also _Ezra_ ix. 4. and _Ezekiel_ xiv. 1. and xx. 1. Thus having shewn the Excellency of this _Worship_, proving it from _Scripture_ and _Reason_, and answered the Objections which are commonly made against it, which, though it may suffice to the Explanation and Proof of our _Proposition_, yet I shall add something more particularly of _Preaching_, _Praying_, and _Singing_, and so Proceed to the following _Proposition_. §. XVIII. [Sidenote: I.] _Preaching_, as it is used both among _Papists_ and _Protestants_, is for one Man to take some Place or Verse of Scripture, and thereon _speak_ for an Hour or two, [Sidenote: _What Preaching is with the_ Protestants _and_ Papists.] what he hath studied and premeditated in his Closet, and gathered together from his own Inventions, or from the Writings and Observations of others; and then having got it by Heart, (as a _School-boy_ doth his _Lesson_) he brings it forth, and repeats it before the People: [Sidenote: _A studied Talk an Hour or two_.] And how much the more fertile and strong a Man’s _Invention_ is, and the more industrious and laborious he is in collecting such _Observations_, and can utter them with the _Excellency_ of _Speech_ and _human Eloquence_, so much the more is he accounted an able and excellent Preacher. [Sidenote: _True _Preaching_ by the _Spirit.] To this we oppose, that when the _Saints_ are met together, and every one gathered to the _Gift_ and _Grace_ of God in themselves, he that ministereth, being actuated thereunto by the Arising of the _Grace_ in himself, ought to speak forth what the Spirit of God furnisheth him with; not minding the _Eloquence_ and _Wisdom_ of _Words_, but the _Demonstration_ of the _Spirit_ and of _Power_: And that either in the Interpreting some Part of _Scripture_, in case the Spirit, which is the good Remembrancer, lead him so to do, or otherwise _Words_ of _Exhortation_, _Advice_, _Reproof_, and _Instruction_, or the Sense of some _spiritual Experiences_: All which will still be agreeable to the _Scripture_, though perhaps not relative to, nor founded upon any particular _Chapter_ or _Verse_, as a _Text_. Now let us examine and consider which of these two Sorts of Preaching is most agreeable to the _Precepts_ of _Christ_ and his _Apostles_, and the _Primitive Church_, recorded in Scripture? For, _First_, as to their _Preaching_ upon a _Text_, if it were not merely customary or premeditated, but done by the immediate Motion of the _Spirit_, we should not blame it; but to do it as they do, there is neither _Precept_ nor _Practice_, that ever I could observe, in the _New Testament_, as a Part of the _instituted Worship_ thereof. [Sidenote: Object.] But they _allege_, _That Christ took the Book of_ Isaiah, _and read out of it, and spake therefrom_; _and that_ Peter _preached from a Sentence of the Prophet_ Joel. [Sidenote: _Answ._] [Sidenote: 1. Christ_’s and_ Peter_’s Speaking was not by Premeditation._] I _answer_, That _Christ_ and _Peter_ did it not but as immediately actuated and moved thereunto by the Spirit of God, and that without Premeditation, which I suppose our Adversaries will not deny; in which Case we willingly approve of it. But what is this to their customary conned Way, without either waiting for or expecting the Movings or Leadings of the Spirit? Moreover, that neither _Christ_ nor _Peter_ did it as a settled Custom or Form, to be constantly practised by all the Ministers of the Church, appears, in that most of all the Sermons recorded of _Christ_ and his _Apostles_ in Scripture were without this, as appears from _Christ_’s Sermon upon the Mount, _Matt._ v. 1. &c. _Mark_ iv. 1. _&c._ and _Paul_’s Preaching to the _Athenians_, and to the _Jews_, &c. As then it appears that this Method of Preaching is not grounded upon any Scripture Precept, so the Nature of it is contrary to the Preaching of Christ under the _New Covenant_, as expressed and recommended in Scripture; for Christ, in sending forth his Disciples, expresly mentioneth, that they are not to speak _of_ or _from_ themselves, or to forecast beforehand, but that which the _Spirit in the same Hour shall teach them_, as is particularly mentioned in the three Evangelists, _Matt._ x. 20. _Mark_ xiii. 11. _Luke_ xii. 12. Now if _Christ_ gave this Order to his Disciples before he departed from them, as that which they were to practise during his Abode outwardly with them, much more were they to do it after his Departure, since then they were more especially to receive the Spirit, _to lead them in all Things_, and to _bring all Things to their Remembrance_, John xiv. 26. And if they were to do so when they appeared before the Magistrates and Princes of the Earth, much more in the Worship of God, when they stand specially before him; seeing, as is above shewn, his Worship is to be performed in Spirit; and therefore after their Receiving of the _Holy Ghost_ it is said, _Acts_ ii. 4. _They spake as the Spirit gave them Utterance_, not what they had studied and gathered from Books in their Closets in a premeditated Way. [Sidenote: Franciscus Lambertus_’s Testimony against the_ Priests _studied Inventions and Figments._] _Franciscus Lambertus_, before cited, speaketh well and sheweth their Hypocrisy, _Tract._ 5. of _Prophecy_, Chap. 3. saying, “Where are they now, that glory in their Inventions, who say, A fine Invention! A fine Invention! This they call Invention, which themselves have made up; but what have the Faithful to do with such Kind of Inventions? It is not Figments, nor yet Inventions, that we will have, but Things that are solid, invincible, eternal, and heavenly; not which Men have invented, but which God hath revealed: For if we believe the Scriptures, our Invention profiteth nothing, but to provoke God to our Ruin.” And afterwards, “Beware, (saith he) that thou determine not precisely to speak what before thou hast meditated, whatsoever it be; for though it be lawful to determine the Text which thou art to expound, yet not at all the Interpretation; lest if thou so dost, thou take from the Holy Spirit that which is his, to wit, to direct thy Speech, that thou mayest prophesy in the Name of the Lord, void of all Learning, Meditation, and Experience, and as if thou hadst studied nothing at all, committing thy Heart, thy Tongue, and thyself wholly unto his Spirit, and trusting nothing to thy former Studying or Meditation; but saying with thyself, in great Confidence of the divine Promise, _The Lord will give a Word with much Power unto those that preach the Gospel_. But above all Things be careful thou follow not the Manner of _Hypocrites_, who have written almost Word for Word what they are to say, as if they were to repeat some Verses upon a Theatre, having learned all their Preaching as they do that act _Tragedies_. And afterwards, when they are in the Place of Prophesying, pray the Lord to direct their Tongue; but in the mean Time, shutting up the Way of the Holy Spirit, they determine to say nothing but what they have written. O unhappy Kind of _Prophets_, yea, and truly cursed, which depend not upon God’s Spirit, but upon their own Writings or Meditation! Why prayest thou to the Lord, thou false Prophet, to give thee his Holy Spirit, by which thou mayest speak Things profitable, and yet thou repellest the Spirit? Why preferrest thou thy Meditation or Study to the Spirit of God? Otherwise why committest thou not thyself to the Spirit?” §. XIX. [Sidenote: _2. The Words Man’s Wisdom brings beget not Faith._] _Secondly_, This Manner of Preaching as used by them (considering that they also affirm, _That it may be and often is performed by Men who are wicked, or void of true Grace_) cannot only not edify the Church, beget or nourish true Faith, but is destructive to it, being directly contrary to the Nature of the _Christian_ and _Apostolick Ministry_ mentioned in the Scriptures: For the _Apostle preached the Gospel not in the Wisdom of Words, lest the Cross of Christ should be of none Effect_, 1 Cor. i. 17. But this Preaching, not being done by the Actings and Moving of God’s Spirit, but by Man’s Invention and Eloquence, in his own Will, and through his natural and acquired Parts and Learning, is in the Wisdom of Words, and therefore the _Cross of Christ_ is thereby made of none Effect. The Apostles _Speech_ and _Preaching_ was not _with enticing Words of Man’s Wisdom, but in Demonstration of the Spirit and of Power_, that the Faith of their Hearers _should not stand in the Wisdom of Men, but in the Power of God_, 1 Cor. ii. 3, 4, 5. But this Preaching having nothing of the Spirit and Power in it, both the Preachers and Hearers confessing they wait for no such Thing, nor yet are oftentimes sensible of it, must needs stand in the enticing Words of Man’s Wisdom, since it is by the mere Wisdom of Man it is sought after, and the mere Strength of Man’s Eloquence and enticing Words it is uttered; and therefore no Wonder if the Faith of such as hear and depend upon such Preachers and Preachings stand in the Wisdom of Men, and not in the Power of God. The Apostles declared, That they _spake not in the Words which Man’s Wisdom teacheth, but which the Holy Ghost teacheth_, 1 Cor. ii. 13. But these Preachers confess that they are Strangers to the _Holy Ghost_, his Motions and Operations, neither do they wait to feel them, and therefore they speak in the Words which their own natural Wisdom and Learning teach them, mixing them in, and adding them to, such Words as they steal out of the Scripture and other Books, and therefore speak not what the _Holy Ghost_ teacheth. [Sidenote: 3. _The Church’s Method was to speak by _Revelation.] _Thirdly_, This is contrary to the Method and Order of the _Primitive Church_ mentioned by the Apostle, 1 _Cor._ xiv. 30, _&c._ where in _Preaching_ every one is to wait for his _Revelation_, and to give Place one unto another, according as Things are revealed; but here there is no waiting for a _Revelation_, but the Preacher must speak, and not that which is revealed unto him, but what he hath prepared and premeditated beforehand. [Sidenote: 4. _The Spirit is shut out by Priests from being the Teacher._] _Lastly_, By this Kind of Preaching the Spirit of God, which should be the chief Instructor and Teacher of God’s People, and whose Influence is that only which makes all Preaching effectual and beneficial for the edifying of Souls, is shut out, and Man’s natural Wisdom, Learning, and Parts set up and exalted; which no Doubt is a great and chief Reason why the Preaching among the Generality of _Christians_ is so unfruitful and unsuccessful. Yea, according to this Doctrine, the Devil may preach, and ought to be heard also, seeing he both knows the Truth, and hath as much Eloquence as any. But what avails Excellency of Speech, if the Demonstration and Power of the Spirit be wanting, which toucheth the Conscience? We see that when the Devil confessed to the Truth, yet Christ would have none of his Testimony. And as these pregnant Testimonies of the Scripture do prove this Part of Preaching to be contrary to the Doctrine of Christ, so do they also prove _that of ours_ before affirmed to be conformable thereunto. §. XX. [Sidenote: Object.] But if any object after this Manner, _Have not many been benefited, yea, and both converted and edified by the Ministry of such as have premeditated their Preaching? Yea, and hath not the Spirit often concurred by its divine Influence with Preachings thus premeditated, so as they have been powerfully borne in upon the Souls of the Hearers to their Advantage?_ [Sidenote: _Answ._] I _answer_, Though that be granted, which I shall not deny, it will not infer that the Thing was good in itself, more than because Paul was met with by Christ to the converting of his Soul riding to _Damascus_ to persecute the Saints, that he did well in so doing. [Sidenote: Paul _persecuting was converted, is therefore persecuting good?_] Neither particular Actions, nor yet whole Congregations, as we above observed, are to be measured by the Acts of God’s Condescension in Times of Ignorance. But besides, it hath oftentimes fallen out, that God, having a Regard to the Simplicity and Integrity either of the Preacher or Hearers, hath fallen in upon the Heart of a Preacher by his Power and holy Influence, and thereby hath led him to speak Things that were not in his premeditated Discourse, and which perhaps he never thought on before; and those passing Ejaculations and unpremeditated but living Exhortations, have proved more beneficial and refreshing both to Preacher and Hearers than all their premeditated Sermons. But all that will not allow them to continue in these Things which in themselves are not approved, but contrary to the Practice of the Apostles, when God is raising up a People to serve him, according to the _primitive Purity_ and _Spirituality_; yea, such Acts of _God’s Condescension_, in Times of Darkness and Ignorance, should engage all more and more to follow him, according as he reveals his most _perfect_ and _spiritual Way_. §. XXI. [Sidenote: II.] Having hitherto spoken of _Preaching_, now it is fit to speak of _Praying_, concerning which the like Controversy ariseth. [Sidenote: _Of_ Prayer, _how the outward is distinguished from the inward_.] Our Adversaries, whose _Religion_ is all for the most Part _Outside_, and such whose Acts are the mere Product of Man’s natural Will and Abilities, as they can preach, so can they pray when they please, and therefore have their set particular Prayers. I meddle not with the Controversies among themselves concerning this, some of them being for _set Prayers_, as a _Liturgy_, others for such as are conceived _extempore_; It suffices me that all of them agree in this, That the Motions and Influence of the Spirit of God are not necessary to be previous thereunto; [Sidenote: _The Priests set Times to preach and pray, deny the Spirit._] and therefore they have _set Times_ in their publick Worship, as before and after Preaching, and in their private Devotion, as Morning and Evening, and before and after Meat, and other such Occasions, at which they precisely set about the performing of their Prayers, by speaking Words to God, whether they feel any Motion or Influence of the Spirit or not; so that some of the chiefest have confessed that they have thus prayed without the Motions or Assistance of the Spirit, acknowledging that they sinned in so doing; yet they said they looked upon it as their Duty to do so, though to pray without the Spirit be Sin. We freely confess that _Prayer_ is both very profitable, and a necessary Duty commanded, and fit to be practised frequently by all _Christians_; but as we can do nothing without Christ, so neither can we pray without the Concurrence and Assistance of his Spirit. But that the _State_ of the _Controversy_ may be the better understood, let it be considered, _First_, that _Prayer_ is twofold, _inward_ and _outward_. [Sidenote: _What inward Prayer is._] _Inward Prayer_ is that _secret Turning of the Mind towards God_, whereby, being secretly touched and awakened by the _Light of Christ_ in the Conscience, and so bowed down under the Sense of its Iniquities, Unworthiness, and Misery, it looks up to God, and joining with the secret Shinings of the _Seed of God_, it breathes towards him, and is constantly breathing forth some secret Desires and Aspirations towards him. It is in this Sense that we are so frequently in Scripture commanded to _pray continually_, Luke xviii. 1. 1 Thess. v. 17. Ephes. vi. 18. Luke xxi. 36. which cannot be understood of _outward Prayer_, because it were impossible that Men should be always upon their Knees, expressing _Words_ of _Prayer_; and this would hinder them from the Exercise of those _Duties_ no less positively commanded. [Sidenote: _What outward Prayer is._] _Outward Prayer_ is, when as the Spirit, being thus in the Exercise of inward Retirement, and feeling the Breathing of the Spirit of God to arise powerfully in the Soul, receives Strength and Liberty by a superadded Motion and Influence of the _Spirit_ to bring forth either audible _Sight_, _Groans_, or _Words_, and that either in publick Assemblies, or in private, or at Meat, _&c._ [Sidenote: _Inward Prayer necessary at all Times._] As then _inward Prayer is necessary at all Times_, so, so long as the Day of every Man’s _Visitation_ lasteth, he never wants some Influence, less or more, for the Practice of it; because he no sooner retires his Mind, and considers himself in God’s Presence, but he finds himself in the Practice of it. [Sidenote: _Outward Prayer doth require a superadded Influence._] The _outward Exercise of Prayer_, as needing a greater and superadded Influence and Motion of the Spirit, as it cannot be continually practised, so neither can it be so readily, so as to be effectually performed, until his Mind be some Time acquainted with the _Inward_; therefore such as are diligent and watchful in their Minds, and much retired in the Exercise of this _inward Prayer_, are more capable to be frequent in the Use of the _Outward_, because that this holy Influence doth more constantly attend them, and they being better acquainted with, and accustomed to, the Motions of _God’s Spirit_, can easily perceive and discern them. And indeed, as such who are most diligent have a near Access to God, and he taketh most Delight to draw them by his _Spirit_ to approach and call upon him, so when many are gathered together in this _watchful Mind_, God doth frequently pour forth the _Spirit_ of _Prayer_ among them and stir them thereunto, to the edifying and building up of one another in _Love_. But because this _outward Prayer_ depends upon the _inward_, as that which must follow it, and cannot be acceptably performed but as attended with a superadded Influence and Motion of the _Spirit_, [Sidenote: _We cannot fix set Times to speak and pray_.] therefore we cannot prefix set Times to _pray outwardly_, so as to lay a Necessity to speak Words at such and such Times, whether we feel this heavenly Influence and Assistance or no; for that we judge were a Tempting of God, and a Coming before him without due _Preparation_. We think it fit for us to present ourselves before him by this _inward Retirement_ of the _Mind_, and so to proceed further, as his Spirit shall help us and draw us thereunto; and we find that the Lord accepts of this, yea, and seeth meet sometimes to exercise us in this silent Place for the Trial of our _Patience_, without allowing us to speak further, that he may teach us not to rely upon outward _Performances_, or satisfy ourselves, as too many do, with the Saying of our _Prayers_; and that our Dependence upon him may be the more firm and constant, to wait for the Holding out of his _Sceptre_, and for his Allowance to draw near unto him, with greater Freedom and Enlargement of _Spirit_ upon our _Hearts_ towards him. Yet nevertheless we do not deny but sometimes God, upon particular Occasions, very suddenly, yea, upon the very first turning in of the _Mind_, may give Power and Liberty to bring forth Words or Acts of _outward Prayer_, so as the Soul can scarce discern any previous Motion, but the Influence and Bringing forth thereof may be as it were _simul & semel_: Nevertheless that Saying of _Bernard_ is true, that _all Prayer is lukewarm, which hath not an Inspiration preceding it_. Though we affirm that none ought to go about _Prayer_ without this Motion, yet we do not deny but such _sin_ as neglect _Prayer_; [Sidenote: _Such sin as are neglecting Prayer._] but their _Sin_ is in that they come not to that Place where they may feel that which would lead them thereunto. And therefore we question not but many, through Neglect of this _inward Watchfulness_ and _Retiredness_ of _Mind_, miss many precious Opportunities to _pray_, and thereby are guilty in the Sight of God; yet would they _sin_ if they should set about the Act until they first felt the Influence. [Sidenote: _A forward and a careless Servant answers not his Duty_.] For as he grosly offends his _Master_ that lieth in his Bed and sleeps, and neglects to do his _Master’s Business_; yet if such a one should suddenly get up, without putting on his Clothes, or taking along with him those necessary _Tools_ and _Instruments_, without which he could not possibly work, and should forwardly fall a doing to no Purpose, he would be so far thereby from repairing his former _Fault_, that he would justly incur a new Censure: And as one that is careless and otherways busied may miss to hear one speaking unto him, or even not hear the Bell of a Clock, though striking hard-by him, so may many, through Negligence, miss to hear God oftentimes calling upon them, and giving them Access to pray unto him; yet will not that allow them, without his Liberty, in their own Wills to fall to Work. And _Lastly_, Though this be the only true and proper Method of Prayer, as that which is alone acceptable to God, [Sidenote: _In Times of Darkness God did often hear their Prayers._] yet shall we not deny but he oftentimes answered the _Prayers_ and concurred with the _Desires_ of some, especially in Times of _Darkness_, who have greatly erred herein; so that some that have sat down in _formal Prayer_, though far wrong in the Matter as well as Manner, without the Assistance or Influence of _God’s Spirit_, yet have found him to take Occasion therethrough to break in upon their Souls, and wonderfully tender and refresh them; yet as in _Preaching_, and elsewhere hath afore been observed, that will not prove any such _Practices_, or be a just Let to hinder any from coming to _practise_ that _pure_, _spiritual_, and _acceptable Prayer_, which God is again restoring and leading his People into, out of all _Superstitions_ and mere _empty Formalities_. The State of the _Controversy_, and our _Sense_ thereof, being thus clearly stated, will both obviate many _Objections_, and make the Answer to others more brief and easy. [Sidenote: First, _Spiritual Prayer proved from_ Scripture.] I shall first prove this _spiritual Prayer_ by some short Considerations from _Scripture_, and then answer the Objections of our Opposers, which will also serve to refute their Method and Manner thereof. §. XXII. [Sidenote: I.] [Sidenote: _God’s Spirit must be felt to move the Mind to Prayer_.] And _First_, That there is a Necessity of this _inward Retirement_ of the _Mind_ as previous to _Prayer_, that the _Spirit_ may be felt to draw thereunto, appears, for that in most of those Places where _Prayer_ is commanded, _Watching_ is prefixed thereunto, as necessary to go before, as _Matt._ xxiv. 42. _Mark_ xiii. 33. and xiv. 38. _Luke_ xxi. 36. from which it is evident that this _Watching_ was to go before Prayer. Now to what End is this _Watching_, or what is it, but a Waiting to feel _God’s Spirit_ to draw unto _Prayer_, that so it may be done acceptably? For since we are to [110]_pray always in the Spirit_, and cannot pray of ourselves without it acceptably, this Watching must be for this End recommended to us, as preceding _Prayer_, that we may watch and wait for the seasonable Time to _pray_, which is when the Spirit moves thereunto. [110] Ephes. 6. 18. [Sidenote: II. _We know not how to _pray_ but as the Spirit helps._] _Secondly_, This Necessity of the Spirit’s Moving and Concurrence appears abundantly from that of the Apostle _Paul_, Rom. viii. 26, 27. _Likewise the Spirit also helpeth our Infirmities: For we know not what we should pray for as we ought; but the Spirit itself maketh Intercession for us with Groanings which cannot be uttered. And he that searcheth the Hearts knoweth what is the Mind of the Spirit, because he maketh Intercession for the Saints according to the Will of God._ Which _first_ holds forth the Incapacity of Men as of themselves to pray or call upon God in their own Wills, even such as have received the _Faith_ of _Christ_, and are in Measure sanctified by it, as was the Church of _Rome_, to whom the Apostle then wrote. _Secondly_, It holds forth that which can only help and assist Men to pray, to wit, the Spirit, as that without which they cannot do it acceptably to God, nor beneficially to their own Souls. _Thirdly_, The Manner and Way of the Spirit’s Intercession, _with Sighs and Groans which are unutterable_. And _Fourthly_, That God receiveth graciously the Prayers of such as are presented and offered unto himself by the Spirit, _knowing it to be according to his Will_. Now it cannot be conceived but this Order of Prayer thus asserted by the Apostle is most consistent with those other Testimonies of Scripture, commending and recommending to us the Use of Prayer. From which I thus argue, [Sidenote: Arg.] _If any Man know not how to pray, _neither_ can do it without the Help of the Spirit, then it is to no Purpose for him, but altogether unprofitable_, to pray without it: _But the_ First _is true: Therefore also the_ Last. [Sidenote: III.] [Sidenote: _Pray always in the Spirit, and Watching thereunto._] _Thirdly_, This Necessity of the Spirit to true Prayer appears from _Ephes._ vi. 18. and _Jude_ 20. where the Apostle commands _to pray always in the Spirit, and Watching thereunto_; which is as much as if he had said, that we were never to pray without the Spirit, or Watching thereunto. And _Jude_ sheweth that such Prayers as are _in the Holy Ghost_ only, tend to the _Building up of ourselves in our most holy Faith_. [Sidenote: IV.] [Sidenote: _Man cannot call _Christ Lord_ but by the Holy Ghost._] _Fourthly_, The Apostle _Paul_ saith expresly, 1 _Cor._ xii. 3. _That no Man can say that Jesus is the Lord but by the Holy Ghost_: If then Jesus cannot be thus rightly named but by the _Holy Ghost_, far less can he be acceptably called upon. Hence the same Apostle declares, 1 _Cor._ xiv. 15. that he _will pray with the Spirit_, &c. A clear Evidence that it was none of his Method to pray without it. [Sidenote: V.] [Sidenote: _God will not hear the Prayers of the Wicked._] But _Fifthly_, All _Prayer_ without the Spirit is _Abomination_, such as are the _Prayers of the Wicked_, Prov. xxviii. 9. And the _Confidence_ that the Saints have that _God will hear them_ is, if they _ask any Thing according to his Will_, 1 John v. 14. So if the Prayer be not according to his Will, there is no Ground of Confidence that he will hear. Now our Adversaries will acknowledge that Prayers without the Spirit are not according to the Will of God, and therefore such as pray without it have no Ground to expect an Answer: For indeed to bid a Man _pray_ without the _Spirit_ is all one as to bid one _see_ without _Eyes_, _work_ without _Hands_, or _go_ without _Feet_. And to desire a Man to fall to _Prayer_ ere the Spirit in some Measure less or more move him thereunto, is to desire a Man to see before he opens his Eyes, or to walk before he rise up, or to work with his Hands before he moves them. §. XXIII. [Sidenote: VI.] [Sidenote: _All Sacrifice is Sin, not offered by the Spirit._] But _Lastly_, From this false Opinion of Praying without the Spirit, and not judging it necessary to be waited for, as that which may be felt to move us thereunto, hath proceeded all the Superstition and Idolatry that is among those called _Christians_, and those many Abominations wherewith the Lord is _provoked_, and his _Spirit grieved_; so that many deceive themselves now, as the _Jews_ did of old, thinking it sufficient if they pay their daily Sacrifices, and offer their customary Oblations; from thence thinking all is well, and creating a false Peace to themselves, as the _Whore_ in the _Proverbs_, because they have offered up their _Sacrifices_ of Morning and Evening Prayers. And therefore it is manifest that their constant Use of these Things doth not a Whit influence their Lives and Conversations, but they remain for the most Part as bad as ever. Yea, it is frequent both among _Papists_ and _Protestants_, for them to leap as it were out of their vain, light, and profane Conversations at their _set Hours_ and _Seasons_, and fall to their customary Devotion; and then, when it is scarce finished, and the Words to God scarce out, the former profane Talk comes after it; so that the same wicked profane Spirit of this World actuates them in both. If there be any such Thing as _vain Oblations_, or _Prayers that are Abomination_, which God heareth not (as is certain there are, and the Scripture testifies, _Isa._ lxvi. 3. _Jer._ xiv. 12.) certainly such _Prayers_ as are acted in Man’s Will, and by his own Strength, without God’s Spirit, must be of that Number. §. XXIV. [Sidenote: _Concerning _Joining in Prayer_ with others._] Let this suffice for Proof. I shall now proceed to answer their Objections, when I have said something concerning _joining in Prayer with others_. Those that pray together with one Accord use not only to concur in their Spirits, but also in the Gesture of their Body; which we also willingly approve of. It becometh those who approach before God to _pray_, that they do it with _bowed Knees_, and with their _Heads uncovered_, which is our Practice. [Sidenote: Obj. 1.] But here ariseth a Controversy, _Whether it be lawful to join with others by those external Signs of Reverence, albeit not in Heart, who pray formally, not waiting for the Motion of the Spirit, nor judging it necessary_. [Sidenote: _Answ._] We answer, Not at all; and for our Testimony in this Thing we have suffered not a little. [Sidenote: _The Reason why we cannot _join in Prayer.] For when it hath fallen out, that either accidentally, or to witness against their Worship, we have been present during the same, and have not found it lawful for us to _bow_ with them thereunto, they have often persecuted us, not only with Reproaches, but also with Strokes and cruel Beatings. For this Cause they used to accuse us of Pride, Profanity, and Madness, as if we had no Respect or Reverence to the _Worship of God_, and as if we judged none could pray, or were heard of God, but ourselves. Unto all which, and many more Reproaches of this Kind, we answer briefly and modestly, That it sufficeth us that we are found so doing, neither through Pride, nor Madness, nor Profanity, but merely lest we should hurt our _Consciences_; the Reason of which is plain and evident: For since our _Principle_ and _Doctrine_ oblige us to believe that the _Prayers_ of those who themselves confess they are _not actuated by the Spirit_ are _Abominations_, how can we with a safe Conscience join with them? [Sidenote: Obj. 2.] If they urge, _That this is the Height of Uncharitableness and Arrogancy, as if we judged ourselves always to pray by the Spirit’s Motion, but they never; as if we were never deceived by praying without the Motions of the Spirit, and that they were never actuated by it, seeing albeit they judge not the Motion of the Spirit always necessary, they confess nevertheless that it is very profitable and comfortable, and they feel it often influencing them; which that it sometimes falls out we cannot deny_. [Sidenote: _Answ._] To all which I answer distinctly, If it were their known and avowed _Doctrine_ not to pray without the Motion of the Spirit, and that, seriously holding thereunto, they did not bind themselves to pray at certain _prescribed Times_ precisely, at which Times they determine to pray, though without the Spirit, then indeed we might be accused of Uncharitableness and Pride, if we never joined with them; and if they so taught and practised, I doubt not but it would be lawful for us so to do, unless there should appear some manifest and evident Hypocrisy and Delusion. [Sidenote: _Shall we confirm the _Hypocrites_ when praying?_] But seeing they confess that they _pray without the Spirit_, and seeing God hath persuaded us that such Prayers are _abominable_, how can we with a safe Conscience join with an _Abomination_? That God sometimes condescends to them, we do not deny; although now, when the _spiritual Worship_ is openly proclaimed, and all are invited unto it, the Case is otherwise than in those old Times of Apostasy and Darkness; and therefore, albeit any should begin to pray in our Presence, not expecting the Motion of the Spirit; yet if it manifestly appear that God in Condescension did concur with such a one, then according to God’s Will we should not refuse to join also; but this is rare, lest thence they should be confirmed in their false Principle. And although this seems hard in our Profession, nevertheless it is so confirmed by the Authority both of Scripture and right Reason, that many convinced thereof have embraced this Part before other _Truths_, which were easier, and, as they seemed to some, clearer. Among whom is memorable of late Years _Alexander Skein_, a Magistrate of the City of _Aberdeen_, a Man very modest, and very averse from giving Offence to others, who nevertheless being overcome by the Power of Truth in this Matter, behoved for this Cause to separate himself from the publick Assemblies and Prayers, and join himself unto us; who also gave the Reason of his Change, and likewise succinctly, but yet substantially, comprehended this Controversy concerning _Worship_ in some short Questions, which he offered to the publick Preachers of the _City_, and which I think meet to insert in this Place. [Sidenote: _Some Questions of_ A. Skein _proposed to the Preachers in_ Aberdeen.] 1. _Whether or not should an Act of God’s Worship be gone about without the Motions, Leadings, and Actings of the Holy Spirit?_ 2. _If the Motions of the Spirit be necessary to every particular Duty, whether should he be waited upon, that all our Acts and Words may be according as he gives Utterance and Assistance?_ 3. _Whether every one that bears the Name of a _Christian_, or professes to be a _Protestant_, hath such an uninterrupted Measure thereof, that he may, without waiting, go immediately about the Duty?_ 4. _If there be an Indisposition and Unfitness at some Times for such Exercises, at least as to the spiritual and lively Performance thereof, whether ought they to be performed in that Case, and at that Time?_ 5. _If any Duty be gone about, under Pretence that it is in Obedience to the external Command, without the spiritual Life and Motion necessary, whether such a Duty thus performed can in Faith be expected to be accepted of God, and not rather reckoned as a [111]Bringing of strange Fire before the Lord, seeing it is performed at best by the Strength of natural and acquired Parts, and not by the Strength and Assistance of the Holy Ghost, which was typified by the Fire that came down from Heaven, which alone behoved to consume the Sacrifice, and no other?_ [111] Lev. 16. 1. 6. _Whether Duties gone about in the mere Strength of natural and acquired Parts, whether in Publick or Private, be not as really, upon the Matter, an Image of Man’s Invention as the _Popish_ Worship, though not so gross in the outward Appearance? And therefore whether it be not as real Superstition to countenance any Worship of that Nature, as it is to countenance _Popish_ Worship, though there be a Difference in the Degree?_ 7. _Whether it be a Ground of Offence or just Scandal to countenance the Worship of those whose professed Principle it is neither to speak for Edification, nor to pray, but as the Holy Ghost shall be pleased to assist them in some Measure less or more; without which they rather choose to be silent, than to speak without this Influence?_ Unto these they answered but very coldly and faintly, whose Answers likewise long ago he refuted. [Sidenote: _We must not lose our Witnessing for God._] Seeing then God hath called us to his spiritual Worship, and to testify against the human and voluntary Worships of the Apostasy, if we did not this Way stand immoveable to the _Truth_ revealed, but should join with them, both our Testimony for God would be weakened and lost, and it would be impossible steadily to propagate this Worship in the World, whose Progress we dare neither retard nor hinder by any Act of ours; though therefore we shall lose not only worldly Honour, but even our Lives. And truly many _Protestants_, through their Unsteadiness in this Thing, for politic Ends complying with the _Popish Abominations_, have greatly scandalized their Profession, and hurt the Reformation; [Sidenote: _Elector of_ Saxony’_s Scandal given to_ Protestants.] as appeared in the Example of the _Elector_ of _Saxony_; who, in the Convention at _Augsburgh_, in the Year 1530, being commanded by the Emperor _Charles_ the Fifth to be present at the _Mass_, that he might carry the Sword before him, according to his Place; which when he justly scrupled to perform, his Preachers taking more Care for their Prince’s Honour than for his Conscience, persuaded him that it was lawful to do it against his Conscience. Which was both a very bad Example, and great Scandal to the Reformation, and displeased many; as the Author of the _History_ of the _Council_ of _Trent_, in his first Book, well observes. [Sidenote: Secondly, _Objections against spiritual Prayer_ answered.] But now I hasten to the Objections of our Adversaries against this Method of Praying. §. XXV. [Sidenote: Obj. 1.] _First_, They object, _That if such particular Influences were needful to outward Acts of Worship, then they should also be needful to inward Acts; to wit, Desire and Love to God. But this is absurd; therefore also that from whence it follows._ [Sidenote: _Answ._] I _answer_; That which was said in the _State_ of the _Controversy_ cleareth this; because, as to those general Duties, there never wants an Influence, so long as the Day of a Man’s Visitation lasteth; during which Time _God is always near_ to him, and _wrestling_ with him by his Spirit, to turn him to himself; so that if he do but stand still, and cease from his evil Thoughts, the Lord is near to help him, _&c._ But as to the outward Acts of Prayer, they need a more special Motion and Influence, as hath been proved. [Sidenote: Obj. 2.] _Secondly_, They object, _That it might be also alleged, that Men ought not to do moral Duties, as Children to honour their Parents, Men to do right to their Neighbours, except the Spirit move them to it_. [Sidenote: _Answ._] I _answer_; There is a great Difference between these general Duties betwixt Man and Man, and the particular express Acts of Worship towards God: The one is merely spiritual, and commanded by God to be performed by his Spirit; the other answer their End, as to them whom they are immediately directed to and concern, though done from a mere natural Principle of Self-love; even as _Beasts_ have natural Affections one to another, and therefore may be thus performed. Though I shall not deny, but that they are not Works accepted of God, or beneficial to the Soul, but as they are done in the Fear of God, and in his Blessing, in which his Children do all Things, and therefore are accepted and blessed in whatsoever they do. [Sidenote: Obj. 3.] _Thirdly_, They object, _That if a wicked Man ought not to pray without a Motion of the Spirit, because his Prayer would be sinful; neither ought he to plow by the same Reason, because the [112]_Plowing of the Wicked_, as well as his Praying, _is Sin. [112] Prov. 21. 4. [Sidenote: _Answ._] This Objection is of the same Nature with the former, and therefore may be answered the same Way; [Sidenote: _How Acts of Nature differ from the Spirit’s_.] seeing there is a great Difference betwixt natural Acts, such as _Eating_, _Drinking_, _Sleeping_, and _seeking Sustenance for the Body_ (which Things Man hath common with Beasts) and spiritual Acts. And it doth not follow, because Man ought not to go about _spiritual Acts_ without the Spirit, that therefore he may not go about _natural Acts_ without it. The _Analogy_ holds better thus, and that for the Proof of our Affirmation, That as Man for the going about natural Acts needs his natural Spirit; so to perform spiritual Acts he needs the Spirit of God. That the _natural Acts_ of the Wicked and Unregenerate are _sinful_, is not denied; though not as in themselves, but in so far as Man in that State is in all Things reprobated in the Sight of God. [Sidenote: Obj. 4.] _Fourthly_, They object, _That wicked Men may, according to this Doctrine, forbear to pray for Years together, alleging, They want a Motion to it_. [Sidenote: _Answ._] I answer; The false Pretences of wicked Men do nothing invalidate the Truth of this Doctrine; for at that Rate there is no Doctrine of Christ, which Men might not set aside. That _they ought not to pray without the Spirit_, is granted; but then they ought to come to that Place of _Watching_, where they may be capable to feel the Spirit’s Motion. [Sidenote: _That wicked Men neglect the Motions of the Spirit to pray._] They _sin_ indeed in not _Praying_; but the Cause of this _Sin_ is their not _Watching_: So their Neglect proceeds not from this Doctrine, but from their Disobedience to it; seeing if they did pray without this, it would be a double Sin, and no Fulfilling of the Command to _pray_: Nor yet would their _Prayer_, without this Spirit, be useful unto them. And this our Adversaries are forced to acknowledge in another Case: For they say, _It is a Duty incumbent on Christians to frequent the Sacrament of the Lord’s Supper_, as they call it; yet they say, _No Man ought to take it unworthily_: Yea, they plead, That such as find themselves unprepared, must abstain; and therefore do usually _excommunicate_ them from the Table. Now, though according to them it be necessary to partake of this Sacrament; yet it is also necessary that those that do it, do first examine themselves, lest they eat and drink their own Condemnation: And though they reckon it _sinful_ for them to forbear, yet they account it more _sinful_ for them to do it without this Examination. [Sidenote: Obj. 5.] _Fifthly_, They object, _Acts_ viii. 22. _where_ Peter _commanded_ Simon Magus, _that wicked Sorcerer, to pray_; from thence inferring, _That wicked Men may and ought to pray_. [Sidenote: _Answ._] I answer; That in the citing of this Place, as I have often observed, they omit the first and chief Part of the Verse, which is thus, _Acts_ viii. Ver. 22. [Sidenote: _The _Sorcerer_ may pray, but not without _Repentance.] _Repent therefore of this thy Wickedness, and pray God, if perhaps the Thought of thine Heart may be forgiven thee_: So here he bids him first _Repent_. Now the least Measure of true Repentance cannot be without somewhat of that inward Retirement of the Mind which we speak of: And indeed where true Repentance goeth first, we do not doubt but the Spirit of God will be near to concur with, and influence such to pray to and call upon God. [Sidenote: Obj. 6.] And _Lastly_, They object, _That many Prayers begun without the Spirit have proved effectual; and that the Prayers of wicked Men have been heard, and found acceptable, as _Ahab_’s._ [Sidenote: _Answ._] This Objection was before solved. For the Acts of God’s Compassion and Indulgence at some Times, and to some Persons, upon singular extraordinary Occasions, are not to be a Rule of our Actions. For if we should make that the Measure of our Obedience, great Inconveniences would follow; as is evident, and will be acknowledged by all. Next, We do not deny, but wicked Men are sensible of the Motions and Operations of God’s Spirit oftentimes, before their Day be expired; from which they may at Times pray acceptably; not as remaining altogether wicked, but as entering into Piety, from whence they afterwards fall away. §. XXVI. [Sidenote: III.] [Sidenote: _Of singing _Psalms.] As to the _Singing of Psalms_, there will not be need of any long Discourse; for that the Case is just the same as in the two former of _Preaching_ and _Prayer_. We confess this to be a Part of God’s Worship, and very sweet and refreshing, when it proceeds from a true Sense of God’s Love in the Heart, and arises from the divine Influence of the Spirit, [Sidenote: _A sweet harmonious Sound_.] which leads Souls to breathe forth either a sweet Harmony, or Words suitable to the present Condition; whether they be Words formerly used by the Saints, and recorded in Scripture, such as the _Psalms_ of _David_, or other Words; as were the Hymns and Songs of _Zacharias_, _Simeon_, and the blessed Virgin _Mary_. [Sidenote: _But formal Singing has no Ground in _Scripture.] But as for the formal customary Way of _Singing_, it hath no Foundation in Scripture, nor any Ground in true Christianity: Yea, besides all the Abuses incident to _Prayer_ and _Preaching_, it hath this more peculiar, that oftentimes great and horrid Lies are said in the Sight of God: [Sidenote: _Profane Singing of _David_’s Conditions refuted._] For all Manner of wicked profane People take upon them to personate the Experiences and Conditions of blessed _David_; which are not only false, as to them, but also as to some of more Sobriety, who utter them forth: As where they will sing sometimes, _Psalm_ xxii. 14.--_My Heart is like Wax, it is melted in the Midst of my Bowels_: And Ver. 15. _My Strength is dried up like a Potsherd, and my Tongue cleaveth to my Jaws; and thou hast brought me into the Dust of Death_: And _Psalm_ vi. 6. _I am weary with my Groaning, all the Night make I my Bed to swim: I water my Couch with my Tears_: And many more, which those that speak know to be false, as to them. And sometimes will confess just after, in their Prayers, that they are guilty of the Vices opposite to those Virtues, which but just before they have asserted themselves endued with. Who can suppose that God accepts of such Juggling? And indeed such _Singing_ doth more please the carnal Ears of Men, than the pure Ears of the Lord, who abhors all Lying and Hypocrisy. That _Singing_ then that pleaseth him must proceed from that which is _PURE in the Heart_ (even from the _Word of Life_ therein) in and by which, richly dwelling in us, _spiritual Songs_ and _Hymns_ are returned to the Lord, according to that of the Apostle, _Col._ iii. 16. [Sidenote: _Artificial Musick._] But as to their _artificial Musick_, either by Organs, or other Instruments, or Voice, we have neither Example nor Precept for it in the New Testament. §. XXVII. But _Lastly_, The great Advantage of this true _Worship of God_, which we profess and practise, is, that it consisteth not in Man’s Wisdom, Arts or Industry; [Sidenote: _No Splendor of this _World_ attends this inward Worship_.] neither needeth the Glory, Pomp, Riches, nor Splendor of this World to beautify it, as being of a spiritual and heavenly Nature; and therefore too simple and contemptible to the natural Mind and Will of Man, that hath no Delight to abide in it, because he finds no Room there for his Imaginations and Inventions, and hath not the Opportunity to gratify his outward and carnal Senses: So that this Form being observed, is not likely to be long kept pure without the Power; for it is of itself so naked without it, that it hath nothing in it to invite and tempt Men to dote upon it, further than it is accompanied with the Power. [Sidenote: _The carnal _Worship_ pleases Self._] Whereas the Worship of our Adversaries, being performed in their own Wills, is self-pleasing, as in which they can largely exercise their natural Parts and Invention: And so (as to most of them) having somewhat of an outward and worldly Splendor, delectable to the carnal and worldly Senses, they can pleasantly continue it, and satisfy themselves, though without the Spirit and Power; which they make no Ways essential to the Performance of their Worship, and therefore neither wait for, nor expect it. §. XXVIII. [Sidenote: _The _Worship_ of the _Quakers.] So that to conclude, The Worship, Preaching, Praying and Singing, which we plead for, _Is such as proceedeth from the Spirit of God, and is always accompanied with its Influence, being begun by its Motion, and carried on by the Power and Strength thereof; and so is a _Worship_ purely spiritual_: Such as the Scripture holds forth, _John_ iv. 23, 24. 1 _Cor._ xiv. 15. _Ephes._ vi. 18. &c. [Sidenote: _Our Adversaries Worship._] But the Worship, Preaching, Praying and Singing, which our Adversaries plead for, and which we oppose, _Is a Worship which is both begun, carried on, and concluded in Man’s own natural _Will_ and _Strength_, without the Motion or Influence of God’s Spirit, which they judge they need not wait for; and therefore may be truly performed, both as to the Matter and Manner, by the _wickedest of Men_, Such was the Worship and vain Oblations_ which God always rejected, as appears from _Isa._ lxvi. 3. _Jer._ xiv. 12. &c. _Isa._ i. 13. _Prov._ xv. 29. _John_ ix. 31. PROPOSITION XII. Concerning BAPTISM. [113]_As there is _one Lord_, and _one Faith_, so there is one _Baptism_; _which is not the putting away the_ Filth _of the_ Flesh, _but the Answer of a good Conscience before God, by the Resurrection of Jesus Christ_. And this Baptism is a pure and spiritual Thing, to wit, the Baptism of the Spirit and Fire, by which we are buried with him, that being washed and purged from our Sins, we may _walk in newness of Life_: Of which the Baptism of _John_ was a Figure, which was commanded for a Time, and not to continue for ever. As to the Baptism of _Infants_, it is a mere human Tradition, for which neither _Precept_ nor _Practice_ is to be found in all the Scripture._ [113] Ephes. 4. 5. 1 Pet. 3. 21. Rom. 6. 4. Gal. 3. 27. Col. 2. 12. John 3. 30. 1 Cor. 1. 17. §. I. I did sufficiently demonstrate, in the Explanation and Proof of the former Proposition, how greatly the _Professors_ of _Christianity_, as well _Protestants_ as _Papists_, were degenerated in the Matter of _Worship_, and how much Strangers to, and averse from that true and acceptable _Worship_ that is performed in the _Spirit of Truth_, because of Man’s natural Propensity in his fallen State to exalt his own _Inventions_, and to intermix his own _Work_ and _Product_ in the Service of God: [Sidenote: _From whence Idolatries and Heathen Superstitions did spring._] And from this Root sprung all the idle Worships, Idolatries, and numerous superstitious Inventions among the _Heathens_. For when God, in Condescension to his chosen People the _Jews_, did prescribe to them by his Servant _Moses_ many _Ceremonies_ and _Observations_, as _Types_ and _Shadows_ of the _Substance_, which in due Time was to be revealed; which consisted for the most Part in Washings, outward Purifications and Cleansings, which were to continue until the Time of _Reformation_, until the _spiritual Worship_ should be set up; and that God, by the more plentiful pouring forth of his _Spirit_, and guiding of that _Anointing_, should lead his _Children into all Truth_, and teach them to worship him in a Way more spiritual and acceptable to him, though less agreeable to the carnal and outward Senses; yet, notwithstanding _God’s Condescension_ to the _Jews_ in such Things, we see that that Part in Man, which delights to follow its own _Inventions_, could not be restrained, nor yet satisfied with all these _Observations_, but that oftentimes they would be either declining to the other _Superstitions_ of the _Gentiles_, or adding some new Observations and Ceremonies of their own; to which they were so devoted, that they were still apt to prefer them before the Commands of God, and that under the Notion of _Zeal_ and _Piety_. [Sidenote: _The _Pharisees_ the _chiefest_ among the _Jews.] This we see abundantly in the Example of the _Pharisees_, the chief Sect among the _Jews_, whom Christ so frequently reproves, _For making void the Commandments of God by their Traditions_, Matt. xv. 6. 9. _&c._ This Complaint may at this Day be no less justly made as to many bearing the _Name_ of _Christians_, who have introduced many Things of this Kind, partly borrowed from the _Jews_, which they more tenaciously stick to, and more earnestly contend for, than for the weightier Points of _Christianity_; [Sidenote: _Many Things in Christendom are borrowed from the_ Jews _and_ Gentiles.] because that _Self_, yet alive, and ruling in them, loves their own _Inventions_ better than God’s _Commands_. But if they can by any Means stretch any _Scripture Practice_, or _conditional Precept_ or _Permission_, fitted to the Weakness or Capacity of some, or appropriate to some particular Dispensation, to give some Colour for any of these their _Inventions_; they do then so tenaciously stick to them, and so obstinately and obstreperously plead for them, that they will not patiently hear the most solid _Christian_ Reasons against them. Which Zeal, if they would but seriously examine it, they would find to be but the Prejudice of _Education_, and the Love of _Self_, more than that of _God_, or his _pure Worship_. [Sidenote: _Of _Sacraments_ so many _Controversies.] This is verified concerning those Things which are called _Sacraments_, about which they are very ignorant in _Religious Controversies_, who understand not how much Debate, Contention, Jangling, and Quarrelling there has been among those called _Christians_: So that I may safely say the _Controversy_ about them, to wit, about their _Number_, _Nature_, _Virtue_, _Efficacy_, _Administration_, and other Things, hath been more than about any other _Doctrine_ of _Christ_, whether as betwixt _Papists_ and _Protestants_, or among _Protestants_ betwixt themselves. And how great Prejudice these _Controversies_ have brought to _Christians_ is very obvious; whereas the Things contended for among them are for the most Part but empty Shadows, and mere outside Things: As I hope hereafter to make appear to the patient and unprejudiced Reader. §. II. [Sidenote: _The Name of _Sacrament_ (not found in _Scripture_) is borrowed from the _Heathen.] That which comes first under Observation, is the Name [_Sacrament_] which it is strange that _Christians_ should stick to and contend so much for, since it is not to be found in all the _Scripture_; but was borrowed from the _military Oaths_ among the _Heathens_, from whom the _Christians_, when they began to _apostatize_, did borrow many _superstitious Terms_ and _Observations_, that they might thereby ingratiate themselves, and the more easily gain the _Heathens_ to their _Religion_; which Practice, though perhaps intended by them for Good, yet, as being the Fruit of _human Policy_, and not according to _God’s Wisdom_, has had very pernicious Consequences. I see not how any, whether _Papists_ or _Protestants_, especially the latter, can in Reason quarrel with us for denying this Term, which it seems the Spirit of God saw not meet to inspire the Penmen of the Scriptures to leave unto us. [Sidenote: Obj. 1.] But if it be said, That _it is not the Name, but the Thing they contend for_; [Sidenote: _Answ._] I _answer_; Let the Name then, as not being _scriptural_, be laid aside, and we shall see at first Entrance how much Benefit will redound by laying aside this traditional Term, and betaking us to Plainness of _Scripture Language_. For presently the great Contest about the Number of them will vanish; seeing there is no Term used in Scripture that can be made use of, whether we call them _Institutions_, _Ordinances_, _Precepts_, _Commandments_, _Appointments_, or _Laws_, &c. that would afford Ground for such a Debate; since neither will _Papists_ affirm, that there are only _seven_, or _Protestants_ only _two_, of any of these aforementioned. [Sidenote: Obj. 2.] If it be said, That this _Controversy arises from the Definition of the Thing, as well as from the Name_. [Sidenote: _Answ._ _The _Definition_ of _Sacrament_ agrees to many other Things._] It will be found otherwise: For whatever Way we take their Definition of a _Sacrament_, whether as an _outward visible Sign, whereby inward Grace is conferred, or only signified_, this Definition will agree to many Things, which neither _Papists_ nor _Protestants_ will acknowledge to be _Sacraments_. If they be expressed under the Name of _sealing Ordinances_, as by some they are, I could never see, either by Reason or Scripture, how this Title could be appropriate to them, more than to any other _Christian_, _religious Performance_: [Sidenote: _What _sealing Ordinance_ doth mean._] For that must needs properly be a _sealing Ordinance_, which makes the _Persons_ receiving it _infallibly certain of the Promise_ or Thing _sealed to them_. [Sidenote: Obj. 3.] If it be said, _It is so to them that are faithful_; [Sidenote: _Answ._] I _answer_; So is Praying and Preaching, and doing of every good Work. Seeing the Partaking or Performing of the one gives not to any a more certain Title to Heaven, yea, in some Respect, not so much, there is no Reason to call them so, more than the other. Besides, we find not any Thing called the _Seal_ and _Pledge_ of our _Inheritance_, but the _Spirit_ of _God_. It is by that we are said to be sealed, Ephes. i. 14. and iv. 30. which is also termed the _Earnest of our Inheritance_, 2 Cor. i. 22. and not by _outward Water_, or _Eating_ and _Drinking_; which as the wickedest of Men may partake of, so many that do, do, notwithstanding it, go to Perdition. [Sidenote: _That_ outward Washing _doth not cleanse the_ Heart.] For it is not _outward Washing with Water_ that maketh the _Heart clean_, by which Men are fitted for Heaven: And as that _which goeth into the Mouth doth not defile a Man, because it is put forth again_, and so goeth to the _Dunghill_; neither doth any Thing which Man eateth purify him, or fit him for Heaven. What is said here in general may serve for an Introduction, not only to this Proposition, but also to the other concerning the _Supper_. Of these _Sacraments_ (so called) _Baptism_ is always first numbered, which is the Subject of the present Proposition; in the Explanation of which I shall first demonstrate and prove our Judgment, and then answer the Objections, and refute the Sentiments of our Opposers. [Sidenote: Part I.] As to the first Part, these Things following, which are briefly comprehended in the Proposition, come to be proposed and proved. §. III. [Sidenote: Prop. I.] First, _There is but one Baptism_, as well as but _one Lord, one Faith_, &c. [Sidenote: Prop. II.] Secondly, _That this one Baptism, which is the Baptism of Christ, is not a Washing with, or Dipping in Water, but a being baptised by the Spirit_. [Sidenote: Prop. III.] Thirdly, _That the Baptism of _John_ was but a Figure of this; and therefore, as the Figure, to give Place to the Substance; which though it be to continue, yet the other ceaseth_. [Sidenote: Prop. I.] [Sidenote: _One Baptism proved._] As for the First, viz. _That there is but one Baptism_, there needs no other Proof than the Words of the Text, _Ephes._ iv. 5. _One Lord_, _one Faith_, _one Baptism_: Where the Apostle positively and plainly affirms, that as there is but _one Body_, _one Spirit_, _one Faith_, _one God_, &c. so there is but _one Baptism_. [Sidenote: Obj. 1.] As to what is commonly alleged by Way of Explanation upon the Text, _That the Baptism of Water and of the Spirit make up this one Baptism, by Virtue of the sacramental Union_; [Sidenote: _Answ._] I _answer_; This Exposition hath taken Place, not because grounded upon the Testimony of the Scripture, but because it wrests the Scripture to make it suit to their Principle of _Water-baptism_; and so there needs no other Reply, but to deny it, as being repugnant to the plain Words of the Text; [Sidenote: _Whether _two Baptisms_ make up the _One.] which saith not, _That there are two Baptisms_, to wit, one of _Water_, the other of the _Spirit_, which do make up _one Baptism_; but plainly, _that there is one Baptism_, as there is _one Faith_, and _one God_. Now as there go not _two Faiths_, nor _two Gods_, nor _two Spirits_, nor two _Bodies_, whereof the one is outward and elementary, and the other spiritual and pure, to the making up the _one Faith_, the _one God_, the _one Body_, and the _one Spirit_; so neither ought there to go _two Baptisms_ to make up the _one Baptism_. [Sidenote: Obj. 2.] But _Secondly_, if it be said, _The Baptism is but one, whereof Water is the one Part, to wit, the Sign; and the Spirit, the Thing signified, the other_; [Sidenote: _Answ._] [Sidenote: _If _Water_ be the Type, the Substance must remain._] I _answer_; This yet more confirmeth our Doctrine: For if Water be only the _Sign_, it is not the _Matter_ of the _one Baptism_ (as shall further hereafter by its Definition in Scripture appear) and we are to take the _one Baptism_ for the _Matter_ of it, not for the _Sign_, or _Figure_ and _Type_ that went before. Even as where Christ is called the _one Offering_ in Scripture, though he was typified by many _Sacrifices_ and _Offerings_ under the Law, we understand only by the _one Offering_, his offering himself upon the Cross; whereof though those many _Offerings_ were Signs and Types, yet we say not that they go together with that _Offering of Christ_, to make up the _one Offering_: So neither, though _Water-baptism_ was a Sign of Christ’s _Baptism_, will it follow, that it goeth now to make up the _Baptism of Christ_. If any should be so absurd as to affirm, _That this one Baptism here was the Baptism of Water, and not of the Spirit_; that were foolishly to contradict the positive Testimony of the Scripture, which saith the contrary; as by what followeth will more amply appear. [Sidenote: Prop. II.] _Secondly, That this _one Baptism_, which is the _Baptism_ of _Christ_, is not a Washing with Water_, appears, [Sidenote: Proof 1. _The Difference between_ John_’s Baptism and_ Christ_’s_.] _First_, From the Testimony of _John_, the proper and peculiar Administrator of Water-baptism, _Matt._ iii. 11. _I indeed baptize you with Water unto Repentance; but he that cometh after me is mightier than I, whose Shoes I am not worthy to bear; he shall baptize you with the Holy Ghost, and with Fire_. Here _John_ mentions two Manners of _baptizing_, and two different _Baptisms_; the one with Water, and the other with the Spirit; the one whereof he was the Minister of; the other whereof Christ was the Minister of: And such as were baptized with the first, were not therefore baptized with the second: _I indeed baptize you, but he shall baptize you_. Though in the present Time they were baptized with the Baptism of Water; yet they were not as yet, but were to be, baptized with the Baptism of Christ. From all which I thus argue: [Sidenote: Arg. 1.] If those that were baptized with the Baptism of Water, were not therefore baptized with the Baptism of Christ; then the Baptism of Water is not the Baptism of Christ: But the First is true: Therefore also the Last. And again, [Sidenote: Arg. 2.] If he, that truly and really administred the Baptism of Water, did notwithstanding declare, that he neither could, nor did, baptize with the Baptism of Christ; then the Baptism of Water is not the Baptism of Christ: But the First is true: Therefore, _&c._ And indeed to understand it otherwise, would make _John_’s Words void of good Sense: For if their Baptisms had been all one, why should he have so precisely contra-distinguished them? Why should he have said, That those whom he had already baptized, should yet be baptized with another Baptism? [Sidenote: Object.] If it be urged, _That Baptism with Water was the one Part, and that with the Spirit the other Part, or Effect only of the former_; [Sidenote: _Answ._] I _answer_; This Exposition contradicts the plain Words of the Text. [Sidenote: _One _Baptism_ is no Part nor Effect of the other._] For he saith not, _I baptize you with Water, and he that cometh after me shall produce the Effects of this my Baptism in you by the Spirit_, &c. or _he shall accomplish this Baptism in you_; but, _He shall baptize you_. So then, if we understand the Words truly and properly, when he saith, _I baptize you_, as consenting that thereby is really signified that he did baptize with the Baptism of Water; we must needs, unless we offer Violence to the Text, understand the other Part of the Sentence the same Way; _viz._ where he adds presently, _But he shall baptize you_, &c. that he understood it of their being truly to be baptized with another Baptism, than what he did baptize with: Else it had been Nonsense for him thus to have contra-distinguished them. [Sidenote: Proof 2.] _Secondly_, This is further confirmed by the Saying of Christ himself, _Acts_ i. 4, 5. _But wait for the Promise of the Father, which, saith he, ye have heard of me: For _John_ truly baptized with Water, but ye shall be baptized with the Holy Ghost, not many Days hence._ [Sidenote: _Who were baptized by _John_ were still to wait for _Christ_’s _Baptism_ with the Spirit._] There can scarce two Places of Scripture run more parallel than this doth with the former, a little before-mentioned; and therefore concludeth the same Way as did the other. For Christ here grants fully that _John_ compleated his Baptism, as to the Matter and Substance of it: _John_, saith he, _truly baptized with Water_; which is as much as if he had said, _John_ did truly and fully administer the Baptism of Water; _But ye shall be baptized with_, &c. This sheweth that they were to be baptized with some other Baptism than the Baptism of Water; and that although they were formerly baptized with the Baptism of Water, yet not with that of Christ, which they were to be baptized with. [Sidenote: Proof 3.] [Sidenote: _The Baptism with the _Holy Ghost_ and that with _Water_ differ._] _Thirdly_, _Peter_ observes the same Distinction, _Acts_ xi. 16. _Then remembered I the Word of the Lord, how that he said, _John_ indeed baptized with Water; but ye shall be baptized with the Holy Ghost._ The Apostle makes this Application upon the _Holy Ghost_’s Falling upon them; whence he infers, that they were then baptized with the Baptism of the Spirit. As to what is urged from his calling afterwards for _Water_, it shall be spoken to hereafter. From all which _three Sentences_, relative one to another, first of _John_, secondly of _Christ_, and thirdly of _Peter_, it doth evidently follow, that such as were truly and really baptized with the Baptism of Water, were notwithstanding not baptized with the Baptism of the Spirit, which is that of Christ; and such as truly and really did administer the Baptism of Water, did, in so doing, not administer the Baptism of Christ. So that if there be now but _one Baptism_, as we have already proved, we may safely conclude that it is that of the _Spirit_, and not of _Water_; else it would follow, that the _one Baptism_, which now continues, were the _Baptism of Water_, i. e. _John_’s Baptism, and not the _Baptism of the Spirit_, i. e. _Christ_’s; which were most absurd. [Sidenote: Object.] If it be said further, _That though the Baptism of _John_, before _Christ_’s was administred, was different from it, as being the Figure only; yet now, that both it as the Figure, and that of the Spirit as the Substance, is necessary to make up the one Baptism_; I _answer_; This urgeth nothing, unless it be granted also that both of them belong to the Essence of _Baptism_; so that _Baptism_ is not to be accounted as truly administred, where both are not; which none of our Adversaries will acknowledge: But on the contrary, account not only all those truly baptized with the _Baptism of Christ_, [Sidenote: _Water-baptism is not the true Baptism of _Christ.] who are baptized with _Water_, though they be uncertain whether they be baptized with the _Spirit_, or not; but they even account such truly baptized with the _Baptism of Christ_, because _sprinkled_, or baptized with Water, though it be manifest and most certain that they are not baptized with the Spirit, as being Enemies thereunto in their Hearts by wicked Works. So here, by their own Confession, _Baptism with Water_ is without the Spirit. Wherefore we may far safer conclude, that the _Baptism of the Spirit_, which is that of _Christ_, is and may be without that of _Water_; as appears in that of _Acts_ xi. where _Peter_ testifies of these Men, that _they were baptized with the Spirit_, though then not _baptized with Water_. And indeed the Controversy in this, as in most other Things, stands betwixt us and our Opposers, in that they oftentimes prefer the Form and Shadow to the Power and Substance; by denominating Persons as Inheritors and Possessors of the Thing, from their having the Form and Shadow, though really wanting the Power and Substance; and not admitting those to be so denominated, who have the Power and Substance, if they want the Form and Shadow. This appears evidently, in that they account those truly _baptized_ with the _one Baptism of Christ_, who are not baptized with the _Spirit_ (which in Scripture is particularly called the _Baptism of Christ_) if they be only baptized with Water, which themselves yet confess to be but the Shadow or Figure. [Sidenote: _The Baptism of the Spirit needeth no Sprinkling or Dipping in Water._] And moreover, in that they account not those who are surely baptized with the _Baptism of the Spirit_ baptized, neither will they have them so denominated, unless they be also _sprinkled_ with, or _dipped_ in Water: But we, on the contrary, do always prefer the Power to the Form, the Substance to the Shadow; and where the Substance and Power is, we doubt not to denominate the Person accordingly, though the Form be wanting. And therefore we always seek First, and plead for the Substance and Power, as knowing that to be indispensibly necessary, though the Form sometimes may be dispensed with, and the Figure or Type may cease, when the Substance and Anti-type come to be enjoyed, as it doth in this Case, which shall hereafter be made appear. §. IV. [Sidenote: Proof 4.] _Fourthly_, That the _one Baptism of Christ_ is not a Washing with Water, appears from 1 _Pet._ iii. 21. _The like Figure[114] whereunto even Baptism doth also now save us (not the putting away of the Filth of the Flesh, but the Answer of a good Conscience towards God) by the Resurrection of Jesus Christ_. So plain a Definition of _Baptism_ is not in all the Bible; and therefore, seeing it is so plain, it may well be preferred to all the coined Definitions of the School-men. [Sidenote: _The plainest Definition of the Baptism of Christ in all the Bible_.] The Apostle tells us, first _negatively_, what it is not, viz. _Not a putting away of the Filth of the Flesh_: Then surely it is not a _Washing_ with Water, since that is so. _Secondly_, He tells us _affirmatively_ what it is, viz. _The Answer of a good Conscience towards God, by the Resurrection of Jesus Christ_; where he affirmatively defines it to be the _Answer_ (or _Confession_, as the _Syriack_ Version hath it) _of a good Conscience_. Now this _Answer_ cannot be but where the Spirit of God hath purified the Soul, and the Fire of his Judgment hath burned up the unrighteous Nature; and those in whom this Work is wrought may be truly said to be _baptized with the Baptism of Christ_, i. e. _of the Spirit and of Fire_. Whatever Way then we take this Definition of the Apostle of _Christ’s Baptism_, it confirmeth our Sentence: For if we take the first or negative Part, viz. _That it is not a putting away of the Filth of the Flesh_, then it will follow that _Water-baptism_ is not it, because that _is a putting away of the Filth of the Flesh_. [Sidenote: _Water-baptism shut out from the Baptism of Christ._] If we take the second and affirmative Definition, to wit, _That it is the Answer_ or Confession _of a good Conscience_, &c. then _Water-baptism_ is not it; since, as our Adversaries will not deny, _Water-baptism_ doth not always imply it, neither is it any necessary Consequence thereof. Moreover, the Apostle in this Place doth seem especially to guard against those that might esteem _Water-baptism_ the true _Baptism of Christ_; because (lest by the Comparison induced by him in the preceding Verse, betwixt the Souls that were saved in _Noah_’s Ark, and us that are now saved by _Baptism_; lest, I say, any should have thence hastily concluded, that because the Former were saved by _Water_, this Place must needs be taken to speak of _Water-baptism_) to prevent such a Mistake, he plainly affirms, that it is not that, but another Thing. He saith not that it is the _Water_, or _the putting away of the Filth of the Flesh, as accompanied with the Answer of a good Conscience, whereof the one_, viz. _Water, is the sacramental Element, administered by the Minister; and the other, the Grace or Thing signified, conferred by Christ_; but plainly, _That it is not the putting away_, &c. than which there can be nothing more manifest to Men unprejudicate and judicious. Moreover _Peter_ calls this here which saves [Greek: antitypon: αντιτυπον], the _Anti-type_, or the _Thing figured_; whereas it is usually translated, as if _the like Figure did now save us_; thereby insinuating that as they were saved by Water in the Ark, so are we now by _Water-baptism_. But this Interpretation crosseth his Sense, he presently after declaring the contrary, as hath above been observed; and likewise it would contradict the Opinion of all our Opposers. [Sidenote: _The _Protestants_ denying _Water-baptism_ its absolute Necessity to _Men’s Salvation_; although the _Papists_ say, _None can be saved without it_, yet grant Exceptions._] For _Protestants_ deny it to be absolutely necessary to Salvation; and though _Papists_ say, _none are saved without it_, yet in this they admit an Exception, as of _Martyrs_, &c. and they will not say that all that have it are saved by _Water-baptism_; which they ought to say, if they will understand by _Baptism_ (by which the Apostle saith we are saved) _Water-baptism_. For seeing we are saved _by this Baptism_, as all those that were in the Ark _were saved by Water_, it would then follow, that all those that have this _Baptism_ are saved by it. Now this Consequence would be false, if it were understood of _Water-baptism_; because many, by the Confession of all, are _baptized_ with _Water_ that are not saved; but this Consequence holds most true, if it be understood as we do, of the _Baptism_ of the _Spirit_; since none can have this Answer of a good Conscience, and, abiding in it, not be saved by it. [114] Or, as it should be translated, _Whose Model Baptism does also now save us._ [Sidenote: Proof 5.] Fifthly, _That the one Baptism of Christ is not a Washing with Water_, as it hath been proved by the Definition of the _one Baptism_, so it is also manifest from the necessary Fruits and Effects of it, which are three Times particularly expressed by the Apostle _Paul_; [Sidenote: _The Effects and Fruits of the Baptism of _Christ.] as first, _Rom._ vi. 3, 4. where he saith, _That so many of them as were baptized into Jesus Christ, were baptized into his Death, buried with him by Baptism into Death, that they should walk in Newness of Life_. Secondly, to the _Galatians_ iii. 27. he saith positively, _For as many of you as have been baptized into Christ, have put on Christ_. And thirdly, to the _Colossians_ ii. 12. he saith, That they were _buried with him in Baptism_, and risen _with him through the Faith of the Operation of God_. It is to be observed here, that the Apostle speaks generally, without any _exclusive Term_, but _comprehensive_ of all. He saith not, _Some of you that were baptized into Christ, have put on Christ_, but _as many of you_; which is as much as if he had said, _Every one of you that hath been baptized into Christ, hath put on Christ_. Whereby it is evident that this is not meant of _Water-baptism_, but of the _Baptism_ of the _Spirit_; [Sidenote: _Which Effects_ Water-baptism _wants_.] because else it would follow, that whosoever had been _baptized_ with _Water-baptism_ had put on _Christ_, and were _risen_ with him, which all acknowledge to be most absurd. Now supposing all the visible Members of the Churches of _Rome_, _Galatia_, and _Colosse_ had been outwardly baptized with Water (I do not say they were, but our Adversaries will not only readily grant it, but also contend for it) suppose, I say, the Case so, they will not say they had _all put on Christ_, since divers Expressions in these _Epistles_ to them shew the contrary. So that the Apostle cannot mean _Baptism_ with _Water_; and yet that he meaneth the _Baptism_ of _Christ_, i. e. _of the Spirit_, cannot be denied; or that the _Baptism_ wherewith these were _baptized_ (of whom the Apostle here testifies that they had _put on Christ_) was the _one Baptism_, I think none will call in Question. Now admit, as our Adversaries contend, that many in these Churches who had been _baptized_ with _Water_ had not _put on Christ_, it will follow, that notwithstanding that _Water-baptism_, they were not baptized _into Christ_, or with the Baptism of _Christ_, seeing _as many of them as were baptized_ into _Christ had put on Christ_, &c. From all which I thus argue: [Sidenote: Arg. 1.] _If the _Baptism_ with _Water_ were the one _Baptism_, _i. e._ the _Baptism_ of _Christ_, as many as were baptized with _Water_ would have put on Christ_: But the Last is false: Therefore also the First. And again: [Sidenote: Arg. 2.] _Since as many as are baptized into_ Christ, i. e. _with the_ one Baptism, _which is the_ Baptism _of_ Christ, _have put on_ Christ, _then_ Water-baptism _is not the one_ Baptism, _viz. the_ Baptism _of_ Christ: But the First is true: Therefore also the Last. §. V. [Sidenote: Prop. III.] [Sidenote: _Proved._] Thirdly, _Since_ John’s Baptism _was a Figure, and seeing the Figure gives Way to the Substance, although the Thing figured remain, to wit, the_ one Baptism _of_ Christ, _yet the other ceaseth, which was the_ Baptism _of_ John. [Sidenote: I.] [Sidenote: John_’s Baptism was a Figure of _Christ_’s._] That _John_’s Baptism was a Figure of _Christ_’s Baptism, I judge will not readily be denied; but in Case it should, it can easily be proved from the Nature of it. _John_’s Baptism was _a being baptized with Water_, but _Christ_’s is _a Baptizing with the Spirit_; therefore _John_’s Baptism must have been a Figure of _Christ_’s. But further, that Water-Baptism was _John_’s Baptism, will not be denied: That Water-baptism is not _Christ_’s Baptism, is already proved. From which doth arise the Confirmation of our Proposition thus: There is no Baptism to continue now, but the _one Baptism_ of Christ: Therefore _Water-baptism_ is not to continue now, because it is not the one Baptism of _Christ_. [Sidenote: II.] [Sidenote: John_’s Baptism is ceased our Opposers confess._] That _John_’s Baptism is ceased, many of our Adversaries confess; but if any should allege it is otherwise, it may be easily proved by the express Words of _John_, not only as being insinuated there, where he contra-distinguisheth his Baptism from that of _Christ_, but particularly where he saith, _John_ iii. 30. _He_ [Christ] _must increase, but I_ [John] _must decrease_. From whence it clearly follows, that the _Increasing_ or taking Place of _Christ_’s Baptism is the _Decreasing_ or Abolishing of _John_’s Baptism; so that if Water-baptism was a particular Part of _John_’s Ministry, and is no Part of _Christ_’s Baptism, as we have already proved, it will necessarily follow that it is not to continue. [Sidenote: Arg.] Secondly, _if _Water-baptism_ had been to continue a perpetual Ordinance of Christ in his Church, he would either have practised it himself, or commanded his Apostles so to do_. But that he practised it not, the _Scripture_ plainly affirms, _John_ iv. 2. And that he commanded his Disciples to _baptize_ with _Water_, I could never yet read. As for what is alleged, that, _Matt._ xxviii. 19. &c. where he bids them _baptize_, is to be understood of _Water-baptism_, that is but to beg the Question, and the Grounds for that shall be hereafter examined. _Therefore to _baptize_ with _Water_ is no perpetual Ordinance of Christ to his Church._ This hath had the more Weight with me, because I find not any standing _Ordinance or Appointment_ of _Christ_ necessary to Christians, for which we have not either Christ’s own Practice or Command, as to obey all the Commandments which comprehend both our Duty towards God and Man, _&c._ and where the _Gospel_ requires more than the _Law_, which is abundantly signified in the 5th and 6th Chapters of _Matthew_, and elsewhere. Besides, as to the Duties of Worship, he exhorts us to meet, promising his Presence; commands to _pray_, _preach_, _watch_, &c. and gives Precepts concerning some temporary Things, as the _Washing_ of _one another’s Feet_, the _Breaking_ of _Bread_, hereafter to be discussed; only for this one Thing of _Baptizing_ with _Water_, though so earnestly contended for, we find not any Precept of Christ. §. VI. [Sidenote: III.] [Sidenote: _The _Gospel_ puts an End to _carnal Ordinances.] But to make Water-baptism a necessary _Institution_ of the _Christian Religion_, which is pure and spiritual, and not carnal and ceremonial, is to derogate from the _New Covenant Dispensation_, and set up the _legal Rites_ and _Ceremonies_, of which this of _Baptism_, or _Washing_ with _Water_, was one, as appears from _Heb._ ix. 10. where the Apostle speaking thereof saith, that it stood _only in Meats and Drinks, and divers Baptisms, and carnal Ordinances, imposed until the Time of Reformation_. If then the Time of Reformation, or the Dispensation of the _Gospel_, which puts an End to the Shadows, be come, then such _Baptisms_ and carnal _Ordinances_ are no more to be imposed. For how Baptism with _Water_ comes now to be a _Spiritual Ordinance_, more than before in the Time of the _Law_, doth not appear, seeing it is but _Water_ still, and a Washing of the outward Man, and a putting away of the Filth of the Flesh still: And as before, those that were so washed, were not thereby made perfect, as pertaining to the _Conscience_, neither are they at this Day, as our Adversaries must needs acknowledge, and Experience abundantly sheweth. So that the Matter of it, which is a Washing with Water, and the Effect of it, which is only an outward Cleansing, being still the same, how comes Water-baptism to be less a carnal Ordinance now than before? [Sidenote: Obj. 1.] If it be said, That _God confers inward Grace upon some that are now baptized_; [Sidenote: _Answ._] So no Doubt he did also upon some that used those Baptisms among the _Jews_. [Sidenote: Obj. 2.] Or if it be said, _Because it is commanded by Christ now, under the New Covenant_; [Sidenote: _Answ._] I answer, _First_, That is to beg the Question; of which hereafter. But _Secondly_, We find that where the Matter of Ordinances is the same, and the End the same, they are never accounted more or less spiritual, because of their different Times. Now was not God the Author of the _Purifications_ and _Baptisms_ under the _Law_? Was not Water the Matter of them, which is so now? Was not the End of them to signify an inward Purifying by an outward Washing? And is not that alleged to be the End still? [Sidenote: _Men are no more _now_ than _before_ by _Water-baptism_ inwardly cleansed._] And are the necessary Effects or Consequences of it any better now than before, since Men are now by the Virtue of Water-baptism, as a necessary Consequence of it, no more than before made inwardly clean? And if some by God’s Grace that are baptized with Water are inwardly purified, so were some also under the Law; so that this is not any necessary Consequence or Effect, neither of this nor that Baptism. It is then plainly repugnant to right Reason, as well as to the Scripture Testimony, to affirm _that_ to be a spiritual Ordinance now, which was a carnal Ordinance before, if it be still the same, both as to its Author, Matter, and End, however made to vary in some small Circumstances. The Spirituality of the _New Covenant_ and of its _Worship_ established by Christ, consisted not in such superficial Alterations of Circumstances, but after another Manner. Therefore let our Adversaries shew us, if they can, without begging the Question, and building upon some one or other of their own Principles denied by us, wherever Christ appointed or ordained any Institution or Observation under the _New Covenant_, as belonging to the Nature of it, or such a necessary Part of its _Worship_ as is perpetually to continue; which being one in Substance and Effects (I speak of necessary, not accidental Effects) yet, because of some small Difference in Form or Circumstance, was before carnal, notwithstanding it was commanded by God under the _Law_, but now is become spiritual, because commanded by Christ under the _Gospel_? And if they cannot do this, then if Water-baptism was once a carnal Ordinance, as the Apostle positively affirms it to have been, it remains a carnal Ordinance still; and if a carnal Ordinance, then no necessary Part of the _Gospel_ or _New Covenant Dispensation_; and if no necessary Part of it, then not needful to continue, nor to be practised by such as live and walk under this _Dispensation_. But in this, as in most other Things, according as we have often observed, our Adversaries _judaize_, and renouncing the _glorious_ and _spiritual Privileges_ of the New Covenant, are sticking in and cleaving to the Rudiments of the Old, both in _Doctrine_ and _Worship_, as being more suited and agreeable to their carnal Apprehensions and natural Senses. [Sidenote: _The _Law_ distinguished from the _Gospel.] But we, on the contrary, travail above all to lay hold upon and cleave unto the _Light_ of the _glorious Gospel_ revealed unto us. And the Harmony of the Truth we profess in this may appear, by briefly observing how in all Things we follow the _spiritual Gospel of Christ_, as contra-distinguished from the Carnality of the _legal Dispensation_; while our Adversaries, through rejecting this _Gospel_, are still labouring under the Burden of the _Law_, which neither they nor their Fathers were able to bear. [Sidenote: _The outward _Baptism_, _Worship_, _Law_, distinguished from the inward._] _For the Law and Rule of the _Old Covenant_ and _Jews_ was outward, written in Tables of Stone and Parchment; _so also is that of our Adversaries_. But the Law of the _New Covenant_ is inward and perpetual, written in the Heart; _so is ours. _The Worship of the _Jews_ was outward and carnal, limited to set Times, Places, and Persons, and performed according to set prescribed Forms and Observations; _so is that of our Adversaries_. But the Worship of the _New Covenant_ is neither limited to Time, Place, nor Person, but is performed in the Spirit and in Truth; and it is not acted according to set Forms and Prescriptions, but as the Spirit of God immediately actuates, moves, and leads, whether it be to preach, pray, or sing; _and such is also our Worship. _So likewise the _Baptism_ among the _Jews_ under the Law was an _outward Washing_ with _outward Water_, only to typify an inward Purification of the Soul, which did not necessarily follow upon those that were thus baptized_; but the Baptism of Christ under the Gospel is the Baptism of the Spirit and of Fire; _not the putting away of the Filth of the Flesh, but the Answer of a good Conscience towards God_; and such is the Baptism that we labour to be baptized withal, and contend for. §. VII. [Sidenote: Arg.] But again, If Water-baptism had been an Ordinance of the Gospel, then the Apostle _Paul_ would have been sent to administer it; but he declares positively, 1 _Cor._ i. 17. _That Christ sent him not to baptize, but to preach the Gospel_. The Reason of that Consequence is undeniable, because the Apostle _Paul_’s Commission was as large as that of any of them; and consequently he being in special Manner the Apostle of Christ to the _Gentiles_, [Sidenote: IV. _That _Water-baptism_ is no Badge of _Christians_, like _Circumcision_ of the _Jews.] if Water-baptism, as our Adversaries contend, be to be accounted the _Badge of Christianity_, he had more Need than any of the rest to be sent to baptize with Water, that he might mark the _Gentiles_ converted by him with that _Christian Sign_. But indeed the Reason holds better thus, that since _Paul_ was the Apostle of the _Gentiles_, and that in his Ministry he doth through all (as by his _Epistles_ appears) labour to wean them from the former _Jewish Ceremonies_ and _Observations_ (though in so doing he was sometimes undeservedly judged by others of his Brethren, who were unwilling to lay aside those _Ceremonies_) therefore his Commission, though as full as to the Preaching of the _Gospel_ and _New Covenant Dispensation_ as that of the other Apostles, did not require of him that he should lead those Converts into such _Jewish Observations_ and _Baptisms_, however that Practice was indulged in and practised by the other Apostles among their _Jewish Proselytes_; for which Cause [115]_he thanks God that he had baptized so few_: Intimating that what he did therein he did not by Virtue of his Apostolick Commission, [Sidenote: Paul _was not sent to baptize._] but rather in Condescension to their Weakness, even as at another Time he circumcised _Timothy_. [115] 1 Cor. i. 14. [Sidenote: Obj. 1.] Our Adversaries, to evade the Truth of this Testimony, usually allege, _That by this is only to be understood, that he was not sent principally to baptize, not that he was not sent at all_. [Sidenote: _Answ._] But this Exposition, since it contradicts the positive Words of the Text, and has no better Foundation than the Affirmation of its Assertors, is justly rejected as _spurious_, until they bring some better Proof for it. He saith not, _I was not sent _principally_ to baptize_, but _I was _not_ sent to baptize_. [Sidenote: Confir.] As for what they urge, by Way of Confirmation, from other Places of Scripture, where [_not_] is to be so taken, as where it is said, [116]_I will have Mercy, and_ not _Sacrifice_, which is to be understood that God requires principally _Mercy_, not excluding _Sacrifice_: [116] Matt. 9. 15. Hos. 6. 6. [Sidenote: Refut.] I say this Place is abundantly explained by the following Words [_and the Knowledge of God more than Burnt-offerings_;] by which it clearly appears that _Burnt-offerings_, which are one with _Sacrifices_, are not excluded; but there is no such Word added in that of _Paul_, and therefore the Parity is not demonstrated to be alike, and consequently the Instance not sufficient, unless they can prove that it ought so to be admitted here; else we might interpret by the same Rule all other Places of Scripture the same Way, as where the Apostle saith, 1 _Cor._ ii. 5. _That your Faith might not stand in the Wisdom of Men, but in the Power of God_, it might be understood, it shall not stand _principally so_. How might the Gospel, by this Liberty of Interpretation, be perverted? [Sidenote: Obj. 2.] If it be said, _That the Abuse of this Baptism among the _Corinthians_, in dividing themselves according to the Persons by whom they were baptized, made the Apostle speak so; but that the Abuse of a Thing doth not abolish it_; [Sidenote: _Answ._] I _answer_, It is true, it doth not, provided the Thing be lawful and necessary; and that no Doubt the Abuse abovesaid gave the Apostle Occasion so to write. But let it from this be considered how the Apostle excludes _Baptizing_, not _Preaching_, though the Abuse [mark] proceeded from that, no less than from the other. For these _Corinthians_ did denominate themselves from those different Persons by whose _Preaching_ (as well as from those by whom they were _baptized_) they were converted, as by the 4th, 5th, 6th, 7th, and 8th Verses of Chap. iii. may appear: [Sidenote: _That_ Preaching _is a standing Ordinance, and not to be forborne_.] And yet to remove that Abuse the Apostle doth not say, He was not sent to preach, nor yet doth he rejoice that he had only preached to a few; because _Preaching_, being a standing Ordinance in the Church, is not, because of any Abuse that the Devil may tempt any to make of it, to be forborne by such as are called to perform it by the Spirit of God: Wherefore the Apostle accordingly, _Chap._ iii. 8, 9. informs them, as to that, how to remove that Abuse. But as to Water-baptism, for that it was no standing Ordinance of Christ, but only practised as in Condescension to the _Jews_, and by some Apostles to some _Gentiles_ also, therefore, so soon as the Apostle perceived the Abuse of it, he let the _Corinthians_ understand how little Stress was to be laid upon it, by shewing them that he was glad that he had administered this Ceremony to so few of them; and by telling them plainly that it was no Part of his Commission, neither that which he was sent to administer. [Sidenote: Query.] Some ask us, _How we know that baptizing here is meant of _Water_, and not of the _Spirit_; which if it be, then it will exclude Baptism of the _Spirit_, as well as of _Water_?_ [Sidenote: _Answ._] I _answer_, Such as ask the Question, I suppose, speak it not as doubting that this was said of Water-baptism, which is more than manifest. [Sidenote: _That which converts to _Christ_ is the Baptism of the Spirit._] For since the Apostle _Paul_’s Message was, _To turn People from Darkness to Light_, and _convert them to God_; and that as many as are thus turned and converted, (_so as to have the Answer of a good Conscience toward God, and to have put on Christ, and be risen with him in Newness of Life_) are baptized with the Baptism of the Spirit. But who will say that only those few mentioned there to be baptized by _Paul_ were come to this? Or that to turn or bring them to this Condition was not, even admitting our Adversaries Interpretation, as principal a Part of _Paul_’s Ministry as any other? Since then our Adversaries do take this Place for _Water-baptism_, as indeed it is, we may lawfully, taking it so also, urge it upon them. Why the Word _Baptism_ and _Baptizing_ is used by the Apostle, where that of _Water_ and not of the _Spirit_ is only understood, shall hereafter be spoken to. [Sidenote: Part 2.] I come now to consider the Reasons alleged by such as plead for _Water-baptism_, which are also the Objections used against the Discontinuance of it. §. VIII. [Sidenote: Obj. 1.] _First_, Some object, [117]_That Christ, who had the Spirit above Measure, was notwithstanding baptized with Water_. As _Nic. Arnoldus_ against this _Thesis_, Sect. 46. of his _Theological Exercitation_. [117] John 3. 34. [Sidenote: _Answ._] I _answer_, So was he also _circumcised_; it will not follow from thence that _Circumcision_ is to continue: [Sidenote: _Why _Christ_ was _baptized_ by _John.] For it behoved Christ to fulfil all Righteousness, not only the Ministry of _John_, but the _Law_ also, therefore did he observe the _Jewish Feasts_ and _Rites_, and keep the _Passover_. It will not thence follow that _Christians_ ought to do so now; and therefore Christ, _Matt._ iii. 15. gives _John_ this Reason of his being baptized, desiring him to _suffer it to be so now_; whereby he sufficiently intimates that he intended not thereby to perpetuate it as an Ordinance to his Disciples. [Sidenote: Obj. 2.] _Secondly_, They object, _Matt._ xxviii. 19. _Go ye therefore and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost_. [Sidenote: _Answ._] This is the great Objection, and upon which they build the whole _Superstructure_; whereunto the first general and sound _Answer_ is, by granting the whole; [Sidenote: _What Baptism _Christ_ doth mean in _Mat. 28.] but putting them to prove that _Water_ is here meant, since the Text is silent of it. And though in Reason it be sufficient upon our Part that we concede the whole expressed in the Place, but deny that it is by _Water_, which is an Addition to the Text, yet I shall premise some Reasons why we do so, and then consider the Reasons alleged by those that will have _Water_ to be here understood. [Sidenote: Arg. 1.] The _First_ is a Maxim yielded to by all, _That we ought not to go from the literal Signification of the Text, except some urgent Necessity force us thereunto_. But no urgent Necessity in this Place forceth us thereunto: Therefore we ought not to go from it. [Sidenote: Arg. 2.] _Secondly_, That Baptism which Christ commanded his Apostles was the one Baptism, _id est_, his own Baptism: But the one Baptism, which is Christ’s Baptism, is not with _Water_, as we have already proved: Therefore the Baptism commanded by Christ to his Apostles was not _Water-baptism_. [Sidenote: Arg. 3.] _Thirdly_, That Baptism which Christ commanded his Apostles was such, that as many as were therewith baptized did put on Christ: But this is not true of _Water-baptism_: Therefore, _&c._ [Sidenote: Arg. 4.] _Fourthly_, The Baptism commanded by Christ to his Apostles was not _John_’s Baptism: But Baptism with Water was _John_’s Baptism: Therefore, _&c._ [Sidenote: Alleg. 1.] But _First_, They allege, _That Christ’s Baptism, though a Baptism with Water, did differ from _John_’s, because _John_ only baptized with Water unto Repentance, but Christ commands his Disciples to baptize in the Name of the Father, Son, and Holy Ghost; reckoning that in this Form there lieth a great Difference betwixt the Baptism of _John_ and that of _Christ. I _answer_, In that _John_’s Baptism was unto Repentance, the Difference lieth not there, because so is Christ’s also; yea, our Adversaries will not deny but that _adult Persons_ that are to be baptized ought, ere they are admitted to _Water-baptism_, to repent, and confess their Sins: And that _Infants_ also, with a Respect to and Consideration of their Baptism, ought to repent and confess; so that the Difference lieth not here, since this of Repentance and Confession agrees as well to _Christ_’s as to _John_’s Baptism. But in this our _Adversaries_ are divided; for _Calvin_ will have _Christ_’s and _John_’s to be all one, _Inst. Lib. 4. Cap. 15. Sect. 7, 8._ yet they do differ, and the Difference is, in that the one is by Water, the other not, _&c._ _Secondly_, As to what Christ saith, in commanding them to _baptize in the Name of the Father, Son, and Spirit_, I confess that states the Difference, and it is great; but that lies not only in admitting _Water-baptism_ in this different Form, by a bare Expressing of these Words: For as the Text says no such Thing, neither do I see how it can be inferred from it. [Sidenote: _Of the Name of the Lord how taken in Scripture._] For the Greek is [Greek: eis to onoma: εις το ονομα], that is, _into the Name_; now the _Name_ of the _Lord_ is often taken in Scripture for something else than a bare Sound of Words, or literal Expression, even for his _Virtue_ and _Power_, as may appear from _Psal._ liv. 3. _Cant._ i. 3. _Prov._ xviii. 10. and in many more. [Sidenote: _The _Baptism_ into the _Name_, what it is._] Now that the Apostles were by their Ministry to baptize the Nations _into this Name_, _Virtue_, and _Power_, and that they did so, is evident by these Testimonies of _Paul_ above-mentioned, where he saith, _That as many of them as were baptized into Christ, have put on Christ_; this must have been a _Baptizing into the Name_, i. e. _Power_ and _Virtue_, and not a mere formal Expression of Words adjoined with Water-baptism; because, as hath been above observed, it doth not follow as a natural or necessary Consequence of it. I would have those who desire to have their Faith built upon no other Foundation than the Testimony of _God’s Spirit_, and _Scriptures_ of _Truth_, throughly to consider whether there can be any Thing further alleged for this Interpretation than what the Prejudice of Education and Influence of Tradition hath imposed. Perhaps it may stumble the unwary and inconsiderate _Reader_, as if the very Character of _Christianity_ were abolished, to tell him plainly that this Scripture is not to be understood of _baptizing with Water_, and that this Form of _Baptizing in the Name of the Father, Son, and Spirit_, hath no Warrant from _Matt._ xxviii. _&c._ [Sidenote: _Whether Christ did prescribe a Form of_ Baptism _in_ Matt. 28.] For which, besides the Reason taken from the Signification of [_the Name_] as being the _Virtue_ and _Power_ above expressed, let it be considered, that if it had been a _Form_ prescribed by Christ to his Apostles, then surely they would have made use of that Form in the administering of _Water-baptism_ to such as they baptized with Water; but though particular Mention be made in divers Places of the _Acts_ who were baptized, and how; and though it be particularly expressed that they _baptized_ such and such, as _Acts_ ii. 41. and viii. 12, 13. 38. and ix. 18. and x. 48. and xvi. 15. and xviii. 8. yet there is not a Word of this Form. And in two Places, _Acts_ viii. 16. and xix. 5. it is said of some that they were _baptized in the Name of the Lord Jesus_; by which it yet more appears, that either the Author of this _History_ hath been very defective, who having so often Occasion to mention this, yet omitteth so substantial a Part of _Baptism_ (which were to accuse the _Holy Ghost_, by whose Guidance _Luke_ wrote it) or else that the Apostles did no Ways understand that _Christ_ by his Commission, _Matt._ xxviii. did enjoin them such a Form of _Water-baptism_, seeing they did not use it. And therefore it is safer to conclude, that what they did in administering _Water-baptism_, they did not by Virtue of that Commission, else they would have so used it; for our Adversaries I suppose would judge it a great _Heresy_ to administer _Water-baptism_ without that, or only in the _Name of Jesus_, without Mention of _Father_, or _Spirit_, as it is expresly said they did, in the two Places above-cited. [Sidenote: Alleg. 2.] _Secondly_, They say, _If this were not understood of_ Water-baptism, _it would be a Tautology, and all one with_ Teaching. [Sidenote: _Answ._] I say, _Nay: Baptizing with the Spirit_ is somewhat further than teaching, or informing the Understanding; [Sidenote: _How Teaching and Baptizing differ._] for it imports a _Reaching to_, and _melting the Heart_, whereby it is _turned_, as well as the _Understanding informed_. Besides, we find often in the Scripture, that _Teaching_ and _Instructing_ are put together, without any Absurdity, or needless Tautology; and yet these two have a greater Affinity than _Teaching_ and _Baptizing_ with the _Spirit_. [Sidenote: Alleg. 3.] _Thirdly_, They say, _Baptism in this Place must be understood with _Water_, because it is the Action of the Apostles; and so cannot be the Baptism of the Spirit, which is the Work of Christ, and his Grace; not of Man_, &c. [Sidenote: _Answ._] [Sidenote: _The Baptism with the _Spirit_ ascribed to godly Men as Instruments._] I answer; _Baptism with the Spirit_, though not wrought without _Christ_ and his _Grace_, is instrumentally done by Men fitted of God for that Purpose; and therefore no Absurdity follows, that _Baptism_ with the _Spirit_ should be expressed as the Action of the Apostles. For though it be Christ by his Grace that gives _spiritual Gifts_, yet the Apostle, _Rom._ i. 11. speaks of HIS _imparting to them spiritual Gifts_; and he tells the _Corinthians_, that HE had _begotten them through the Gospel_, 1 Cor. iv. 15. And yet to beget People to the _Faith_, is the Work of _Christ_ and his _Grace_, not of Men. To convert the Heart, is properly the Work of Christ; and yet the Scripture oftentimes ascribes it to Men, as being the Instruments: And since _Paul_’s Commission was, _To turn People from Darkness to Light_ (though that be not done without _Christ_ co-operating by his Grace) so may also _Baptizing with the Spirit_ be expressed, as performable by Man as the Instrument, though the Work of _Christ_’s _Grace_ be needful to concur thereunto. So that it is no Absurdity to say, That the Apostles did administer the _Baptism_ of the _Spirit_. [Sidenote: Alleg. 4.] _Lastly_, They say, _That since Christ saith here, that he will be with his Disciples to the End of the World, therefore _Water-baptism_ must continue so long_. [Sidenote: _Answ._] If he had been speaking here of Water-baptism, then that might have been urged; but seeing that is denied, and proved to be false, nothing from thence can be gathered: He speaking of the Baptism of the _Spirit_, which we freely confess doth remain to the End of the World; yea, so long as Christ’s Presence abideth with his Children. §. IX. [Sidenote: Obj. 3.] _Thirdly_, They object _the constant Practice of the Apostles in the Primitive Church, who_, they say, _did always administer _Water-baptism_ to such as they converted to the Faith of Christ; and hence also they further urge that of _Matt. xxviii._ to have been meant of _Water_; or else the Apostles did not understand it, because in _baptizing_ they used _Water_; or that in so doing they walked without a Commission_. [Sidenote: _Answ._] I _answer_, That it was the _constant Practice of the Apostles_, is denied; for we have shewn, in the Example of _Paul_, that it was not so; since it were most absurd to judge that he converted only those few, even of the Church of _Corinth_, whom he saith he baptized; nor were it less absurd to think that that was a _constant apostolick Practice_, which he, who was not inferior to the chiefest of the Apostles, and who declares he laboured as much as they all, rejoiceth he was so little in. But further; the Conclusion inferred from the Apostles Practice of _baptizing with Water_, to evince that they understood _Matt._ xxviii. of Water-baptism, doth not hold: [Sidenote: _How the _Apostles_ baptized._] For though they baptized with Water, it will not follow that either they did it by Virtue of that Commission, or that they mistook that Place; nor can there be any _Medium_ brought, that will infer such a Conclusion. As to the other insinuated Absurdity, _That they did it without a Commission_; it is none at all: For they might have done it by a _Permission_, as being in use before _Christ’s Death_; and because the People, nursed up with outward Ceremonies, could not be weaned wholly from them. And thus they used other Things, as _Circumcision_, and _legal Purifications_, which yet they had no Commission from Christ to do: To which we shall speak more at Length in the following _Proposition_, concerning the _Supper_. [Sidenote: Object.] But if from the _Sameness_ of the Word, because Christ bids them _baptize_, and they afterwards in the Use of Water are said to _baptize_, it be judged probable _that they did understand that Commission_, Matt. xxviii. _to authorize them to baptize with_ Water, _and accordingly practised it_; [Sidenote: _Answ._] Although it should be granted, that for a Season they did so far mistake it, as to judge that _Water_ belonged to that Baptism, (which however I find no Necessity of granting) yet I see not any great Absurdity would thence follow. For it is plain they did mistake that Commission, as to a main Part of it, for a Season; as where he bids them _Go, teach all Nations_; since some Time after they judged it unlawful to teach the _Gentiles_; [Sidenote: _The Apostles did scruple the Teaching the _Gentiles.] yea, _Peter_ himself scrupled it, until by a Vision constrained thereunto; for which, after he had done it, he was for a Season (until they were better informed) judged by the rest of his Brethren. Now, if the Education of the Apostles as _Jews_, and their Propensity to adhere and stick to the _Jewish Religion_, did so far influence them, that even after Christ’s _Resurrection_, and the _Pouring forth_ of the _Spirit_, they could not receive nor admit of the Teaching of the _Gentiles_, though Christ, in his Commission to them, commanded them to preach to them; what further Absurdity were it to suppose, that, through the like Mistake, the chiefest of them having been the Disciples of _John_, and his Baptism being so much prized there among the _Jews_, they also took Christ’s Baptism, intended by him of the Spirit, to be that of Water, which was _John_’s, and accordingly practised it for a Season? It suffices us, that if they were so mistaken, (though I say not that they were so) they did not always remain under that Mistake: Else _Peter_ would not have said of the Baptism which now saves, _That it is not a putting away of the Filth of the Flesh_, which certainly Water-baptism is. But further, They urge much _Peter_’s baptizing _Cornelius_; in which they press two Things, First, _That Water-baptism is used, even to those that had received the Spirit_. Secondly, _That it is said positively, He commanded them to be baptized_, Acts x. 47, 48. But neither of these doth necessarily infer Water-baptism to belong to the _New Covenant Dispensation_, nor yet to be a perpetual standing _Ordinance_ in the Church. [Sidenote: _Whether _Peter_’s baptizing some with Water makes it a standing Ordinance to the Church._] For _First_, All that this will amount to, was, That _Peter_ at that Time baptized these Men; but that he did it by Virtue of that Commission, _Matt._ xxviii. remains yet to be proved. And how doth the Baptizing with Water, after the Receiving of the Holy Ghost, prove the Case, more than the Use of _Circumcision_, and other _legal Rites_, acknowledged to have been performed by him afterwards? Also, it is no Wonder if _Peter_, who thought it so strange (notwithstanding all that had been professed before, and spoken by Christ) that the _Gentiles_ should be made Partakers of the Gospel, and with great Difficulty, not without an extraordinary Impulse thereunto, was brought to come to them, and eat with them, was apt to put this Ceremony upon them; which being, as it were, the particular Dispensation of _John_, the _Forerunner_ of Christ, seemed to have greater Affinity with the Gospel, than the other _Jewish Ceremonies_ then used by the _Church_; but that will no ways infer our Adversaries Conclusion. _Secondly_, As to these Words, _And he commanded them to be baptized_; it declareth Matter of _Fact_, not of _Right_, and amounteth to no more, than that _Peter_ did at that Time, _pro hic & nunc_, command those Persons to be _baptized with Water_, which is not denied: But it saith nothing that _Peter_ commanded Water-baptism to be a standing and perpetual Ordinance to the Church; neither can any Man of sound Reason say, if he heed what he says, That a Command in _Matter of Fact_ to particular Persons, doth infer the _Thing commanded_ to be of general Obligation to all, if it be not otherwise founded upon some positive Precept. Why doth _Peter_’s commanding _Cornelius_ and his Houshold to be baptized at that Time infer _Water-baptism_ to continue, more than his constraining (which is more than commanding) the _Gentiles_ in General to be _circumcised_, and observe the _Law_? We find at that Time, when _Peter_ baptized _Cornelius_, it was not yet determined whether the _Gentiles_ should not be _circumcised_; but on the contrary, it was the most general Sense of the _Church_ that _they should_: And therefore no Wonder if they thought it needful at that Time that they should be baptized; which had more Affinity with the Gospel, and was a Burthen less grievous. §. X. [Sidenote: Obj. 4.] _Fourthly_, They object _from the Signification of the Word _[baptize]_ which is as much as to _dip_ and _wash_ with _Water_; alleging thence that the very Word imports a being baptized with_ Water. [Sidenote: _Answ._] This Objection is very weak. [Sidenote: Baptizing _signifies Dipping or Washing with Water._] For since _baptizing_ with Water was a Rite among the _Jews_, as _Paulus Riccius_ sheweth, even before the Coming of _John_; and that the Ceremony received that Name from the Nature of the Practice, as used both by the _Jews_ and by _John_; yet we find that Christ and his Apostles frequently make use of these Terms to a more spiritual Signification. _Circumcision_ was only used and understood among the _Jews_ to be _that of the Flesh_; but the Apostle tells us of the _Circumcision of the Heart and Spirit made without Hands_. So that though Baptism was used among the _Jews_ only to signify a _Washing with Water_, yet both _John_, Christ, and his Apostles, speak of a being _baptized with the Spirit, and with Fire_; which they make the peculiar Baptism of Christ, as contra-distinguished from that of _Water_, which was _John_’s, as is above shewn. So that though Baptism among the _Jews_ was only understood of _Water_, yet among _Christians_ it is very well understood of the _Spirit_ without _Water_: As we see Christ and his Apostles spiritually to understand Things, under the Terms of what had been _Shadows_ before. Thus Christ, speaking of his _Body_, (though the _Jews_ mistook him) said, _Destroy this Temple, and in three Days I will raise it up_; and many more that might be instanced. But if the _Etymology_ of the Word should be tenaciously adhered to, it would militate against most of our Adversaries, as well as against us: [Sidenote: [Greek: Baptizô: Βαπτιζω] _immergo_, _intingo_, to plunge and dip in.] For the Greek [Greek: Baptizô: Βαπτιζω] signifies _immergo_, that is, to _plunge_ and _dip in_; and that was the proper Use of Water-baptism among the _Jews_, and also by _John_, and the primitive Christians, who used it; whereas our Adversaries, for the most Part, only _sprinkle_ a little Water upon the Forehead, which doth not at all answer to the Word [_Baptism._] [Sidenote: _Those that of old used _Water-baptism_ were _dipped_ and _plunged_, and those that were only _sprinkled_, were not admitted to any Office in the Church, _and why.] Yea, those of old among Christians that used Water-baptism, thought this _Dipping_ or _Plunging_ so needful, that they thus _dipped_ Children: And forasmuch as it was judged that it might prove hurtful to some weak Constitutions, _Sprinkling_, to prevent that Hurt, was introduced; yet then it was likewise appointed, that such as were only _sprinkled_, and not _dipped_, should not be admitted to have any Office in the Church, as not being sufficiently _baptized_. So that if our Adversaries will stick to the Word, they must alter their Method of _Sprinkling_. [Sidenote: Obj. 5.] _Fifthly_, They object, _John_ iii. 5. _Except a Man be born of _Water_, and of the _Spirit_, &c. hence inferring the Necessity of _Water-baptism_, as well as of the Spirit_. [Sidenote: _Answ._] But if this prove any Thing, it will prove Water-baptism to be of absolute Necessity; and therefore _Protestants_ rightly affirm, when this is urged upon them by _Papists_, to evince the absolute Necessity of Water-baptism, that [_Water_] is not here understood of outward Water; [Sidenote: _The Water that regenerates, is mystical and inward_.] but mystically, of an inward Cleansing and Washing. Even as where Christ speaks of being _baptized with Fire_, it is not to be understood of outward material Fire, but only of purifying, by a _Metonymy_; because to _purify_ is a proper Effect of Fire, as to _wash_ and _make clean_ is of Water; where it can as little be so understood, as where we are said to be _saved by the Washing of Regeneration_, Tit. iii. 5. Yea, _Peter_ saith expresly, in the Place often cited, as _Calvin_ well observes, [118]_That the _Baptism_ which saves, is not the putting away of the Filth of the Flesh_. So that since [_Water_] cannot be understood of outward Water, this can serve nothing to prove Water-baptism. [118] In the 4th Book of his _Instit._ C. 15. [Sidenote: Object.] If it be said, That [_Water_] _imports here_ necessitatem præcepti, _though not_ medii; [Sidenote: _Answ._] I _answer_, That is first to take it for granted that outward Water is here understood; the contrary whereof we have already proved. [Sidenote: _Necessitas præcepti _and_ medii _urged.] Next, _Water_ and the _Spirit_ are placed here together, [_Except a Man be born of_ Water _and the_ Spirit] where the Necessity of the one is urged as much as of the other. Now if the Spirit be absolutely necessary, so will also Water; and then we must either say, that _to be born of the Spirit_ is not absolutely necessary, which all acknowledge to be false; or else, that _Water_ is absolutely necessary; which, as _Protestants_, we affirm, and have proved, is false: Else we must confess, that _Water_ is not here understood of outward Water. For to say that when _Water_ and the _Spirit_ are placed here just together, and in the same Manner, though there be not any Difference or Ground for it visible in the Text, or deducible from it, That the _Necessity_ of _Water_ is here _præcepti_, but not _medii_, but the _Necessity_ of the _Spirit_ is both _medii_ and _præcepti_, is indeed confidently to affirm, but not to prove. [Sidenote: Obj. 6.] _Sixthly_ and _lastly_, They object, _That the Baptism of Water is a visible Sign or Badge to distinguish_ Christians _from_ Infidels, _even as Circumcision did the_ Jews. [Sidenote: _Answ._] I _answer_, This saith nothing at all, unless it be proved to be a _necessary Precept_, or Part of the _New Covenant Dispensation_; it not being lawful for us to impose outward _Ceremonies_ and _Rites_, and say, They will distinguish us from _Infidels_. [Sidenote: _Circumcision a Seal of the first Covenant._] _Circumcision_ was positively commanded, and said to be a _Seal of the first Covenant_; but as we have already proved that there is no such Command for Baptism, [Sidenote: _Water-baptism falsely called a_ Badge _of Christianity._] so there is not any Word in all the New Testament, calling it a _Badge of Christianity_, or _Seal of the New Covenant_: And therefore to conclude it is so, because _Circumcision_ was so, (unless some better Proof be alleged for it) is miserably to beg the Question. [Sidenote: _Which is the _Badge_ of Christianity._] _The Professing of Faith in Christ, and a holy Life answering thereunto, is a far better _Badge_ of _Christianity_ than any outward Washing_; which yet answers not to that of _Circumcision_, since that affixed a Character in the Flesh, which this doth not: So that a Christian is not known to be a Christian by his being _baptized_, especially when he was a Child, unless he tell them so much: [Sidenote: _What the _Fathers_ say of Water-baptism, and of the Sign of the Cross._] And may not the Professing of _Faith in Christ_ signify that as well? I know there are divers of those called the _Fathers_, that speak much of Water-baptism, calling it _Characterem Christianitatis_: But so did they also of the Sign of the _Cross_, and other such Things, justly rejected by _Protestants_. [Sidenote: Heathenish _Ceremonies introduced into the Christian Worship._] For the _Mystery of Iniquity_, which began to work in the Apostles Days, soon spoiled the Simplicity and Purity of the Christian Worship; insomuch that not only many _Jewish Rites_ were retained, but many _Heathenish Customs_ and _Ceremonies_ introduced into the Christian Worship; as particularly that Word [_Sacrament_.] So that it is a great Folly, especially for _Protestants_, to plead any Thing of this from _Tradition_ or _Antiquity_; For we find that neither _Papists_ nor _Protestants_ use those Rites exactly as the _Ancients_ did; who in such Things, not walking by the most certain Rule of God’s Spirit, but doting too much upon Externals, were very uncertain. For most of them all, in the primitive Times, did wholly _plunge_ and _dip_ those they baptized, which neither _Papists_, nor most _Protestants_, do: Yea, several of the _Fathers_ accused some as _Hereticks_ in their Days, for holding some Principles common with _Protestants_ concerning it; as particularly _Augustine_ doth the _Pelagians_, for saying that _Infants dying unbaptized may be saved_. And the _Manichees_ were condemned, for denying that _Grace is Universally given by Baptism_; and _Julian_ the _Pelagian_ by _Augustine_, for denying _Exorcism and Insufflation in the Use of Baptism_: [Sidenote: _Exorcism or Adjuration._] All which Things _Protestants_ deny also. So that _Protestants_ do but foolishly to upbraid us, as if we could not shew any among the _Ancients_ that denied _Water-baptism_; seeing they cannot shew any, whom they acknowledge not to have been heretical in several Things, that used it; [Sidenote: _The Sign of the Cross._] nor yet, who using it, did not also use the _Sign of the Cross_, and other Things with it, which they deny. [Sidenote: _Many in _former Ages_ testified against _Water-baptism.] There were some nevertheless in the darkest Times of _Popery_, who testified against _Water-baptism_. For one _Alanus_, Page 103, 104. 107. speaks of some in his Time that were burnt for the denying of it: For they said, That _Baptism had no Efficacy, either in Children or adult Persons; and therefore Men were not obliged to take Baptism: _Particularly _ten Canonicks_, so called, _were burnt for that Crime, by the Order of King_ Robert _of_ France. And _P. Pithœus_ mentions it in his _Fragments_ of the _History_ of _Guienne_, which is also confirmed by one _Johannes Floracensis_, a _Monk_, who was famous at that Time, in his Epistle to _Oliva_, Abbot of the _Ausonian_ Church: “I will, saith he, give you to understand concerning the Heresy that was in the City of _Orleans_ on _Childermas-day_; [Sidenote: _Ten Canonicks burnt at _Orleans_, and why._] for it was true, if ye have heard any Thing, that King _Robert_ caused to be burnt alive near fourteen of that City, of the chief of their _Clergy_, and the more noble of their _Laicks_, who were hateful to God, and abominable to Heaven and Earth; for they did stifly deny the Grace of holy Baptism, and also the Consecration of the Lord’s Body and Blood.” The Time of this Deed is noted in these Words by _Papir. Masson_, in his _Annals_ of _France_, Lib. 3. in _Hugh_ and _Robert_, _Actum Aureliæ publicè anno Incarnationis Domini 1022. Regni _Roberti_ Regis 28, Indictione 5. quando _Stephanus_ Hæresiarcha & Complices ejus damnati sunt et exusti Aureliæ_. Now for their calling them _Hereticks_ and _Manichees_, we have nothing but the Testimony of their Accusers, which will no more invalidate their Testimony for this Truth against the Use of Water-baptism, or give more Ground to charge us, as being one with _Manichees_, than because some, called by them _Manichees_, do agree with _Protestants_ in some Things, that therefore _Protestants_ are _Manichees_ or _Hereticks_, which _Protestants_ can no Ways shun. For the Question is, Whether, in what they did, they walked according to the Truth testified of by the Spirit in the Holy Scriptures? So that the Controversy is brought back again to the Scriptures, according to which, I suppose, I have already discussed it. [Sidenote: _The _Baptism_ of _Infants_ an Human Tradition._] As for the latter Part of the _Thesis_, denying the Use of _Infant-baptism_, it necessarily follows from what is above said. For if Water-baptism be ceased, then surely _Baptizing of Infants_ is not warrantable. But those that take upon them to oppose us in this Matter, will have more to do as to this latter Part: For after they have done what they can to prove Water-baptism, it remains for them to prove that _Infants_ ought to be baptized. For he that proves Water-baptism ceased, proves that Infant-baptism is vain: But he that should prove that Water-baptism continues, has not thence proved that Infant-baptism is necessary; that needs something further. And therefore it was a pitiful Subterfuge of _Nic. Arnoldus_ against this, to say, That _the Denying of Infant-baptism belonged to the Gangrene of the_ Anabaptists, without adding any further Proof. PROPOSITION XIII. Concerning the COMMUNION, or PARTICIPATION of the BODY and BLOOD of CHRIST. [119]_The _Communion_ of the Body and Blood of Christ is _inward_ and _spiritual_, which is the Participation of his Flesh and Blood, by which the _inward Man_ is daily nourished in the Hearts of those in whom Christ dwells. Of which Things the _Breaking of Bread_ by Christ with his Disciples was a _Figure_, which even they who had received the Substance used in the Church for a Time, for the Sake of the Weak; [120]even as _abstaining from Things strangled_, and _from Blood_, _the Washing one another’s Feet_, and the _Anointing of the Sick with Oil_: All which are commanded with no less Authority and Solemnity than the former; yet seeing they are but _Shadows_ of better Things, they cease in such as have obtained the _Substance. [119] 1 Cor. 10. 16, 17. John 6. 32. 33. 35. 1 Cor. 5. 8. [120] Acts 15. 20. John 13. 14. James 5. 14. §. I. The _Communion_ of the Body and Blood of Christ is a _Mystery_ hid from all natural Men, in their first fallen and degenerate State, which they cannot understand, reach to, nor comprehend, as they there abide; neither, as they there are, can they be Partakers of it, nor yet are they able to _discern the Lord’s Body_. And forasmuch as the _Christian World_ (so called) for the most Part hath been still labouring, working, conceiving and imagining, in their own natural and unrenewed Understandings, about the Things of God and Religion; therefore hath this _Mystery_ been much hid and sealed up from them, while they have been contending, quarrelling and fighting one with another about the mere Shadow, Outside, and Form, but Strangers to the Substance, Life and Virtue. §. II. [Sidenote: _The _Body_ and _Blood_ of Christ is spiritual._] The _Body_ then of Christ, which Believers partake of, is _spiritual_, and not _carnal_; and his _Blood_, which they drink of, is _pure_ and _heavenly_, and not _human_ or _elementary_, as _Augustine_ also affirms of the _Body of Christ_, which is eaten, in his _Tractat._ Psal. xcviii. _Except a Man eat my Flesh, he hath not in him Life eternal_: And he saith, _The Words which I speak unto you are Spirit and Life; understand spiritually what I have spoken. Ye shall not eat of this Body which ye see, and drink this Blood which they shall spill, who crucify me--I am the living Bread, who have descended from Heaven. He calls himself the Bread, who descended from Heaven, exhorting that we might believe in him_, &c. [Sidenote: Object.] If it be asked then, _What that _Body_, what that _Flesh_ and _Blood_ is?_ [Sidenote: _Answ._] I _answer_, It is that _Heavenly Seed_, that _divine, spiritual, celestial Substance_, of which we spake before in the _fifth_ and _sixth Propositions_. [Sidenote: _What the _heavenly Seed_ is, whereby formerly, and also now, _Life_ and _Salvation_ was and is communicated._] This is that _spiritual Body of Christ_, whereby and through which he communicateth _Life to Men_, and _Salvation to as many as believe in him_, and _receive him_; and whereby also Man comes to have Fellowship and Communion with God. This is proved from the 6th of _John_, from Verse 32. to the End, where Christ speaks more at large of this Matter, than in any other Place: And indeed this _Evangelist_ and _beloved Disciple_, who lay in the Bosom of our Lord, gives us a more full Account of the _spiritual Sayings_ and _Doctrine_ of Christ than any other; and it is observable, that though he speaks nothing of the _Ceremony_ used by Christ of _breaking Bread with his Disciples_, neither in his evangelical Account of Christ’s _Life and Sufferings_, nor in his Epistles; yet he is more large in this Account of the _Participation_ of the Body, Flesh and Blood of Christ, than any of them all. For Christ, in this Chapter, perceiving that the _Jews_ did follow him for Love of the _Loaves_, desires them (Verse 27) to _labour not for the Meat which perisheth, but for that Meat which endureth for ever_: But forasmuch as they, being carnal in their Apprehensions, and not understanding the spiritual Language and Doctrine of Christ, did judge the _Manna_, which _Moses_ gave their Fathers, to be the most excellent Bread, as coming from Heaven; Christ, to rectify that Mistake, and better inform them, affirmeth, _First_, That _it is not Moses, but his _Father_, that giveth the true _Bread_ from Heaven_, Ver. 32. and 48. _Secondly_, This Bread _he calls_ himself, Ver. 35. I _am the _Bread_ of Life_: And Ver. 51. I _am the_ living Bread, _which came down from Heaven_. _Thirdly_, He declares that this Bread is his Flesh, Ver. 51. The Bread _that I will give, is my Flesh_; and Ver. 55. _For my Flesh is Meat indeed, and my Blood is Drink indeed._ _Fourthly_, The Necessity of partaking thereof. Ver. 53. _Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Life in you._ And _Lastly_, The blessed Fruits and necessary Effects of this Communion of the Body and Blood of Christ. Ver. 33. _This _Bread_ giveth Life to the World._ Ver. 50. _He that eateth thereof, dieth not._ Ver. 58. _He that eateth of this _Bread_, shall live for ever._ Ver. 54. _Whoso eateth this Flesh, and drinketh this Blood, shall live for ever._ Ver. 56. _And he dwelleth in Christ, and Christ in him._ Ver. 57. _And shall live by Christ._ [Sidenote: _The Origin, Nature and Effects of the Body, Flesh and Blood of Christ._] From this large Description of the Origin, Nature, and Effects of this _Body_, _Flesh_ and _Blood of_ Christ, it is apparent that it is spiritual, and to be understood of a spiritual Body, and not of that Body, or Temple of Jesus Christ, which was born of the Virgin _Mary_, and in which he walked, lived, and suffered in the Land of _Judea_; because it is said, that it _came down from Heaven_, yea, that it is he that _came down from Heaven_. Now all Christians at present generally acknowledge, that the outward Body of Christ came not down from Heaven; neither was it that Part of Christ which came down from Heaven. And to put the Matter out of Doubt, when the carnal _Jews_ would have been so understanding it, he tells them plainly, Ver. 63. _It is the Spirit that quickeneth, but the Flesh profiteth Nothing._ [Sidenote: _Solid Reasons that it is his spiritual Body Christ speaks of._] This is also founded upon most sound and solid Reason; because it is the Soul, not the Body, that is to be nourished by this Flesh and Blood. Now outward Flesh cannot nourish nor feed the Soul; there is no Proportion nor Analogy betwixt them; neither is the Communion of the Saints with God by a Conjunction and mutual Participation of Flesh, but of the Spirit: [121]_He that is joined to the Lord is one Spirit, _not_ one Flesh_. For the Flesh (I mean outward Flesh, even such as was that wherein Christ lived and walked when upon Earth; and not Flesh, when transformed by a _Metaphor_, to be understood spiritually) can only partake of Flesh, as Spirit of Spirit: As the Body cannot feed upon Spirit, neither can the Spirit feed upon Flesh. And that the Flesh here spoken of is spiritually to be understood, appears further, inasmuch as that which feedeth upon it shall never die: But the Bodies of all Men once die; yea, it was necessary that the Body of Christ himself should die. That this Body, and spiritual Flesh and Blood of Christ, is to be understood of that _divine_ and _heavenly Seed_, before spoken of by us, appears both by the Nature and Fruits of it. _First_, it is said, _It is that which cometh down from Heaven, and giveth Life unto the World_: Now this answers to that _Light_ and _Seed_, which is testified of, _John_ i. to be the _Light of the World, and the Life of Men_. [Sidenote: _This spiritual Light and Seed is as Bread to the hungry Soul._] For that _spiritual Light_ and _Seed_, as it receives Place in Men’s Hearts, and Room to spring up there, is as Bread to the hungry and fainting Soul, that is (as it were) buried and dead in the Lusts of the World; which receives Life again, and revives, as it tasteth and partaketh of this heavenly Bread: And they that partake of it are said to come to Christ; neither can any have it, but by coming to him, and believing in the Appearance of his _Light_ in their Hearts; by receiving which, and believing in it, the Participation of this Body and Bread is known. And that Christ understands the same Thing here by his Body, Flesh and Blood, which is understood, _John_ i. by the _Light enlightening every Man_, and the _Life_, &c. appears; for the _Light_ and _Life_, spoken of _John_ i. is said to be _Christ_; _He is the true Light_: And the _Bread_ and _Flesh_, &c. spoken of in _John_ vi. is called _Christ_; I _am the_ Bread _of Life_, saith he. Again, _They that received that Light and Life_, John i. 12. _obtained Power to become the Sons of God, by believing in his Name_: So also here, _John_ vi. 35. _He that cometh unto this _Bread_ of Life shall not hunger; and he that believes in him, who is this _Bread_, shall never thirst_. [Sidenote: _Christ’s outward and spiritual Body distinguished._] So then, as there was the outward visible Body and Temple of Jesus Christ, which took its Origin from the Virgin _Mary_; there is also the spiritual Body of Christ, by and through which He that was the _Word in the Beginning with God_, and was and is GOD, did reveal himself to the Sons of Men in all Ages, and whereby Men in all Ages come to be made Partakers of _eternal Life_, and to have Communion and Fellowship with God and Christ. [Sidenote: _The Patriarchs did eat of the Body of Christ_.] Of which Body of Christ, and Flesh and Blood, if both _Adam_, and _Seth_, and _Enoch_, and _Noah_, and _Abraham_, and _Moses_, and _David_, and all the Prophets and holy Men of God, had not eaten, they had not had Life in them; nor could their inward Man have been nourished. Now as the outward Body and Temple was called Christ, so was also his spiritual Body, no less properly, and that long before that outward Body was in Being. Hence the Apostle saith, 1 _Cor._ x. 3, 4. That the _Fathers did all eat the same spiritual Meat, and did all drink the same spiritual Drink_: [_For they drank of that spiritual Rock that followed them, and that Rock was Christ._] This cannot be understood otherwise than of this spiritual Body of Christ; which spiritual Body of Christ, though it was the saving Food of the Righteous both before the _Law_ and under the _Law_; yet under the _Law_ it was veiled and shadowed, and covered under divers Types, Ceremonies and Observations; yea, and not only so, but it was veiled and hid, in some Respect, under the outward Temple and Body of Christ, or during the Continuance of it; so that the _Jews_ could not understand Christ’s Preaching about it while on Earth: [122]And not the _Jews_ only, but many of his Disciples, judging it an _hard Saying, murmured at it_; _and many from that Time went back from him, and walked no more with him_. I doubt not but that there are many also at this Day, professing to be the Disciples of Christ, that do as little understand this Matter as those did, and are as apt to be offended, and stumble at it, while they are gazing and following after the outward Body; and look not to that by which the Saints are daily fed and nourished. [Sidenote: _The divine Light of Christ doth make the Saints Partakers of his Body._] For as Jesus Christ, in Obedience to the Will of the Father, did by the _eternal Spirit offer up that _Body_ for a Propitiation _for the_ Remission of Sins_, and finished his Testimony upon Earth thereby, in a most perfect Example of Patience, Resignation and Holiness, that all might be made Partakers of the Fruit of that Sacrifice; so hath he likewise poured forth _into the Hearts of all Men_ a Measure of that _divine Light_ and _Seed_ wherewith he is clothed; that thereby, reaching unto the Consciences of all, he may raise them up out of _Death_ and _Darkness_ by his _Life_ and _Light_, and thereby they may be made Partakers of his Body, and therethrough come to have Fellowship with the Father and with the Son. [121] 1 Cor. 6. 17. [122] John 6. 60. 66. §. III. [Sidenote: Quest.] If it be asked, _How and after what Manner Man comes to partake of it, and to be fed by it?_ [Sidenote: _Answ._] I _answer_ in the plain and express Words of Christ, I _am the _Bread_ of Life_, saith he; [123]_he that cometh to me shall never hunger; he that believeth in me shall never thirst_. And again, _For my Flesh is Meat indeed, and my Blood is Drink indeed_. So whosoever thou art that askest this Question, or readest these Lines, whether thou accountest thyself a Believer, or really feelest, by a certain and sad Experience, that thou art yet in the Unbelief, and findest that the outward Body and Flesh of Christ is so far from thee, that thou canst not reach it, nor feed upon it; yea, though thou hast often swallowed down and taken in that which the _Papists_ have persuaded thee to be the real Flesh and Blood of Christ, and hast believed it to be so, though all thy Senses told thee the Contrary; [Sidenote: _The _Lutherans_ and _Calvinists_ Opinions of the Flesh and Blood of Christ in the _Supper_ so called._] or (being a _Lutheran_) hast taken that Bread, in and with and under which the _Lutherans_ have assured thee that the Flesh and Blood of Christ is; or (being a _Calvinist_) hast partaken of that which the _Calvinists_ say (though a Figure only of the Body) gives them who take it a real Participation of the Body, Flesh, and Blood of Christ, though they never knew how nor what Way; I say, if for all this thou findest thy Soul yet barren, yea, hungry, and ready to starve, for want of something thou longest for; _know_ that that _Light_ which discovers thy Iniquity to thee, which shews thee thy Barrenness, thy Nakedness, thy Emptiness, is that _Body_ which thou must partake of, and feed upon: But that till by forsaking Iniquity thou turnest to it, comest unto it, receivest it, though thou mayest hunger after it, thou canst not be satisfied with it; [124]for it hath no _Communion with Darkness, nor canst thou drink of the Cup of the Lord, and the Cup of Devils: And be Partaker of the Lord’s Table, and the Table of Devils_, 1 Cor. x. 21. [Sidenote: _How the inward Man is nourished._] But as thou sufferest that small _Seed of Righteousness_ to arise in thee, and to be formed into a Birth, that new substantial Birth, which is brought forth in the Soul, supernaturally feeds upon and is nourished by this spiritual Body; yea, as this outward Birth lives not but as it draws in Breath by the outward elementary Air, so this new Birth lives not in the Soul, but as it draws in and breathes by that spiritual Air or Vehicle. And as the outward Birth cannot subsist without some outward Body to feed upon, some outward Flesh, and some outward Drink, so neither can this inward Birth, unless it be fed by this inward Flesh and Blood of Christ, which answers to it after the same Manner, by Way of Analogy. And this is most agreeable to the Doctrine of Christ concerning this Matter. For as without outward Food the natural Body hath not Life, so also saith Christ, [125]_Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Life in you_. And as the outward Body, eating outward Food, lives thereby, so Christ saith, [126]That _he that eateth him shall live by him_. So it is this inward Participation of this _inward Man_, of this _inward_ and _spiritual Body_, by which Man is united to God, and has Fellowship and Communion with him. [127]_He that eateth my Flesh, and drinketh my Blood_, saith Christ, _dwelleth in me, and I in him_. This cannot be understood of outward eating of outward Bread; and as by this the Soul must have Fellowship with God, so also, so far as all the Saints are Partakers of this _one Body_ and _one Blood_, they come also to have a _joint Communion_. Hence the Apostle, 1 _Cor._ x. 17. in this Respect saith, That they [128]_being many, are one_ Bread, _and one_ Body; and to the Wise among the _Corinthians_ he saith, [Sidenote: _The true spiritual Supper of the Lord._] _The _Bread_ which we break is the Communion of the Body of Christ_. This is the _true_ and _spiritual Supper_ of the Lord, which Men come to partake of, by hearing the Voice of Christ, and opening the Door of their Hearts, and so letting him in in the Manner abovesaid, according to the plain Words of the Scripture, _Rev._ iii. 20. _Behold I stand at the Door and knock; if any Man hear my Voice, and open the Door, I will come in to him, and will sup with him, and he with me_. So that the _Supper of the Lord_, and the _supping_ with the Lord, and partaking of his Flesh and Blood, is no Ways limited to the Ceremony of _breaking Bread_ and _drinking Wine_ at particular Times, but is truly and really enjoyed, as often as the Soul retires into the Light of the Lord, and feels and partakes of that heavenly Life by which the inward Man is nourished; which may be and is often witnessed by the Faithful at all Times, though more particularly when they are assembled together to wait upon the Lord. [123] John 6. 35. _and_ 55. [124] 1 Cor. 6. 14. [125] John 6. 53. [126] John 6. 57. [127] John 6. 56. [128] 1 Cor. 10. Verse 16. §. IV. But what Confusion the Professors of Christianity have run into concerning this Matter, is more than obvious; who, as in most other Things they have done, for want of a true spiritual Understanding, have sought to tie this _Supper_ of the Lord to that Ceremony used by Christ before his Death, of _breaking Bread_ and _drinking Wine_ with his Disciples. [Sidenote: _Man is not tied to the Ceremony of _breaking Bread_ and _drinking Wine_ which Christ did use with his Disciples, this only was a Shadow._] And though they for the most Part agree generally in this, yet how do they contend and debate one against another! How strangely are they pinched, pained, and straitened to make the spiritual Mystery agree to that Ceremony! And what monstrous and wild Opinions and Conceptions have they invented, to inclose or affix the Body of Christ to their _Bread_ and _Wine_? From which Opinion not only the greatest, and fiercest, and most hurtful Contests, both among the Professors of Christianity in general, and among _Protestants_ in particular, have arisen; [Sidenote: _What makes the Christian Religion hateful to the _Jews_, _Turks_, and _Heathens.] but also such Absurdities, irrational and blasphemous Consequences have ensued, as make the Christian Religion odious and hateful to _Jews_, _Turks_, and _Heathens_. The Professors of Christianity do chiefly divide in this Matter into three Opinions. [Sidenote: _The _Papists_ Faith of Christ’s Flesh._] The _First_ is of those that say, _The Substance of the Bread is transubstantiated into the very Substance of that same Body, Flesh, and Blood of_ Christ, _which was born of the Virgin_ Mary, _and crucified by the_ Jews; so that after the _Words of Consecration_, as they call them, _it is no more Bread, but the Body of_ Christ. [Sidenote: _The _Lutherans_ Faith._] The _Second_ is of such who say, _The Substance of the Bread remains, but that also that Body is in, and with, and under the Bread_; so that _both the Substance of Bread, and of the Body, Flesh, and Blood of _Christ_, is there also_. [Sidenote: _The _Calvinists_ Faith._] The _Third_ is of those, that, denying both these, do affirm, _That the Body of _Christ_ is not there corporally or substantially, but yet that it is really and sacramentally received by the Faithful in the Use of Bread and Wine_; but how or what Way it is there, _they know not, nor can they tell; only we must believe it is there, yet so that it is only properly in Heaven_. It is not my Design to enter into a Refutation of these several Opinions; for each of their Authors and Assertors have sufficiently refuted one another, and are all of them no less strong both from Scripture and Reason in refuting each their contrary Parties Opinion, than they are weak in establishing their own. For I often have seriously observed, in reading their respective Writings, and so it may be have others, that all of them do notably, in so far as they refute the contrary Opinions; but that they are mightily pained, when they come to confirm and plead for their own. Hence I necessarily must conclude, that none of them had attained to the Truth and Substance of this _Mystery_. Let us see if _Calvin_,[129] after he had refuted the two former Opinions, be more successful in what he affirms and asserts for the Truth of his Opinion, who, after he hath much laboured in overturning and refuting the two former Opinions, plainly confesseth, that he knows not what to affirm instead of them. [Sidenote: J. Calvin_’s faith of Christ’s Flesh and Blood uncertain._] For after he has spoken much, and at last concluded, _That the Body of Christ is there, and that the Saints must needs partake thereof_, at last he lands in these Words, _Sect. 32_. “But if it be asked me how it is? I shall not be ashamed to confess, that it is a Secret too high for me to comprehend in my Spirit, or explain in Words.” Here he deals very ingenuously; and yet who would have thought that such a Man would have been brought to this Streight in the Confirming of his Opinion? considering that a little before, in the same Chapter, _Sect. 15._ he accuseth the School-men among the _Papists_, and I confess truly, [Sidenote: _The like the _Papists.] _In that they neither understand nor explain to others how Christ is in the Eucharist_, which shortly after he confesseth himself he cannot do. If then the School-men among the _Papists_ do neither understand nor yet explain to others their Doctrine in this Matter, nor _Calvin_ can comprehend it in his Spirit, which I judge is as much as not to understand it, nor express it in Words, and then surely he cannot explain it to others, then no Certainty is to be had from either of them. There have been great Endeavours used for Reconcilement in this Matter, both betwixt _Papists_ and _Lutherans_, _Lutherans_ and _Calvinists_, yea, and _Calvinists_ and _Papists_, but all to no Purpose; and many Forms and Manners of Expressions drawn up, to which all might yield; which in the End proved in vain, seeing every one understood them, and interpreted them in their own Way; and so they did thereby but equivocate and deceive one another. The Reason of all this Contention is, because they had not a clear Understanding of the _Mystery_, and were doting about _Shadows_ and _Externals_. For both the Ground and Matter of their _Contest_ lies in Things extrinsick from, and unnecessary to, the main Matter. [Sidenote: _Satan busies People in _outward Signs_, _Shadows_, and _Forms_, whilst they neglect the _Substance.] And this hath been often the Policy of _Satan_, to busy People, and amuse them with outward Signs, Shadows, and Forms, making them contend about that, while in the mean Time the _Substance_ is neglected; yea, and in contending for these Shadows he stirs them up to the Practice of Malice, Heat, Revenge, and other Vices, by which he establisheth his Kingdom of Darkness among them, and ruins the Life of Christianity. For there have been more Animosities and Heats about this one Particular, and more Bloodshed and Contention, than about any other. [Sidenote: _What hath been hurtful to the_ Reformation.] And surely they are little acquainted with the State of _Protestant Affairs_, who know not that their Contentions about this have been more hurtful to the _Reformation_ than all the Opposition they met with from their common Adversaries. [Sidenote: _Two _Errors_ the Ground of the Contention about the _Supper.] Now all those uncertain and absurd Opinions, and the Contentions therefrom arising, have proceeded from their all agreeing in two general Errors concerning this Thing; which being denied and receded from, as they are by us, there would be an easy Way made for _Reconciliation_, and we should all meet in one spiritual and true Understanding of this _Mystery_: And as the Contentions, so would also the Absurdities which follow from all the three fore-mentioned Opinions, cease and fall to the Ground. [129] Inst. Lib. 4. Cap. 17. The _First_ of these _Errors_ is, In making the Communion or Participation of the Body, Flesh, and Blood of Christ to relate to that outward Body, Vessel, or Temple, that was born of the Virgin _Mary_, and walked and suffered in _Judea_; whereas it should relate to the Spiritual Body, Flesh, and Blood of Christ, even that _heavenly_ and _celestial Light_ and _Life_, which was the Food and Nourishment of the Regenerate in all Ages, as we have already proved. The _Second Error_ is, In tying this Participation of the Body and Blood of Christ to that Ceremony used by him with his Disciples in the Breaking of Bread, _&c._ as if it had only a Relation thereto, or were only enjoyed in the Use of that Ceremony, which it neither hath nor is. For this is that Bread which Christ in his Prayer teaches to call for, terming it [Greek: ton arton ton epiousion: τον αρτον τον επιουσιον], i. e. the _Super-substantial Bread_, as the Greek hath it, and which the Soul partakes of, without any Relation or necessary Respect to this Ceremony, as shall be hereafter proved more at Length. These _two Errors_ being thus laid aside, and the Contentions arising therefrom buried, all are agreed in the main Positions, _viz._ _First_, [Sidenote: Believers Souls _do really feed upon the Flesh and Blood of_ Christ.] That the _Body, Flesh, and Blood of Christ is necessary for the nourishing of the Soul_. _Secondly_, That the _Souls of Believers do really and truly partake and feed upon the Body, Flesh, and Blood of Christ_. But while Men are not content with the Spirituality of this _Mystery_, going in their own Wills, and according to their own Inventions, to strain and wrest the Scriptures to tie this spiritual Communion of the Flesh and Blood of Christ to outward Bread and Wine, and such like carnal Ordinances, no Wonder if by their carnal Apprehensions they run into Confusion. But because it hath been generally supposed that the Communion of the Body and Blood of Christ had some special Relation to the Ceremony of _breaking Bread_, I shall first refute that Opinion, and then proceed to consider the Nature and Use of that _Ceremony_, and whether it be now _necessary_ to continue; answering the Reasons and Objections of such as plead its Continuance as a necessary and standing Ordinance of Jesus Christ. §. V. [Sidenote: I.] _First_, It must be understood that I speak of a necessary and peculiar Relation otherwise than in a general Respect: For inasmuch as our Communion with Christ is and ought to be our greatest and chiefest Work, we ought to do all other Things with a Respect to God, and our Fellowship with him; [Sidenote: _That the Communion of the _Body_ and _Blood_ of _Christ_ has no special Relation to the Ceremony of _breaking Bread_, neither by Nature nor Precept._] but a special and necessary Respect or Relation is such as where the two Things are so tied and united together, either _of their own Nature_, or _by the Command of God_, that the one cannot be enjoyed, or at least is not, except very extraordinarily, without the other. Thus _Salvation_ hath a necessary Respect to _Holiness_, because _without Holiness no Man shall see God_; and the _Eating of the Flesh and Blood of_ Christ hath a necessary Respect to our having Life, because if we _eat not his Flesh, and drink not his Blood_, we cannot have _Life_; and our _feeling of God’s Presence_ hath a necessary Respect to our being found meeting in his Name by divine Precept, because he has promised, _Where two or three are met together in his Name, he will be in the Midst of them_. In like Manner our receiving _Benefits_ and _Blessings from God_ has a necessary Respect to our _Prayer_, because if _we ask_, he hath promised _we shall receive_. Now the Communion or Participation of the _Flesh and Blood of Christ_ hath no such necessary Relation to the _breaking of Bread_ and _drinking of Wine_; for if it had any such necessary Relation, it would either be from the _Nature of the Thing_, or from some _divine Precept_; but we shall shew it is from neither: Therefore, _&c._ _First_, It is not from the _Nature of it_; because to partake of the Flesh and Blood of Christ is a spiritual Exercise, and all confess that it is by the Soul and Spirit that we become real Partakers of it, as it is the Soul, and not the Body, that is nourished by it. But to eat Bread and drink Wine is a natural Act, which in itself adds nothing to the Soul, neither has any Thing that is spiritual in it; because the most carnal Man that is can as fully, as perfectly, and as wholly eat Bread and drink Wine as the most spiritual. _Secondly_, Their Relation is not _by Nature_, else they would infer one another; but all acknowledge that many eat of the Bread and drink of the Wine, even that which they say is _consecrate_ and _transubstantiate into the very Body of Christ_, who notwithstanding have not Life eternal, have not Christ dwelling in them, nor do live by him, as all do who truly partake of the Flesh and Blood of Christ without the Use of this Ceremony, as all the _Patriarchs_ and _Prophets_ did before this Ordinance, as they account it, was instituted. [Sidenote: _The Patriarchs and Prophets, without this Ceremony’s Use, were true Partakers of Christ’s Flesh and Blood._] Neither was there any Thing under the Law that had any direct or necessary Relation hereunto; though to partake of the Flesh and Blood of Christ in all Ages was indispensably necessary to Salvation. [Sidenote: _The Paschal _Lamb_ its End._] For as for the _Paschal Lamb_, the whole End of it is signified particularly, _Exod._ xiii. 8, 9. to wit, _That the_ Jews _might thereby be kept in Remembrance of their Deliverance out of_ Egypt. _Secondly_, It hath not Relation by _divine Precept_; for if it had, it would be mentioned in that which our Adversaries account the Institution of it, or else in the Practice of it by the Saints recorded in Scripture; but so it is not. For as to the _Institution_, or rather _Narration_, of Christ’s Practice in this Matter, we have it recorded by the Evangelists _Matthew_, _Mark_, and _Luke_.[130] In the first two there is only an Account of the Matter of Fact, to wit, _That _Christ_ brake Bread, and gave it to his Disciples to eat, saying, This is my Body; and blessing the Cup, he gave it them to drink, saying, This is my Blood_; but nothing of any Desire to them to do it. In the last, after the _Bread_ (but before the _Blessing_, or giving them the _Wine_) he bids them _do it in Remembrance of him_. [Sidenote: _The _Institution_ of the _Supper_, or Narration of _Christ’s Practice_ therein._] What we are to think of this Practice of Christ shall be spoken of hereafter. But what necessary Relation hath all this to the Believers partaking of the Flesh and Blood of Christ? The End of this for which they were to do it, if at all, is to _remember_ Christ; which the Apostle yet more particularly expresses, 1 _Cor._ xi. 26. _to shew forth the Lord’s Death_; but to _remember the Lord_, or _declare his Death_, which are the special and particular Ends annexed to the Use of this Ceremony, is not at all to partake of the Flesh and Blood of Christ; neither have they any more necessary Relation to it than any other two different spiritual Duties. For though they that partake of the _Flesh and Blood of_ Christ cannot but remember him, yet the Lord and his Death may be remembered, as none can deny, where his Flesh and Blood is not truly partaken of. So that since the very particular and express End of this Ceremony may be witnessed, to wit, the Remembrance of the Lord’s Death, and yet the Flesh and Blood of Christ not partaken of, it cannot have had any necessary Relation to it, else the Partaking thereof would have been the End of it, and could not have been attained without this Participation. But on the contrary, we may well infer hence, that since the positive End of this Ceremony is not the Partaking of the Flesh and Blood of Christ, and that whoever partakes of the Flesh and Blood of Christ cannot but remember him, that therefore such need not this Ceremony to put them in Remembrance of him. [130] Matt. 26. 17. Mark 14. 22. Luke 22. 19. [Sidenote: Object.] But if it be said, _That _Jesus Christ_ calls the Bread here his _Body_, and the Wine his _Blood_, therefore he seems to have had a special Relation to his Disciples partaking of his Flesh and Blood in the Use of this Thing_; [Sidenote: _Answ._] I _answer_, His calling the Bread his _Body_, and the Wine his _Blood_, would yet infer no such Thing; though it is not denied but that Jesus Christ, in all Things he did, yea, and from the Use of all natural Things, took Occasion to raise the Minds of his Disciples and Hearers to Spirituals. [Sidenote: _The Woman of_ Samaria, John 4. 14.] Hence from the Woman of _Samaria_ her drawing _Water_, he took Occasion to tell her of that _living Water_, which _whoso drinketh of shall never thirst_; which indeed is all one with his _Blood_ here spoken of; [Sidenote: _The _Well_, the _Loaves_, the _Bread_ and _Wine_, Christ takes Occasion from, to shew the _inward Feeling.] yet it will not follow that _that Well_ or _Water_ had any necessary Relation to the _living Water_, or the _living Water_ to it, _&c._ So Christ takes Occasion, from the _Jews_ following him for the _Loaves_, to tell them of this _spiritual Bread_ and _Flesh_ of his Body, which was more necessary for them to feed upon; it will not therefore follow that their following him for the _Loaves_ had any necessary Relation thereunto. So also Christ here, being at Supper with his Disciples, takes Occasion, from the _Bread_ and _Wine_ which was before them, to signify unto them, That as that _Bread_ which he brake unto them, and that _Wine_ which he blessed and gave unto them, did contribute to the Preserving and Nourishing of their Bodies, so was he also to give his _Body_ and shed his _Blood_ for the _Salvation_ of their _Souls_. And therefore the very End proposed in this Ceremony to those that observe it is, to be a _Memorial of his Death_. But if it be said, _That the Apostle, _1 Cor. x. 16._ calls the Bread which he brake the Communion of the Body of Christ, and the Cup the Communion of his Blood_; I do most willingly subscribe unto it; but do deny that this is understood of the outward Bread, neither can it be evinced, but the contrary is manifest from the Context: For the Apostle in this Chapter speaks not one Word of that Ceremony; for having in the Beginning of it shewn them how the _Jews_ of old were made Partakers of the _spiritual Food_ and _Water_, which was Christ, and how several of them, through _Disobedience_ and _Idolatry_, fell from that good Condition, he exhorts them, by the Example of those _Jews_ whom God destroyed of old, to flee those Evils; shewing them that they, to wit, the _Corinthians_, are likewise Partakers of the _Body and Blood_ of Christ; of which Communion they would rob themselves if they did Evil, because _they could not drink of the Cup of the Lord and the Cup of Devils, and partake of the Lord’s Table and the Table of Devils_, Ver. 21. which shews that he understands not here the using of outward Bread and Wine; because those that do drink the _Cup of Devils_, and eat of the _Table of Devils_, yea, the wickedest of Men, may partake of the outward Bread and outward Wine. [Sidenote: _The wickedest may take the outward Bread and Wine._] For there the Apostle calls the Bread _one_, Ver. 17. and he saith, _We being many, are one Bread, and one Body; for we are all Partakers of that one Bread_. Now if the Bread be _one_, it cannot be the _outward_, or the _inward_ would be excluded; whereas it cannot be denied but that it is the Partaking of the _inward Bread_, and not the _outward_, that makes the Saints truly _one Body_ and _one Bread_. And whereas they say, That the _one Bread_ here comprehendeth both the _outward_ and _inward_, by Virtue of the _sacramental Union_; [Sidenote: _The _sacramental Union_ pretended, a _Figment.] that indeed is to affirm, but not to prove. As for that _Figment_ of a _sacramental Union_, I find not such a Thing in all the _Scripture_, especially in the _New Testament_; nor is there any Thing can give a Rise for such a Thing in this Chapter, where the Apostle, as is above observed, is not at all treating of that _Ceremony_, but only, from the Excellency of that Privilege which the _Corinthians_ had, as believing Christians, _to partake of the Flesh and Blood_ of Christ, dehorts them from _Idolatry_, and partaking of the Sacrifices offered to _Idols_, so as thereby to offend or hurt their weak Brethren. [Sidenote: Object.] But that which they most of all _cry out_ for in this Matter, and are always _urging_, is from 1 _Cor._ xi. where the Apostle is particularly treating of this Matter, and therefore, from some Words here, they have the greatest Appearance of Truth for their Assertion, as Ver. 27. where he calls the _Cup_ the _Cup of the Lord_; and saith, _That they who eat of it and drink it unworthily, are guilty of the Body and Blood of the Lord_; and Ver. 29. _Eat and drink their own Damnation_; intimating hence, that this hath an immediate or necessary Relation to the Body, Flesh, and Blood of Christ. [Sidenote: _Answ._] Though this at first View may catch the Unwary Reader, yet being well considered, it doth no Ways evince the Matter in Controversy. As for the _Corinthians_ being in the Use of this Ceremony, why they were so, and how that obliges not Christians now to the same, shall be spoken of hereafter: It suffices at this Time to consider that they were in the Use of it. _Secondly_, That in the Use of it they were guilty of and committed divers Abuses. _Thirdly_, That the Apostle here is giving them Directions how they may do it aright, in shewing them the right and proper Use and End of it. These Things being premised, let it be observed, That the very express and particular Use of it, according to the Apostle, is _to shew forth the Lord’s Death_, &c. But _to shew forth the Lord’s Death, and partake of the Flesh and Blood of_ Christ, are different Things. He saith not, _As often as ye eat this Bread, and drink this Cup, ye partake of the Body and Blood of_ Christ; but, _ye shew forth the Lord’s Death_. So I acknowledge, _That this Ceremony_, by those that practise it, hath an _immediate Relation_ to the _outward Body_ and _Death of_ Christ upon the _Cross_, as being properly a Memorial of it; but it doth not thence follow that it hath any _inward_ or _immediate Relation to Believers communicating or partaking of the spiritual Body and Blood of _Christ_, or that spiritual Supper_ spoken of _Rev._ iii. 20. For though, in a general Way, as every religious Action in some Respect hath a common Relation to the spiritual Communion of the Saints with God, so we shall not deny but this hath a Relation as others. Now for his calling _the Cup the Cup of the Lord_, and saying, _They are guilty of the Body and Blood of _Christ_, and eat their own [131]Damnation in not discerning the Lord’s Body_, &c. I _answer_, That this infers no more necessary Relation than any other religious Act, and amounts to no more than this, That since the _Corinthians_ were in the Use of this Ceremony, and so performed it as a religious Act, they ought to do it worthily, or else they should bring Condemnation upon themselves. Now this will not more infer the Thing so practised by them to be a necessary-religious Act obligatory upon others, than when the Apostle saith, _Rom._ xiv. 6. _He that regardeth the Day, regardeth it unto the Lord_, it can be thence inferred that the Days that some esteemed and observed did lay an Obligation upon others to do the same. But yet, as he that esteemed a Day, and placed Conscience in keeping it, was to _regard it to the Lord_, and so it was to him, in so far as he dedicated it unto the Lord, the _Lord’s Day_, he was to do it worthily; and if he did it unworthily, he would be guilty of the _Lord’s Day_, and so keep it to his own Damnation; so also such as observe this _Ceremony of Bread and Wine_, it is to them the _Bread of the Lord_, and _the Cup of the Lord_, because they use it as a religious Act; and forasmuch as their End therein is to _shew forth the Lord’s Death_, and _remember his Body_ that was crucified for them, and his _Blood_ that was shed for them, if, notwithstanding, they believe it is their Duty to do it, and make it a Matter of Conscience to forbear, if they do it without that due Preparation and Examination which every religious Act ought to be performed in, then, instead of truly remembering the Lord’s Death, and his Body and his Blood, they render themselves guilty of it, as being in one Spirit with those that crucified him, and shed his Blood, though pretending with Thanksgiving and Joy to remember it. [Sidenote: _The _Pharisees_ guilty of the Blood of the _Prophets.] Thus the _Scribes_ and _Pharisees_ of old, though in Memory of the Prophets they garnished their Sepulchres, yet are said by Christ to be _guilty of their Blood_. And that no more can be hence inferred, appears from another Saying of the same Apostle, _Rom._ xiv. 23. _He that doubteth is damned if he eat_, &c. where he, speaking of those that judged it unlawful to eat Flesh, _&c._ saith, _If they eat doubting, they eat their own Damnation_. Now it is manifest from all this, that either the doing or forbearing of this was to another, that placed no Conscience in it, of no Moment. So I say, he that eateth that which in his Conscience he is persuaded it is not lawful for him to eat, doth eat his own _Damnation_; so he also that placeth Conscience in eating Bread and Wine _as a religious Act_, if he do it unprepared, and without that due respect wherein such Acts should be gone about, he _eateth and drinketh his own Damnation, not discerning the Lord’s Body_, i. e. not minding what he doth, to wit, _with a special Respect to the Lord, and by Way of special Commemoration of the Death of Christ._ [131] Or _Judgment_, as the Greek Word properly signifies. §. VI. Having now sufficiently shewn what the true Communion of the Body and Blood of Christ is, how it is partaken of, and how it has no necessary Relation to that Ceremony of Bread and Wine used by Christ with his Disciples; [Sidenote: II. _Whether this Ceremony be a necessary Part of the New Covenant, and Obligatory._] it is fit now to consider the _Nature_ and _Constitution_ of that _Ceremony_ (for as to the _proper Use_ of it, we have had Occasion to speak before) whether it be a _standing Ordinance_ in the Church of Christ obligatory upon all, or indeed whether it be any necessary Part of the Worship of the _New Covenant Dispensation_, or hath any better or more binding Foundation than several other Ceremonies appointed and practised about the same Time, which the most of our Opposers acknowledge to be ceased, and now no Ways binding upon Christians. We find this Ceremony only mentioned in Scripture in four Places, to wit, _Matthew_, _Mark_, and _Luke_, and by _Paul_ to the _Corinthians_. If any would infer any Thing from the Frequency of the mentioning of it, that will add nothing; for it being a Matter of Fact, is therefore mentioned by the Evangelists; and there are other Things less memorable as often, yea, oftener mentioned. _Matthew_ and _Mark_ give only an Account of the Matter of Fact, without any Precept to do so afterwards; simply declaring, [132]That Jesus at that Time did desire them to _eat of the Bread, and drink of the Cup_; to which _Luke_ adds these Words, _This do in Remembrance of me_. If we consider this Action of Christ with his Apostles, there will appear nothing singular in it, for a Foundation to such a strange _Superstructure_, as many in their airy Imaginations have sought to build upon it; for both _Matthew_ and _Mark_ express it as an Act done by him as he was eating. [Sidenote: _The breaking of Bread was no singular Thing, but a Custom among the Jews._] _Matthew_ saith, _And as they were eating_; and _Mark_, _And as they did eat, Jesus took Bread_, &c. Now this Act was no singular Thing, neither any solemn Institution of a _Gospel Ordinance_; because it was a constant Custom among the _Jews_, [Sidenote: P. Riccius.] as _Paulus Riccius_ observes at Length in his _Celestial Agriculture_, that when they did eat the Passover, the Master of the Family did take Bread, and bless it, and breaking it, gave of it to the rest; and likewise taking Wine, did the same; so that there can nothing further appear in this, than that Jesus Christ, _who fulfilled all Righteousness_, and also observed the _Jewish Feasts and Customs_, used this also among his Disciples only, that as in most other Things he laboured to draw their Minds to a further Thing, so in the Use of this he takes Occasion to put them in Mind of his Death and Sufferings, which were shortly to be; which he did the oftener inculcate unto them, for that they were averse from believing it. [Sidenote: What it is _to do this in Remembrance of Christ._] And as for that Expression of _Luke_, _Do this in Remembrance of me_, it will amount to no more than this, that being the last Time that Christ did eat with his Disciples, he desired them, that in their eating and drinking they might have Regard to him, and by the Remembering of that Opportunity, be the more stirred up to follow him diligently through Sufferings and Death, _&c._ But what Man of Reason, laying aside the Prejudice of Education, and the Influence of Tradition, will say, That this Account of the _Matter of Fact_ given by _Matthew_ and _Mark_, or this Expression of _Luke_, to _Do that in Remembrance of him_, will amount to these Consequences, which the Generality of Christians have sought to draw from it; as calling it, _Augustissimum Eucharistiæ Sacramentum_; _venerabile Altaris Sacramentum_; _the principal Seal of the Covenant of Grace, by which all the Benefits of Christ’s Death are sealed to Believers_; and such like Things? But to give a further Evidence, how these Consequences have not any Bottom from the Practice of that Ceremony, nor from the Words following, _Do this_, &c. let us consider another of the like Nature, as it is at Length expressed by _John_, Chap. xiii. 3, 4. 8. 13, 14, 15. [Sidenote: _Christ’s washing of Feet, and its Manner related._] _Jesus riseth from Supper, and laid aside his Garments, and took a Towel, and girded himself: After that, he poureth Water into a Bason, and began to wash the Disciples’ Feet; and to wipe them with the Towel wherewith he was girded: _Peter_ said unto him, Thou shalt never wash my Feet; _Jesus_ answered him, If I wash thee not, thou hast no Part with me. So after he had washed their Feet,--he said, Know ye what I have done to you? If I then your Lord and Master have washed your Feet, ye also ought to wash one another’s Feet: For I have given you an Example, that ye should do as I have done to you._ As to which, let it be observed, that _John_ relates this Passage to have been done at the same Time with the other of _breaking Bread_; [Sidenote: _Compared with the _breaking_ of _Bread.] both being done the Night of the _Passover_, after Supper. If we regard the Narration of this, and the Circumstances attending it, it was done with far more Solemnity, and prescribed far more punctually and particularly than the former. It is said only, _As he was eating, he took Bread_; so that this would seem to be but an _occasional Business_: But here _he rose up_, _he laid by his Garments_, _he girded himself_, _he poured out the Water_, _he washed their Feet_, _he wiped them with a Towel_: He did this to all of them; which are Circumstances surely far more observable than those noted in the other. The _former_ was a Practice common among the _Jews_, used by all Masters of Families upon that Occasion; but _this_, as to the Manner, and Person acting it, _to wit_, for the Master to rise up, and wash the Feet of his Servants and Disciples, was more singular and observable. In the breaking of _Bread_, and giving of Wine, it is not pleaded by our Adversaries, nor yet mentioned in the Text, that he particularly put them into the Hands of all; but breaking it, and blessing it, gave it the nearest, and so they from Hand to Hand: But here it is mentioned, that he washed not the Feet of one or two, but of many. He saith not in the _former_, _That if they do not eat of that Bread, and drink of that Wine, they shall be prejudiced by it_; but here he saith expresly to _Peter_, That _if he wash him not, he hath no Part with him_; which being spoken upon _Peter_’s refusing to let him wash his Feet, would seem to import no less, than not the Continuance only, but even the Necessity of this _Ceremony_. In the former he saith, as it were passingly, _Do this in Remembrance of me_; but here he sitteth down again, he desires them to consider what he hath done, tells them positively, [Sidenote: _The washing one another’s Feet was left as an Example._] _That as he hath done to them, so ought they to do to one another_: And yet again, he redoubles that Precept, by telling them, _He has given them an Example, that they should do so likewise_. If we respect the Nature of the Thing, it hath as much in it as either _Baptism_ or the _breaking of Bread_; seeing it is an outward Element of a cleansing Nature, applied to the outward Man, by the Command and the Example of Christ, to signify an inward Purifying. I would willingly propose this seriously to Men, who will be pleased to make use of that Reason and Understanding that God hath given them, and not be imposed upon, nor abused by the Custom or Tradition of others; _Whether this Ceremony, if we respect either the Time that it was appointed in, or the Circumstances wherewith it was performed, or the Command enjoining the Use of it, hath not as much to recommend it for a standing Ordinance of the Gospel, as either _Water-baptism_, or _Bread_ and _Wine_, or any other of that Kind?_ I wonder then what Reason the _Papists_ can give, Why they have not numbered it among their _Sacraments_, except merely _Voluntas Ecclesiæ & Traditio Patrum_. [132] Matt. 26. 26. Mark 14. 22. Luke 22. 19. 1 Cor. 11. 23. _&c._ [Sidenote: Object.] But if they say, _That it is used among them, in that the _Pope_, and some other Persons among them, used to do it once a Year to some poor People_; [Sidenote: _Answ._] I would willingly know what Reason they have why this should not be extended to all, as well as that of the _Eucharist_ (as they term it) or whence it appears from the Text, that [_Do this in Remembrance of me_] should be interpreted that the _Bread_ and _Wine_ were every Day to be taken by all _Priests_, or the _Bread_ every Day, or every Week, by the _People_; and that that other Command of Christ, _Ye ought to do as I have done to you_, &c. is only to be understood of the _Pope_, or some other Persons, to be done only to a few, and that once a Year? Surely there can be no other Reason for this Difference assigned from the Text. [Sidenote: _The _Protestants_ use not the _washing of Feet.] And as to _Protestants_, who use not this Ceremony at all, if they will but open their Eyes, they may see how that by Custom and Tradition they are abused in this Matter, as were their Fathers in divers _Popish_ Traditions. For if we look into the plain Scripture, what can be thence inferred to urge the one, which may not be likewise pleaded for the other; or for laying aside the one, which may not be likewise said against the Continuance of the other? If they say, _That the former, of washing the Feet, was only a Ceremony_; what have they, whence they can shew, that this _breaking of Bread_ is more? If they say, _That the former was only a Sign of Humility and Purifying_; what have they to prove that this was more? If they say, _That one was only for a Time, and was no Evangelical Ordinance_; what hath this to make it such, that the other wanted? Surely there is no Way of Reason to evade this; neither can any Thing be alleged, that the one should cease, and not the other; or the one continue, and not the other; but the mere Opinion of the Affirmers, which by Custom, Education and Tradition, hath begotten in the Hearts of People a greater Reverence for, and Esteem of the one than the other; which if it had fallen out to be as much recommended to us by Tradition, would no Doubt have been as tenaciously pleaded for, as having no less Foundation in Scripture. But since the former, to wit, _The washing of one another’s Feet_, is justly laid aside, as not binding upon _Christians_; so ought also the other for the same Reason. §. VII. [Sidenote: _The _breaking_ of _Bread_ not used now in the same Manner as Christ did._] But it is strange that those who are so clamorous for this _Ceremony_, and stick so much to it, take Liberty to dispense with the Manner or Method that Christ did it in; since none that ever I could hear of, except some _Baptists_ who now do it, use it in the same Way that he did: Christ did it at _Supper_, while they were eating; but the Generality of _Protestants_ do it in the _Morning_ only by itself. What Rule walk they by in this Change? [Sidenote: Object.] If it be said, _These are but Circumstances, and not the Matter; and if the Matter be kept to, the Alteration of Circumstances is but of small Moment_; [Sidenote: _Answ._] What if it should be said the Whole is but a _Circumstance_, which fell out at that Time when Christ eat the _Passover_? For if we have Regard to that which alone can be pleaded for an Institution, _viz._ these Words, _Do this in Remembrance of me_; it doth as properly relate to the Manner as Matter. For what may or can they evince in Reason, that these Words, _Do this_, only signify _eat Bread_, and _drink Wine_, but it is no Matter _when ye eat_, or _how ye eat it_; and not as _ye have seen me eat it at Supper with you, who take Bread, and break it, and give it you; and take the Cup, and bless it, and give it you; so do ye likewise_? And seeing Christ makes no Distinction in those Words, _Do this_, it cannot be judged in Reason but to relate to the Whole; which if it do, all those that at present use this Ceremony among _Christians_, have not yet obeyed this Precept, nor fulfilled this Institution, for all their Clamours concerning it. [Sidenote: Object.] If it be said, _That the Time and Manner of doing it by Christ was but accidentally, as being after the _Jewish Passover_, which was at Supper_; [Sidenote: _Answ_.] Besides that it may be answered, and easily proved, _That the Whole was accidental_, as being the _Practice of a Jewish Ceremony_, as is above observed; [Sidenote: _The_ breaking _of_ Bread _was a Jewish Ceremony_.] may it not the same Way be urged, That the _drinking of Wine is accidental_, as being the natural Product of that Country; and so be pleaded, That in those Countries where Wine doth not grow, as in our Nation of _Scotland_, we may make use of _Beer_ or _Ale_ in the Use of this Ceremony; or _Bread made of other Grain_ than that which Christ used? And yet would not our Adversaries judge this an Abuse, and not right Performing of this _Sacrament_? Yea, have not Scruples of this Kind occasioned no little Contention among the Professors of _Christianity_? [Sidenote: _Contests between the _Greek_ and _Latin Churches_, concerning the _leavened_ and _unleavened Bread_ in the _Supper.] What great Contest and Strife hath been betwixt the _Greek_ and _Latin_ Churches concerning the _Bread_? While the one will have it _unleavened_, reckoning, because the _Jews_ made use of _unleavened Bread_ in the _Passover_, that it was such Kind of _Bread_ that Christ did break to his Disciples; the other _leavened_: Therefore the _Lutherans_ make use of _unleavened Bread_, the _Calvinists_ of _leavened_. [Sidenote: Farellus.] And this Contest was so hot, when the Reformation was beginning at _Geneva_, that _Calvin_ and _Farellus_ were forced to fly for it. But do not _Protestants_, by these Uncertainties, open a Door to _Papists_ for their excluding the People from the _Cup_? Will not [_Do this_] infer positively, That they should do it _in the same Manner, and at the same Time_, as Christ did it; as well as that they should use the _Cup_, and not the _Bread only_? Or what Reason have they to dispense with the one, more than the _Papists_ have to do with the other? Oh! What strange Absurdities and Inconveniencies have _Christians_ brought upon themselves, by superstitiously adhering to this Ceremony! Out of which Difficulties it is impossible for them to extricate themselves, but by laying it aside, as they have done others of the like Nature. [Sidenote: _The _Clergy_ taking Bread do bless, and give it: The _Laity_ must take and eat, not bless it._] For besides what is above-mentioned, I would gladly know how from the Words they can be certainly resolved that these Words [_Do this_] must be understood to the Clergy, _Take, bless, and break this Bread, and give it to others_; but to the Laity only, _Take and eat_, but do not _bless_, &c. [Sidenote: Object.] If it be said, _That the Clergy only were present_; [Sidenote: _Answ._] Then will not that open a Door for the _Popish Argument_ against the _Administration of the Cup to the People_? Or may not another from thence as easily infer, _That the Clergy only ought to partake of this Ceremony_; because they were the Apostles only then present, to whom it was said, _Do this_? But if this [_Do this_] be extended to all, how comes it all have not Liberty to obey it, in both _blessing_, _breaking_, and _distributing_, as well as _taking_ and _eating_? [Sidenote: _Hot Contests about the Manner of taking it, and to whom to give it_.] Besides all these, even the _Calvinist Protestants_ of _Great Britain_ could never yet accord among themselves about the _Manner of taking it_, whether _sitting_, _standing_, or _kneeling_; whether it should be given to the _Sick_, and those that are _ready to die_, or not? Which Controversies, though they may be esteemed of small Moment, yet have greatly contributed, with other Things, to be the Occasion, not only of _much Contention_, but also of _Bloodshed_ and _Devastation_; so that in this last Respect the _Prelatick Calvinists_ have termed the _Presbyterians_ schismatical and pertinacious; and they them again superstitious, idolatrous, and papistical. Who then, that will open their Eyes, but may see that the Devil hath flirted up this Contention and Zeal, to busy Men about Things of _small Moment_, that _greater Matters_ may be neglected, while he keeps them in such ado about this Ceremony; though they lay aside others of the like Nature, as _positively commanded_, and as _punctually practised_; and from the Observation of which half so many Difficulties will not follow? §. VIII. How then? Have we not Reason, not finding the Nature of this Practice, to be obligatory upon us, more than those others which our Adversaries have laid aside, to avoid this Confusion; since those that use it can never agree, neither concerning the _Nature_, _Efficacy_, nor _Manner of doing it_? And this proceeds, because they take it not plainly, as it lies in the Scripture; but have so much intermixed their own Inventions. For would they take it as it lies, it would import no more, than that _Jesus Christ at that Time did thereby signify unto them, that his Body and Blood was to be offered for them_; and desired them, That _whensoever they did eat or drink, they might do it in Remembrance of him, or with a Regard to him, whose Blood was shed for them_. Now that the _Primitive Church_, gathered immediately after his Ascension, did so understand it, doth appear from their Use and Practice, if we admit those Places of the _Acts_, where _breaking of Bread_ is spoken of, to have Relation hereto; [Sidenote: _By _breaking of Bread_ they had all Things in common, remembering the Lord._] which as our Adversaries do, so we shall willingly agree to: As _First_, _Acts_ ii. 42. _And they continued stedfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread_, &c. This cannot be understood of any other than of their ordinary eating; for as nothing else appears from the Text, so the Context makes it plain; for they had all Things in common: And therefore it is said, Ver. 46. _And they continuing daily with one Accord in the Temple, and breaking Bread from House to House, did eat their Meat with Gladness and Singleness of Heart._ Those who will not wilfully close their Eyes, may see here, that the _breaking_ being joined with their _eating_, shews, that nothing else is here expressed, but that having all Things in common, and so continuing together, they also did break their Bread, and eat their Meat together: In doing whereof, I cannot doubt but they remembered the Lord; to follow whom they had, with so much Zeal and Resignation, betaken themselves. This is further manifest from _Acts_ vi. 2. for the _Apostles_, having the Care and Distribution of that Money, which the Believers, having sold their Possessions, gave unto them, and finding themselves overcharged with that Burthen, appointed _Deacons_ for that Business, that they might give themselves continually to _Prayer_, and to the _Ministry of the Word_; not leaving that, to serve Tables. [Sidenote: Deacons _appointed for serving Tables._] This cannot be meant of any _sacramental Eating_, or _religious Acts of Worship_; seeing our Adversaries make the Distributing of that the proper Act of _Ministers_, not of _Deacons_: And yet there can be no Reason alleged, That that _breaking of Bread_, which they are said to have _continued in_, and to have done from _House to House_, was other than those _Tables_ which the Apostles served; but here gave over, as finding themselves overcharged with it. Now as the Increase of the Disciples did incapacitate the Apostles any more to manage this; so it would seem their further Increase, and dispersing in divers Places, hindered the Continuance of that Practice of _having Things in common_: But notwithstanding, so far at least to remember or continue that _ancient Community_, they did at certain Times come together, and break Bread together. [Sidenote: _At_ Troas _the Supper deferred till Midnight_.] Hence it is said, _Acts_ xx. 7. on _Paul_’s coming to _Troas_, That _upon the fist Day of the Week, when the Disciples came together to break Bread, _Paul_ preached unto them, ready to depart on the Morrow, and continued his Speech until Midnight_. Here is no Mention made of any _sacramental Eating_; but only that _Paul_ took Occasion from their being together to preach unto them. And it seems it was a _Supper_ they intended (not a _Morning-bit_ of _Bread_, and _Sup_ of _Wine_) else it is not very probable that _Paul_ would from the _Morning_ have preached until _Midnight_. But the 11th Verse puts the Matter out of Dispute, which is thus: _When he therefore was come up again, and had broken Bread, and eaten, and talked a long While, even till Break of Day, so he departed_. This shews, That the _breaking of Bread_ was deferred till that Time; for these Words [_and when he had broken Bread, and eaten_] do shew, That it had a Relation to the _breaking of Bread_ before-mentioned, and that that was the Time he did it. _Secondly_, These Words joined together [_and when he had broken Bread, and eaten, and talked_] shew, it was no religious Act of Worship, but only an Eating for bodily Refreshment, [Sidenote: _They only did eat for refreshing the Body._] for which the _Christians_ used to meet together some Time; and doing it in _God’s Fear_, and _Singleness of Heart_, doth notwithstanding difference it from the Eating or Feasting of _profane Persons_. [Sidenote: _By some called a_ Love-feast.] And this by some is called a _Love-feast_, or a being together, not merely to feed their Bellies, or for outward Ends; but to take thence Occasion to eat and drink together, in the Dread and Presence of the Lord, as his People; which _Custom_ we shall not condemn. But let it be observed, That in all the _Acts_ there is no other nor further Mention of this Matter. But if that _Ceremony_ had been some _solemn Sacrifice_, as some will have it, or such a _special Sacrament_ as others plead it to be; it is strange that that _History_, which in many less Things gives a particular Account of the _Christians_ Behaviour, should have been so silent in the Matter: Only we find, That they used sometimes to meet together to break Bread, and eat. [Sidenote: _The _Christians_ began by Degrees to depart from the Primitive Purity._] Now as the _early Christians_ began by Degrees to depart from that primitive Purity and Simplicity, so did they also to accumulate superstitious Traditions, and vitiate the innocent Practices of their Predecessors, by the Intermixing either of _Jewish_ or _Heathenish Rites_; and likewise in the Use of this, Abuses began very early to creep in among Christians, so that it was needful for the Apostle _Paul_ to reform them, and reprove them for it, as he doth at large, 1 _Cor._ xi. from Ver. 17. to the End: [Sidenote: 1 Cor. 11. 17.] Which Place we shall particularly examine, because our Adversaries lay the chief Stress of their Matter upon it; [Sidenote: _Concerning the _Supper_ of the _Lord_ (so called) explained_.] and we shall see whether it will infer any more than we have above granted. _First_, Because they were apt to use that Practice in a superstitious Mind beyond the true Use of it, so as to make of it some _mystical Supper of the Lord_, he tells them, Ver. 20. That their _coming together into one Place, is not to eat the Lord’s Supper_; he saith not, _This is not the _right Manner_ to eat_; but, _This is_ NOT _to eat the Lord’s Supper_; because the _Supper of the Lord is spiritual_, and a _Mystery_. _Secondly_, He blames them, in that they came together for the _Worse_, and not for the _Better_; the Reason he gives of this is, Ver. 21. _For in Eating every one hath taken before his own Supper; and one is hungry, and another is drunken._ [Sidenote: _Why the Custom of _Supping in common_ was used among Christians._] Here it is plain that the Apostle condemns them in that (because this Custom of _Supping_ in General was used among Christians to increase their Love, and as a Memorial of Christ’s Supping with the Disciples) they had so vitiated it, as to eat it apart, and to come full, who had Abundance; and hungry, who had little at Home; whereby the very Use and End of this _Practice_ was lost and perverted: And therefore he blames them, that they did not either eat this in Common at Home, or reserve their Eating till they came all together to the publick Assembly. This appears plainly by the following Ver. 22. _Have ye not Houses to eat and drink in? Or despise ye the Church of God, and shame them that have not?_ Where he blames them for their irregular Practice herein, in that they despised to eat orderly, or reserve their Eating to the publick Assembly; and so shaming such, as not having Houses, nor Fulness at Home, came to partake of the common Table; who, being hungry, thereby were shamed, when they observed others come thither full and drunken. Those that without Prejudice will look to the Place, will see this must have been the Case among the _Corinthians_: For supposing the Use of this to have been then, as now used either by _Papists_, _Lutherans_, or _Calvinists_, it is hard making Sense of the Apostle’s Words, or indeed to conceive what was the Abuse the _Corinthians_ committed in this Thing. Having thus observed what the Apostle said above, [Sidenote: _The Rise of that Custom._] because this Custom of _Eating and Drinking together some Time_ had its Rise from Christ’s Act with the Apostles the Night he was betrayed; therefore the Apostle proceeds, Ver. 23. to give them an Account of that: _For I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same Night in which he was betrayed, took Bread_, &c. Those that understand the Difference betwixt a _Narration_ of a Thing, and a _Command_, cannot but see, if they will, That there is no Command in this Place, but only an Account of _Matter of Fact_; he saith not, _I received of the Lord, that as he took Bread, so I should command it to you to do so likewise_; there is nothing like this in the Place: Yea, on the contrary, Ver. 25. where he repeats Christ’s imperative Words to his Apostles, he placeth them so as they import no Command; _This do ye, as oft as ye drink it, in Remembrance of me_: And then he adds, _For as often as ye eat this Bread, and drink this Cup, ye do shew the Lord’s Death till he come_: [Sidenote: _That _[As often]_ imports no Command of this Supper._] But these Words [_As often_] import no more a _Command_, than to say, _As often as thou goest to _Rome_, see the Capitol_, will infer a _Command_ to me to go thither. [Sidenote: Object.] But whereas they urge the last Words, _Ye shew forth the Lord’s Death till he come_; insinuating, That _this imports a necessary Continuance of that _Ceremony_, until Christ come at the End of the World to Judgment_; [Sidenote: _Answ._] I _answer_, They take two of the chief Parts of the Controversy here for granted, without Proof. _First_, That [_as often_] imports a _Command_; the contrary whereof is shewn; neither will they ever be able to prove it. [Sidenote: _Christ’s outward and inward Coming._] _Secondly_, That this _Coming_ is to be understood of _Christ’s last outward Coming_, and not of his _inward_ and _spiritual_, that remains to be proved: Whereas the Apostle might well understand it of his _inward Coming_ and _Appearance_, which perhaps some of those carnal _Corinthians_, that used to come drunken together, had not yet known; and others, being weak among them, and inclinable to dote upon Externals, this might have been indulged to them for a Season, and even used by them who knew Christ’s Appearance in Spirit (as other Things were, of which we shall speak hereafter) especially by the Apostle, who became _weak_ to the _Weak_, and _all_ to _All_, that he might _save some_. [Sidenote: _To remember Christ’s Death till he come to arise in the Heart_.] Now those weak and carnal _Corinthians_ might be permitted the Use of this, to shew forth, or remember Christ’s Death, till he came to arise in them; for though such need those outward Things to put them in Mind of _Christ’s Death_, yet those who are _dead with Christ_, and not only _dead with Christ_, but _buried_, and also _arisen_ with him, need not such _Signs_ to remember him: And to such therefore the Apostle saith, _Col._ iii. 1. _If ye then be risen with Christ, seek those Things which are above, where Christ sitteth on the right Hand of God_: But _Bread_ and _Wine_ are not those Things that are above, but are Things of the Earth. But that this whole Matter was a mere Act of Indulgence and Condescension of the Apostle _Paul_ to the weak and carnal _Corinthians_, appears yet more by the _Syriack_[133] Copy, which Ver. 17. in his entering upon this Matter, hath it thus; _In that concerning which I am about to command you (_or_ instruct you) I commend you not, because ye have not gone forward, but are descended unto that which is less, _or_ of less Consequence_: Clearly importing, That the Apostle was grieved that such was their Condition, that he was forced to give them Instructions concerning those outward Things; and doting upon which, they shewed they were not gone forward in the _Life of Christianity_, but rather sticking in _beggarly Elements_. And therefore Ver. 20. the same _Version_ hath it thus, _When then ye meet together, ye do not do it, as it is just ye should do in the Day of the Lord, ye eat and drink it_: Therefore shewing to them, That to meet together to eat and drink _outward Bread and Wine_, was not the Labour and Work of that _Day of the Lord_. But since our Adversaries are so zealous for this _Ceremony_, because used by the Church of _Corinth_ (though with how little Ground is already shewn) how come they to pass over far more positive Commands of the Apostles, as Matters of no Moment? As _First_, _Acts_ xv. 29. where the Apostles peremptorily command the _Gentiles_, [Sidenote: _To abstain from Things strangled._] as that which was the Mind of the Holy Ghost, _To abstain from Things strangled, and from Blood_: And _James_ v. 14. [Sidenote: _The Anointing with Oil._] where it is expresly commanded, _That the Sick be anointed with Oil in the Name of the Lord_. [133] And likewise the other _Oriental Versions_, as the _Arabick_ and _Æthiopick_, have it the same Way. [Sidenote: Object.] If they say, _Those were only temporary Things, but not to continue_; [Sidenote: _Answ._] What have they more to shew for this; there being no express Repeal of them? [Sidenote: Object.] If they say, _The Repeal is implied, because the Apostle saith, We ought not to be judged in Meats and Drinks_; [Sidenote: _Answ._] I admit the _Answer_: But how can it be prevented from militating the same Way against the other Practice? Surely not at all: Nor can there be any Thing urged for the one more than for the other, but Custom and Tradition. [Sidenote: Object.] As for that of _James_, they say, _There followed a Miracle upon it_, to wit, _The Recovery of the Sick_; _but this being ceased, so should the Ceremony_. [Sidenote: _Answ._] Though this might many Ways be answered, to wit, That _Prayer_ then might as well be _forborn_, to which also the _Saving of the Sick_ is there ascribed; yet I shall accept of it, because I judge indeed that _Ceremony_ is ceased; [Sidenote: _A Ceremony ought to cease, its Virtue failing_.] only methinks, since our Adversaries, and that rightly, think a _Ceremony_ ought to cease where the Virtue fails, they ought by the same Rule to forbear the _laying on of Hands_, [Sidenote: _Thus laying on of Hands._] in Imitation of the Apostles, since the Gift of the _Holy Ghost_ doth not follow upon it. §. IX. But since we find that several Testimonies of Scripture do sufficiently shew, That such _external Rites are no necessary Part of the New Covenant Dispensation, therefore not needful now to continue_, however they were for a Season practised of old, I shall instance some few of them, whereby from the Nature of the Thing, as well as those Testimonies, it may appear, That the Ceremony of _Bread and Wine_ is ceased, as well as those other Things confessed by our Adversaries to be so. [Sidenote: _The Ceremony of _Bread_ and _Wine_ is ceased._] The first is _Rom._ xiv. 17. _For the Kingdom of God is not Meat and Drink, but Righteousness and Peace, and Joy in the Holy Ghost_: Here the Apostle evidently shews, That the _Kingdom of God_, or _Gospel of Christ_, stands not in _Meats and Drinks_, and such like Things, but in _Righteousness_, &c. as by the Context doth appear, where he is speaking of the _Guilt_ and _Hazard_ of judging one another about _Meats and Drinks_. So then, if the _Kingdom of God_ stand not in them, nor the _Gospel_, nor _Work of Christ_, then the eating of outward _Bread and Wine_ can be no necessary Part of the _Gospel-worship_, nor any _perpetual Ordinance_ of it. Another of the same Apostle is yet more plain, _Col._ ii. 16. the Apostle throughout this whole _second Chapter_ doth clearly plead for us, and against the _Formality_ and _Superstition_ of our Opposers: For in the Beginning he holds forth the great _Privileges_ which Christians have by Christ, who are indeed come to the _Life of Christianity_; and therefore he desires them, Ver. 6. _As they have received Christ, so to walk in him; and to beware, lest they be spoiled through Philosophy and vain Deceit, after the Rudiments or Elements of the World; because that in Christ, whom they have received, is all Fulness: And that they are circumcised with the Circumcision made without Hands (_which he calls the_ Circumcision of Christ) and being buried with him by Baptism, are also arisen with him through the Faith of the Operation of God._ Here also they did partake of the _true Baptism of Christ_; and being such as are _arisen_ with him, let us see whether he thinks it needful they should make use of such _Meat and Drink_ as _Bread and Wine_, _to put them in Remembrance of Christ’s Death_; or whether they ought to be judged, that they did it not; Ver. 16. _Let no Man therefore judge you in Meat and Drink_: Is not _Bread_ and _Wine_ _Meat_ and _Drink_? But why? _Which are a Shadow of Things to come: But the Body is of Christ._ [Sidenote: _’Tis but a _Sign_ and _Shadow_ they confess._] Then since our Adversaries confess, That their _Bread_ and _Wine_ is a _Sign_ or _Shadow_; therefore, according to the Apostle’s Doctrine, we ought not to be _judged_ in the Non-observation of it. But is it not fit for those that are _dead with Christ_ to be subject to such Ordinances? [Sidenote: _And which do perish with the Using._] See what he saith, Ver. 20. _Wherefore if ye be dead with _Christ_ from the Rudiments of the World, why, as though living in the World, are ye subject to Ordinances? (Touch not, taste not, handle not: Which all are to perish with the Using) after the Commandments and Doctrines of Men._ What can be more plain? If this serve not to take away the absolute Necessity of the Use of _Bread_ and _Wine_, what can it serve to take away? Sure I am, the Reason here given is applicable to them, _which all do perish with the Using_; since _Bread_ and _Wine_ perish with the Using, as much as other Things. But further, If the Use of _Water_, and _Bread_ and _Wine_, were that wherein the very _Seals_ of the _New Covenant_ stood, and did pertain to the chief _Sacraments_ of the _Gospel_ and _Evangelical Ordinances_ (so called) then would not the _Gospel_ differ from the _Law_, or be preferable to it. [Sidenote: _The Law was Meats and Drinks; not so the Gospel._] Whereas the Apostle shews the Difference, _Heb._ ix. 10. in that such Kind of Observations of the _Jews_ were as a Sign of the _Gospel_, for that they _stood only in Meats and Drinks, and divers Washings_. But if the _Gospel-worship_ and _Service_ stand in the same, where is the Difference? [Sidenote: Object.] If it be said, _These under the _Gospel_ have a spiritual Signification_; [Sidenote: _Answ._] So had those under the _Law_; God was the Author of those, as well as Christ is pretended to be the Author of these. But doth not this contending for the Use of _Water_, _Bread_ and _Wine_, as necessary Parts of the _Gospel-worship_, destroy the Nature of it, as if the _Gospel_ were a Dispensation of _Shadows_, and not of the _Substance_? [Sidenote: _The Law has_ Shadows, _the Gospel brings the Substance_.] Whereas the Apostle, in that of the _Colossians_ above-mentioned, argues against the Use of these Things, as needful to those that are _dead_ and _arisen_ with Christ, because they are but _Shadows_. And since, through the whole _Epistle_ to the _Hebrews_, he argues with the _Jews_, to _wean_ them from their _old Worship_, for this Reason, because it was _typical_ and _figurative_; is it agreeable to right Reason to bring them to another of the same Nature? What Ground from _Scripture_ or _Reason_ can our Adversaries bring us, to evince that one _Shadow_ or _Figure_ should point to another _Shadow_ or _Figure_, and not to the _Substance_? And yet they make the Figure of _Circumcision_ to point to _Water-baptism_, and the _Paschal Lamb_ to _Bread and Wine_. But was it ever known that one Figure was the _Anti-type_ of the other, especially seeing _Protestants_ make not these their _Anti-types_ to have any more Virtue and Efficacy than the _Type_ had? [Sidenote: _Their _Sacraments_ confer not Grace._] For since, as they say, and that truly, _That their Sacraments confer not Grace, but that it is conferred according to the Faith of the Receiver_, it will not be denied but the Faithful among the _Jews_ received also Grace in the Use of their _Figurative Worship_. And though _Papists_ boast that their Sacraments confer Grace _ex opere operato_, yet Experience abundantly proveth the contrary. §. X. [Sidenote: _Opposers claim a Power to give their Sacraments; from whence do they derive it?_] But supposing the Use of _Water-baptism_ and _Bread and Wine_ to have been in the Primitive Church, as was also that of _abstaining from Things strangled_, _and from Blood_, _the Use of Legal Purification_, Acts xxi. 23, 24, 25. and _anointing of the Sick with Oil_, for the Reasons and Grounds before mentioned; yet it remains for our Adversaries to shew us how they come by Power or Authority to administer them. It cannot be from the Letter of the Scripture, else they ought also to do those other Things, which the Letter declares also they did, and which in the Letter have as much Foundation. Then their Power must be _derived from the Apostles_, either _mediately_ or _immediately_; but we have shewn before, in the _tenth Proposition_, that they have no _mediate Power_, because of the Interruption made by the _Apostasy_; and for an _immediate Power_ or _Command_ by the Spirit of God to administer these Things, none of our Adversaries pretend to it. We know that in this, as in other Things, they make a Noise of the _constant Consent of the Church, and of Christians in all Ages_; [Sidenote: _Tradition no sufficient Ground for _Faith.] but as _Tradition_ is not a sufficient Ground for _Faith_, so in this Matter especially it ought to have but small Weight; for that in this Point of _Ceremonies_ and _superstitious Observations_ the Apostasy began very early, as may appear in the _Epistle_ of _Paul_ to the _Galatians_ and _Colossians_; and we have no Ground to imitate them in those Things, whose Entrance the Apostle so much _withstood_, so heavily _regretted_, and so sharply _reproved_. But if we look to _Antiquity_, we find that in such Kind of Observances and Traditions they were very uncertain and changeable; so that neither _Protestants_ nor _Papists_ do observe this Ceremony as they did, both in that they gave it to _young Boys_, and to _little Children_: [Sidenote: _The _Supper_ they gave to young Boys and Children._] And for aught can be learned, the Use of this and _Infant-baptism_ are of a like Age, though the one be laid aside both by _Papists_ and _Protestants_, and the other, to wit, _Baptism of Infants_, be stuck to. And we have so much the less Reason to lay Weight upon _Antiquity_, for that if we consider their Profession of Religion, especially as to Worship, and the ceremonial Part of it, we shall not find any Church now, whether _Popish_ or _Protestant_, who differ not widely from them in many Things, [Sidenote: Dallæus.] as _Dallæus_, in his Treatise concerning the _Use of the Fathers_, well observeth and demonstrateth. And why they should obtrude this upon us because of the _Ancients Practice_, which they themselves follow not, or why we may not reject this, as well as they do other Things no less zealously practised by the _Ancients_, no sufficient Reason can be assigned. Nevertheless I doubt not but many, whose Understandings have been clouded with these _Ceremonies_, have notwithstanding, by the Mercy of God, had some secret Sense of the _Mystery_, which they could not clearly understand, because it was sealed from them by their sticking to such outward Things; and that through that secret Sense diving in their Comprehensions they ran themselves into these carnal Apprehensions, as imagining the _Substance_ of the _Bread_ was changed, or that if the _Substance_ was not changed, yet the _Body_ was there, _&c._ [Sidenote: _Calvin’s ingenuous Confession commended._] And indeed I am inclinable very favourably to judge of _Calvin_ in this Particular, in that he deals so ingenuously to confess he _neither comprehends it, nor can express it in Words_; _but yet by a feeling Experience can say, The Lord is spiritually present_. Now as I doubt not but _Calvin_ sometimes had a Sense of his _Presence_ without the Use of this Ceremony, so as the Understanding given him of God made him justly reject the false Notions of _Transubstantiation_ and _Consubstantiation_, though he knew not what to establish instead of them, if he had fully waited in the [134]_Light that makes all Things manifest_, and had not laboured in his own Comprehension to settle upon that external Ceremony, by affixing the _spiritual Presence_ as chiefly or principally, though not only, as he well knew by Experience, there, or especially to relate to it, he might have further reached unto the Knowledge of this _Mystery_ than many that went before him. [134] Ephes. 5. 13. §. XI. [Sidenote: _In Tenderness of Conscience, God winketh at our _Ignorance.] _Lastly_, If any now at this Day, from a true Tenderness of Spirit, and with real Conscience towards God, did practise this _Ceremony_ in the same Way, Method, and Manner as did the _Primitive Christians_ recorded in Scripture, I should not doubt to affirm but they might be indulged in it, and the Lord might regard them, and for a Season appear to them in the Use of these Things, as many of us have known him to do to us in the Time of our Ignorance; provided always they did not seek to obtrude them upon others, nor judge such as found themselves _delivered_ from them, or that they do not pertinaciously adhere to them. [Sidenote: _The Day is dawned wherein God is risen, and worshipped in Spirit_.] For we certainly know that the _Day_ is _dawned_, in which God hath _arisen_, and hath dismissed all those _Ceremonies_ and _Rites_, and is only to be _worshipped in Spirit_, and that he appears to them who wait upon him; and that to seek God in these Things is, with _Mary_ at the Sepulchre, to _seek the Living among the Dead_: For we know that he is _risen_, and _revealed in Spirit_, leading his Children out of these _Rudiments_, that they may walk with him in his _Light_: To whom be Glory for ever. _Amen._ PROPOSITION XIV. Concerning the POWER of the CIVIL MAGISTRATE in Matters purely RELIGIOUS, and pertaining to the CONSCIENCE. [135]_Since God hath assumed to himself the Power and Dominion of the _Conscience_, who alone can rightly instruct and govern it, therefore it is not lawful for any whosoever, by Virtue of any Authority or Principality they bear in the Government of this World, to force the _Consciences_ of others; and therefore all Killing, Banishing, Fining, Imprisoning, and other such Things which are inflicted upon Men for the alone Exercise of their _Conscience_, or Difference in _Worship_ or _Opinion_, proceedeth from the Spirit of _Cain_ the Murderer, and is contrary to the Truth; providing always, that no Man, under the Pretence of _Conscience_, prejudice his _Neighbour_ in his Life or Estate, or do any Thing destructive to, or inconsistent with, _Human Society_; in which Case the Law is for the Transgressor, and _Justice_ is to be administered upon all, without Respect of Persons._ [135] Luke 9. 55, 56. Matt. 7. 12, 13. 29. Tit. 3. 10. §. I. Liberty of _Conscience_ from the Power of the Civil Magistrate hath been of late Years so largely and learnedly handled, that I shall need to be but brief in it; yet it is to be lamented that few have walked answerably to this Principle, each pleading it for themselves, but scarce allowing it to others, as hereafter I shall have Occasion more at length to observe. It will be fit in the first Place, for clearing of Mistakes, to say something of the _State_ of the _Controversy_, that what follows may be the more clearly understood. [Sidenote: _What Conscience is._] By _Conscience_ then, as in the Explanation of the _fifth_ and _sixth Propositions_ I have observed, is to be understood, _That Persuasion of the Mind which arises from the Understanding’s being possessed with the Belief of the Truth or Falsity of any Thing_; which though it may be false or evil upon the Matter, yet if a Man should go against his Persuasion or Conscience, he would commit a Sin; because what a Man doth contrary to his Faith, though his Faith be wrong, is no Ways acceptable to God. Hence the Apostle saith, [136]_Whatsoever is not of Faith, is Sin_; _and he that doubteth is damned if he eat_; though the Thing might have been lawful to another; and that this Doubting to eat some Kind of _Meats_ (since all the Creatures of God are good, and for the Use of Man, _if received with Thanksgiving_) might be a Superstition, or at least a Weakness, which were better removed. Hence _Ames. de Cas. Cons._ saith, _The Conscience, although erring, doth evermore bind, so as that he sinneth who doth contrary to his Conscience,[137] because he doth contrary to the Will of God, although not materially and truly, yet formally and interpretatively_. [136] Rom. 14. 23. [137] _i. e._ As he supposeth. So the Question is _First_, _Whether the Civil Magistrate hath Power to force Men in Things religious to do contrary to their Conscience; and if they will not, to punish them in their Goods, Liberties, and Lives?_ This we hold in the Negative. But _Secondly_, As we would have the _Magistrate_ to avoid this Extreme of incroaching upon Men’s Consciences, so on the other Hand we are far from joining with or strengthening such _Libertines_ as would stretch the Liberty of their Consciences to the Prejudice of their _Neighbours_, or to the Ruin of _Human Society_. We understand therefore by _Matters of Conscience_ such as _immediately_ relate betwixt _God_ and _Man_, or _Men_ and _Men_, that are under the same _Persuasion_, as to meet together and worship God in that Way which they judge is most acceptable unto him, and not to incroach upon, or seek to force their Neighbours, otherwise than by Reason, or such other Means as Christ and his Apostles used, _viz._ Preaching and instructing such as will hear and receive it; but not at all for Men, under the Notion of Conscience, to do any Thing contrary to the moral and perpetual Statutes generally acknowledged by all _Christians_; in which Case the _Magistrate_ may very lawfully use his Authority; as on those, who, under a Pretence of _Conscience_, make it a Principle to kill and destroy all the Wicked, _id est_, all that differ from them, that they, to wit, the _Saints_, may rule, and who therefore seek to make all Things _common_, and would force their Neighbours to share their Estates with them, and many such wild Notions, as is reported of the _Anabaptists_ of _Munster_; which evidently appears to proceed from Pride and Covetousness, and not from Purity or Conscience; and therefore I have sufficiently guarded against that in the latter Part of the _Proposition_. But the _Liberty_ we lay claim to is such as the _Primitive Church_ justly fought under the _Heathen Emperors_, to wit, for Men of Sobriety, Honesty, and a peaceable Conversation, to enjoy the Liberty and Exercise of their _Conscience_ towards God and among themselves, and to admit among them such as by their Persuasion and Influence come to be convinced of the same _Truth_ with them, without being therefore molested by the Civil Magistrate. _Thirdly_, Though we would not have Men hurt in their Temporals, nor robbed of their Privileges as Men and Members of the _Commonwealth_, because of their inward Persuasion; yet we are far from judging that in the _Church of God_ there should not be Censures exercised against such as fall into Error, as well as such as commit open Evils; and therefore we believe it may be very lawful for a _Christian Church_, if she find any of her Members fall into any Error, after due Admonitions and Instructions according to _Gospel Order_, if she find them pertinacious, to _cut them off_ from her Fellowship by the _Sword of the Spirit_, and deprive them of those Privileges which they had as Fellow-members; but not to cut them off from the World by the _temporal Sword_, or rob them of their common Privileges as Men, seeing they enjoy not these as Christians, or under such a Fellowship, but as Men, and Members of the Creation. Hence _Chrysostom_ saith well, (_de Anath._) _We must condemn and reprove the evil Doctrines that proceed from _Hereticks_; but spare the Men, and pray for their Salvation_. §. II. But that no Man, by Virtue of any Power or Principality he hath in the Government of this World, hath Power over the _Consciences of Men_, is apparent, [Sidenote: _Conscience the Throne of God._] because _the Conscience of Man is the Seat and Throne of God in him_, of which God is the alone _proper_ and _infallible Judge_, who by his Power and Spirit can alone rectify the Mistakes of _Conscience_, and therefore hath reserved to himself the Power of punishing the Errors thereof as he seeth meet. Now for the _Magistrate_ to assume this, is to take upon him to meddle with Things not within the Compass of his Jurisdiction; for if this were within the Compass of his Jurisdiction, he should be the proper Judge in these Things; and also it were needful to him, as an essential Qualification of his being a _Magistrate_, to be capable to judge in them. But that the _Magistrate_, as a _Magistrate_, is neither proper Judge in these Cases, nor yet that the Capacity so to be is requisite in him as a _Magistrate_, our Adversaries cannot deny; or else they must say, That all the _Heathen Magistrates_ were either no _lawful Magistrates_, as wanting something essential to Magistracy, and this were contrary to the express Doctrine of the Apostle, _Rom._ xiii. or else (which is more absurd) that those _Heathen Magistrates_ were proper Judges in Matters of _Conscience_ among Christians. As for that Evasion that the _Magistrate_ ought to punish according to the Church Censure and Determination, which is indeed no less than to make the _Magistrate_ the _Church’s Hangman_, we shall have Occasion to speak of it hereafter. But if the chief Members of the _Church_, though ordained to inform, instruct, and reprove, are not to have Dominion over the _Faith_ nor _Consciences_ of the Faithful, as the Apostle expresly affirms, 2 _Cor._ i. 24. then far less ought they to usurp this Dominion, or stir up the Magistrate to persecute and murder those who cannot yield to them therein. _Secondly_, This pretended Power of the _Magistrate_ is both contrary unto, and inconsistent with the Nature of the _Gospel_, which is a Thing altogether extrinsick to the Rule and Government of _political States_, as Christ expresly signified, saying, His _Kingdom_ was _not of this World_; and if the propagating of the _Gospel_ had had any necessary Relation thereunto, then Christ had not said so. But he abundantly hath shewn by his Example, whom we are chiefly to imitate in Matters of that Nature, that it is by _Persuasion_ and the _Power of God_, not by _Whips_, _Imprisonments_, _Banishments_, and _Murderings_, that the Gospel is to be propagated; and that those that are the Propagators of it are often to suffer by the Wicked, but never to cause the Wicked to suffer. When he sends forth his Disciples, he tells them, he sends them forth as [138]_Lambs among Wolves_, to be willing to be _devoured_, not to _devour_: He tells them of their being _whipped_, _imprisoned_, and _killed_ for their Conscience; but never that they shall either _whip_, _imprison_, or _kill_: And indeed if _Christians_ must be as _Lambs_, it is not the Nature of _Lambs_ to destroy or devour any. It serves nothing to allege, that in Christ’s and his Apostles Times the _Magistrates_ were _Heathens_, and therefore Christ and his Apostles, nor yet any of the Believers, being no _Magistrates_, could not exercise the Power; because it cannot be denied but Christ, being the _Son of God_, had a true Right to all _Kingdoms_, and was _righteous Heir_ of the _Earth_. [139]_Next_, as to his _Power_, it cannot be denied but he could, if he had seen meet, have called for _Legions of Angels_ to defend him, and have forced the _Princes_ and _Potentates_ of the Earth to be subject unto him, _Matt._ xxvi. 53. So that it was only because it was contrary to the Nature of _Christ_’s Gospel and Ministry to use any Force or Violence in the gathering of Souls to him. This he abundantly expressed in his Reproof to the two Sons of _Zebedee_, who would have been calling for _Fire from Heaven_ to burn those that refused to receive Christ: It is not to be doubted but this was as great a Crime as now to be in an Error concerning the Faith and Doctrine of Christ. That there was not Power wanting to have punished those Refusers of _Christ_ cannot be doubted; for they that could do other Miracles, might have done this also. And moreover, they wanted not the Precedent of a holy Man under the Law, as did _Elias_; yet we see what _Christ_ saith to them, _Ye know not what Spirit ye are of_, Luke ix. 55. _For the Son of Man is not come to destroy Men’s Lives, but to save them_. Here Christ shews that such Kind of _Zeal_ was no Ways approved of him; and such as think to make Way for _Christ_ or his _Gospel_ by this Means, do not understand what _Spirit they are of_. But if it was not lawful to call for _Fire from Heaven_ to destroy such as refuse to receive Christ, it is far less lawful to kindle _Fire upon Earth_ to destroy those that believe in Christ, because they will not believe, nor can believe, as the Magistrates do, for Conscience Sake. And if it was not lawful for the Apostles, who had so large a Measure of the Spirit, and were so little liable to Mistake, to force others to their Judgment, it can be far less lawful now for Men, who as Experience declareth, and many of themselves confess, are fallible, and often mistaken, to kill and destroy all such as cannot, because otherwise persuaded in their Minds, judge and believe in Matters of Conscience just as they do. And if it was not according to the Wisdom of _Christ_, who was and is _King of Kings_, by outward Force to constrain others to believe him or receive him, as being a Thing inconsistent with the Nature of his _Ministry_ and _spiritual Government_, do not they grosly offend him, who will needs be wiser than he, and think to force Men against their Persuasion to conform to their Doctrine and Worship? The Word of the Lord said, _Not by Power and by Might, but by the Spirit of the Lord_, Zech. iv. 6. But these say, _Not by the Spirit of the Lord, but by Might and carnal Power_. The Apostle saith plainly, [140]_We wrestle not with Flesh and Blood_; and _the Weapons of our Warfare are not carnal, but spiritual_: But these Men will needs wrestle with Flesh and Blood, when they cannot prevail with the Spirit and the Understanding; and not having spiritual Weapons, go about with carnal Weapons to establish _Christ’s Kingdom_, which they can never do: And therefore when the Matter is well sifted, it is found to be more out of _Love to Self_, and from a Principle of _Pride_ in Man to have all others to bow to him, than from the _Love of God_. [141]Christ indeed takes another Method; for he saith, _He will make his People a willing People in the Day of his Power_; but these Men labour against Men’s Wills and Consciences, not by _Christ’s Power_, but by the _outward Sword_, to make Men _the People of Christ_, which they never can do, as shall hereafter be shewn. [138] Matt. 10. 16. [139] Matt. 28. 18. [140] 2 Cor. 10. 4. [141] Psal. 110. 3. But _Thirdly_, Christ fully and plainly declareth to us his Sense in this Matter in the Parable of the _Tares_, Matt. xiii. of which we have himself the Interpreter, _Ver._ 38, 39, 40, 41. where he expounds them to be the _Children of the Wicked One_, and yet he will not have the Servants to meddle with them, lest they pull up the _Wheat_ therewith. Now it cannot be denied but _Hereticks_ are here included; and although these Servants saw the _Tares_, and had a certain Discerning of them; yet Christ would not they should meddle, lest they should hurt the _Wheat_: Thereby intimating, That that Capacity in Man _to be mistaken_, ought to be a Bridle upon him, to make him wary in such Matters; and therefore, to prevent this Hurt, he gives a positive Prohibition, _But he said, Nay_, Ver. 29. So that they who will notwithstanding be pulling up that which they judge is _Tares_, do openly declare, That they make no Scruple to break the _Commands of Christ_. Miserable is that Evasion which some of our Adversaries use here, in alleging these _Tares_ are meant of _Hypocrites_, and not of _Hereticks_! But how to evince that, seeing _Hereticks_, as well as _Hypocrites_, are _Children of the Wicked One_, they have not any Thing but their own bare Affirmation, which is therefore justly rejected. [Sidenote: Object.] If they say, _Because Hypocrites cannot be discerned, but so may Hereticks_; [Sidenote: _Answ._] This is both false and a begging of the Question. For those that have a _spiritual Discerning_, can discern both _Hypocrites_ and _Hereticks_; and those that want it, cannot certainly discern either. Seeing the Question will arise, _Whether that is a Heresy which the Magistrate saith is so_? And seeing it is both possible, and confessed by all to have often fallen out, that some _Magistrates_ have judged that _Heresy_ which was not, punishing Men accordingly for _Truth_, instead of _Error_; there can be no Argument drawn from the Obviousness or Evidence of _Heresy_, unless we should conclude _Heresy_ could never be mistaken for _Truth_, nor _Truth_ for _Heresy_; whereof Experience shews daily the contrary, even among Christians. But neither is this Shift applicable to this Place; for the Servants did discern the _Tares_, and yet were liable to hurt the _Wheat_, if they had offered to pull them up. §. III. [Sidenote: Object.] But they object against this _Liberty of Conscience_, Deut. xiii. 5. _Where false Prophets are appointed to be put to Death; and accordingly they give Example thereof._ [Sidenote: _Answ._] The Case no Way holds parallel; those particular Commands to the _Jews_, and Practices following upon them, are not a Rule for _Christians_; else we might by the same Rule say, It were lawful for us to borrow of our Neighbours their Goods, and so carry them away, because the _Jews_ did so by _God’s Command_; or that it is lawful for _Christians_ to invade their Neighbours Kingdoms, and cut them all off without Mercy, because the _Jews_ did so to the _Canaanites_, by the Command of God. [Sidenote: Object.] If they urge, _That these Commands ought to stand, except they be repealed in the Gospel_; [Sidenote: _Answ._] I say, The Precepts and Practices of Christ and his Apostles mentioned are a sufficient Repeal: For if we should plead, That every Command given to the _Jews_ is binding upon us, except there be a particular Repeal; then would it follow, That because it was lawful for the _Jews_, if any Man killed one, for the nearest Kindred presently to kill the Murderer, without any Order of Law, it were lawful for us to do so likewise. And doth not this Command of _Deut._ xiii. 9. openly order him who is enticed by another to forsake the Lord, though it were his _Brother_, his _Son_, his _Daughter_, or his _Wife_, presently to kill him or her? _Thou shalt surely kill him, thy Hand shall be first upon him, to put him to Death._ If this Command were to be followed there needed neither _Inquisition_ nor _Magistrate_ to do the Business; and yet there is no Reason why they should shuffle by this Part, and not the other; yea, to argue this Way from the Practice among the _Jews_, were to overturn the very Gospel, and to set up again the carnal Ordinances among the _Jews_, to pull down the spiritual Ones of the _Gospel_. Indeed we can far better argue from the _Analogy_ betwixt the _figurative_ and _carnal_ State of the _Jews_, and the _real_ and _spiritual_ One under the Gospel; that _as _Moses_ delivered the _Jews_ out of outward _Egypt_, by an outward Force, and established them in an outward Kingdom, by destroying their outward Enemies for them; so Christ, not by overcoming outwardly, and killing others, but by suffering and being killed, doth deliver his chosen ones, the inward _Jews_, out of mystical _Egypt_, destroying their spiritual Enemies before them, and establishing among them his spiritual Kingdom, which is not of this World. _And as_ such as departed from the Fellowship of outward _Israel_ were to be cut off by the outward Sword, so those that depart from the inward _Israel_ are to be cut off by the Sword of the Spirit: _For it answers very well_, That as the _Jews_ were to cut off their Enemies outwardly, in order to establish their Kingdom and outward Worship, so they were to uphold it the same Way: _But_ as the Kingdom and Gospel of Christ was not to be established or propagated by cutting off or destroying the _Gentiles_, but by persuading them, so neither is it to be upheld otherwise._ [Sidenote: Object.] But _Secondly_, they urge, _Rom._ xiii. where the _Magistrate_ is said, _Not to bear the Sword in vain, because he is the Minister of God, to execute Wrath upon such as do Evil_. _But Heresy_, say they, _is Evil_. Ergo. [Sidenote: _Answ._] But so is _Hypocrisy_ also; yet they confess he ought not to punish that. Therefore this must be understood of _moral Evils_, relative to Affairs betwixt Man and Man, not of Matters of _Judgment_ or _Worship_; or else what great Absurdities would follow, considering that _Paul_ wrote here to the _Church_ of _Rome_, which was under the Government of _Nero_, an impious _Heathen_, and _Persecutor_ of the _Church_? Now if a Power to punish in Point of _Heresy_ be here included, it will necessarily follow, That _Nero_ had this Power; yea, and that he had it of God; for because the _Power_ was of God, therefore the Apostle urges their Obedience. But can there be any Thing more absurd, than to say that _Nero_ had Power to judge in such Cases? Surely if _Christian Magistrates_ be not to punish for _Hypocrisy_, because they cannot outwardly discern it; far less could _Nero_ punish any Body for _Heresy_, which he was uncapable to discern. And if _Nero_ had not Power to judge or punish in Point of _Heresy_, then nothing can be urged from this Place; since all that is said here, is spoken as applicable to _Nero_, with a particular Relation to whom it was written. And if _Nero_ had such a Power, surely he was to exercise it according to his Judgment and Conscience, and in doing thereof he was not to be blamed; which is enough to justify him in his persecuting of the Apostles, and murdering the Christians. [Sidenote: Object.] _Thirdly_, They object that Saying of the Apostle to the _Galatians_, v. 12. _I would they were even cut off which trouble you_. [Sidenote: _Answ._] But how this imports any more than a _Cutting off from the Church_, is not, nor can be shewn. _Beza_ upon the Place saith, _We cannot understand that otherwise than of Excommunication, such as was that of the incestuous _Corinthian_. And indeed it is Madness to suppose it otherwise; for _Paul_ would not have these cut off otherwise than he did _Hymenæus_ and _Philetus_, who were Blasphemers; which was by giving them over to Satan, not by cutting of their Heads._ The same Way may be answered that other Argument, drawn from _Rev._ ii. 20. where the _Church of_ Thyatira _is reproved for suffering the Woman_ Jezabel: Which can be no other Ways understood, than that they did not _excommunicate_ her, or cut her off by a _Church Censure_. For as to Corporal Punishment, it is known that at that Time the _Christians_ had not Power to punish _Hereticks_ so, if they had had a Mind to it. [Sidenote: Object.] _Fourthly_, They allege, That _Heresies are numbered among the Works of the Flesh_, Gal. v. 20. _Ergo_, &c. [Sidenote: _Answ._] That _Magistrates_ have Power to punish all the Works of the Flesh, is denied, and not yet proved. Every _Evil_ is a Work of the Flesh, but every _Evil_ comes not under the Magistrate’s Cognizance. Is not _Hypocrisy_ a Work of the Flesh, which our Adversaries confess the Magistrates ought not to punish? Yea, are not _Hatred_ and _Envy_ there mentioned as Works of the _Flesh_? And yet the Magistrate cannot punish them, as they are in themselves, until they exert themselves in other Acts which come under his Power. But so long as _Heresy_ doth not exert itself in any Act destructive to _human Society_, or such like Things, but is kept within the Sphere of those Duties of _Doctrine_ or _Worship_ which stand betwixt a Man and God, they no Ways come under the Magistrate’s Power. §. IV. But _Secondly_, This Forcing of Men’s Consciences is contrary to _sound Reason_, and the very _Law of Nature_. For Man’s Understanding cannot be forced by all the Bodily Sufferings another Man can inflict upon him, especially in Matters spiritual and supernatural: _It is Argument, and evident Demonstration of Reason, together with the Power of God reaching the Heart, that can change a Man’s Mind from one Opinion to another, and not Knocks and Blows, and such like Things, which may indeed destroy the Body, but never can inform the Soul, which is a free Agent, and must either accept or reject Matters of Opinion as they are borne in upon it by something proportioned to its own Nature_. To seek to force Minds in any other Manner, is to deal with Men as if they were Brutes, void of Understanding; and at last is but to lose one’s Labour, and as the Proverb is, _To seek to wash the Black-moor white_. By that Course indeed Men may be made _Hypocrites_, but can never be made _Christians_; and surely the Products of such _Compulsion_ (even where the End is obtained, to wit, an outward Assent or Conformity, whether in _Doctrine_ or _Worship_) can be no Ways acceptable to God, who desireth not any Sacrifice, except that which cometh throughly from the Heart, and will have no constrained ones: So that Men, by constraining Force, are so far from being Members of the _Church_, that they are made ten Times more the Servants of Satan than before; in that to their _Error_ is added _Hypocrisy_, the worst of _Evils_ in Matters of Religion, and that which above all Things the Lord’s Soul most abhors. [Sidenote: Object.] But if it be said, _Their Error notwithstanding is thereby suppressed, and the Scandal removed_; [Sidenote: _Answ._] I _answer_, Besides that this is a Method no Ways allowed by Christ, as is above proved, surely the Church can be no Ways bettered by the Accession of _Hypocrites_, but greatly corrupted and endangered; for open _Heresies_ Men may be aware of, and shun such as profess them, when they are separated from the Church by her Censures: But secret _Hypocrites_ may putrefy the Body, and leaven it, ere Men be aware. And if the Dissenters prove resolute, and suffer boldly for the Opinions they esteem right, Experience sheweth that such Sufferings often tend to the Commendation of the Sufferers, but never of the Persecutors. For such Suffering ordinarily breeds Compassion, and begets a Curiosity in others to enquire the more diligently into the Things for which they see Men _suffer_ such great _Losses_ so boldly; and is also able to beget an Opinion, that it is for some Good they do so suffer: It being no Ways probable that Men will venture all merely to acquire Fame; which may as well be urged to detract from the Reputation of all the _Martyrs_, unless some better Arguments be brought against it than a _Halter_ or a _Faggot_. But supposing this Principle, _That the Magistrate hath Power to force the Consciences of his Subjects, and to punish them if they will not comply_, very great Inconveniences and Absurdities will follow, and even such as are inconsistent with the Nature of the _Christian Religion_. For _First_, It will naturally follow, That the Magistrate ought to do it, and sinneth by Omission of his Duty, if he do it not. Will it not then hence be inferred that Christ was defective to his Church, who having Power to force Men, and to call for _Legions of Angels_ so to do, did notwithstanding not exert that Power, but left his Church to the Mercy of the Wicked, without so necessary a Bulwark? _Secondly_, Seeing every Magistrate is to exercise his Power according to the best Understanding he hath, being obliged so to do, for the Promoting of what he in Conscience is persuaded to be Truth, will not this justify all the _Heathen Emperors_ in their Persecutions against _Christians_? Will not this justify the _Spanish Inquisition_, which yet is odious, not only to _Protestants_, but to many moderate _Papists_? How can _Protestants_ in Reason condemn the _Papists_ for persecuting them, seeing they do but exercise a _lawful Power_ according to their _Conscience_ and best Understanding, and do no more to them than the Sufferers profess they would do to them, if they were in the like Capacity? Which takes away all Ground of Commiseration from the Sufferers: Whereas that was the Ground which of old gained Reputation to the _Christians_, that they being innocent, _suffered_, who neither had, nor by Principle could, hurt any. But there is little Reason to pity one that is but dealt by according as he would deal with others. For to say, _They have no Reason to persecute us, because they are in the Wrong, and we in the Right_, is but miserably to beg the Question. Doth not this Doctrine strengthen the Hands of Persecutors every where, and that rationally, from a Principle of Self-preservation? For who can blame me for destroying him that I know waits but for an Occasion to destroy me, if he could? Yea, this makes all Suffering for _Religion_, which of old was the Glory of _Christians_, to be but of pure Necessity; whereby they are not led as _Lambs to the Slaughter_, as was the _Captain of their Salvation_; but rather as _Wolves_ catched in the Snare, who only bite not again because they are not able; but could they get Force, would be as ready to lead those the same Way that led them. Where is the Faith and Patience of the Saints? For indeed it is but a small Glory to make a Virtue of Necessity, and suffer because I cannot help it. Every Thief and Murderer would be a _Martyr_ at that Rate: Experience hath abundantly proved this in these last _Centuries_; for however each Party talk of _positively_ obeying the _Magistrate_ in such Cases, and that the Power resides in him, yet it is apparent, that from this Principle it naturally follows, That any Party, supposing themselves right, should, so soon as they are able, endeavour at any Rate to get uppermost, that they might bring under those of another Opinion, and force the _Magistrate_ to uphold their Way, to the Ruin of all others. What Engine the _Pope_ of _Rome_ used to make of his pretended Power in this Thing, upon any Pretence of Dislike to any Prince or State, even for very small Heresies in their own Account, to depose Princes, and set up their Subjects against them, and give their Dominions to other Princes to serve his Interest, they cannot be ignorant who have read the Life of _Hildebrand_; and how _Protestants_ have vindicated the Liberty of their Consciences after this same Manner is apparent. They suffered much in _France_, to the great Increase and Advantage of their Party; but as soon as they found themselves considerable, and had gotten some Princes upon their Side, they began to let the King know, That they must either have the Liberty of their Consciences, or else they would purchase it; not by suffering, but by fighting. And the Experience of other _Protestant States_ shews, That if _Henry_ the 4th, to please the _Papists_, had not quitted his Religion, to get the Crown the more peaceably, and so the _Protestants_ had prevailed with the Sword, they would as well have taught the _Papists_ with the Faggot, and led them to the Stake: So that this Principle of _Persecution_ on all Hands is the Ground of all those Miseries and Contentions. For so long as any Party is persuaded that it is both lawful for them, and their Duty, if in Power, to destroy those that differ from them, it naturally follows they ought to use all Means possible to get that Power, whereby they may secure themselves in the Ruin of their Adversaries. And that _Papists_ judge it not unlawful to compel the Magistrate, if they be strong enough to do it, to effect this. Experience shews it to be a known _Popish_ Principle, That _the Pope may depose an Heretick Prince, and absolve the People from the Oath of Fidelity_: And the _Pope_, as is above said, hath done so to divers Princes; and this Doctrine is defended by _Bellarmine_ against _Barclay_. The _French_ refused _Henry_ the Fourth till he quitted his Religion. And as for _Protestants_, many of them scruple not to affirm, _That wicked Kings and Magistrates may be deposed, and killed_: Yea, our _Scotch Presbyterians_ are as positive in it as any _Jesuits_, who would not admit King _Charles_ the Second, though otherwise a _Protestant Prince_, unless he would swear to renounce _Episcopacy_; a Matter of no great Difference, though contrary to his Conscience. Now how little Proportion these Things bear with the Primitive Christians, and the Religion propagated by Christ and his Apostles, needs no great Demonstration; and it is observable, that notwithstanding many other Superstitions crept into the Church very early, yet this of _Persecution_ was so inconsistent with the Nature of the Gospel, and Liberty of Conscience, as we have asserted it, such an innate and natural Part of the Christian Religion, that almost all the _Christian Writers_, for the first three hundred Years, earnestly contended for it, condemning the contrary Opinion. §. V. [Sidenote: Athan. _in Epist. ad_ Solit. vit. Ag. _ibid._] Thus _Athanasius_; “It is the Property of Piety not to force, but to persuade, in Imitation of our Lord, who forced no Body, but left it to the Will of every one to follow him, _&c._ But the Devil, because he hath nothing of Truth, uses Knocks and Axes, to break up the Doors of such as receive him. But our Saviour is meek, teaching the Truth; whosoever will come after me, and whosoever will be my Disciple, _&c._ but constraining none; coming to us, and knocking rather, and saying, My Sister, my Spouse open to me, _&c._ And entereth when he is opened to, and retires if they delay, and will not open unto him; because it is not with Swords, nor Darts, nor Soldiers, nor Armour, that Truth is to be declared, but with Persuasion and Counsel.” And it is observable, That they were the impious _Arians_ who first of all brought in this Doctrine, to persecute others among Christians, whose Successors both _Papists_ and _Protestants_ are in this Matter, whom _Athanasius_ thus reproveth further: [Sidenote: Athan. _Apol. 1 de Fuga Sua, Tom. 1._] “Where (saith he) have they learned to persecute? Certainly they cannot say they have learned it from the Saints; but this hath been given them, and taught them of the Devil. The Lord commanded indeed sometimes to flee, and the Saints sometimes fled; but to persecute is the Invention and Argument of the Devil, which he seeks against all.” And after he saith, “In so far as the _Arians_ banish those that will not subscribe their Decrees, they shew that they are contrary to Christians, and Friends of the Devil.” [Sidenote: Hil. _contra_ Aux.] “But now, O lamentable! (saith _Hilarius_) They are the Suffrages of the Earth that recommend the Religion of God, and Christ is found naked of his Virtue, while Ambition must give Credit to his Name. The Church reproves and fights by Banishment and Prisons, and forceth herself to be believed, which once was believed because of the Imprisonments and Banishments herself suffered. She that once was consecrated by the Terrors of her Persecutors, depends now upon the Dignity of those that are in her Communion. She that once was propagated by her banished Priests, now banisheth the Priests. And she boasts now, That she is loved of the World, who would not have been Christ’s if she had not been hated of the World.” [Sidenote: Jerome _Epist._ 62. _ad_ Tire.] “The Church (saith _Jerome_) was founded by shedding of Blood, and by suffering, and not in doing of Hurt. The Church increased by Persecutions, and was crowned by Martyrdom.” [Sidenote: Amb. _Epist._ 32. _Tom._ 3.] _Ambrose_, speaking of _Auxentius_, saith thus, “Whom he (viz. _Auxentius_) could not deceive by Discourse, he thinks ought to be killed with the Sword, making bloody Laws with his Mouth, writing them with his own Hands, and imagining that an Edict can command Faith.” [Sidenote: Amb. _Epist._ 27.] And the same _Ambrose_ saith, “That going into _France_, he would not communicate with those Bishops that required that Hereticks should be put to Death.” [142]The Emperor _Martianus_, who assembled the _Council_ of _Chalcedon_, protests, [Sidenote: Mon. Eg. _in acta Concil._ Chalced. _Tom. 2. Conc. gen._] “That he would not force nor constrain any one to subscribe the Council of _Chalcedon_ against his Will.” [142] Mart. _Epist. ad_ Archimand, _&c._ [143]_Hosius_ Bishop of _Corduba_ testifies, “That the Emperor _Constans_ would not constrain any to be Orthodox.” [143] Hosi. _Epist. ad_--Constit. _apud_ Ath. _in Eph. ad solit. vii. Tom. 1._ [144]_Hilarius_ saith further, “That God teacheth, rather than exacteth, the Knowledge of himself, and authorizing his Commandments by the Miracles of his Heavenly Works; he wills not that any should confess him with a forced Will, _&c._ He is the God of the whole Universe, he needs not a forced Obedience, nor requires a constrained Confession.” [144] Hil. _L. 1. ad_ Const. “[145]Christ (saith _Ambrose_) sent his Apostles to sow Faith; not to constrain, but to teach; not to exercise coercive Power, but to extol the Doctrine of Humility.” [145] Ambr. _Comm. in_ Luc. _L. 7._ Hence _Cyprian_,[146] comparing the old Covenant with the new, saith, “Then were they put to Death with the outward Sword; but now the Proud and Contumacious are cut off with the spiritual Sword, by being cast out of the Church.” And this answers very well that _Objection_ before observed, taken from the Practice of the _Jews_ under the Law. [146] Cypr. _Epist._ 62. “[147]See (saith _Tertullian_ to the _Heathens_) if it be not to contribute to the Renown of Irreligion, to seek to take away the Liberty of Religion, and to hinder Men their Choice of God, that I may not be admitted to adore whom I will, but must be constrained to serve him whom I will not. There is none, nay not a Man, that desires to be adored by any against their Will.” [148]And again, “It is a Thing that easily appears to be unjust, to constrain and force Men to sacrifice against their Wills; seeing to do the Service of God there is required a willing Heart.” [149]And again, “It is an human Right and natural Power that every one worship what he esteems; and one Man’s Religion doth not profit nor hurt another. Neither is it any Piece of Religion to enforce Religion; which must be undertaken by Consent, and not by Violence, seeing that the Sacrifices themselves are not required, but from a willing Mind.” [147] Tertul. _Apol. C._ 24. [148] Id. _Apol. C._ 28. [149] Idem _ad_ Scapul. _C._ 2. Now how either _Papists_ or _Protestants_, that boast of Antiquity, can get by these plain Testimonies, let any rational Man judge. And indeed I much question if in any one Point owned by them, and denied by us, they can find all the _old Fathers_ and _Writers_ so exactly unanimous. Which shews how contrary all of them judged this to be to the Nature of Christianity, and that in the Point of _Persecution_ lay no small Part of the Apostasy; which, from little to more, came to that, _That the _Pope_, upon every small Discontent, would excommunicate Princes, absolve their Subjects from obeying them, and turn them in and out at his Pleasure_. Now if _Protestants_ do justly abhor these Things among Papists, is it not sad that they should do the like themselves? A Thing that at their first Appearance, when they were in their primitive Innocency, they did not think on, as appears by that Saying of _Luther_; [150]_Neither Pope nor Bishop, nor any other Man, hath Power to oblige a Christian to one Syllable, except it be by his own Consent_. And again, _I call boldly to all Christians, that neither Man nor Angel can impose any Law upon them, but so far as they will; for we are free of all_. And when he appeared at the Diet of _Spiers_, before the Emperor, in a particular Conference he had before the Archbishop of _Triers_ and _Joachim_ Elector of _Brandenburgh_, when there seemed no Possibility of agreeing with his Opposers, they asking him, _What Remedy seemed to him most fit?_ [Sidenote: _History of the Council of _Trent.] He answered, _The Counsel that _Gamaliel_ proposed to the Jews, _to wit_, That if this Design was of God, it would stand; if not, it would vanish; which he said ought to content the Pope_: He did not say, _Because he was in the Right he ought to be spared_. For this _Counsel_ supposeth, That those that are tolerated may be wrong; and yet how soon did the same _Luther_, ere he was well secure himself, press the Elector of _Saxony_ to banish poor _Carolostadius_, because he could not in all Things submit to his Judgment? And certainly it is not without Ground reported, That it smote _Luther_ to the Heart; so that he needed to be comforted, when he was informed, That _Carolostadius_, in his Letter to his Congregation, stiled himself, _A Man banished for Conscience, by the Procurement of_ Martin Luther. And since both the _Lutherans_ and _Calvinists_ not admitting one another to worship in those respective Dominions, sheweth how little better they are than either _Papists_ or _Arians_ in this Particular. [151]And yet _Calvin_ saith, That _the Conscience is free from the Power of all Men_: If so, why then did he cause _Castellio_ to be banished because he could not, for _Conscience Sake_, believe as he did, _That God had ordained Men to be damned_? And _Servetus_ to be burned for denying the _Divinity of Christ_? if _Calvin_’s Report of him be to be credited? Which Opinion, though indeed it was to be abominated, yet no less was _Calvin_’s Practice in causing him to be burned, and afterwards defending that it was lawful to burn _Hereticks_; by which he encouraged the _Papists_ to lead his Followers the more confidently to the Stake, as having for their Warrant the Doctrine of their own _Sect-master_; which they omitted not frequently to twit them with, and indeed it was to them unanswerable. Hence, upon this Occasion, the judicious Author of the _History of the Council of Trent_, in his _fifth Book_, where giving an Account of several _Protestants_ that were burned for their Religion, well and wisely observeth it, _as a Matter of Astonishment, that those of the New Reformation did offer to punish in the Case of Religion_. And afterwards, taking Notice that _Calvin_ justifies the Punishing of _Hereticks_, he adds, _But since the Name of _Heresy_ may be more or less restricted, yea, or diversly taken, this Doctrine may be likewise taken in divers Senses, and may at one Time hurt those, whom at another Time it may have benefited_. [150] Luth. _Lib. de Captivitate_ Babylon. [151] Calv. _Inst. L. 3. C. 19. Sect. 14._ [Sidenote: _Protestant Persecution strengthens the Popish Inquisition._] So that this Doctrine of _Persecution_ cannot be maintained by _Protestants_, without strengthening the Hands of _Popish Inqusitors_; and indeed in the End lands in direct _Popery_; _seeing, if I may not profess and preach that Religion, which I am persuaded in my own Conscience is true, it is to no Purpose to search the Scriptures, or to seek to choose my own Faith by Convictions thence derived; since whatever I there observe, or am persuaded of, I must either subject to the Judgment of the Magistrate and Church of that Place I am in, or else resolve to remove, or die_. Yea, doth not this _Heretical_ and _Antichristian Doctrine_, both of _Papists_ and _Protestants_, at last resolve into that cursed Policy of _Mahomet_, _who prohibited all Reason or Discourse about Religion, as occasioning Factions and Divisions_? And indeed those that press _Persecution_, and deny _Liberty of Conscience_, do thereby shew themselves more the Disciples of _Mahomet_ than of _Christ_; and that they are no Ways Followers of the Apostle’s Doctrine, who desired the _Thessalonians to prove all Things, and hold fast that which is good_, 1 Thess. v. 21. And also saith, _Unto such as are otherwise minded, God shall reveal it_, Phil. iii. 15. not that by Beatings and Banishments it must be knocked into them. §. VI. [Sidenote: _The Ground of Persecution._] Now the _Ground of Persecution_, as hath been above shewn, is an _Unwillingness to suffer_; for no Man, that will persecute another for his _Conscience_, would suffer for his own, if he could avoid it, seeing his Principle obliges him, if he had Power, by Force to establish that which he judges is the _Truth_, and so to force others to it. Therefore I judge it meet, for the Information of the Nations, briefly to add something in this Place concerning the _Nature of true Christian Sufferings_, whereunto a very faithful Testimony hath been borne by _God’s Witnesses_, which he hath raised up in this Age, beyond what hath been generally known or practised for these many Generations, yea, since the Apostasy took Place. Yet it is not my Design here in any wise to derogate from the Sufferings of the _Protestant Martyrs_, whom I believe to have walked in Faithfulness towards God, according to the Dispensation of _Light_ in that Day appearing, and of which many were utter Enemies to _Persecution_, as by their Testimonies against it might be made appear. [Sidenote: _What true Suffering is._] But the true, faithful and Christian Suffering is _for Men to profess what they are persuaded is right, and so practise and perform their Worship towards God, as being their true Right so to do; and neither to do more in that, because of outward Encouragement from Men; nor any Whit less, because of the Fear of their Laws and Acts against it_. Thus for a Christian Man to vindicate his just Liberty with so much Boldness, and yet Innocency, will in due Time, though through Blood, purchase Peace; as this Age hath in some Measure experienced, and many are Witnesses of it; which yet shall be more apparent to the World, as _Truth_ takes Place in the Earth. But they greatly sin against this excellent Rule, that in Time of _Persecution_ do not profess their own Way so much as they would if it were otherwise; and yet, when they can get the Magistrate upon their Side, not only stretch their own Liberty to the utmost, but seek to establish the same by denying it to others. [Sidenote: _The innocent Sufferings of the People called _Quakers.] But of this excellent Patience and Sufferings, the Witnesses of God, in Scorn called _Quakers_, have given a manifest Proof: For so soon as God revealed his _Truth_ among them, without Regard to any Opposition whatsoever, or what they might meet with, they went up and down, as they were moved of the Lord, preaching and propagating the _Truth_ in Market-places, Highways, Streets, and publick Temples, though daily beaten, whipped, bruised, haled, and imprisoned therefore. And when there was any where a Church or Assembly gathered, they taught them to keep their Meetings openly, and not to shut the Door, nor do it by Stealth, that all might know it, and those who would might enter. And as hereby all just Occasion of Fear of Plotting against the Government was fully removed, so this their Courage and Faithfulness in not giving over their Meeting together (but more especially the Presence and Glory of God manifested in the Meeting being terrible to the Consciences of the Persecutors) did so weary out the Malice of their Adversaries, that oftentimes they were forced to leave their Work undone. For when they came to break up a Meeting, they were obliged to take every Individual out by Force, they not being free to give up their Liberty by dissolving at their Command: And when they were haled out, unless they were kept forth by Violence, they presently returned peaceably to their Place. Yea, when sometimes the Magistrates have pulled down their Meeting-houses, they have met the next Day openly upon the Rubbish, and so by Innocency kept their Possession and Ground, being properly their own, and their Right to meet and worship God being not forfeited to any. So that when armed Men have come to dissolve them, it was impossible for them to do it, unless they had killed every one; for they stood so close together, that no Force could move any one to stir, until violently pulled thence: So that when the Malice of their Opposers stirred them to take Shovels, and throw the Rubbish upon them, there they stood unmoved, being willing, if the Lord should so permit, to have been there buried alive, witnessing for him. As this patient but yet courageous Way of Suffering made the Persecutors Work very heavy and wearisome unto them, so the Courage and Patience of the Sufferers, using no Resistance, nor bringing any Weapons to defend themselves, nor seeking any Ways Revenge upon such Occasions, did secretly smite the Hearts of the Persecutors, and made their Chariot-wheels go on heavily. Thus after much and many kind of Sufferings thus patiently borne, which to rehearse would make a Volume of itself, which may in due Time be published to the Nations (for we have them upon Record) a Kind of _negative Liberty_ has been obtained; so that at present, for the most Part, we meet together without Disturbance from the Magistrate. But on the contrary, most _Protestants_, when they have not the Allowance and Toleration of the Magistrate, meet only in Secret, and hide their Testimony; and if they be discovered, if there be any Probability of making their Escape by Force (or suppose it were by cutting off those that seek them out) they will do it; whereby they lose the Glory of their Sufferings, by not appearing as the innocent Followers of Christ, nor having a Testimony of their Harmlesness in the Hearts of their Pursuers, their Fury, by such Resistance, is the more kindled against them. As to this last Part, of resisting such as persecute them, they can lay Claim to no Precept from Christ, nor any Example of him or his Apostles approved. [Sidenote: Object.] But as to the first Part, for fleeing and meeting secretly, and not openly testifying for the Truth, they usually object that Saying of Christ, Matt. x. 23. _When they persecute you in this City, flee ye into another._ And _Acts_ ix. 4. _That the Disciples met secretly for fear of the Jews._ And _Acts_ ix. 25. _That _Paul_ was let out of _Damascus_ in a Basket down by the Wall._ [Sidenote: _Answ._] To all which I _answer_, _First_, As to that Saying of Christ, it is a Question if it had any further Relation than to that particular Message with which he sent them to the _Jews_; Yea, the latter End of the Words seems expresly to hold forth so much; _For ye shall not have gone over the Cities of _Israel_ till the Son of Man be come_. Now a particular Practice or Command for a particular Time will not serve for a Precedent to any at this Day to shun the Cross of Christ. But supposing this Precept to reach farther, it must be so understood to be made use of only according as the Spirit giveth Liberty, else no Man that could flee might suffer Persecution. [Sidenote: _Fleeing in Time of Persecution not allowed_.] How then did not the Apostles _John_ and _Peter_ flee, when they were the first Time persecuted at _Jerusalem_? But, on the contrary, went the next Day, after they were discharged by the Council, and preached boldly to the People. But indeed many are but too capable to stretch such Sayings as these for Self-preservation, and therefore have great Ground to fear, when they interpret them, that they shun to witness for Christ, for fear of Hurt to themselves, lest they mistake them. As for that private Meeting of the Disciples, we have only an Account of the Matter of Fact, but that suffices not to make of it a Precedent for us; and Men’s Aptness to imitate them in that (which, for aught we know, might have been an Act of Weakness) and not in other Things of a contrary Nature, shews that it is not a true Zeal to be like those Disciples, but indeed a Desire to preserve themselves, which moves them so to do. _Lastly_, As to that of _Paul_’s being conveyed out of _Damascus_, the Case was singular, and is not to be doubted but it was done by a special Allowance from God, who having designed him to be a principal Minister of his Gospel, saw meet in his Wisdom to disappoint the wicked Counsel of the _Jews_. But our Adversaries have no such Pretext for _fleeing_, whose _Fleeing_ proceeds from Self-preservation, not from immediate Revelation. And that _Paul_ made not this the Method of his Procedure, appears, in that at another Time, notwithstanding the Persuasion of his Friends, and certain Prophecies of his Sufferings to come, he would not be dissuaded from going up to _Jerusalem_, which according to the forementioned Rule he should have done. But _Lastly_, To conclude this Matter, Glory to God, and our Lord Jesus Christ, that now these _twenty-five Years_, since we were known to be a distinct and separate People, hath given us faithfully to suffer for his _Name_, without shrinking or fleeing the Cross; and what Liberty we now enjoy, it is by his Mercy, and not by any outward Working or Procuring of our own, but it is He has wrought upon the Hearts of our Opposers. Nor was it any outward Interest hath procured it unto us, but the Testimony of our Harmlesness in the Hearts of our Superiors: For God hath preserved us hitherto in the _patient Suffering of Jesus_, that we have not given away our Cause by persecuting any, which few if any Christians that I know can say. Now against our unparalleled yet innocent and Christian Cause our malicious Enemies have nothing to say, But that if we had Power, we would do so likewise. This is a Piece of mere unreasonable Malice, and a Privilege they take to judge of Things to come, which they have not by immediate Revelation; and surely it is the greatest Height of harsh Judgment to say Men would do contrary to their _professed Principle_ if they could, who have from their Practice hitherto given no Ground for it, and wherein they only judge others by themselves: Such Conjectures cannot militate against us, so long as we are innocent. And if ever we prove guilty of _Persecution_, by forcing other Men by corporal Punishment to our Way, then let us be judged the greatest of _Hypocrites_, and let not any spare to _persecute_ us. _Amen, saith my Soul._ PROPOSITION XV. Concerning SALUTATIONS and RECREATIONS, _&c._ [152]_Seeing the chief End of all _Religion_ is to redeem Men from the Spirit and vain Conversation of this World, and to lead into inward Communion with God, before whom if we _fear always_ we are accounted happy; therefore all the vain Customs and Habits thereof, both in Word and Deed, are to be rejected and forsaken by those who come to this _Fear_; such as taking off the _Hat_ to a Man, the Bowings and Cringings of the Body, and such other Salutations of that Kind, with all the foolish and superstitious Formalities attending them; all which Man hath invented in his degenerate State, to feed his Pride in the vain Pomp and Glory of this World: As also the unprofitable Plays, frivolous Recreations, Sportings, and Gamings, which are invented to pass away the precious Time, and divert the Mind from the _Witness of God_ in the Heart, and from the _living Sense_ of his _Fear_, and from that _evangelical Spirit_ wherewith Christians ought to be leavened, and which leads into Sobriety, Gravity, and godly Fear; in which as we abide, the Blessing of the Lord is felt to attend us in those Actions in which we are necessarily engaged, in order to the taking Care for the Sustenance of the outward Man._ [152] Ephes. 5. 11. 1 Pet. 1. 14. John 5. 44. Jer. 10. 3. Acts 10. 26. Matt. 15. 13. Col. 2. 8. §. I. Having hitherto treated of the Principles of Religion, both relating to _Doctrine_ and _Worship_, I am now to speak of some Practices which have been the Product of this _Principle_, in those Witnesses whom God hath raised up in this Day to testify for his _Truth_. It will not a little commend them, I suppose, in the Judgment of sober and judicious Men, that taking them generally, even by the Confession of their Adversaries, they are found to be free of those Abominations which abound among other Professors, such as are _Swearing_, _Drunkenness_, _Whoredom_, _Riotousness_, &c. and that generally the very Coming among this People doth naturally work such a Change, so that many vicious and profane Persons have been known, by coming to this _Truth_, to become sober and virtuous; and many light, vain, and wanton Ones to become grave and serious, as our Adversaries dare not deny:[153] Yet that they may not want something to detract us for, cease not to accuse us for those Things which, when found among themselves, they highly commend; thus our _Gravity_ they call _Sullenness_, our _Seriousness_, _Melancholy_, our _Silence_, _Sottishness_. Such as have been vicious and profane among them, but by coming to us have left off those Evils, lest they should commend the Truth of our Profession, they say, That whereas they were profane before, they are become worse, _In being hypocritical and spiritually proud_. If any before _dissolute_ and _profane_ among them, by coming to the Truth with us, become _frugal_ and _diligent_, then they will charge them with _Covetousness_: And if any _eminent_ among them for _Seriousness_, _Piety_, and _Discoveries of God_, come unto us, then they will say, They were always subject to _Melancholy_ and to _Enthusiasm_; though before, when among them, it was esteemed neither _Melancholy_ nor _Enthusiasm_ in an evil Sense, but _Christian Gravity_ and _Divine Revelation_. Our _Boldness_ and _Christian Suffering_ they call _Obstinacy_ and _Pertinacy_; though half as much, if among themselves, they would account _Christian Courage_ and _Nobility_. And though thus by their Envy they strive to read all relating to us backwards, counting those Things Vices in us, which in themselves they would extol as Virtues, yet hath the Strength of Truth extorted this Confession often from them, _That we are generally a pure and clean People, as to the outward Conversation_. [153] After this Manner the _Papists_ used to disapprove the Sobriety of the _Waldenses_, of whom _Reinerius_, a Popish Author, so writeth. “But this Sect of the _Leonists_ hath a great Shew of Truth; for that they live righteously before Men, and believe all Things well of God, and all the Articles which are contained in the Creed; only they blaspheme and hate the Church of _Rome_.” _But this, _they say_, is but in Policy to commend our Heresy._ But such Policy it is, say I, as Christ and his Apostles made use of, and all good Christians ought to do; yea, so far hath Truth prevailed by the Purity of its Followers, that if one that is called a _Quaker_ do but that which is common among them, as to _laugh_ and be _wanton_, _speak at large_, and keep not his _Word_ punctually, or be overtaken with _Hastiness_ or _Anger_, they presently say, _O this is against your Profession!_ As if indeed so to do were very consistent with theirs; wherein though they speak the Truth, yet they give away their Cause. But if they can find any under our Name in any of those Evils common among themselves (as who can imagine but among so many Thousands there will be some Chaff, since of twelve Apostles one was found to be a Devil) O how will they insult, and make more Noise of the Escape of one _Quaker_, than of an hundred among themselves! §. II. But there are some singular Things, which most of all our Adversaries plead for the Lawfulness of, and allow themselves in, as no Ways inconsistent with the _Christian Religion_, which we have found to be no Ways lawful unto us, and have been commanded of the Lord to lay them aside; though the doing thereof hath occasioned no small Sufferings and Buffetings, and hath procured us much Hatred and Malice from the World. And because the Nature of these Things is such, that they do upon the very Sight distinguish us, and make us known, so that we cannot hide ourselves from any, without proving unfaithful to our Testimony; our Trials and Exercises have herethrough proved the more numerous and difficult, as will after appear. These I have laboured briefly to comprehend in this Proposition; but they may more largely be exhibited in these six following Propositions. * * * * * [Sidenote: Flattering Titles.] I. _That it is not lawful to give to Men such flattering Titles, as Your Holiness, Your Majesty, Your Eminency, Your Excellency, Your Grace, Your Lordship, Your Honour, _&c._ nor use those flattering Words, commonly called_ [COMPLIMENTS.] [Sidenote: Hat and Knee.] II. _That it is not lawful for Christians to kneel, or prostrate themselves to any Man, or to bow the Body, or to uncover the Head to them._ [Sidenote: Apparel.] III. _That it is not lawful for Christians to use Superfluities in Apparel, as are of no Use, save for Ornament and Vanity._ [Sidenote: Gaming.] IV. _That it is not lawful to use Games, Sports, Plays, nor among other Things Comedies among Christians, under the Notion of Recreations, which do not agree with Christian Silence, Gravity, and Sobriety: For Laughing, Sporting, Gaming, Mocking, Jesting, vain Talking, _&c._ is not Christian Liberty, nor harmless Mirth._ [Sidenote: Swearing.] V. _That it is not lawful for Christians to swear at all under the Gospel, not only not vainly, and in their common Discourse, which was also forbidden under the _Mosaical_ Law, but even not in Judgment before the Magistrate._ [Sidenote: Fighting.] VI. _That it is not lawful for Christians to resist Evil, or to war or fight in any Case._ [Sidenote: _Degrees of Dignity and Precedency allowed._] Before I enter upon a particular Disquisition of these Things, I shall first premise some general Considerations, to prevent all Mistakes; and next add some general Considerations, which equally respect all of them. I would not have any judge, That hereby we intend to destroy the _mutual Relation_ that either is betwixt _Prince_ and _People_, _Master_ and _Servants_, _Parents_ and _Children_; nay, not at all: We shall evidence, That our Principle in these Things hath no such Tendency, and that these natural Relations are rather better established, than any Ways hurt by it. Next, Let not any judge, That from our Opinion in these Things, any Necessity of _levelling_ will follow, or that all Men must have Things in _common_. Our Principle leaves every Man to enjoy that peaceably, which either his own Industry, or his Parents, have purchased to him; only he is thereby instructed to use it aright, both for his own Good, and that of his Brethren; and all to the Glory of God: In which also his Acts are to be _voluntary_, and no Ways _constrained_. And further, we say not hereby, that no Man may use the Creation more or less than another: For we know, That as it hath pleased God to dispense it diversly, giving to some more, and some less, so they may use it accordingly. [Sidenote: _Education differs accordingly._] The several Conditions, under which Men are diversly stated, together with their Educations answering thereunto, do sufficiently shew this: The _Servant_ is not the same Way educated as the _Master_; nor the _Tenant_ as the _Landlord_; nor the _Rich_ as the _Poor_; nor the _Prince_ as the _Peasant_. Now, though it be not lawful for any, however great Abundance they may have, or whatever their Education may be, to use that which is merely superfluous; yet seeing their Education has accustomed them thereunto, and their Capacity enables them so to do, without being profuse or extravagant, they may use Things better in their Kind, than such whose _Education_ hath neither accustomed them to such Things, nor their Capacity will reach to compass them. [Sidenote: _The lawful or unlawful Use of the Creation._] For it is beyond Question, That whatever Thing the _Creation_ affords is for the Use of Man, and the moderate Use of them is lawful; yet, _per accidens_, they may be unlawful to some, and not to others. As for Instance, He that by Reason of his Estate and Education hath been used to eat _Flesh_ and drink _Wine_, and to be clothed with the _finest Wool_, if his Estate will bear it, and he use it neither in Superfluity, nor immoderately, he may do it; and perhaps, if he should apply himself to feed, or be cloathed as are the Peasants, it might prejudice the Health of his Body, and nothing advance his Soul. But if a Man, whose Estate and Education had accustomed him to both _coarser Food_ and _Raiment_, should stretch himself beyond what he had, or were used to, to the manifest Prejudice of his Family and Children, no Doubt it would be unlawful to him, even so to eat or be clothed as another, in whom it is lawful; for that the other may be as much mortified, and have denied himself as much in coming down to that, which this aspires to, as he, in willing to be like him, aspires beyond what he either is able, or hath accustomed to do. The safe Place then is, for such as have Fulness, to watch over themselves, that they use it moderately, and rescind all Superfluities; [Sidenote: _The Rich to help the Poor._] being willing, as far as they can, to help the Need of those to whom Providence hath allotted a smaller Allowance. _Let the Brother of high Degree rejoice, in that he is abased; and such as God calls in a low Degree, be content with their Condition, not envying those Brethren who have greater Abundance, _knowing_ they have received Abundance, as to the inward Man_; which is chiefly to be regarded. And therefore beware of such a Temptation, as to use their Calling as an Engine to be _richer_, knowing, they have this Advantage beyond the _Rich_ and _Noble_ that are called, that the Truth doth not any Ways abase them, nay, not in the Esteem of the World, as it doth the other; but that they are rather exalted thereby, in that as to the inward and spiritual Fellowship of the Saints, they become the Brethren and Companions of the greatest and richest; and in this Respect, _Let him of low Degree rejoice that he is exalted_. These Things premised, I would seriously propose unto all such, as choose to be _Christians_ indeed, and that in _Nature_, and not in _Name_ only, whether it were not desirable, and would not greatly contribute to the Commendation of _Christianity_, and to the Increase of the Life and Virtue of Christ, if _all superfluous Titles of Honour, Profuseness and Prodigality in Meat and Apparel, Gaming, Sporting and Playing_, were laid aside and forborn? And whether such as lay them aside, in so doing, walk not more like the Disciples of Christ and his Apostles, and are therein nearer their Example, than such as use them? Whether the laying them aside would hinder any from being good Christians? Or if Christians might not be better without them, than with them? Certainly the _Sober_ and _Serious_ among all Sorts will say, _Yea_. Then surely such as lay them aside, as reckoning them unsuitable for Christians, are not to be blamed, but rather commended for so doing: Because that in Principle and Practice they effectually advance that, which others acknowledge were desirable, but can never make effectual, so long as they allow the Use of them as lawful. And God hath made it manifest in this Age, That by discovering the Evil of such Things, and leading his Witnesses out of them, and to testify against them, he hath produced effectually in many that _Mortification_ and _Abstraction_ from the _Love and Cares of this World_, who daily are conversing in the World (but inwardly redeemed out of it) both in _Wedlock_, and in their lawful Employments, which was judged could only be obtained by such as were shut up in _Cloisters_ and _Monasteries_. Thus much in General. §. III. As to the first we affirm positively, That _it is not lawful for Christians either to give or receive these Titles of Honour_, as, _Your Holiness_, _Your Majesty_, _Your Excellency_, _Your Eminency_, &c. [Sidenote: _Titles._] _First_, Because these _Titles_ are no Part of that Obedience which is due to _Magistrates_ or _Superiors_; neither doth the giving them add to or diminish from that Subjection we owe to them, which consists _in obeying their just and lawful Commands_, not in _Titles_ and _Designations_. [Sidenote: _Under the Law and Gospel._] _Secondly_, We find not that in the Scripture any such _Titles_ are used, either under the _Law_ or the _Gospel_: But that in the speaking to _Kings_, _Princes_, or _Nobles_, they used only a simple Compellation, as _O King!_ and that without any further Designation, save perhaps the Name of the Person, as, _O King_ Agrippa, _&c._ [Sidenote: _Lying Titles_.] _Thirdly_, It lays a Necessity upon _Christians_ most frequently to _lie_; because the Persons obtaining these _Titles_, either by Election or hereditarily, may frequently be found to have nothing really in them deserving them, or answering to them: As some, to whom it is said, _Your Excellency_, having nothing of _Excellency in them_; and he who is called, _Your Grace_, appears to be an Enemy to _Grace_; and he who is called, _Your Honour_, is known to be base and ignoble. [Sidenote: _Patents do not oblige to a Lie._] I wonder what Law of Man, or what Patent ought to oblige me to make a Lie, in calling _Good, Evil_; and _Evil, Good_? I wonder what Law of Man can secure me, in so doing, from the just Judgment of God, that will make me account for _every idle Word_? And to _lie_ is something more. Surely Christians should be ashamed that such Laws, manifestly crossing the Law of God, should be among them. [Sidenote: Object.] If it be said, _We ought in Charity to suppose that they have these Virtues, because the King has bestowed those Titles upon them, or that they are descended of such as deserved them_; [Sidenote: _Answ._] I _answer_, _Charity_ destroys not _Knowledge_: I am not obliged by _Charity_, either to believe or speak a _Lie_. Now it is apparent, and cannot be denied by any, but that those Virtues are not in many of the Persons expressed by the _Titles_ they bear; neither will they allow to speak so to such, in whom these Virtues are, unless they be so dignified by outward Princes. So that such as are truly virtuous, must not be stiled by their Virtues, because not privileged by the Princes of this World; and such as have them not, must be so called, because they have obtained a Patent so to be: And all this is done by those, who pretend to be his Followers, that commanded his Disciples, _Not to be called of Men, Master_; and told them, Such could _not believe, as received Honour one from another, and sought not the Honour which cometh from God only_. This is so plain, to such as will indeed be _Christians_, that it needs no Consequence. [Sidenote: _Your Holiness_, _Your Grace_, &c.] _Fourthly_, As to those Titles of _Holiness_, _Eminency_, and _Excellency_, used among the _Papists_ to the _Pope_ and _Cardinals_, &c. and _Grace_, _Lordship_, and _Worship_, used to the _Clergy_ among the _Protestants_, it is a most blasphemous Usurpation. For if they use _Holiness_ and _Grace_, because these Things ought to be in a _Pope_, or in a _Bishop_, how come they to usurp that peculiarly to themselves? Ought not _Holiness_ and _Grace_ to be in every Christian? And so every Christian should say, _Your Holiness_, and _Your Grace_, one to another. Next, how can they in Reason claim any more _Titles_, than were practised and received by the Apostles and Primitive Christians, whose Successors they pretend they are, and as whole Successors (and no otherwise) themselves, I judge, will confess any Honour they seek is due to them? Now if they neither sought, received, nor admitted such _Honour_ nor _Titles_, how came these by them? If they say they did, let them prove it if they can: We find no such Thing in the Scripture. The Christians speak to the Apostles without any such Denomination, neither saying, _If it please Your Grace_, _Your Holiness_, _Your Lordship_, nor _Your Worship_; they are neither called, _My Lord_ Peter, nor _My Lord_ Paul; nor yet _Master_ Peter, nor _Master_ Paul; nor _Doctor_ Peter, nor _Doctor_ Paul; but singly _Peter_ and _Paul_; and that not only in the Scripture, but for some hundreds of Years after: So that this appears to be a manifest Fruit of the Apostasy. For if these _Titles_ arise either from the _Office_ or _Worth_ of the Persons, it will not be denied but the Apostles deserved them better than any now that call for them. But the Case is plain, The Apostles had the _Holiness_, the _Excellency_, the _Grace_; and because they were _holy_, _excellent_, and _gracious_, they neither used, nor admitted of such _Titles_: [Sidenote: _Hypocrites want Titles._] But these having neither _Holiness_, _Excellency_, nor _Grace_, will needs be so called, to satisfy their ambitious and ostentatious Minds, which is a manifest Token of their _Hypocrisy_. _Fifthly_, As to that Title of _Majesty_, usually ascribed to Princes, we do not find it given to any such in the Holy Scripture; but that it is specially and peculiarly ascribed unto God, as 1 _Chron._ xxix. 11. _Job._ xxxvii. 22. _Psal._ xxi. 5. and xxix. 4. and xlv. 3. and cxiii. 1. and xcvi. 6. _Isa._ ii. 10. and xxiv. 14. and xxvi. 10. _Heb._ i. 3. 2 _Pet._ i. 16. and many more Places. Hence saith _Jude_, Ver. 25. _To the only wise God our Saviour, be Glory and Majesty_, &c. not to Men. We find in Scripture the proud King _Nebuchadnezzar_ assuming this _Title_ to himself, _Dan._ iv. 30. who at that Time received a sufficient Reproof, by a sudden Judgment which came upon him. Therefore in all the Compellations used to Princes in the _Old Testament_, it is not to be found, nor yet in the _New_. _Paul_ was very civil to _Agrippa_, yet he gives him no such _Title_: Neither was this _Title_ used among Christians in the primitive Times. [Sidenote: _Eccles. Hist. L. 4. P. 445._] Hence the _Ecclesiastical History_ of the Reformation of _France_, relating the Speech of the Lord _Rochefort_, at the Assembly of the Estates of _France_, held under _Charles_ the Ninth, in the Year 1560, saith, [Sidenote: Your Majesty _not used; how taken Notice of in 1560._] _That this Harangue was well remarked, in that he used not the Word _[Majesty]_ invented by Flatterers of late Years._ And yet this Author minded not how his Master _Calvin_ used this _flattering Title_ to _Francis_ the First, King of _France_; and not only so, but calls him _Most Christian King_, in the Epistle to his _Institutions_; though by his daily persecuting of the _Reformers_, it was apparent, he was far from being such, even in _Calvin_’s own Esteem. Surely the Complying with such vain _Titles_, imposed and introduced by _Antichrist_, greatly tended to stain the _Reformation_, and to render it defective in many Things. _Lastly_, All these _Titles_ and _Stiles_ of _Honour_ are to be rejected by _Christians_, because they are to seek the _Honour that comes from above_, and not the _Honour_ that is from _below_: But these Honours are not that Honour that comes from above, but are from below. For we know well enough what Industry, and what Pains Men are at to get these Things, and what Part it is that seeks after them, to wit, the _proud, insolent, haughty, aspiring Mind_. [Sidenote: _The proud Mind loves Titles._] For judge, Is it the _meek_ and _innocent Spirit of Christ_ that covets that Honour? Is it that Spirit that must be of _no Reputation in this World_, that has its [154]_Conversation in Heaven_, that comes to have _Fellowship with the Sons of God_? Is it that Spirit, I say, that loves that Honour, that seeks after that Honour, that pleads for the Upholding of that Honour, that frets, and rages, and fumes, when it is denied that Honour? [Sidenote: _Lucifer’s Spirit._] Or is it not rather the lordly insulting Spirit of _Lucifer_, the _Prince of this World_, he that of old affected and sought after this Honour, and loved not to abide in the submissive low Place? And so all his Children are possessed with the same ambitious proud Mind, seeking and covering _Titles_ of _Honour_, which indeed belong not to them. For let us examine, [155]_Who they are that are honourable indeed?_ [156]Is it not the _righteous Man_? Is it not the _holy Man_? Is it not the _humble-hearted Man_, the _meek-spirited Man_? And are not such those that ought to be _honoured_ among _Christians_? Now of these, may there not be poor Men, Labourers, silly Fishermen? And if so, how comes it that the _Titles_ of _Honour_ are not bestowed upon such? But who are they that generally receive and look for this Honour? Are they not the rich Ones, such as have abundance of the Earth, as be like the rich Glutton, such as are proud and ambitious, such as are Oppressors of the Poor, such as swell with Lust and Vanity, and all _Superfluity of Naughtiness_, who are the very Abomination and Plague of the Nations? Are not these they that are accounted honourable, that require and receive the Titles of Honour, proud _Hamans_? Now whether is this the Honour that comes from God, or the Honour from below? Doth God honour such as daily dishonour him, and disobey him? And if this be not the Honour that comes from God, but the Honour of this World, which the Children of this World give and receive one from another; how can the Children of God, such as are Christians indeed, give or receive that Honour among themselves, without coming under the Reproof of Christ, who saith, That _such as do cannot believe_? But further, If we respect the Cause that most frequently procures to Men these _Titles_ of _Honour_, there is not one of a Thousand that shall be found to be because of any Christian Virtue; but rather for Things to be discommended among _Christians_: As by the Favour of _Princes_, procured by flattering, and often by worse Means. Yea, the most frequent, and accounted among Men most honourable, is _Fighting_, or some great _martial Exploit_, which can add nothing to a Christian’s Worth: Since, sure it is, it were desirable there were no _Fightings_ among Christians at all; and in so far as there are, it shews they are not right Christians. And _James_ tells us, That _Fighting proceeds from the Lusts_. So that it were fitter for Christians, by the _Sword of God’s Spirit_, to fight against their Lusts, than by the Prevalency of their Lusts to destroy one another. Whatever Honour any might have attained of old under the _Law_ this Way, we find under the _Gospel_ Christians commended for _Suffering_, not for _Fighting_; neither did any of Christ’s Disciples, save one, offer outward Violence by the Sword, in cutting off _Malchus_’s Ear; for which he received no Title of Honour, but a just Reproof. Finally, if we look either to the _Nature_ of this _Honour_, the _Cause_ of it, the _Way_ it is conveyed, the _Terms_ in which it is delivered, it cannot be used by such as desire to be _Christians_ in good Earnest. [154] Phil. 3. 20. [155] _Jerome_, in his Epistle to _Celant_, admonisheth her, That she was to be preferred to none for her _Nobility_, for the Christian Religion admits not of Respect of Persons; neither are Men to be esteemed because of their outward Condition, but according to the Disposition of the Mind, to be esteemed either noble or base; he that obeyeth not Sin, is free; who is strong in Virtue, is noble, _Let the Epistle of _James_ be read_. [156] 1 Sam. 2. 30. §. IV. Now besides these general _Titles_ of _Honour_, what gross Abuses are crept in among such as are called _Christians_ in the Use of _Compliments_, wherein not Servants to Masters, or others, with Respect to any such Kind of Relations, but others, who have no such Relation do say and write to one another at every Turn, _Your humble Servant_, _Your most obedient Servant_, &c. Such wicked Customs have, to the great Prejudice of Souls, accustomed Christians to lie; and to use Lying is now come to be accounted Civility. O horrid Apostasy! for it is notoriously known, that the Use of these _Compliments_ imports not any Design of Service, neither are any such Fools to think so; for if we should put them to it that say so, they would no doubt think we abused them; and would soon let us know they gave us Words in Course, and no more. It is strange, That such as pretend to _Scripture_ as their Rule should not be ashamed to use such Things; since _Elihu_, who had not the Scriptures, could by the _Light within him_ (which these Men think insufficient) say, _Job._ xxxii. 21, 22. _Let me not accept any Man’s Person, neither let me give flattering Titles unto Men. For I know not to give flattering Titles; in so doing my Maker would soon take me away._ A certain ancient devout Man, in the primitive Time, subscribed himself to a Bishop, _Your humble Servant_; wherein I doubt not but he was more real than our usual _Complimenters_; and yet he was sharply reproved for it.[157] [157] This History is reported by _Casaubonus_, in his Book of _Manners_ and _Customs_, P. 160. “In this last Age he is esteemed an uncivil Man, who will not either to his Inferior or Equal subscribe himself _Servant_. But _Sulpitius Severus_ was heretofore sharply reproved by _Paulinus_, Bishop of _Nola_, because in his Epistle he had subscribed himself his Servant, saying, _Beware thou subscribe not thyself his _Servant_, who is _thy Brother_; for Flattery is sinful, not a Testimony of Humility to give these Honours to Men, which are only due to the One Lord, Master, and GOD_.” But they usually object, to defend themselves, _That_ Luke _saith, Most Excellent_ Theophilus; _and_ Paul, _Most Noble_ Festus. I _answer_, Since _Luke_ wrote that by the Dictates of the _Infallible Spirit of God_, I think it will not be doubted but _Theophilus_ did deserve it, as being really endued with that Virtue: In which Case we shall not condemn those that do it by the same Rule. But it is not proved that _Luke_ gave _Theophilus_ this Title, as that which was derived to him, either from his Father, or by any Patent _Theophilus_ had obtained from any of the Princes of the Earth? or that he would have given it him, in Case he had not been truly _excellent_: And unless this be proved (which never can) there can nothing hence be deduced against us. [Sidenote: _Concerning the Title _Paul_ gave to _Festus.] The like may be said of that of _Paul_ to _Festus_, whom he would not have called such, if he had not been truly _noble_; as indeed he was, in that he suffered him to be heard in his own Cause, and would not give Way to the Fury of the _Jews_ against him; it was not because of any outward Title bestowed upon _Festus_, that he so called him, else he would have given the same Appellation to his Predecessor _Felix_, who had the same Office; but being a covetous Man, we find he gives him no such _Stile_. §. V. [Sidenote: _The _Singular Number_ to one Person used in the _Latin.] It will not be unfit in this Place to say something concerning the Using of the _Singular Number_ to one Person; of this there is no Controversy in the _Latin_. For when we speak to one, we always use the _Pronoun_ [TU,] and he that would do otherwise, would break the Rules of _Grammar_. For what Boy, learning his Rudiments, is ignorant, that it is incongruous to say [_vos amas_, _vos legis_,] that is [_you lovest_, _you readest_] speaking to one? But the Pride of Man, that hath corrupted many Things, refuses also to use this _Simplicity_ of speaking in the vulgar Languages. For being puffed up with a vain Opinion of themselves, as if the _Singular Number_ were not sufficient for them, they will have others to speak to them in the _Plural_. Hence _Luther_, in his _Plays_, reproves and mocks this Manner of speaking, saying, _Magister, vos es iratus_: Which Corruption _Erasmus_ sufficiently refutes in his Book of _Writing Epistles_: Concerning which likewise _James Howel_, in his Epistle to the _Nobility_ of _England_, before the _French_ and _English Dictionary_, takes Notice, “That both in _France_, and in other Nations, the Word [THOU] was used in speaking to one; but by Succession of Time, [Sidenote: _How the Word _You_ came to be used to a single Person._] when the _Roman_ Commonwealth grew into an Empire, the Courtiers began to magnify the Emperor, (as being furnished with Power to confer Dignities and Offices) using the Word [_You_,] yea, and deifying him with more remarkable Titles;” Concerning which Matter, we read in the Epistles of _Symmachus_ to the Emperors _Theodosius_ and _Valentinianus_, where he useth these Forms of Speaking, “_Vestra Æternitas_, Your Eternity; _Vestrum Numen_, Your Godhead; _Vestra Serenitas_, Your Serenity; _Vestra Clementia_, Your Clemency. So that the Word [_You_] in the Plural Number, together with the other Titles and Compellations of Honour, seem to have taken their Rise from _Monarchical Government_; which afterwards, by Degrees, came to be derived to private Persons.” The same is witnessed by _John Maresius_, of the _French Academy_; in the Preface of his _Clovis_: “Let none wonder (saith he) that the Word [_Thou_] is used in this Work to _Princes_ and _Princesses_; for we use the same to God: And of old the same was used to _Alexanders_, _Cæsars_, _Queens_ and _Empresses_. The Use of the Word [_You_,] when one Person is spoken to, was only introduced by these base Flatteries of Men of latter Ages, to whom it seemed good to use the Plural Number to one Person, that he may imagine himself alone to be equal to many others in Dignity and Worth; from whence at last it came to Persons of lower Quality.” To the same Purpose speaketh also _M. Godeau_, in his Preface to the _New Testament Translation_: “I had rather (saith he) faithfully keep to the express Words of _Paul_, than exactly follow the polished Stile of our Tongue; therefore I always use that Form of calling God in the _Singular Number_, not in the _Plural_; and therefore I say rather [_Thou_] than [_You_.] I confess indeed, That the Civility and Custom of this World requires him to be honoured after that Manner; but it is likewise on the contrary true, that the original Tongue of the New Testament hath nothing common with such Manners and Civility; so that not one of these many old Versions we have doth observe it. Let not Men believe, That we give not Respect enough to God, in that we call him by the Word [_Thou_] which is nevertheless far otherwise; [Sidenote: _The Word _Thou_, a greater Honour to One than _You.] for I seem to myself (may be by the Effect of Custom) more to honour his Divine Majesty, in calling him after this Manner, than if I should call him after the Manner of Men, who are so delicate in their Forms of Speech.” See how clearly and evidently these Men witness, That this Form of Speaking, and these profane Titles, derive their Origin from the base Flattery of these last Ages, and from the delicate Haughtiness of _worldly Men_, who have invented these _Novelties_, that thereby they might honour one another, under I know not what Pretence of _Civility_ and _Respect_. From whence many of the present _Christians_ (so accounted) are become so perverse, in commending most wicked Men, and wicked Customs, that the _Simplicity_ of the _Gospel_ is wholly lost; so that the giving of Men and Things their own Names is not only worn out of Custom, but the doing thereof is accounted absurd and rude by such Kind of _delicate Parasites_, who desire to ascribe to this Flattery, and abuse the Name of _Civility_. Moreover, that this Way of speaking proceeds from an high and proud Mind, hence appears, because that Men commonly use the _Singular Number_ to _Beggars_, and to their _Servants_; yea, and in their _Prayers to God_. Thus the _Superior_ will speak to his _Inferior_, who yet will not bear that the _Inferior_ so speak to him, as judging it a Kind of Reproach unto him. So hath the Pride of Men placed _God_ and the _Beggar_ in the same _Category_. I think I need not use Arguments to prove to such as know congruous Language, That we ought to use the _Singular Number_ speaking to one; which is the common Dialect of the whole Scripture, as also the most Interpreters do translate it. Seeing therefore it is manifest to us, that this Form of speaking to Men in the _Plural Number_ doth proceed from _Pride_, as well as that it is in itself a _Lie_, we found a Necessity upon us to testify against this Corruption, by using the _Singular_ equally unto _all_. And although no Reason can be given why we should be persecuted upon this Account, especially by _Christians_, who profess to follow the Rule of Scripture, whose Dialect this is; [Sidenote: _Scripture Dialect the plain Language_.] yet it would perhaps seem incredible if I should relate how much we have suffered for this Thing, and how these proud Ones have _fumed_, _fretted_, and _gnashed_ their _Teeth_, frequently _beating_ and _striking_ us, when we have spoken to them thus in the _Singular Number_: Whereby we are the more confirmed in our Judgment, as seeing that this _Testimony of Truth_, which God hath given us to bear in all Things, doth so vex the serpentine Nature in the _Children of Darkness_. §. VI. [Sidenote: _Bowing to Men_, &c.] _Secondly_, Next unto this of _Titles_, the other Part of _Honour_ used among _Christians_ is the _Kneeling_, _Bowing_, and _Uncovering of the Head_ to one another. I know nothing our Adversaries have to plead for them in this Matter, save some few Instances of the _Old Testament_, and the _Custom_ of the Country. The first are, Such as _Abraham’s bowing himself to the Children of _Heth_, and _Lot_ to the two Angels_, &c. But the Practice of these _Patriarchs_, related as Matter of Fact, is not to be a Rule to _Christians_ now; neither are we to imitate them in every Practice, which has not a particular Reproof added to it: For we find not _Abraham_ reproved for taking _Hagar_, &c. And indeed to say all Things were lawful for us which they practised, would produce great Inconveniences obvious enough to all. [Sidenote: _The Custom of the Nations no Rule to Christians._] And as to the _Customs of the Nations_, it is a very ill Argument for a Christian’s Practice: We should have a better Rule to walk by than the _Custom_ of the _Gentiles_; the Apostles desire us not to be [158]_conformed to this World_, &c. We see how little they have to say for themselves in this Matter. Let it be observed then, Whether our Reasons for laying aside these Things be not considerable and weighty enough to uphold us in so doing. [158] Rom. 12. 2. _First_, We say, _That God, who is the Creator of Man, and he to whom he oweth the Dedication both of Soul and Body, is over all to be worshipped and adored, and that not only by the Spirit, but also with the Prostration of Body_. Now, _Kneeling_, _Bowing_, and _Uncovering of the Head_, is the alone outward Signification of our _Adoration_ towards _God_, _and therefore it is not lawful to give it unto Man_. [Sidenote: _Bowing is adoring, and is only due to God._] He that kneeleth, or prostrates himself to Man, what doth he more to God? He that boweth, and uncovereth his Head to the _Creature_, what hath he reserved to the _Creator_? Now the Apostle shews us, That the _Uncovering of the Head_ is that which God requires of us in our worshipping of him, 1 _Cor._ xi. 14. But if we make our Address to Men in the same Manner, where lieth the Difference? Not in the outward _Signification_, but merely in the _Intention_; which opens a Door for the _Popish Veneration_ of _Images_, which hereby is necessarily excluded. Secondly, _Men being alike by Creation_ (though their being stated under their several Relations requires from them mutual Services according to those respective Relations) _owe not Worship one to another, but all equally are to return it to God: Because it is to him, and his Name alone, that every Knee must bow, and before whose Throne the four-and-twenty Elders prostrate themselves_. Therefore for Men to take this one from another, is to rob God of his Glory: Since all the Duties of Relations may be performed one to another without these Kind of Bowings, which therefore are no essential Part of our Duty to Man, but to God. All Men, by an inward instinct, in all Nations have been led to prostrate and bow themselves to God. And it is plain that this Bowing to Men took Place from a _slavish Fear_ possessing some, which led them to set up others as Gods; when also an ambitious proud Spirit got up in those others, to usurp the Place of God over their Brethren. Thirdly, _We see that _Peter_ refused it from _Cornelius_, saying, He was a Man_. Are then the _Popes_ more, or more excellent than _Peter_, who suffer Men daily to fall down at their Feet, and kiss them? [Sidenote: Peter _and the_ Angel _refused Bowing._] This Reproof of _Peter_ to _Cornelius_ doth abundantly shew, that such Manners were not to be admitted among Christians. Yea, we see, that the _Angel_ twice refused this Kind of _Bowing_ from _John_, Rev. xix. 10. and xxii. 9. for this Reason, _Because I am thy Fellow-servant, and of thy Brethren_; abundantly intimating that it is _not lawful for Fellow-servants_ thus to prostrate themselves one to another: And in this Respect all Men are _Fellow-servants_. [Sidenote: Object.] If it be said, John _intended here a Religious Worship, and not a Civil_; [Sidenote: _Answ._] I _answer_, This is to say, not to prove: Neither can we suppose _John_, at that Time of the Day, so ill-instructed as not to know it was unlawful to worship _Angels_; only it should seem, because of those great and mysterious Things revealed to him by that _Angel_, he was willing to signify some more than ordinary Testimony of Respect, for which he was reproved. These Things being thus considered, it is remitted to the Judgment of such as are desirous to be found _Christians_ indeed, whether we are worthy of Blame for waving it to Men. Let those then that will blame us consider whether they might not as well accuse _Mordecai_ of Incivility, who was no less singular than we in this Matter. [Sidenote: _To forbear_ Bowing _to Men is no Incivility, nor Pride, nor Rudeness_.] And forasmuch as they accuse us herein of _Rudeness_ and _Pride_, though the Testimony of our Consciences in the Sight of God be a sufficient Guard against such Calumnies, yet there are of us known to be Men of such Education, as forbear not these Things for want of that they call _good Breeding_; and we should be very void of Reason, to purchase that _Pride_ at so dear a Rate, as many have done the Exercise of their Conscience in this Matter; many of us having been _sorely beaten_ and _buffeted_, yea, and several Months _imprisoned_, for no other Reason but because we could not so satisfy the _proud unreasonable Humours of proud Men_, as to _uncover our Heads_, and _bow our Bodies_. Nor doth our innocent Practice, in standing still, though upright, not putting off our _Hats_, any more than our _Shoes_, the one being the Covering of our _Heads_, as well as the other of our _Feet_, shew so much Rudeness, as their beating and knocking us, _&c._ because we cannot _Bow_ to them, contrary to our Consciences: Which certainly shews less _Meekness_ and _Humility_ upon their Part, than it doth of _Rudeness_ or _Pride_ upon ours. Now suppose it were our Weakness, and we really under a Mistake in this Thing, since it is not alleged to be the Breach of any _Christian Precept_, are we not to be indulged, as the Apostle commanded should be done to such as scrupled to _eat Flesh_? And doth not persecuting and reviling us upon this Account shew them to be more like unto proud _Haman_, than the Disciples or Followers of the _meek, self-denying Jesus_? And this I can say boldly, in the Sight of God, from my own Experience, and that of many Thousands more, that however small or foolish this may seem, yet we behoved to choose Death rather than do it, and that for Conscience Sake: And that in its being so contrary to our natural Spirits, there are many of us, to whom the Forsaking of these Bowings and Ceremonies was as Death itself; which we could never have left, if we could have enjoyed our Peace with God in the Use of them. _Though it be far from us to judge all those to whom God hath not shewn the Evil of them, under the like Hazard_; yet nevertheless we doubt not but to such as would prove _faithful Witnesses_ to _Christ’s Divine Light_ in their _Consciences_, God will also shew the Evil of these Things. §. VII. [Sidenote: Apparel _in its Vanity and Superfluity disallowed._] The _Third_ Thing to be treated of, is the _Vanity and Superfluity of Apparel_. In which, _First_, Two Things are to be considered, the _Condition of the Person_, and the _Country he lives in_. We shall not say that all Persons are to be clothed alike, because it will perhaps neither suit their Bodies nor their Estates. And if a Man be clothed _soberly_, and without _Superfluity_, though they may be _finer_ than that which his Servant is clothed with, we shall not blame him for it: The abstaining from _Superfluities_, which his Condition and Education have accustomed him to, may be in him a greater Act of Mortification than the abstaining from _finer Clothes_ in the Servant, who never was accustomed to them. As to the _Country_, what it naturally produces may be no Vanity to the Inhabitants to use, or what is commonly imparted to them by Way of Exchange, seeing it is without Doubt that the Creation is for the Use of Man. So where _Silk_ abounds, it may be worn as well as _Wool_; and were we in those Countries, or near unto them, where _Gold_ or _Silver_ were as common as _Iron_ or _Brass_, the one might be used as well as the other. The Iniquity lies then here, _First_, When from a Lust of Vanity, and a Desire to adorn themselves, Men and Women, not content with what their Condition can bear, or their Country easily affords, do stretch to have Things, that from their Rarity, and the Price that is put upon them, seem to be precious, and so feed their Lust the more; and this all sober Men of all Sorts will readily grant to be Evil. _Secondly_, When Men are not content to make a true Use of the Creation, whether the Things be _fine_ or _coarse_, and do not satisfy themselves with what Need and Conveniency call for, but add thereunto Things merely _superfluous_, such as is the Use of _Ribbands_ and _Lace_, and much more of that Kind of Stuff, as _painting the Face, and plaiting the Hair_, which are the Fruits of the _fallen_, _lustful_, and _corrupt Nature_, and not of the _New Creation_, as all will acknowledge. And though _sober Men_ among all Sorts will say, That it were better these Things were not, yet will they not reckon them unlawful, and therefore do admit the Use of them among their Church-members: But we do account them altogether unlawful, and unsuitable to _Christians_, and that for these Reasons: [Sidenote: _The proper Use of Clothes._] First, _The Use of Clothes came originally from the Fall_. If Man had not fallen, it appears he would not have needed them; but this miserable State made them necessary in two Respects: 1. _To cover his Nakedness_; 2. _To keep him from the Cold_; which are both the proper and principal Use of them. Now for Man to delight himself in that which is the Fruit of his Iniquity, and the Consequence of his Sin, can be no Ways lawful for him: So to extend Things beyond their real Use, or to superadd Things wholly superfluous, is a manifest Abuse of the _Creation_, and therefore not lawful to Christians. _Secondly_, Those that will needs so adorn themselves in the Use of their Clothes, as to beset them with Things having no real Use or Necessity, but merely for Ornament Sake, do openly declare, [Sidenote: _Not to please their Lusts_.] That the End of it is either to please their _Lust_ (for which End these Things are chiefly invented and contrived) or otherwise to gratify a _vain, proud, and ostentatious Mind_; and it is obvious these are their general Ends in so doing. Yea, we see how easily Men are puffed up with their Garments, and how proud and vain they are, when adorned to their Mind. Now how far these Things are below a true _Christian_, and how unsuitable, needs very little Proof. Hereby those who love to be _gaudy_ and _superfluous_ in their Clothes, shew they concern themselves little with _Mortification_ and _Self-denial_, and that they study to beautify their Bodies more than their Souls; which proves they think little upon _Mortality_, and so certainly are more _nominal_ than _real_ Christians. [Sidenote: _Contrary to Scripture._] _Thirdly_, The Scripture severely reproves such Practices, both commending and commanding the contrary; as _Isa._ iii. how severely doth the Prophet reprove the Daughters of _Israel_ for their _tinkling Ornaments_, their _Cauls_, and their _round Tires_, their _Chains_ and _Bracelets_, &c. and yet is it not strange to see Christians allow themselves in these Things, from whom a more strict and exemplary Conversation is required? Christ desires us not to be _anxious_ about our Clothing, _Matt._ vi. 25. and to shew the Vanity of such as glory in the Splendor of their Clothing, tells them, _That even _Solomon_, in all his Glory, was not to be compared to the Lily of the Field, which To-day is, and To-morrow is cast into the Oven_. But surely they make small Reckoning of Christ’s Words and Doctrine that are so curious in their Clothing, and so industrious to deck themselves, and so earnest to justify it, and so enraged when they are reproved for it. The Apostle _Paul_ is very positive in this Respect, 1 _Tim._ ii. 9, 10. _I will therefore in like Manner also that Women adorn themselves in modest Apparel, with Shamefacedness and Sobriety, and not with broidered Hair, or Gold, or Pearls, or costly Array, but (which becometh Women professing Godliness) with good Works_. To the same Purpose saith _Peter_, 1 Pet. iii. 3, 4. _Whose Adorning let it not be that outward Adorning of plaiting the Hair, and wearing of Gold, or of putting on of Apparel; but _let it be_ the hidden Man of the Heart, in that which is not corruptible, even the Ornament of a meek and quiet Spirit_, &c. Here both the Apostles do very positively and expresly assert two Things. _First_, That the _Adorning of Christian Women_ (of whom it is particularly spoken, I judge, because this Sex is most naturally inclined to that Vanity, and that it seems that _Christian Men_ in those Days deserved not in this Respect so much to be reproved) ought not to be outward, nor consist in the Apparel. [Sidenote: _Plaiting the Hair_, &c.] _Secondly_, That they ought not to use the _Plaiting of the Hair_, or _Ornaments_, &c. which was at that Time the Custom of the Nations. But is it not strange, That such as make the Scripture their Rule, and pretend they are guided by it, should not only be so generally in the Use of these Things, which the Scripture so plainly condemns, but also should attempt to justify themselves in so doing? For the Apostles not only commend the Forbearance of these Things, as an Attainment commendable in Christians, but condemn the Use of them as unlawful; and yet may it not seem more strange, That in Contradiction to the Apostle’s Doctrine, as if they had resolved to slight their Testimony, they should condemn those that out of Conscience apply themselves seriously to follow it, as if in so doing they were _singular_, _proud_, or _superstitious_? This certainly betokens a sad _Apostasy_ in those that will be accounted Christians, that they are so offended with those who love to follow Christ and his Apostles, in denying of, and departing from, the lying Vanities of this perishing World; and so doth much evidence their Affinity with those who _hate to be reproved_, and _neither will enter themselves, nor suffer those that would_. §. VIII. [Sidenote: Sports, _&c. inconsistent with the Gospel._] _Fourthly_, Let us consider the Use of _Games_, _Sports_, _Comedies_, and other such Things, commonly and indifferently used by all the several Sorts of Christians, under the Notion of _Divertisement_ and _Recreation_, and see whether these Things can consist with the _Seriousness_, _Gravity_, and _Godly Fear_, which the Gospel calls for. Let us but view and look over the Notions of them that call themselves Christians, whether _Papists_ or _Protestants_, and see if generally there be any Difference, save in mere Name and Profession, from the _Heathen_? Doth not the same _Folly_, the same _Vanity_, the same _Abuse_ of _precious_ and _irrevocable Time_ abound? The same _Gaming_, _Sporting_, _Playing_, and from thence _Quarrelling_, _Fighting_, _Swearing_, _Ranting_, _Revelling_? Now how can these Things be remedied, so long as the _Preachers_ and _Professors_, and those who are the _Leaders_ of the People, do allow these Things, and account them not inconsistent with the Profession of Christianity? And it is strange to see that these Things are tolerated every where; the Inquisition lays no Hold on them, neither at _Rome_, nor in _Spain_, where in their _Masquerades_ all Manner of _Obscenity_, _Folly_, yea, and _Atheism_ is generally practised in the Face of the World, to the great Scandal of the _Christian Name_: But if any Man reprove them in these Things, and forsake their Superstitions, and come seriously to _serve God_, and _worship him in the Spirit_, he becomes their Prey, and is immediately exposed to cruel Sufferings. Doth this bear any Relation to Christianity? Do these Things look any Thing like the Churches of the Primitive Christians? Surely not at all. I shall first cite some few _Scripture Testimonies_, being very positive Precepts to Christians, and then see whether such as obey them can admit of these forementioned Things. The Apostle commands us, That _whether we eat or drink, or whatever we do, we do it all to the Glory of God_. [Sidenote: _By Sports and Games God is not glorified._] But I judge none will be so impudent as to affirm, That in the Use of these _Sports_ and _Games_ God is glorified: If any should so say, They would declare they neither knew God nor his Glory. And Experience abundantly proves, That in the Practice of these Things Men mind nothing less than the _Glory of God_, and nothing more than the Satisfaction of their own _carnal Lusts_, _Wills_, and _Appetites_. The Apostle desires us, 1 _Cor._ vii. 29. 31. _Because the Time is short, that they that buy should be as though they possessed not; and they that use this World, as not abusing it_, &c. But how can they be found in the Obedience of this Precept that plead for the Use of these _Games_ and _Sports_, who, it seems, think the Time so long, that they cannot find Occasion enough to employ it, neither in taking Care for their Souls, nor yet in the necessary Care for their Bodies; but invent these _Games_ and _Sports_ to pass it away, as if they wanted other Work to serve God in, or be useful to the Creation? The Apostle _Peter_ desires us, _To pass the Time of our Sojourning here in Fear_, 1 Pet. i. 17. But will any say, That such as use _Dancing_ and _Comedies_, _Carding_ and _Dicing_, do so much as mind this Precept in the Use of these Things? Where there is nothing to be seen but _Lightness_ and _Vanity_, _Wantonness_ and _Obscenity_, contrived to draw Men from the _Fear_ of God, and therefore no Doubt calculated for the Service of the Devil. There is no Duty more frequently commanded, nor more incumbent upon Christians, than the _Fear of the Lord_, to _stand in Awe before him_, to _walk as in his Presence_; but if such as use these Games and Sports will speak from their Consciences, they can, I doubt not, experimentally declare, That this _Fear_ is forgotten in their Gaming: And if God by his _Light_ secretly touch them, or mind them of the _Vanity_ of their Way, they strive to shut it out, and use their Gaming as an Engine to put away from them that troublesome Guest; and thus _make merry over the Just One, whom they have slain and crucified in themselves_. But further, if Christ’s Reasoning be to be heeded, who saith, _Matt._ xii. 35, 36. That _the good Man, out of the good Treasure of the Heart, bringeth forth good Things; and an evil Man, out of the evil Treasure, bringeth forth evil Things_, and that _of every idle Word we shall give an Account in the Day of Judgment_, it may be easily gathered from what _Treasure_ these Inventions come; and it may be easily proved, that it is from the _Evil_, and not the _Good_. [Sidenote: Comedies _a studied Complex of idle lying Words._] How many _idle Words_ do they necessarily produce? Yea, what are _Comedies_ but a _studied Complex of idle and lying Words_? Let Men that believe their _Souls_ are _immortal_, and that there will be a _Day of Judgment_, in which these Words of Christ will be accomplished, answer me, how all these will make Account in that _great_ and _terrible Day_, of all these _idle Words_ that are necessarily made use of about _Dancing_, _Gaming_, _Carding_, and _Comedies acting_? And yet how is it that by Christians not condemning these Things, but allowing of them, many that are accounted _Christians_ take up their whole Time in them, yea, make it their Trade and Employment? Such as the _Dancing-masters_ and _Comedians_, &c. whose Hellish Conversations do sufficiently declare what Master they serve, and to what End these Things contribute. And it cannot be denied, as being obviously manifest by Experience, That such as are Masters of these Occupations, and are most delighted in them, if they be not open _Atheists_ and _Profligates_, are such at best as make Religion or the Care of their Souls their least Business. Now if these Things were discountenanced by _Christians_, as inconsistent with their Profession, it would remove these Things; for these Wretches would be necessitated then to betake themselves to some honest Livelihood, if they were not fed and upholden by these. And as hereby a great Scandal and Stumbling-block would be removed from off the _Christian Name_, so also would that in Part be taken out of the Way which provokes the Lord to with-hold his _Blessing_, and by Occasion of which Things the Minds of many remain chained in _Darkness_, and drowned in _Lust_, _Sensuality_, and _worldly Pleasures_, without any Sense of God’s Fear, or their own Soul’s Salvation. Many of those called _Fathers of the Church_, and other serious Persons, have signified their Regret for these Things, and their Desires they might be remedied; of whom many Citations might be alleged, which for Brevity’s Sake I have omitted. §. IX. [Sidenote: _Object._] But they object, _That Men’s Spirits could not subsist, if they were always intent upon serious and spiritual Matters, and that therefore there is Need of some Divertisement to recreate the Mind a little, whereby it being refreshed, is able with great Vigour to apply itself to these Things_. [Sidenote: _Answ._] I _answer_; Though all this were granted, it would no Ways militate against us, neither plead the Use of these Things, which we would have wholly laid aside. For that Men should be always in the same Intentiveness of Mind, we do not plead, knowing how impossible it is, so long as we are clothed with this Tabernacle of Clay. But this will not allow us at any Time so to recede from the Remembrance of God, and of our Souls chief Concern, as not still to retain a certain Sense of his _Fear_; [Sidenote: _The Fear of God the best Recreation in the World._] which cannot be so much as rationally supposed to be in the Use of these Things which we condemn. Now the necessary Occasions in which all are involved, in order to the Care and Sustentation of the outward Man, are a Relaxation of the Mind from the more serious Duties; and those are performed in the Blessing, as the Mind is so leavened with the Love of God, and the Sense of his Presence, that even in doing these Things the Soul carrieth with it that _Divine Influence_ and _Spiritual Habit_, whereby though these Acts, as of _eating_, _drinking_, _sleeping_, _working_, be upon the Matter one with what the Wicked do, yet they are done in another Spirit; and in doing of them we please the Lord, serve him, and answer our End in the Creation, and so feel and are sensible of his _Blessing_: Whereas the Wicked and Profane, being not come to this Place, are in whatsoever they do _cursed_, and their _Ploughing_ as well as _Praying_ is _Sin_. Now if any will plead, that for Relaxation of Mind, there may be a Liberty allowed beyond these Things, which are of absolute Need to the Sustenance of the outward Man, I shall not much contend against it; provided these Things be not such as are wholly superfluous, or in their proper Nature and Tendency lead the Mind into _Lust_, _Vanity_, and _Wantonness_, as being chiefly contrived and framed for that End, or generally experienced to produce these Effects, or being the common Engines of such as are so minded to feed one another therein, and to propagate their Wickedness, to the imprisoning of others; seeing there are other innocent Divertisements which may sufficiently serve for Relaxation of the Mind, [Sidenote: _Lawful Divertisements._] such as for _Friends to visit one another_; _to hear or read History_; _to speak soberly of the present or past Transactions_; _to follow after Gardening_; _to use Geometrical and Mathematical Experiments_, and such other Things of this Nature. In all which Things we are not to forget God, _in whom we both live, and are moved_, Acts xvii. 28. as not to have always some _secret Reserve_ to him, and Sense of his Fear and Presence; which also frequently exerts itself in the Midst of these Things by some short Aspiration and Breathings. And that this may neither seem _strange_ nor _troublesome_, I shall clear it by one manifest Instance, answerable to the Experience of all Men. It will not be denied but that Men ought to be more in the Love of God than of any other Thing; for we ought to _love God above all Things_. Now it is plain, that Men that are taken with Love, whether it be of Women, or of any other Thing, if it hath taken a deep Place in the Heart, and possess the Mind, it will be hard for the Man so in Love to drive out of his Mind the Person or Thing so loved; yea, in his eating, drinking, and sleeping, his Mind will always have a Tendency that Way; and in Business or Recreations, however intent he be in it, there will but a very short Time be permitted to pass, but the Mind will let some Ejaculation forth towards its Beloved. [Sidenote: _The Love towards its Beloved shuns its Offence._] And albeit such a One must be conversant in those Things that the Care of this Body and such like Things call for; yet will he avoid as Death itself to do those Things that may offend the Party so beloved, or cross his Design in obtaining the Thing so earnestly desired: Though there may be some small Use in them, the great Design, which is chiefly in his Eye, will so balance him, that he will easily look over and dispense with such petty Necessities, rather than endanger the Loss of the Greater by them. Now that Men ought to be thus _in Love with God_, and the _Life to come_, none will deny; and the Thing is apparent from these Scriptures, _Mat._ vi. 20. _But lay up for yourselves Treasures in Heaven._ Col. iii. 2. _Set your Affection on Things above_, &c. And that this hath been the Experience and Attainment of some, the Scripture also declares, _Psalm_ lxiii. 1. 8. 2 _Cor._ v. 4. [Sidenote: _Sports and Plays draw Men from the Fear of God._] And again, That these _Games_, _Sports_, _Plays_, _Dancing_, _Comedies_, &c. do naturally tend to draw Men from _God’s Fear_, to make them forget _Heaven_, _Death_, and _Judgment_, to foster _Lust_, _Vanity_, and _Wantonness_, and therefore are most _loved_, as well as _used_, by such Kind of Persons, Experience abundantly shews, and the most serious and conscientious among all will scarcely deny; which if it be so, the Application is easy. §. X. _Fifthly_, The Use of _Swearing_ is to be considered, which is so frequently practised almost among all Christians; not only _profane Oaths_ among the _Profane_, in their common Discourses, whereby the _Most HOLY NAME of GOD_ is in a horrible Manner daily blasphemed; but also _solemn Oaths_, with those that have some Shew of _Piety_, whereof the most Part do defend _Swearing_ before the Magistrate with so great Zeal, that not only they are ready themselves to do it upon every Occasion, but also have stirred up the Magistrates to persecute those, who, out of Obedience to _Christ_, their Lord and Master, judge it unlawful to _swear_; upon which Account not a Few have suffered Imprisonment, and the Spoiling of their Goods. [Sidenote: _All Swearing is forbidden--_] But considering these clear Words of our Saviour, _Matt._ v. 33, 34. _Again, ye have heard that it hath been said by them of old Time, Thou shalt not forswear thyself but shalt perform unto the Lord thine Oaths. But I say unto you, SWEAR NOT AT ALL, neither by Heaven, _&c._ But let your Communication be yea, yea; nay, nay; for whatsoever is more than these cometh of Evil._ As also the Words of the Apostle _James_ v. 12. _But above all Things, my Brethren, swear not, neither by Heaven, neither by the Earth, neither by any other Oath; but let your yea be yea, and your nay, nay, lest ye fall into Condemnation._ I say, considering these clear Words, it is admirable how any one that professeth the _Name of Christ_ can pronounce any _Oath_ with a quiet Conscience, far less to persecute other Christians, that dare not _swear_, because of their Master _Christ_’s Authority. For did any one purpose seriously, and in the most rigid Manner, to forbid any Thing comprehended under any General, can they use a more full and general Prohibition, and that without any Exception? I think not. For Christ, _First_, proposeth it to us negatively, _Swear not at all, neither by Heaven, not by the Earth, nor by _Jerusalem_, nor by thy Head_, &c. And again, _Swear not by Heaven, nor by Earth, nor by any other Oath_. _Secondly_, He presseth it affirmatively, _But let your Communication be yea, yea, and nay, nay; for whatsoever is more than these, cometh of Evil._ And saith _James_, _Lest ye fall into Condemnation_. [Sidenote: _Without Exception._] Which Words both all and every one of them do make such a full Prohibition, and so free of all Exception, that it is strange how Men that boast the Scripture is the _Rule_ of their _Faith_ and _Life_, can counterfeit any Exception! Certainly _Reason_ ought to teach every one, that it is not lawful to make void a general Prohibition coming from God by such Opposition, unless the Exception be as clearly and evidently expressed as the Prohibition: Neither is it enough to endeavour to confirm it by Consequences and Probabilities, which are obscure and uncertain, and not sufficient to bring Quiet to the _Conscience_. For if they say, That there is therefore an Exception and Limitation in the Words, because there are found Exceptions in the other general Prohibition of this _Fifth Chapter_, as in the forbidding of _Divorcement_, where Christ saith, _It hath been said, Whosoever shall put away his Wife, let him give her a Writing of Divorcement: But I say unto you, That whosoever shall put away his Wife, saving for the Cause of Fornication, causeth her to commit Adultery_; if, I say, they plead this, they not only labour in vain, but also fight against themselves, because they can produce no Exception of this general Command of _not Swearing_, expressed by God to any under the _New Covenant_, after _Christ_ gave this Prohibition so clear as that which is made in the Prohibition itself. [Sidenote: _Also Oaths before a Magistrate._] Moreover, if _Christ_ would have excepted _Oaths_ made before Magistrates, certainly he had then expressed, adding, _Except in Judgment, before the Magistrate_, or the like; as he did in that of _Divorcement_ by these Words, _Saving for the Cause of Fornication_: Which being so, it is not lawful for us to _except_ or _distinguish_, or, which is all one, _make void_ this general Prohibition of Christ; it would be far less agreeable to _Christian Holiness_ to bring upon our Heads the Crimes of so many _Oaths_, which by Reason of this Corruption and Exception are so frequent among Christians. [Sidenote: _The Concurrence of the ancient Fathers therein._] Neither is it to be omitted that without Doubt the most _learned Doctors_ of each Sect know, That these fore-mentioned Words were understood by the _ancient Fathers_ of the _first three hundred Years_ after Christ to be a Prohibition of all Sorts of _Oaths_. It is not then without Reason that we wonder that the _Popish Doctors_ and _Priests_ bind themselves by an _Oath_ to interpret the _Holy Scriptures_ according to the universal Exposition of the _Holy Fathers_; who nevertheless understood those controverted Texts quite contrary to what these _modern Doctors_ do. And from thence also do clearly appear the Vanity and foolish Certainty (so to speak) of _Popish Traditions_; for if by the Writings of the _Fathers_, so called, the Faith of the Church of those Ages may be demonstrated, it is clear they have departed from the Faith of the Church of the _first three Ages_ in the Point of _Swearing_. Moreover, because not only _Papists_, but also _Lutherans_ and _Calvinists_, and some others, do restrict the Words of _Christ_ and _James_, I think it needful to make manifest the vain Foundation upon which that Presumption in this Matter is built. §. XI. [Sidenote: Object.] _First_, They object, _That Christ only forbids those Oaths that are made by Creatures, and Things created_; and they prove it thence, because he numbers some of these Things. Secondly, _All rash and vain Oaths in familiar Discourses; because he saith, Let your Communication be yea, yea, and nay, nay_. [Sidenote: _Answ. 1._] To which I _answer_, _First_, That the _Law_ did forbid all _Oaths_ made by the Creatures, as also all vain and rash _Oaths_ in our common Discourses, commanding, That Men should only _swear_ by the Name of God, and that neither falsely nor rashly; for that is to take his Name in vain. [Sidenote: _Answ. 2_.] _Secondly_, It is most evident that Christ forbids somewhat that was permitted under the _Law_, [Sidenote: _To swear by God himself forbidden by Christ._] to wit, to _swear by the Name of God_, because it was not lawful for any Man to _swear_ but by God himself. And because he saith, _Neither by Heaven, because it is the Throne of God_; therefore he excludes all other _Oaths_, even those which are made by God; for he saith, Chap. xxiii. 22. _He that shall swear by Heaven, sweareth by the Throne of God, and by him that sitteth thereon_: Which is also to be understood of the rest. [Sidenote: _Answ. 3._] _Lastly_, That he might put the Matter beyond all Controversy, he adds, _Neither by any other Oath_: Therefore seeing to _swear_ before the Magistrate by God is an _Oath_, it is here without Doubt forbidden. [Sidenote: Object.] _Secondly_, They object, _That by these Words Oaths by God’s Name cannot be forbidden, because the Heavenly Father hath commanded them; for the Father and the Son are one, which could not be, if the Son had forbid that which the Father commanded_. [Sidenote: _Answ._] I _answer_, They are indeed one, and cannot contradict one another: [Sidenote: _Oaths under the Old Covenant_.] Nevertheless the Father gave many Things to the Jews for a Time, because of their Infirmity under the _Old Covenant_, which had only a Shadow of good Things to come, not the very Substance of Things, until Christ should come, who was the Substance, and by whose Coming all these Things vanished, to wit, _Sabbaths_, _Circumcision_, the _Paschal Lamb_: Men used then Sacrifices, who lived in Controversies with God, and one with another, which all are abrogated in the Coming of the Son, who is the Substance, Eternal Word, and Essential Oath and Amen, in whom the _Promises of God are Yea and Amen_: Who came that Men might be redeemed out of Strife, and might make an End of Controversy. [Sidenote: Object.] _Thirdly_, They object, _But all Oaths are not Ceremonies, nor any Part of the Ceremonial Law_. [Sidenote: _Answ._] I answer, Except it be shewn to be an eternal, immutable, and moral Precept, it withstands not; neither are they of so old an Origin as _Tithes_, [Sidenote: Tithes, _&c. unlawful now._] and the Offering of the _First Fruits_ of the Ground, which by _Abel_ and _Cain_ were offered long before the _Ceremonial Law_, or the Use of _Oaths_; which, whatever may be alleged against it, were no Doubt _Ceremonies_, and therefore no Doubt unlawful now to be practised. [Sidenote: Object.] _Fourthly_, They object, _That to swear by the Name of God is a moral Precept of continual Duration, because it is marked with his essential and moral Worship, _Deut. vi. 13. and x. 20._ Thou shalt fear the Lord thy God, and serve him alone: Thou shalt cleave to him, and swear by his Name_. [Sidenote: _Answ._] I _answer_, This proves not that it is a moral and eternal Precept; for _Moses_ adds that to all the Precepts and Ceremonies in several Places; as _Deut._ x. 12, 13. saying, _And now, _Israel_, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his Ways, and to love him, and to serve the Lord thy God with all thy Heart, and with all thy Soul; to keep the Commandments in the Lord, and his Statutes, which I command thee this Day?_ And _Chap._ xiv. 23. the _Fear of the Lord_ is mentioned together with the _Tithes_. And so also _Levit._ xix. 2, 3. 6. the _Sabbaths_ and Regard to _Parents_ are mentioned with _Swearing_. [Sidenote: Object.] _Fifthly_, They object, _That solemn Oaths, which God commanded, cannot be here forbidden by Christ; for he saith, That they come from Evil: But these did not come from Evil; for God never commanded any Thing that was Evil, or came from Evil_. [Sidenote: _Answ._] I _answer_, There are Things which are _Good_ because _commanded_, and _Evil_ because _forbidden_; other Things are _commanded_ because _Good_, and _forbidden_ because _Evil_. [Sidenote: _Oaths are Evil, because forbidden._] As _Circumcision_ and _Oaths_, which were _Good_, when and because they were _commanded_, and in no other Respect; and again, when and because prohibited under the Gospel, they are _Evil_. And in all these _Jewish Constitutions_, however ceremonial, there was something of Good, to wit, in their Season, as prefiguring some Good: As by _Circumcision_, the _Purifications_, and other Things, the Holiness of God was typified, and that the _Israelites_ ought to be _holy_, _as their God was holy_. In the like Manner _Oaths_, under the _Shadows_ and _Ceremonies_, signified the _Verity of God_, his Faithfulness and Certainty; and therefore that we ought in all Things to speak and witness the Truth. [Sidenote: _Truth was before all Oaths._] But the _Witness of Truth_ was before all _Oaths_, and remains when all _Oaths_ are abolished; and this is the Morality of all _Oaths_; and so long as Men abide therein, there is no Necessity nor Place for _Oaths_, as _Polybius_ witnessed, who said, “The Use of _Oaths _in Judgment_ was rare among the Ancients; but by the growing _of_ Perfidiousness, _so grew also the Use of_ Oaths_.” [Sidenote: Oaths _supply presupposed Defects of Men’s Inconstancy._] To which agreeth _Grotius_, saying, “An Oath is only to be used as a Medicine, in Case of Necessity: A solemn Oath is not used but to supply Defect. The Lightness of Men, and their Inconstancy, begot Diffidence; for which Swearing was sought out as a Remedy.” _Basil_ the Great saith, “That Swearing is the Effect of Sin.” And _Ambrose_, “That Oaths are only a Condescendency for Defect.” _Chrysostom_ saith, “That an Oath entered when Evil grew, when Men exercised their Frauds, when all Foundations were overturned: That Oaths took their Beginning from the Want of Truth.” These and the Like are witnessed by many others with the fore-mentioned Authors. But what Need of Testimonies, where the Evidence of Things speaks itself? For who will force another to _swear_, of whom he is certainly persuaded that he abhors to _lie_ in his Words? And again, as _Chrysostom_ and others say, “For what End wilt thou force him to swear, whom thou believest not that he will speak the Truth?” §. XII. That then which was not from the _Beginning_, which was of no Use in the _Beginning_, which had not its _Beginning_ first from the Will of God, but from the Work of the Devil, occasioned from Evil, to wit, from _Unfaithfulness_, _Lying_, _Deceit_; and which was at first only invented by Man, as a mutual Remedy of this Evil, in which they called upon the Names of their _Idols_; yea, that which, as _Jerome_, _Chrysostom_, and others testify, was given to the _Israelites_ by God, as unto Children, that they might abstain from the _idolatrous Oaths_ of the _Heathens_, Jer. xii. 16. whatsoever is so, is far from being a moral and eternal Precept. And _Lastly_, whatsoever by its Profanation and Abuse is polluted with Sin, such as are abundantly the _Oaths_ of these Times, by so often _swearing_ and _forswearing_, far differs from any necessary and perpetual Duty of a Christian: But _Oaths_ are so: Therefore, _&c._ [Sidenote: Object.] _Sixthly_, They object, _That God swore, _therefore_ to swear is good_. [Sidenote: _Answ._] [Sidenote: _Athan._ in pass. & cruc. Dom.] I _answer_ with _Athanasius_; “Seeing it is certain it is proper in Swearing to swear by another, thence it appears, that God, to speak properly, did never swear but _only_ improperly: Whence, speaking to Men, he is said to swear, because those Things which he speaks, because of the Certainty and Immutability of his Will, are to be esteemed for Oaths.” Compare _Psalm_ cx. 4. where it is said, _The Lord did swear, and it did not repent him_, &c. [Sidenote: _God swears not by another, but by himself._] And _I swore _(saith he)_ by myself_: “And this is not an Oath; for he did not swear by another, which is the Property of an Oath, but by himself. Therefore God swears not according to the Manner of Men, neither can we be induced from thence to swear. But let us so do and say, and shew ourselves such by speaking and acting, that we need not an Oath with those who hear us; and let our Words of themselves have the Testimony of Truth: For so we shall plainly imitate God.” [Sidenote: Object.] _Seventhly_, They object, _Christ did swear, and we ought to imitate him_. [Sidenote: _Answ._] I _answer_, That Christ did not swear; and albeit he had sworn, being yet under the Law, this would no Ways oblige us under the Gospel; as neither _Circumcision_, or the Celebration of the _Paschal Lamb_. [Sidenote: _Jerome_ Lib. Ep. Part. 3. Tract. 1. Ep. 2.] Concerning which _Jerome_ saith, “All Things agree not unto us, who are Servants, that agreed unto our Lord, _&c._ The Lord swore as Lord, whom no Man did forbid to swear; but unto us, that are Servants, it is not lawful to swear, because we are forbidden by the Law of our Lord. Yet, lest we should suffer Scandal by his Example, he hath not sworn, since he commanded us not to swear.” [Sidenote: Object.] _Eighthly_, They object, _That _Paul_ swore, and that often_, Rom. i. 9. Phil. i. 8. saying, _For God is my Record_. 2 Cor. xi. 10. _As the Truth of Christ is in me._ 2 Cor. i. 23. _I call God for a Record upon my Soul. I speak the Truth in Christ, I lie not_, Rom. ix. 1. _Behold, before God I lie not_, Gal. i. 20. _and so requires Oaths of others_. _I obtest thee _(saith he)_ before God and our Lord Jesus Christ_. 1 Thess. v. 27. _I charge you by the Lord, that this Epistle be read to all the Brethren. But _Paul_ would not have done so, if all Manner of Oaths had been forbidden by Christ, whose Apostle he was._ [Sidenote: _Answ._] To all which I _answer_, _First_, That the using of such Forms of Speaking is neither _Swearing_, nor so esteemed by our Adversaries. For when upon Occasion, in Matters of great Moment, we have said, _We speak the Truth in the Fear of God, and before him, who is our Witness, and the Searcher of our Hearts_, adding such Kind of serious Attestations, which we never refused in Matters of Consequence; nevertheless an _Oath_ hath moreover been required of us, [Sidenote: _The Ceremonies of an_ Oath.] with the Ceremony of putting our Hands upon the Book, the Kissing of it, the lifting up of the Hand or Fingers, together with this common Form of Imprecation, _So help me God_; or, _So truly Let the Lord God Almighty help me_. _Secondly_, This contradicts the Opinion of our Adversaries, because that _Paul_ was neither before a Magistrate that was requiring an Oath of him, nor did he himself administer the Office of a Magistrate, as offering an _Oath_ to any other. _Thirdly_, The Question is not what _Paul_ or _Peter_ did, but what their and our Master taught to be done; and if _Paul_ did _swear_ (which we believe not) he had sinned against the Command of Christ, even according to their own Opinion, because he _swore_ not before a _Magistrate_, but in an _Epistle_ to his Brethren. [Sidenote: Object.] _Ninthly_, They object, _Isa._ lxv. 16. where speaking of the Evangelical Times, he saith, _That he who blesseth himself in the Earth, shall bless himself in the God of Truth; and he that sweareth in the Earth, shall swear by the God of Truth; because the former Troubles are forgotten, and because they are hid from mine Eyes. For behold I create new Heavens, and a new Earth. Therefore in these Times we ought to swear by the Name of the Lord._ [Sidenote: _Answ._] I _answer_, It is ordinary for the Prophets to express the greatest Duties of the _Evangelical Times_ in _Mosaical_ Terms, as appears among others from _Jer._ xxxi. 38, 39, 40. _Ezek._ xxxvi. 25. and 40. and _Isa._ xlv. 23. _I have sworn by myself, that unto me every Knee shall bow, every Tongue shall swear._ Where the Righteousness of the _New Jerusalem_, the Purity of the _Gospel_, with its _spiritual Worship_, and the Profession of the _Name of Christ_, are expressed under Forms of Speaking used to the _Old Jerusalem_ under the Washings of the Law, under the Names of Ceremonies, the Temple, Services, Sacrifices, Oaths, _&c._ [Sidenote: Swearing _is expressed by_ Confessing _under the Gospel._] Yea, that which the Prophet speaks here of _Swearing_, the Apostle _Paul_ interprets expresly of _Confessing_, saying, _Rom._ xiv. 11. _For it is written, As I live, saith the Lord, every Knee shall bow to me, and every Tongue shall confess to God_: Which being rightly considered, none can be ignorant but these Words which the Prophet writes under the Law, when the ceremonial Oaths were in Use, to wit, _Every Tongue shall swear_, were by the Apostle, being under the Gospel, when those _Oaths_ became abolished, expressed by, _Every Tongue shall confess_. [Sidenote: Object.] _Tenthly_, They object, _But the Apostle _Paul_ approves Oaths used among Men, when he writes, _Heb. vi. 16._ For Men verily swear by the greater, and an Oath for Confirmation is to them an End of all Strife. But there are as many Contests, Fallacies, and Differences at this Time as there ever were; therefore the Necessity of Oaths doth yet remain._ [Sidenote: _Answ._] I _answer_; The Apostle tells indeed in this Place what Men at that Time did, who lived in Controversies and Incredulity; not what they ought to have done, nor what the Saints did, who were redeemed from Strife and Incredulity, and had come to Christ, the Truth and Amen of God. Moreover, he only alludes to a certain Custom usual among Men, that he might express the Firmness of the _Divine Promise_, in order to excite in the Saints so much the more _Confidence_ in God promising to them; not that he might instigate them to _swear_ against the Law of God, or confirm them in that; no, not at all: For neither doth 1 _Cor._ ix. 24. teach Christians the vain Races, whereby Men oftentimes, even to the Destruction of their Bodies, are wearied to obtain a corruptible Prize; so neither doth Christ, who is the _Prince of Peace_, teach his Disciples to fight, albeit he takes Notice, _Luke_ xiv. 31. what it behoveth such Kings to do who are accustomed to fight, as prudent Warriors therein. _Secondly_, As to what pertains to _Contests_, _Perfidies_, and _Diffidences_ among Men, which our Adversaries affirm to have grown to such an Height, that _Swearing_ is at present as necessary as ever, that we deny not at all: [Sidenote: _Deceit among the False, not the true Christians._] For we see, and daily Experience teacheth us, that all Manner of Deceit and Malice doth increase among worldly Men and false Christians; but not among true Christians. But because Men cannot trust one another, and therefore require _Oaths_ one of another, it will not therefore follow, That true Christians ought to do so, whom Christ has brought to Faithfulness and Honesty, as well towards God as one towards another, and therefore has delivered them from _Contests_, _Perfidies_, and consequently from _Oaths_. [Sidenote: Object.] _Eleventhly_, They object, _We grant, That among true Christians there is not Need of Oaths; but by what Means shall we infallibly know them? It will follow then that Oaths are at present needful, and that it is lawful for Christians to swear; to wit, that such may be satisfied who will not acknowledge this and the other Man to be a Christian._ [Sidenote: _Answ._] [Sidenote: _Truth was before Oaths._] I _answer_, It is no Ways lawful for a Christian to _swear_, whom Christ has called to his essential Truth, which was before all _Oaths_, forbidding him to _swear_; and on the contrary, commanding him to speak the Truth in all Things, to the Honour of Christ who called him; that it may appear that the _Words_ of his Disciples may be as truly believed as the _Oaths_ of all the worldly Men. Neither is it lawful for them to be unfaithful in this, that they may please others, or that they may avoid their Hurt: For thus the Primitive Christians for some Ages remained faithful, who being required to _swear_, did unanimously answer, _I am a Christian, I do not swear_. What shall I say of the _Heathens_, some of whom arrived to that Degree? For _Diodorus Siculus_ relates, Lib. 16. [Sidenote: _Heathen Testimonies against Oaths._] “That the giving of the Right-hand was, among the _Persians_, a Sign of speaking the Truth.” And the _Scythians_, as _Qu. Curtius_ relates, said, in their Conferences with _Alexander_ the Great, “Think not that the _Scythians_ confirm their Friendship by Swearing; they swear by keeping their Promises.” _Stobæus, Serm._ 3. relates, That _Solon_ said, “A good Man ought to be in that Estimation that he need not an Oath; because it is to be reputed a Lessening of his Honour if he be forced to swear.” _Pythagoras_, in his Oration, among other Things hath this Maxim, as that which concerns the Administration of the Commonwealth: “Let no Man call God to witness by an Oath, no not in Judgment; but let every Man so accustom himself to speak, that he may become worthy to be trusted even without an Oath.” _Basil_ the Great commends _Clinias_ an Heathen, “That he had rather pay three Talents, which are about _three thousand Pounds_, than swear.” _Socrates_, as _Stobæus_ relates, _Serm._ 14. had this Sentence, “The Duty of good Men requires that they shew to the World that their Manners and Actions are more firm than Oaths.” The same was the Judgment of _Isocrates_. _Plato_ also stood against _Oaths_ in his Judgment _de Leg._ 12. _Quintilianus_ takes Notice, “That it was of old a Kind of Infamy, if any was desired to swear; but to require an Oath of a Nobleman, was like an examining him by the Hangman.” The Emperor _Marcus Aurelius Antoninus_ saith, in his Description of a good Man, “Such is his Integrity, that he needs not an Oath.” So also some _Jews_ did witness, as _Grotius_ relates out of _Maimonides_, “It is best for a Man to abstain from all Oaths.” The _Essenes_, as _Philo Judæus_ relates, “Did esteem their Words more firm than Oaths; and Oaths were esteemed among them as needless Things.” And _Philo_ himself, speaking of the Third Commandment, explains his Mind thus, _viz._ “It were better altogether not to swear, but to be accustomed always to speak the Truth, that naked Words might have the Strength of an Oath.” And elsewhere he saith, “It is more agreeable to natural Reason altogether to abstain from Swearing; _persuading_, That whatsoever a good Man saith may be equivalent with an Oath.” [Sidenote: Oaths _abrogated by Christ._] Who then needs further to doubt, but that since Christ would have his Disciples attain the highest Pitch of Perfection, he abrogated _Oaths_, as a Rudiment of Infirmity, and in Place thereof established the Use of _Truth_? Who can now any more think that the _holy Martyrs_ and _ancient Fathers_ of the first three hundred Years, and many others since that Time, have so opposed themselves to _Oaths_, that they might only rebuke vain and rash _Oaths_ by the Creatures, or Heathen Idols, which were also prohibited under the _Mosaical Law_; and not also _Swearing_ by the true God, in Truth and Righteousness, which was there commanded? [Sidenote: _The Testimonies of the Fathers against _Oaths_ and _Swearing.] As _Polycarpus, Justin Martyr_, Apolog. 2. and many _Martyrs_, as _Eusebius_ relates. _Tertullian_, in his Apol. Cap. 32. ad _Scap._ Cap. 1. of Idolatry, Cap. 11. _Clem. Alexandrinus_, Strom. Lib. 7. _Origen_, in Mat. Tract. 25. _Cyprianus_, Lib. 3. _Athanasius_, in pass. & cruc. Domini Christi. _Hilarius_ in Mat. v. 34. _Basilius Magn._ in Psalm xiv. _Greg. Nyssenus_ in Cant. Orat. 13. _Greg. Nazianzenus_ in Dialog. contra juramenta. _Epiphanius_ adversus Heres. Lib. 1. _Ambros._ de Virg. Lib. 3. Idem in Mat. v. _Chrysostom_ in Genes. Homil. 15. Idem Homil. in Act. Apost. Cap. 3. _Jerome_ Epistol. Lib. Part. 3. Ep. 2. Idem in Zech. Lib. 2. Cap. 8. Idem in Mat. Lib. 1. Cap. 5. _Augustinus_ de Serm. Dom. Serm. 28. _Cyrillus_ in Jer. iv. _Theodoretus_ in Deut. vi. _Isidorus Pelusiota_ Ep. Lib. 1. Epist. 155. _Chromatius_ in Mat. v. _Johannes Damascenus_, Lib. 3. Cap. 16. _Cassiodorus_ in Psalm xciv. _Isidorus Hispalensis_, Cap. 31. _Antiochus_ in Pandect. Script. Hom. 62. _Beda_ in Jac. v. _Haimo_ in Apoc. _Ambrosius Ansbertus_ in Apoc. _Theophylactus_ in Mat. v. _Paschasius Radbertus_ in Mat. v. _Otho Brunsselsius_ in Mat. v. _Druthmarus_ in Mat. v. _Euthymius Eugubinus_ Bibliotheca vet. Patr. in Mat. v. _Oecumenius_ in Jac. Cap. 5. Ver. 12. _Anselmus_ in Mat. v. the _Waldenses_, _Wickliff_, _Erasmus_, in Mat. v. and in Jac. v. Who can read these Places and doubt of their Sense in this Matter? And who, believing that they were against all _Oaths_, can bring so great an Indignity to the Name of Christ, as to seek to subject again his Followers to so great an Indignity? Is it not rather Time that all good Men should labour to remove this Abuse and Infamy from _Christians_? [Sidenote: Object.] _Lastly_, They object, _This will bring in Fraud and Confusion; for Impostors will counterfeit Probity, and under the Benefit of this Dispensation will lie without Fear of Punishment_. [Sidenote: _Answ._] _I answer_, There are two Things which oblige a Man to speak the Truth: _First_, Either the Fear of God in his Heart, and Love of Truth; for where this is, there is no Need of _Oaths_ to speak the Truth; [Sidenote: _The Punishment of Liars._] or, _Secondly_, The Fear of Punishment from the Judge. Therefore let there be the same, or rather greater Punishment appointed to those who pretend so great Truth in Words, and so great Simplicity in Heart that they cannot lie, and so great Reverence towards the Law of Christ, that for Conscience Sake they deny to _swear_ in any wise, if they fail; and so there shall be the same good Order, yea, greater Security against Deceivers, as if _Oaths_ were continued; and also, by that more severe Punishment, to which these false Dissemblers shall be liable. Hence wicked Men shall be more terrified, and good Men delivered from all Oppression, both in their Liberty and Goods: For which Respect to tender _Consciences_, God hath often a Regard to Magistrates and their State, as a Thing most acceptable to him. But if any can further doubt of this Thing, to wit, if without Confusion it can be practised in the Commonwealth, let him consider the State of the _United Netherlands_, and he shall see the good Effect of it: [Sidenote: _The United Netherlands instanced._] For there, because of the great Number of Merchants more than in any other Place, there is most frequent Occasion for this Thing; and though the Number of those that are of this Mind be considerable, to whom the States these hundred Years have condescended, and yet daily condescend, yet nevertheless there has nothing of Prejudice followed thereupon to the Commonwealth, Government, or good Order; but rather great Advantage to _Trade_, and so to the Commonwealth. §. XIII. _Sixthly_, The last Thing to be considered, is _Revenge_ and _War_, an Evil as opposite and contrary to the Spirit and Doctrine of Christ as _Light_ to _Darkness_. For, as is manifest by what is said, through Contempt of Christ’s Law the whole World is filled with various _Oaths_, _Cursings_, _blasphemous Profanations_, and _horrid Perjuries_; [Sidenote: _Revenge and War contrary to Christ._] so likewise, through Contempt of the same Law, the World is filled with _Violence_, _Oppression_, _Murders_, _Ravishing of Women_ and _Virgins_, _Spoilings_, _Depredations_, _Burnings_, _Devastations_, and all Manner of _Lasciviousness_ and _Cruelty_: So that it is strange that Men, made after the Image of God, should have so much degenerated, that they rather bear the Image and Nature of roaring Lions, tearing Tigers, devouring Wolves, and raging Boars, than of rational Creatures endued with Reason. And is it not yet much more admirable, that this _horrid Monster_ should find Place, and be fomented, among those Men that profess themselves _Disciples_ of our _peaceable Lord_ and _Master_ Jesus Christ, who by _Excellency_ is called the _Prince of Peace_, and hath expresly prohibited his Children _all_ Violence; and on the contrary, commanded them, that, according to his Example, they should follow Patience, Charity, Forbearance, and other Virtues worthy of a Christian? Hear then what this great Prophet saith, whom every Soul is commanded to hear, under the Pain of being cut off, _Matt._ v. from Verse 38. to the End of the Chapter. [Sidenote: _Revenge forbidden by Christ._] For thus he saith: _Ye have heard that it hath been said, An Eye for an Eye, and a Tooth for a Tooth: But I say unto you, that ye resist not Evil; but whosoever shall smite thee on thy right Cheek, turn to him the other also. And if any Man will sue thee at the Law, and take away thy Coat, let him have thy Cloak also. And whosoever shall compel thee to go a Mile, go with him twain. Give to him that asketh thee; and from him that would borrow of thee, turn not thou away. Ye have heard that it has been said, Thou shalt love thy Neighbour, and hate thine Enemy: But I say unto you, Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you, that ye may be the Children of your Father which is in Heaven. For he maketh his Sun to rise on the Evil and on the Good, and sendeth Rain on the Just and on the Unjust. For if ye love them which love you, what Reward have ye? Do not even the _Publicans_ the same? And if ye salute your Brethren only, what do you more than_ others? _Do not even the _Publicans_ so? Be ye therefore perfect, even as your Father which is in Heaven is perfect._ [Sidenote: _The Law of Christ more perfect than that of _Moses.] These Words, with Respect to _Revenge_, as the former in the Case of _Swearing_, do forbid some Things, which in Time past were lawful to the _Jews_, considering their Condition and Dispensation; and command unto such as will be the Disciples of Christ, a more perfect, eminent, and full Signification of Charity, as also Patience and Suffering, than was required of them in that Time, State, and Dispensation by the Law of _Moses_. This is not only the Judgment of most, if not all, the _ancient Fathers_, so called, of the first three hundred Years after Christ, but also of many others, and in general of all those who have rightly understood and propagated the Law of Christ concerning _Swearing_, as appears from _Justin Martyr_ in Dialog. cum Tryph. ejusdemque Apolog. 2. Item ad Zenam. _Tertul._ de Corona Militis. [Sidenote: _Testimonies of the Fathers _against Fighting.] It. Apolog. Cap. 21. and 37. It. Lib. de Idolol. Cap. 17, 18, 19. It. ad Scapulam. Cap. 1. It. adversus Jud. Cap. 7. and 9. It. adv. Gnost. Cap. 13. It. ad. Marc. Cap. 4. It. Lib. de Patientia C. 6. 10. _Orig._ cont. Celsum, Lib. 3. 5. 8. It. in Josuam Hom. 12. Cap. 9. It. in Mat. Cap. 26. Tract. 35. _Cyp._ Epist. 56. It. ad Cornel. Lactan. de Just. Lib. 5. C. 18. Lib. 6. C. 20. _Ambr._ in Luc. xxii. _Chrysost._ in Mat. v. Horn. 18. It. in Mat. xxvi. Hom. 85. It. Lib. 2. de Sacerdotio. It. in 1 Cor. xiii. _Chromat._ in. Mat. v. _Jerome_ ad Ocean. It. Lib. Epist. P. 3. Tom. 1. Ep. 2. _Athan._ de Inc. Verb. Dei. _Cyrill. Alex._ Lib. 11. in Johan. Cap. xxv. 26. Yea, _Augustine_, although he vary much in this Matter, notwithstanding in these Places he did condemn _Fighting_, Epist. 158, 159, 160. It. ad Judices, Epist. 203. It. ad Darium, &. Lib. 21. It. ad Faustum. Cap. 76. Lib. 22. de Civit. ad Marc. Cap. 6. as _Sylburgius_ relates. _Euthym._ in Mat. xxvi. and many others of this Age. _Erasmus_ in Luc. Cap. 3. & 22. _Ludov. Vives_ in Introduc. ad Sap. _J. Ferus_, Lib. 4. Comment. in Mat. vii. & Luc. xxii. [Sidenote: _The Laws of Christ in the New Testament are irreconcileable to Persecution, Wars, and Fighting._] From hence it appears, that there is so great a Connexion betwixt these two Precepts of _Christ_, that as they were uttered and commanded by him at one and the same Time, so the same Way they were received by Men of all Ages, not only in the first Promulgation by the little Number of the Disciples, but also after the Christians increased in the first three hundred Years. Even so in the _Apostasy_, the one was not left and rejected without the other; and now again in the _Restitution_, and renewed Preaching of the _Eternal Gospel_, they are acknowledged as eternal and unchangeable Laws, properly belonging to the _Evangelical State_ and _Perfection_ thereof; from which if any withdraw, he falls short of the Perfection of a _Christian Man_. And truly the Words are so clear in themselves, that, in my Judgment, they need no Illustration to explain their Sense: For it is as easy to reconcile the greatest Contradictions, as these Laws of our Lord Jesus Christ with the wicked Practices of _Wars_; for they are plainly inconsistent. Whoever can reconcile this, _Resist not Evil_, with _resist Violence by Force_: again, _Give also thy other Cheek_, with _strike again_; also _Love thine Enemies_, with _spoil them, make a Prey of them, pursue them with Fire and Sword_; or, _Pray for those that persecute you, and those that calumniate you_, with _persecute them by Fines, Imprisonments, and Death itself_; and not only such as do not _persecute you_, but _who heartily seek and desire your eternal and temporal Welfare_: Whoever, I say, can find a Means to reconcile these Things, may be supposed also to have found a Way to reconcile _God_ with the _Devil_, _Christ_ with _Antichrist_, _Light_ with _Darkness_, and _Good_ with _Evil_. But if this be impossible, as indeed it is, so will also the other be impossible; and Men do but deceive themselves and others, while they boldly adventure to establish such absurd and impossible Things. §. XIV. Nevertheless because some, perhaps through _Inadvertency_, and by the Force of _Custom_ and _Tradition_, do transgress this _Command of Christ_, I shall briefly shew how much _War_ doth contradict this Precept, and how much they are inconsistent with one another; and consequently, that _War is no Ways lawful to such as will be the Disciples of Christ_. For, _First_, Christ commands, That [159]_we should love our Enemies_; but War, on the contrary, teacheth us to hate and destroy them. [159] Matt. 5. 43. _Secondly_, The Apostle saith, That [160]_we war not after the Flesh_, and that _we fight not with Flesh and Blood_; but outward War is according to the Flesh, and against Flesh and Blood; for the shedding of the one, and destroying of the other. [160] Eph. 6. 12. _Thirdly_, The Apostle saith, That [161]_the Weapons of our Warfare are not carnal, but spiritual_; but the Weapons of outward Warfare are carnal, such as Cannon, Muskets, Spears, Swords, _&c._ of which there is no Mention in the Armour described by _Paul_. [161] 2 Cor. 10. 4. _Fourthly_, Because _James_ testifies, That [162]_Wars and Strifes come from the Lusts, which war in the Members of carnal Men_; but Christians, that is, those that are truly Saints, _have crucified the Flesh, with its Affections and Lusts_; therefore they cannot indulge them by waging War. [162] Jam. 4. 1. Gal. 5. 24. _Fifthly_, Because the Prophets _Isaiah_ and _Micah_ have expresly prophesied, That [163]_in the Mountain of the House of the Lord, Christ shall judge the Nations, _and then_ they shall beat their Swords into Plowshares_, &c. [Sidenote: _Primitive Christians most averse from War._] And the _ancient Fathers_ of the first three hundred Years after Christ did affirm these Prophecies to be fulfilled in the Christians of their Times, who were most averse from _War_; concerning which _Justin Martyr_, _Tertullian_, and others may be seen: Which need not seem strange to any, since _Philo Judæus_ abundantly testifies of the _Essenes_, That _there was none found among them that would make Instruments of War_. But how much more did Jesus come, _that he might keep his Followers from fighting, and might bring them to Patience and Charity_? [163] Isa. 2. 4. Mic. 4. 3. _Sixthly_, Because the Prophet foretold, That [164]_there should none hurt nor kill in all the Holy Mountain of the Lord_; but outward War is appointed for killing and destroying. [164] Isa. 11. 9. _Seventhly_, Because Christ said, That [165]_his Kingdom is not of this World_, and therefore that _his Servants shall not fight_; therefore those that fight _are not his Disciples nor Servants_. [165] John 18. 36. _Eighthly_, Because he reproved _Peter_ for the Use of the Sword, saying, [166]_Put up again thy Sword into his Place: For all they that take the Sword, shall perish with the Sword_. Concerning which _Tertullian_ speaks well, Lib. de Idol. “How shall he fight in Peace without a Sword, which the Lord did take away? For although Soldiers came to _John_, and received a Form of Observation; if also the Centurion believed afterwards, he disarmed every Soldier in disarming of _Peter_.” Idem. de _Coron. Mil._ asketh, “Shall it be lawful to use the Sword, the Lord saying, That he that useth the Sword, shall perish by the Sword?” [166] Mat. 26. 52. _Ninthly_, Because the Apostle admonisheth Christians, [167]_That they defend not themselves, neither revenge by rendering Evil for Evil; but give Place unto Wrath, because Vengeance is the Lord’s. Be not overcome of Evil, but overcome Evil with Good. If thine Enemy hunger, feed him; If he thirst, give him Drink._ But War throughout teacheth and enjoineth the quite contrary. [167] Rom. 12. 19. _Tenthly_, Because [168]_Christ calls his Children to bear his Cross, not to crucify or kill others_; to _Patience_, not to _Revenge_; to _Truth and Simplicity_, not to _fraudulent Stratagems of War_, or to _play the Sycophant_, which _John_ himself forbids; to _flee the Glory of this World_, not _to acquire it by warlike Endeavours_; therefore War is altogether contrary unto the Law and Spirit of Christ. [168] Mark 8. 54. §. XV. [Sidenote: Obj. 4.] But they object, _That it is lawful to War, because _Abraham_ did war before the giving of the Law, and the _Israelites_ after the giving of the Law_. [Sidenote: _Answ._] I _answer_ as before, 1. That _Abraham_ offered Sacrifices at that Time, and circumcised the Males; which nevertheless are not lawful for us under the Gospel. [Sidenote: _Israelites going to War enquired of the Oracle of God._] 2. That neither defensive nor offensive War was lawful to the _Israelites_ of their own Will, or by their own Counsel or Conduct; but they were obliged at all Times, if they would be successful, first to enquire of the _Oracle of God_. 3. That their Wars against the wicked Nations were a Figure of the Inward War of the true Christians against their Spiritual Enemies, in which we overcome the Devil, the World, and the Flesh. 4. Something is expresly forbidden by Christ, _Mat._ v. 38, _&c._ which was granted to the _Jews_ in their Time, because of their Hardness; [Sidenote: _Some Things permitted in the Old Testament, because of Hardness of Heart._] and on the Contrary, we are commanded that singular Patience and Exercise of Love, which _Moses_ commanded not to his Disciples. From whence _Tertullian_ saith well against _Marc._ “Christ truly teacheth a new Patience, even forbidding the Revenge of an Injury, which was permitted by the Creator.” And _Lib. de Patien._ “The Law finds more than it lost, by Christ saying,” _Love your Enemies_. And in the Time of _Clem. Alex._ Christians were so far from Wars, that he testified that they had no Marks or Signs of Violence among them, saying, “Neither are the Faces of Idols to be painted, to which so much as to regard is forbidden: Neither Sword nor Bow to them that follow Peace; nor Cups to them who are moderate and temperate,” as _Sylvius Disc. de Rev. Belg._ [Sidenote: Object.] _Secondly_, They object, _That Defence is of natural Right, and that Religion destroys not Nature_. [Sidenote: _Answ._] I _answer_, Be it so; but to obey God, and commend ourselves to him in Faith and Patience, is not to destroy Nature, but to exalt and perfect it; to wit, to elevate it from the natural to the supernatural Life, by Christ living therein, and comforting it, that it may do all Things, and be rendered more than Conqueror. [Sidenote: Object.] _Thirdly_, They object, _That _John_ did not abrogate or condemn _War_, when the Soldiers came unto him_. [Sidenote: _Answ._] I _answer_, What then? The Question is not concerning _John_’s Doctrine, but _Christ_’s, whose Disciples we are, not _John_’s: For _Christ_, and not _John_, is that Prophet, whom we ought all to hear. And although Christ said, [169]_That a greater than _John_ the Baptist was not among Men born of Women_; yet he adds, _That the least in the Kingdom of God is greater than he_. But what was _John_’s Answer, that we may see if it can justify the Soldiers of this Time? For if it be narrowly observed, it will appear, that what he proposeth to Soldiers doth manifestly forbid them that Employment; for he commands them [170]_not to do Violence to any Man, nor to defraud any Man_; but that they _be content with their Wages_. Consider then what he dischargeth to Soldiers, _viz._ Not to use Violence or Deceit against any; which being removed, let any tell how Soldiers can war? For is not _Craft_, _Violence_, and _Injustice_, three Properties of _War_, and the natural Consequences of _Battles_? [169] Luke 7. 23. [170] Luke 3. 14. [Sidenote: Object.] _Fourthly_, They object, _That _Cornelius_, and that Centurion, of whom there is Mention made, _Mat. viii. 5._ were Soldiers; and there is no Mention that they laid down their military Employments_. [Sidenote: _Answ._] I _answer_; Neither read we that they continued in them. But it is most probable that if they continued in the Doctrine of Christ (and we read not any where of their Falling from the Faith) that they did not continue in them; especially if we consider, that two or three Ages afterwards _Christians_ altogether rejected War, or at least a long While after that Time, if the Emperor _Marc. Aurel. Anton._ be to be credited, who writes thus:----“I prayed to my Country Gods; but when I was neglected by them, and observed myself pressed by the Enemy; considering the Fewness of my Forces, I called to one, and intreated those, who with us are called _Christians_, and I found a great Number of them: [Sidenote: _Christians instanced, that did not War_.] And I forced them with Threats, which ought not to have been, because afterwards I knew their Strength and Force:” Therefore they betook themselves neither to the Use of Darts nor Trumpets, “for they use not so to do, for the Cause and Name of their God, which they bear in their Consciences:” And this was done about an hundred and sixty Years after Christ. To this add those Words, which in _Justin Martyr_ the Christians answer, [Greek: ou polemoumen tois echthrois: ου πολεμουμεν τοις εχθροις], that is, _We fight not with our Enemies_. And moreover the Answer of _Martin_ to _Julian_ the Apostate, related by _Sulpitius Severus_: “I am a Soldier of Christ, therefore I cannot fight;” which was three hundred Years after _Christ_. It is not therefore probable that they continued in warlike Employments. How then are _Vincentius Lyrinensis_ and the _Papists_ consistent with their Maxim, “That which always, every where, and by all was received,” _&c._ And what becomes of the _Priests_, with their Oath, “That they neither ought nor will interpret the Scripture, but according to the universal Consent of the Fathers,” so called? “For it is as easy to obscure the Sun at Mid-day, as to deny that the _Primitive Christians_ renounced all Revenge and War.” And although this Thing be so much known; yet it is as well known that almost all the modern Sects live in the Neglect and Contempt of this Law of Christ, and likewise oppress others, who in this agree not with them for Conscience Sake towards God: [Sidenote: _Persecution for not bearing Arms, and not Fasting and Praying for Victory._] Even as we have suffered much in our Country, because _we neither could ourselves bear Arms, nor send others in our Place, nor give our Money for the buying of Drums, Standards, and other Military Attire_. And lastly, _Because we could not hold our Doors, Windows, and Shops close, for Conscience Sake, upon such Days as Fasts and Prayers were appointed, to desire a Blessing upon, and Success for the Arms of the Kingdom or Commonwealth under which we live; neither give Thanks for the Victories acquired by the Effusion of much Blood_. By which forcing of the Conscience, they would have constrained our Brethren, living in divers Kingdoms, at War together, to have implored our God for contrary and contradictory Things, and consequently impossible; for it is impossible, that two Parties fighting together, should both obtain the Victory. And because we cannot concur with them in this Confusion, therefore we are subject to _Persecution_. Yea, and others, who with us do witness that the Use of Arms is unlawful to _Christians_, do look asquint upon us: But which of us two do most faithfully observe this Testimony against Arms? Either they, who at certain Times, at the Magistrate’s Order, do close up their Shops and Houses, and meet in their Assembly, praying for the Prosperity of their Arms, or giving Thanks for some Victory or other, whereby they make themselves like to those that approve Wars and Fighting; or we, who cannot do these Things for the same Cause of Conscience, lest we should destroy, by our Works, what we establish in Words; we shall leave to the Judgment of all prudent Men. [Sidenote: Object.] _Fifthly_, They object, _That Christ, _Luke xxii. 36._ speaking to his Disciples, commands them, That he that then had not a Sword, should sell his Coat, and by a Sword: Therefore, _say they_, Arms are lawful_. [Sidenote: _Answ._] I _answer_; Some indeed understand this of the _outward Sword_, nevertheless regarding only that Occasion; otherwise judging, that Christians are prohibited Wars under the Gospel. Among which is _Ambrose_, who upon this Place speaks thus: “O Lord! Why commandest thou me to buy a Sword, who forbiddest me to smite with it? Why commandest thou me to have it, whom thou prohibitest to draw it? Unless perhaps a Defence be prepared, not a necessary Revenge; and that I may seem to have been able to revenge, but that I would not. For the Law forbids me to smite again; and therefore perhaps he said to _Peter_, offering two Swords, [It is enough] as if it had been lawful, until the Gospel-times, that in the Law there might be a Learning of Equity, but in the Gospel a Perfection of Goodness.” [Sidenote: Peter _offered two Swords._] Others judge Christ to have spoken here mystically, and not according to the Letter; as _Origen_ upon _Mat._ xix. saying, _If any looking to the Letter, and not understanding the Will of the Words, shall sell his bodily Garment, and buy a Sword, taking the Words of Christ contrary to his Will, he shall perish; but concerning which Sword he speaks, is not proper here to mention_. And truly when we consider the Answer of the Disciples, _Master, behold, here are two Swords_; understanding it of outward Swords; and again Christ’s Answer, _It is enough_; it seems that Christ would not that the Rest, who had not Swords (for they had only two Swords) should sell their Coats, and buy an outward Sword. Who can think that, Matters standing thus, he should have said, _Two was enough_? But however it is sufficient that the Use of Arms is unlawful under the Gospel. [Sidenote: Object.] _Sixthly_, They object, _That the Scriptures and old Fathers_, so called, _did only prohibit private Revenge, not the Use of Arms for the Defence of our Country, Body, Wives, Children and Goods, when the Magistrate commands it, seeing the Magistrate ought to be obeyed; therefore although it be not lawful for private Men to do it of themselves, nevertheless they are bound to do it by the Command of the Magistrate_. [Sidenote: _Answ._] [Sidenote: _Christian Magistrates ought to obey the Command of their Master _Christ.] I _Answer_; If the Magistrate be truly a Christian, or desires to be so, he ought himself, in the first Place, to obey the Command of his Master, saying, _Love your Enemies_, &c. and then he could not command us to kill them; but if he be not a true Christian, then ought we to obey our _Lord_ and _King_, _Jesus Christ_, whom he ought also to obey: For in the Kingdom of Christ all ought to submit to his Laws, from the highest to the lowest, that is, from the _King_ to the _Beggar_, and from _Cæsar_ to the _Clown_. But alas! Where shall we find such an Obedience? [Sidenote: Lud. Vives _against Arms_.] O desperate Fall! Concerning which _Ludov. Viv._ writes well, _Lib. de Con. Vit. Christ. sub Turc._ by Relation of _Fredericus Sylvius_, Disc. de Revol. _Belg._ P. 85. “The Prince entered into the Church, not as a true and plain Christian, which had indeed been most happy and desirable; but he brought in with him his Nobility, his Honours, his ARMS, his Ensigns, his Triumphs, his Haughtiness, his Pride, his Superciliousness; _that is_, He came into the House of Christ, accompanied with the Devil; and which could no ways be done, he would have joined two Houses and two Cities together, God’s and the Devil’s, which could not more be done, than _Rome_ and _Constantinople_, which are distant by so long a Tract both of Sea and Land. (What Communion, saith _Paul_, is there betwixt Christ and _Belial_?) Their Zeal cooled by degrees, their Faith decreased, their whole Piety degenerated; instead _whereof_ we make now use of Shadows and Images, and (as he saith) I would we could but retain these.” Thus far _Vives_. But _Lastly_, as to what relates to this Thing, since nothing seems more contrary to Man’s Nature, and seeing of all Things the Defence of one’s self seems most tolerable, as it is most hard to Men, so it is the most perfect Part of the Christian Religion, as that wherein the _denial of Self_ and _entire Confidence in God_ doth most appear; and therefore Christ and his Apostles left us hereof a most perfect Example. [Sidenote: _Concerning the present Magistrates of the Christian World._] As to what relates to the present Magistrates of the _Christian World_, albeit we deny them not altogether the Name of _Christians_, because of the publick Profession they make of _Christ’s Name_, yet we may boldly affirm, that they are far from the Perfection of the _Christian Religion_; because in the State in which they are (as in many Places before I have largely observed) they have not come to the pure Dispensation of the Gospel. And therefore, while they are in that Condition, we shall not say, That _War_, undertaken upon a just Occasion, is altogether unlawful to them. For even as Circumcision and the other Ceremonies were for a Season permitted to the _Jews_, not because they were either necessary of themselves, or lawful at that Time, after the Resurrection of Christ, but because that Spirit was not yet raised up in them, whereby they could be delivered from such Rudiments; so the present Confessors of the _Christian Name_, who are yet in the Mixture, and not in the patient suffering Spirit, are not yet fitted for this Form of Christianity, and therefore cannot be undefending themselves, until they attain that Perfection. But for such whom Christ has brought hither, it is not lawful to defend themselves by _Arms_, but they ought overall to trust to the Lord. §. XVI. [Sidenote: _The Conclusion._] But _Lastly_, to conclude, If to give and receive flattering Titles, which are not used because of the Virtues inherent in the Persons, but are for the most Part bestowed by wicked Men upon such as themselves; if to bow, scrape, and cringe to one another; if at every Time to call themselves other’s _Humble Servants_, and that most frequently without any design of real Service; if this be the Honour that comes from God, and not the Honour that is from below, then indeed our Adversaries may be said to be Believers, and we condemned as proud and stubborn, in denying all these Things. [171]But if with _Mordecai_, to refuse to bow to proud _Haman_, and with _Elihu_ not to give _flattering Titles to Men, lest we should be reproved of our Maker_; and if, according to _Peter_’s Example and the Angel’s Advice, to bow only to God, and not to our Fellow-servants; and if to call no Man _Lord_ nor _Master_, except under particular Relations, according to Christ’s Command; I say, if these Things are not to be reproved, then are we not blameworthy in so doing. [171] Esther 3. 5. Job 32. 21, 22. If to be vain and gaudy in Apparel; if to paint the Face and plait the Hair; if to be clothed with Gold and Silver, and precious Stones; and if to be filled with Ribbands and Lace be to be clothed in modest Apparel; and if these be the Ornaments of Christians; and if that be to be humble, meek, and mortified, then are our Adversaries good Christians indeed, and we proud, singular, and conceited, in contenting ourselves with what Need and Conveniency calls for, and condemning what is more as superfluous; but not otherwise. If to use Games, Sports, Plays; if to card, dice, and dance; if to sing, fiddle, and pipe; if to use Stage-plays and Comedies, and to lye, counterfeit, and dissemble, be to fear always; and if that be to do all Things to the Glory of God; and if that be to pass our Sojourning here in fear; and if that be to use this World as if we did not use it; and if that be not to fashion ourselves according to our former Lusts; to be not conformable to the Spirit and vain Conversation of this World; then are our Adversaries, notwithstanding they use these Things, and plead for them, very good, sober, mortified, and self-denying Christians, and we justly to be blamed for judging them; but not otherwise. If the Profanation of the holy Name of God; if to exact Oaths one from another upon every light Occasion; if to call God to witness in Things of such a Nature, in which no earthly King would think himself lawfully and honourably to be a Witness, be the Duties of a Christian Man, I shall confess that our Adversaries are excellent good Christians, and we wanting in our Duty: But if the contrary be true, of Necessity our Obedience to God in this Thing must be acceptable. If to revenge ourselves, or to render Injury, Evil for Evil, Wound for Wound, to take Eye for Eye, Tooth for Tooth; if to fight for outward and perishing Things, to go a Warring one against another, whom we never saw, nor with whom we never had any Contest, nor any Thing to do; being moreover altogether ignorant of the Cause of the War, but only that the Magistrates of the Nations foment Quarrels one against another, the Causes whereof are for the most Part unknown to the Soldiers that fight, as well as upon whose Side the right or wrong is; and yet to be so furious, and rage one against another, to destroy and spoil all, that this or the other Worship may be received or abolished; if to do this, and much more of this Kind, be to fulfil the Law of Christ, then are our Adversaries indeed true _Christians_, and we miserable _Hereticks_, that suffer ourselves to be spoiled, taken, imprisoned, banished, beaten, and evilly entreated, without any Resistance, _placing our Trust only in GOD_, that he may defend us, and lead us by the Way of the _Cross_ unto his _Kingdom_. But if it be otherways, we shall certainly receive the _Reward_ which the Lord hath promised to those that _cleave to him_, and, in denying themselves, _confide in him_. And to sum up all, if to use all these Things, and many more that might be instanced; be to _walk in the strait Way that leads to Life_, be to _take up the Cross of Christ_, be to _die with him to the Lusts and perishing Vanities of this World_, and to _arise with him in Newness of Life_, and _sit down with him in the heavenly Places_, then our Adversaries may be accounted such, and they need not fear they are in the _broad Way that leads to Destruction_, and we are greatly mistaken, that have laid aside all these Things, for Christ’s Sake, to the crucifying of our own Lusts, and to the procuring to ourselves Shame, Reproach, Hatred, and Ill-will from the Men of this World: Not as if by so doing we judged to merit Heaven, but as knowing they are contrary to the Will of Him who redeems his Children from the Love of this World, and its Lusts, and leads them in the Ways of _Truth_ and _Holiness_, in which they take delight to walk. THE CONCLUSION. _If in God’s Fear, _Candid Reader_, thou appliest thyself to consider this System of Religion here delivered, with its Consistency and Harmony, as well in itself as with the Scriptures of Truth, I doubt not but thou wilt say with me and many more, that this is the spiritual Day of Christ’s Appearance, wherein he is again revealing the ancient Paths of Truth and Righteousness. For thou mayest observe here the _Christian Religion_ in all its Parts truly established and vindicated, as it is a living, inward, spiritual, pure, and substantial Thing, and not a mere Form, Shew, Shadow, Notion and Opinion, as too many have hitherto held it, whose Fruits declare they wanted that which they bear the Name of; and yet many of those are so in Love with their empty Forms and Shadows, that they cease not to calumniate us for commending and calling them to the Substance, as we therefore denied or neglected the true Form and outward Part of Christianity, which indeed is, as God the Searcher of Hearts knows, a very great Slander. Thus, because we have desired People earnestly to feel after God _near_ and _in themselves_, telling them that their Notions of God, as he is beyond the Clouds, will little avail them, if they do not feel him near; hence they have fought maliciously to infer that we deny any God except that which is within us. Because we tell People, That it is the _Light_ and _Law within_, and not the _Letter without_, that can truly tell them their Condition, and lead them out of all Evil; hence they say, we vilify the _Scriptures_, and set up our own Imaginations above them. Because we tell them, That it is not their talking or believing of Christ’s outward Life, Sufferings, Death, and Resurrection, no more than the _Jews_ crying, _The Temple of the Lord_, _the Temple of the Lord_, that will serve their Turn, or justify them in the Sight of God; but that they must know _Christ_ in _them_, whom they have crucified, to be raised, and to justify them, and redeem them from their Iniquities: Hence they say, We deny the Life, Death, and Sufferings of Christ, Justification by his Blood, and Remission of Sins through him. Because we tell them, while they are talking and determining about the _Resurrection_, that they have more Need to know the _Just One_, whom they have slain, _raised in themselves_, and to be sure they are Partakers of the _first Resurrection_; and that this be, they will be the more capable to judge of the _Second_: Hence they say, That we deny the Resurrection of the Body. Because when we hear them talk foolishly of Heaven and Hell, and the last Judgment, we exhort them to come out of that hellish Condition they are in, and come down to the Judgment of Christ _in their own Hearts_, and believe in the Light, and follow it, that so they may come to sit in the heavenly Places that are in Christ Jesus: Hence they maliciously say, that we deny any Heaven or Hell but that which is within us, and that we deny any general Judgment; which _Slanders_ the Lord knows are foully cast upon us, whom God hath raised for this End, and gathered us, that by us he might confound the Wisdom of the Wise, and bring to Nought the Understanding of the Prudent; and might, in and by his own Spirit and Power in a despised People (that no Flesh might glory in his Presence) pull down that dead, dark, corrupt Image, and mere Shadow and Shell of Christianity wherewith Antichrist hath deceived the Nations: For which End he hath called us to be a First-fruits of those that serve him, and worship him no more in the Oldness of the Letter, but in the Newness of the Spirit. And though we be few in Number, in Respect of others; and weak as to outward Strength, which we also altogether reject, and foolish if compared with the wise Ones of this World; yet as God hath prospered us, notwithstanding much Opposition, so will he yet do, that neither the Art, Wisdom, nor Violence of Men or Devils shall be able to quench that _little Spark_ that hath appeared; but it shall grow to the consuming of whatsoever shall stand up to oppose it. The _Mouth of the Lord_ hath spoken it! Yea, He that hath arisen in a small Remnant shall arise and go on by the same Arm of Power in his spiritual Manifestation, until he hath conquered all his Enemies, until all the Kingdoms of the Earth become the Kingdom of Christ Jesus._ Unto Him that hath begun this Work, not among the Rich or Great Ones, but among the Poor and Small, and hath revealed it not to the Wise and Learned, but unto the Poor, unto Babes and Sucklings; even to Him, the Only Wise and Omnipotent GOD, be Honour, Glory, Thanksgiving, and Renown, from henceforth and for ever. _Amen. Hallelu-JAH._ _A TABLE of the AUTHORS cited in this BOOK._ A Alanus, 386 Amandus Polanus, 201 Ambrosius Ausbertus, 487 Ambrosius Mediolanensis, 102, 440, 441, 487, 490 Amesius, 201, 426 Anselmus _Bishop_ of Canterbury, 487 Antiochus, ibid Apollinarius, 113 Athanasius, 7, 439, 482, 487, 490 Augustinus Bakerus, 328 Augustinus, 6, 33, 61, 62, 74, 121, 160, 162, 187, 217, 222, 385, 388, 389 Author _de Vocat. Gentium_, 102 B Basil _the Great_, 481, 487 Beda, 487 Bellarmine, 172, 438 Bernard, 8, 329, 341 Bertius, 199 Beza, 90, 185, 434 Borhæus, 185, 191 Bucerus, 186 Buchanan, 162 Bullinger, 184 C Calvin, 27, 28, 29, 49, 50, 58, 90, 187, 199, 277, 302, 376, 383, 396, 411, 423 Carolostadius, 442 Casaubonus, 460 Cassiodorus, 487 Castellio, 442 Catechism _of_ Westminster, 204 Chamierus, 185 Chemnitius, 187 Christianus Druthmarus, 487 Chromatius, 487, 490 Chrysostom, 102, 427, 481, 487, 490 Cicero, 159 Claudius Albertus Inuncanus, 192 Clemens Alexandrinus, 6, 7, 142, 143, 160, 487, 494 Conference _of_ Oldenb. El. D., 202 Confession _of_ Augsburgh, 202, 202, 226 ---- _the_ French _Churches_, 50 ---- Faith _of the Churches of_ Holland, 50 ---- _the_ Divines _at_ Westminster, 50, 58, 168 Council _of_ Aszansic, 222 ---- Carthage, 51 ---- Florence, 38 ---- Laodicea, 51 ---- Trent, 84, 201, 485 Cyprian, 441, 487, 490 Cyrillus Alexandrinus, 7, 130, 135, 136, 487, 490 D Dallæus, 423 Diodorus, Siculus, 484 E Epictetus, 3 Epiphanius, 60, 487 Erasmus, 462, 487, 490 Estius, 192 Eusebius, 37 Euthymius, 487, 490 Eutyches, 113 F Forbes, 186, 187 Franciscus Lambertus, 260, 335 Fredericus Sylvius, 494, 498 G Gelasius, 222 Gentiletus, 201 Gerardus Vossius, 137, 202, 226 Godeau, 462 Gregory _the Great_, 7 Gregorius Nazianzenus, 487 Gregorius Nyssenus, ibid H Haimo, 487 Hilarius, 440, 487 Hildebrand, 438 Himelius, 192 History _of the_ Council _of_ Trent, 442 ---- Reformation _of_ France, 457, 458 Hosius, 440 Hugo Grotius, 481, 486 I James Coret, 199 James Howel, 462 Jerome, 7, 60, 64, 222, 440, 458, 482, 487, 490 Johannes Damascenus, 487 Johannes Ferus, 490 Johannes Floracensis, 386 Johannes Maresius, 462 John Hus, 71 Isidorus Hispalensis, 487 ---- Pelusiota, ibid Justin Martyr, 143, 160, 487, 490, 492, 495 L Lactantius, 161 Lucas Osiander, 104, 167 Ludovicus Vives, 160, 161, 498 Luther, 8, 103, 165, 167, 243, 442, 461 M Martianus, 440 Martyr, 91 Melancthon, 8, 185, 226 Musculus, 199 N Nicolaus Arnoldus _of_ Franequer, 242, 262, 263, 284, 298, 299, 301, 374, 387 O Oecumenius, 487 Origen, 9, 270, 487, 490 Otho Brunsselsius, 487 P Papirius Masson, 389 Paræus, 90, 128 Paschasius Radbertus, 487 Paulus Riccius, 382, 406 Philo Judæus, 486, 492 Phocylides, 160 Piscator, 91 Pithæus, 386 Platina, 252 Plato, 159, 486 Plotinus, 159 Polybius, 481 Polycarpus, 37, 487 Prosper, 101, 102 Pythagoras, 159, 486 Q Quintilianus, 486 Quintus Curtius, 485 R Reinerius, 450 Richard Baxter, 192, 201 S Seneca, 159 Smith, _Doctor in_ Cambridge, 9 Stobæus, 486 Sulpitius Severus, 495 Synod Arelatensian, 102 ---- _of_ Dort, 50, 89 T Tertullian, 7, 441, 487, 490, 492, 494 Theophylactus, 487 Thomas Aquinas, 33 Thysius, 184 V Victor Antiochenus, 137 Vincentius Lyrinensis, 496 W Waldenses, 487 Wickliff, ibid Z Zanchius, 90, 184, 188, 201 Zuinglius, 84, 91, 192 _A_ TABLE _of the_ CHIEF THINGS. A _Abraham_’s Faith, 19. _Adam_; See _Man_, _Sin_, _Redemption_. What Happiness he lost by the Fall, 74. What Death he died, 75. He retained in his Nature no Will or Light capable of itself to manifest spiritual Things, _ibid._ Whether there be any Reliques of the heavenly Image left in him, 78, 117. _Alexander Skein_’s Queries proposed to the Preachers, 347, 348, 385. _Anabaptists of Great Britain_, 39, 322. _Anabaptists_ of _Munster_, how their mischievous Actings nothing touch the _Quakers_, 36 to 40. _Anicetus_, 37. _Anointing_, The Anointing teacheth all Things; it is and abideth for ever a common Privilege, and sure Rule to all Saints, 34, 35. _Antichrist_ is exalted when the Seed of God is pressed, 118. His Work, 273, 274, 275, 279, 280. _Antinomians_, their Opinion concerning Justification, 175. _Apostasy_, 224, 270. _Apostle_, who he is, their Number was not limited, and whether any may be now-a-days so called, 275, 276, 277, 278. _Appearances_; See _Faith_. _Arians_, they first brought in the Doctrine of _Persecution_ upon the Account of Religion, 439, 440. _Arius_, By what he fell into Error, 270. _Arminians_; See _Remonstrants_. _Assemblings_ are needful, and what Sort, 299, 300, _&c._ See _Worship_, they are not to be forsaken, 341. _Astrologer_, 44, 45. _Aurelia_, There ten _Canonicks_ were burnt, and why, 385, 386. B _Baptism_ is one, its Definition, 355, 358 to 364. It is the Baptism of Christ, and of the Spirit, not of Water, 365 to 368. The Baptism of Water, which was _John_’s Baptism, was a Figure of this Baptism, and is not to be continued, 367 to 387. _Baptism_ with Water doth not cleanse the Heart, 359, 369. Nor is it a Badge of Christianity, as was Circumcision to the Jews, 372, 385. That _Paul_ was not sent to baptize is explained, 372 to 374. Concerning what _Baptism_ Christ speaks, _Mat._ xxviii. 20. it is explained, 376, 377. How the Apostles baptized with Water is explained, 378 to 382. To _Baptize_, signifies to _Plunge_, and how _Sprinkling_ was brought in, 382, 383. Those of old that used _Water-baptism_, were Plunged, and they that were only Sprinkled, were not admitted to an Ecclesiastical Function, and why, 383. Against the Use of _Water-baptism_ many heretofore have testified, 385, 386. _Infant-baptism_ is a mere human Tradition, 355, 387, 388. _Bible_, The last Translations always find Fault with the first, 60. _Birth_, The spiritual Birth, 47. Holy Birth, 217, 218. See _Justification_. _Bishop_ of _Rome_, concerning his Primacy, 38, 39. How he abused his Authority, and by what he deposed Princes, and absolveth the People from the Oath of Fidelity, 438, 442. _Blood_, To abstain from Blood and Things strangled, 418, 419. It hath been shed, 398. _Blood of Christ_; See _Communion_. _Body_, To bow the Body; See _Head_. _Books Canonical_ and _Apocryphal_; See _Canon_, _Scripture_. _Bonaventure_, 302. _Bow_, To bow the Knee; See _Uncover the Head_. _Bread_, The breaking of Bread among the Jews, was no singular Thing, 406, 411. It is now other Ways performed than it was by Christ, 401. Whether unleavened or leavened Bread is to be used; also it is hotly disputed about the Manner of taking it, and to whom it is to be given, 411, 412. See _Communion_. C _Calvinists_; See _Protestants_. They deny _Consubstantiation_, 38. They maintain absolute Reprobation, _ibid._ They think Grace is a certain irresistible Power; and what Sort of a Saviour they would have, 147, 248. Of the Flesh and Blood of Christ, 393, 396. They use leavened Bread in the Supper, 411. _Canon_, Whether the Scripture be a filled up Canon, 69, 70. Whether it can be proved by Scripture that any Book is Canonical, 70, 71. _Castellio_ banished, 442. _Ceremonies_; See _Superstition_. _Christ_; See _Communion_, _Justification_, _Redemption_, _Word_. He sheweth himself daily, revealing the Knowledge of the Father, 8. Without his School there is nothing learned but busy Talking, 9. He is the Eternal Word, 11. No Creature hath access to God but by him, 11, 12, 13. He is the Way, the Truth, and the Life, 13. He is the Mediator between God and Man, 12, 170. He is God, and in Time he was made Partaker of Man’s Nature, 12. Yesterday, To-day the same, and for ever, 22. The Fathers believed in him, and how, _ibid._ His Sheep hear his Voice and contemn the Voice of a Stranger, 51, 258, 261. It is the Fruit of his Ascension to send Pastors, 63. He dwelleth in the Saints, and how, 113. His Coming was necessary, 115. By his Sacrifice we have Remission of Sins, 115, 152, 170. Whether he be, and how he is in all Men, is explained, 115, 116. Being formed within, he is the formal Cause of Justification, 164, 189. By his Life, Death, _&c._ he hath opened a Way for Reconciliation, 190, 191, 192. His Obedience, Righteousness, Death and Sufferings are ours; and it is explained, that _Paul_ said, _He filled up that which was behind of the Afflictions of Christ in his Flesh_, 173. How we are Partakers of his Suffering, 213, 214, 215. For what End he was manifested, 209, 210. He delivers his own by suffering, 210. Concerning his outward and spiritual Body, 390, 391. Concerning his outward and inward Coming, 417. _Christian_, How he is a Christian, and when he ceaseth so to be, 5, 10, 25, 26 to 31, 220, 244, 245, 246, 247, 257, 258. The Foundation of his Faith, 45. His Privilege, 46. When Men are made Christians by Birth, and not by coming together, 236, 237. They have borrowed many Things from Jews and Gentiles, 356, 357. They recoil by little and little from their first Purity, 415, 498. The Primitive Christians for some Ages said, _We are Christians, we Swear not_, 485. And, _We are the Soldiers of Christ, it is not lawful for us to fight_, 495, 496. _Christianity_ is made as an Art, 10. It is not Christianity without the Spirit, 24 to 27, 49, 50. It would be turned into _Scepticism_, 267. It is placed chiefly in the Renewing of the Heart, 238. Wherein it consists not, 313. What is, and is not, the Mark thereof, 371, 372, 385. Why it is odious to Jews, Turks, and Heathens, 395. What would contribute to its _Commendation_, 454. _Church_, Without which there is no Salvation; what she is; concerning her Members, Visibility, Profession, Degeneration, Succession, 232 to 255. Whatsoever is done in the Church without the Instinct of the Holy Spirit, is vain and impious, 160. The same may be said of her, as was in the Schools, of _Theseus_’s Boat, 280. In her Corrections ought to be exercised, and against whom, 427. She is more corrupted by the Accession of Hypocrites, 435, 436. The Contentions of the Greek and Latin Churches about unleavened or leavened Bread in the Supper, 411. The Lukewarmness of the Church of _Laodicea_, 246. There are introduced into the _Roman Church_ no less Superstitions and Ceremonies than among Heathens and Jews, 237. _Circumcision_, a Seal of the old Covenant, 373. _Clergy_, 275, 276, 279, 289, 290, 412. _Clothes_, That it is not lawful for Christians to use Things superfluous in Clothes, 467 to 470, 500. _Comforter_, For what End he was sent, 8. _Commission_, The Commission of the Disciples of Christ before the Work was finished was more legal than evangelical, 263. _Communion_, The Communion of the Body and Blood of Christ is a spiritual and inward Thing, 388. That Body, that Blood is a spiritual Thing, and that it is that heavenly Seed, whereby Life and Salvation was of old and is now communicated, 388, 389, 390. How any becomes Partaker thereof, 393 to 395. It is not tied to the Ceremony of breaking Bread and drinking Wine, which Christ used with his Disciples, this was only a Figure, 388, 395 to 406. Whether that Ceremony be a necessary Part of the new Covenant, and whether it is to be continued, 406 to 424. Spiritual Communion with God through Christ is obtained, 75. _Community_ of Goods is not brought in by the Quakers, 427, 453. _Compliments_; See _Titles_. _Conscience_; See _Magistrate_. Its Definition, what it is; it is distinguished from the _Saving Light_, 418 to 421, 426. The good Conscience, and the hypocritical, 226. He that acteth contrary to his Conscience sinneth; and concerning an erring Conscience, 426. What Things appertain to Conscience, 427. What Sort of Liberty of Conscience is defended, _ibid_. It is the Throne of God, 428. It is free from the Power of all Men, 442. _Conversion_, What is Man’s therein, is rather a Passion than an Action, 121. _Augustine_’s Saying, _ibid_. This is cleared by two Examples, 122, 123. _Correction_, how and against whom it ought to be exercised, 427. _Covenant_, The Difference betwixt the new and the old Covenant Worship, 32, 298, 299, 324 to 337, 369 to 371. See also _Law_, _Gospel_. _Cross_, The Sign of the Cross, 385. D _Dancing_; See _Plays_. _Days_, Whether any be Holy, and concerning the Day commonly called _the Lord’s Day_, 301, 405. _Deacons_, 414. _Death_; See _Adam_, _Redemption_. It entered into the World by Sin, 83. In the Saints it is rather a Passing from Death to Life, 84. _Devil_, He cares not at all how much God be acknowledged with the Mouth, provided himself be worshipped in the Heart, 10, 149. He haunts among the Wicked, 210. How he may seem to be a Minister of the Gospel, 271 to 273. When he can work nothing, 220, 221. He keeps Men in outward Signs, Shadows, and Forms, while they neglect the Substance, 398, 399. _Dispute_, The Dispute of the Shoemaker with a certain Professor, 260. Of an Heathen Philosopher with a Bishop in the Council of _Nice_, and of the unlettered Clown, 367, 368. _Divinity_, School-divinity, 256. How pernicious it is, 268 to 279. _Dreams_; See _Faith_, _Miracles_. E _Ear_, There is a spiritual and a bodily Ear, 8, 20. _Easter_ is celebrated other Ways in the Latin Church than in the Eastern, 37. The Celebration of it is grounded upon Tradition, _ibid._ _Elders_, 17, 279. _Elector_ of _Saxony_, the Scandal given by him, 349. _Eminency_, your Eminency; See _Titles_. _Enoch_ walked with God, 216. _Epistle_; See _James_, _John_, _Peter_. _Esau_, 309. _Ethicks_, or Books of moral Philosophy, are not needful to Christians, 268. _Evangelist_, Who he is, and Whether any now-a-days may be so called, 277. _Excellency_, your Excellency; See _Titles_. _Exorcism_, 385. F _Faith_, Its Definition, and what its Object is, 18 to 21. How far, and how Appearances, outward Voices, and Dreams were the Objects of the Saints’ Faith, 19, 20. That Faith is one, and that the Object of Faith is one, 20. Its Foundation, 45. See _Revelation_, _Scripture_. _Farellus_, 411. _Father_; See _Knowledge_, _Revelation_, 18. _Fathers_, so called, they did not agree about some Books of the Scripture, 50, 60. They affirm that there are whole Verses taken out of _Mark_ and _Luke_, 60. Concerning the _Septuagint_ Interpretation, and the Hebrew Copy, 60. They preached universal Redemption for the first four Centuries, 101. They frequently used the Word _Merit_ in their Doctrine, 200, 201. Concerning the Possibility of not sinning, 222. The Possibility of falling from Grace, 226. Many of them did not only contradict one another, but themselves also, 270. Concerning Baptism, and the Sign of the Cross, 385. Concerning an Oath, 478. _Feet_, Concerning the washing of one another’s Feet, 407 to 410. _Franequer_, 284. _Freely_, The Gospel ought to be preached freely, 183, 284. G _Games_; See _Sports_. _Gifted Brethren_, 254. _GOD_, How he hath always manifested himself, 4. Unless he speak within, the Preacher makes a Rustling to no Purpose, 7, 8. None can know him aright, unless he receive it of the Holy Ghost, _ibid._ God is to be sought within, 8. He is known by Sensation, and not by mere Speculation and syllogistick Demonstrations, 8. He is the Fountain, Root, and Beginning of all good Works, and he hath made all Things by his Eternal Word, 12. God speaking is the Object of Faith, 18. Among all, he hath his own chosen Ones, 6. He delights not in the Death of the Wicked; See _Redemption_. He hath manifested his Love in sending his Son, 170, 190, 191. See _Justification_. He rewards the good Works of his Children, 201, 202. Whether it be possible to keep his Commandments, 204, 205. He is the Lord, and the only Judge of the Conscience, 425, 428. He will have a free Exercise, 435. _Gospel_; See _Redemption_. The Truths of it are as Lies in the Mouths of profane and carnal Men, 5, 28, 29. The Nature of it is explained, 32, 33. It is distinguished from the Law, and is more excellent than it, 33, 53. See _Covenant_, _Law_. Whether any ought to preach it in this or that Place, is not found in Scripture, 254, 255. Its Works are distinguished from the Works of the Law, 195. How it is to be propagated, and of its Propagation, 429. The Worship of it is inward, 370. It is an inward Power, 138, 139. _Grace_, The Grace of God can be lost through Disobedience, 224, _&c._ Saving Grace (see _Redemption_) which is required in the Calling and Qualifying of a Minister; See _Minister_. In some it worketh in a special and prevalent Manner, that they necessarily obtain Salvation, 123, 124. Your Grace; See _Titles_. H _Hai Eben Yokdan_, 166. _Hands_, Laying on of Hands, 256, 419. _Head_, Of Uncovering the Head in Salutations, 449, 451, 464, 467, 499. _Heart_, The Heart is deceitful and wicked, 57, 76. _Heathen_, Albeit they were ignorant of the History, yet they were sensible of the Loss by the Fall, 159. Some Heathens would not swear, 485. Heathenish Ceremonies were brought into the Christian Religion, 385. _Henry_ IV. King of _France_, 438. _Heresies_, whence they proceeded, 313. _Hereticks_, 431. _High_; See _Priest_. _History_ of Christ; See _Quakers_, _Redemption_. _Holy of Holies_, the High Priest entered into it once a Year, 17. But now all of us at all Times have access unto God, 33. _Holiness_, your Holiness; See _Titles_. _Honour_; See _Titles_. _Hypocrite_, 431, 435, 436. I _Jacob_, 309. _James_ the Apostle, there were of old divers Opinions concerning his Epistle, 51. _Idolatry_, 297, 298. Whence it proceeded, 355. _Jestings_; See _Plays_, _Games_. _Jesuits_; See Sect, _Ignatian_. _Jesus_; See _Christ_. What it is to be saved, and to be assembled in his Name, 133, 168, 305. _Jews_, Among them there may be Members of the Church, 233. Their Error concerning the outward Succession of Abraham, 244. Their Worship is outward, 371. _Illiterate_; See _Mechanicks_. _Indulgences_, 166. _Infants_; See _Sin_. _Iniquities_, Spiritual Iniquities, or Wickedness, 313. _Inquisition_, 436. _Inspiration_, where that doth not teach, Words without do make a Noise to no Purpose, 7. _John_ the Apostle, concerning his second and third Epistles, and the Revelation, there were sometime divers Opinions, 51. _John_ the Baptist did not Miracles, 254. _John Hus_ is said to have prophesied, 71. _John Knox_, In what Respect he was called the Apostle of _Scotland_, 278. _Judas_ fell from his Apostleship, 245. Who was his Vicar, 260. His Ministry was not purely evangelical, 262, 263. He was called immediately of Christ, and who are inferior to him, and plead for him, as a Pattern of their Ministry, 263. _Justification_, The Doctrine thereof is and hath been greatly vitiated among the _Papists_, and wherein they place it, 165, 166, 167, 190. _Luther_ and the _Protestants_ with good Reason opposed this Doctrine, though many of them ran soon into another Extreme, and wherein they place it, and that they agree in one, 167, 168, 173. It comes from the Love of God, 170, 190. To _justify_, signifies to make _really just_, not to repute _just_, which many Protestants are forced to acknowledge, 180, 181, 184 to 188. The Revelation of Christ formed in the Heart is the formal Cause of Justification, not Works (to speak properly) which are only an Effect, and so also many Protestants have said, 164, 166 to 169, 180 to 200. We are justified in Works, and how, 164, 173, 174, 193 to 200. This is so far from being a Popish Doctrine, that _Bellarmine_ and others opposed it, 172, 200, 202. K _Kingdom_ of God, 329, 419, 428. _Knowledge_, The Height of Man’s Happiness is placed in the true Knowledge of God, iii. Error in the Entrance of this Knowledge is dangerous, 1. Superstition, Idolatry, and thence Atheism, have proceeded from the false and feigned Opinions concerning God, and the Knowledge of him, 3. The uncertain Knowledge of God is divers Ways attained, but the true and certain one only by the inward and immediate Revelation of the Holy Spirit, 5. It hath been brought out of Use, and by what Devices, 10. There is no Knowledge of the Father but by the Son, nor of the Son but by the Spirit, 4, 11, 12, 13, 14, 15, 16. The Knowledge of Christ, which is not by the Revelation of his Spirit in the Heart, is no more the Knowledge of Christ, than the Prating of a Parrot, which hath been taught a few Words, may be said to be the Voice of a Man, 15, 16. L _Laicks_, 275, 276. _Laity_, 279, 280. _Lake_ of _Bethesda_, 120. _Law_, The Law is distinguished from the Gospel, 32, 33, 371. The Difference thereof, 33, 214. See _Gospel_. Under the Law the People were not in any Doubt who should be Priests and Ministers, 240. See _Minister_ of the Law, _Worship_. _Learning_, what true Learning is, 264. _Letter_, The Letter killeth, quickeneth not, 214. _Light_, The innate Light is explained by _Cicero_, 159, 160. _Light of Nature_, The Errors of the Socinians and Pelagians, who exalt this Light, are rejected, 74. _Saving Light_; See _Redemption_. ---- Is Universal; it is in all, 107. It is a spiritual and heavenly Principle, 112. It is a _Substance_, not an _Accident_, 113, 114. It is supernatural and sufficient, 131, 136, 137. It is the Gospel preached in every Creature, 138. It is the Word nigh in the Mouth and in the Heart, 141, 142. It is the ingrafted Word, able to save the Soul, 145. Testimonies of _Augustine_ and _Buchanan_ concerning this Light, 162. It is not any Part of Nature, or Reliques of the Light remaining in _Adam_ after the Fall, 117. It is distinguished from the Conscience, 119. It is not a common Gift, as the Heat of the Fire, and outward Light of the Sun, as a certain Preacher said, 151. It may be resisted, 108, 111, 120, 121, 222, 224. By this Light or Seed, Grace and Word of God, he invites all, and calls them to Salvation, 142, 143, 144. None of those to whom the History of Christ is preached are saved, but by the inward Operation of this Light, 145 to 150. It is small in the first Manifestation, but it groweth, 146. It is slighted by the Calvinists, Papists, Socinians, and Arminians, and why, 147. None can put it to Silence, 148. There are and may be saved by the Operation thereof, who are ignorant of the History of Christ, 87, 88, 109, 115, 116, 143, 150 to 159. An Answer to the Objection, _That none can be saved but in the Name of Jesus Christ_, 153. _Literature_, Human Literature is not at all needful, 265, _&c._ _Liturgy_, 303, 324. _Logick_, 268. _Lord_, There is one Lord, 22. _Love_, Of a love Feast, 415, 416. _Lutherans_; See _Protestants_ They affirm Consubstantiation, 38. Of the Flesh and Blood of Christ, 395. They use unleavened Bread in the Supper, 411. M _Magistrate_, concerning his Power in Things purely religious, and that he hath no Authority over the Conscience, 425 to 449. Nor ought he to punish according to Church Censure, 428, 429. Concerning the present Magistrates of the Christian World, 499. _Mahomet_ prohibited all Discourse and Reasoning about Religion, 443. He was an Impostor, 119. _Majesty_, Your _Majesty_; See _Titles_. _Man_; See _Knowledge_. His Spirit knoweth the Things of a Man, and not the Things of God, 14. The carnal Man esteemeth the Gospel Truths as Lies, 15. And in that State he cannot please God, 25. The new Man and the old, 46, 113. The natural Man cannot discern spiritual Things; as to the first _Adam_, he is fallen and degenerate, 46, 73, 85. His Thoughts of God and Divine Things in the corrupt State are evil and unprofitable, 73. Nothing of _Adam_’s Sin is imputed to him, until by evil-doing he commit his own, 75, 82. In the corrupt State he hath no Will or Light capable of itself to manifest spiritual Things, 75 to 81, 169. He cannot when he will procure to himself Tenderness of Heart, 120. Whatsoever he doth, while he doth it not by, in, and through the Power of God, he is not approved of God, 218, 219. How the inward Man is nourished, 390 to 395. How his Understanding cannot be forced by Sufferings, and how his Understanding is changed, 435. _Merchandise_, What it is to make Merchandise with the Scriptures, 271. _Mass_, 297, 298, 302, 322, 349. _Mathematician_, 44, 45. _Mechanicks_, 280. They contributed much to the Reformation, 281. _Merit_; See _Justification_. _Metaphysicks_, 268. _Minister_ of the Gospel, it is not found in Scripture if any be called, 54, 55, 236. Teachers are not to go before the Teaching of the Spirit, 63. The Popish and Protestant Errors concerning the Grace of a Minister are rejected, 73, 80, 81. They are given for the perfecting of the Saints, &c., 211. Concerning their Call, and wherein it is placed, 231, 239 to 255. Qualities, 232, 256 to 272. Orders and Distinction of Laity and Clergy, 275 to 279. Of separating Men for the Ministry, _ibid._ Concerning the Sustentation and Maintenance of Ministers, and their Abuse; of the Idleness, Riot, and Cruelty of Ministers, 318 to 329. What Kind of Ministry and Ministers the Quakers are for, and what Sort their Adversaries are for, 292 to 295. _Minister_ of the Law, there was no Doubtfulness concerning them under the Law, 240, 261, 262. Their Ministry was not purely spiritual; and while they performed it, they behoved to be purified from their outward Pollutions, as now those under the Gospel from their inward, 239, 240, 292. _Miracles_, whether they be needful to those who place their Faith in objective Revelation, 19, 20, 254. _Moses_, 158, 323, 327, 355, 389. _Munster_; See _Anabaptists_. Their mischievous Actings, 36. _Musick_, 353. _Mystery_ of Iniquity, 274, 328, 329. N _Name of the Lord_, 376. To Anoint in the Name of the Lord, 418. _Nero_, 433, 434. _Noah_’s Faith had neither the Scripture nor the Prophecy of those going before him, 18. It is said of him, that he was a perfect Man, 216. _Number_, Of using the singular Number to one Person, 462, 463. O _Oath_, That it is not lawful to swear, 451, 476 to 488. _Obedience_ is better than Sacrifice, 55. _Object_ of Faith; See _Faith_. _Oil_, To anoint with Oil, 388, 418, 422. _Ordinance_, Sealing _Ordinance_, 358. P _Papists_, The Rule of their Faith, 37. They are forced ultimately to recur unto the immediate and inward Revelations of the Holy Spirit, 45. What Difference there is betwixt the cursed Deeds of those of _Munster_ and theirs, 39 to 42. They have taken away the second Commandment in their Catechism, 59. They make Philosophy the Hand-maid of Divinity, 64. They exalt too much the natural Power, and what they think of the Saving Light, 147. Their Doctrine concerning Justification is greatly vitiated, 165. Concerning their Manners and Ceremonies, 235, 236, 247, 248, 249, 251, 252. Their Literature and Studies, 265. Of the modern Apostles and Evangelists, 277, 278. Whom they exclude from the Ministry, 281. They must be sure of so much a Year before they preach, 283. They do not labour, 290, 291. The more moderate and sober of them exclaim against the excessive Revenues of the Clergy, 287, 288. Their Worship can easily be stopped, 322. Albeit they say, None are saved Without Water-baptism, yet they allow an Exception, 365. Of Baptism, 385, 386. Of the Flesh and Blood of Christ, 396, 397. Of an Oath, 487, 488. _Parable_ of the Talents, 130, 138. Of the Vineyard intrusted, 128. Of the Sower, 137, 140. Of the Tares, 431, 432. _Paschal Lamb_, the End thereof, 400. _Patriarchs_, 392, 400. _Pelagians_, 73. How we differ from them, 121, 385. See _Light of Nature_. _Pelagius_ denied that Man gets an evil Seed from _Adam_, and ascribes all to the Will and Nature of Men: He said, that Man could attain unto a State of not Sinning by his mere natural Strength, without the Grace of God, 222. _Persecution_ upon the Account of Religion, 439 to 446. See _Magistrate_. _Perseverance_, The Grace of God may be lost through Disobedience, 203, 224, 226. Yet such a Stability may in this Life be attained, from which there cannot be a total Apostasy, 227 to 230. _Peter_, Whether he was at _Rome_, 38. He was ignorant of _Aristotle_’s Logick, 64. There were of old divers Opinions concerning his second Epistle, 51. _Pharisees_, 356, 405. _Philosopher_, The Heathen Philosopher was brought to the Christian Faith by an illiterate Rustick, 267, 268. _Philosophy_, 256, 268. _Physick_, 268. _Plays_, whether it be lawful to use them, 449, 452, 470, 476, 500. _Polycarpus_, the Disciple of _John_, 37. _Pray_, To pray for Remission of Sins, 220. Concerning the Lord’s Prayer, 315. To pray without the Spirit is to offend God, 319, 474. Concerning the Prayer of the Will in Silence, 328. See _Worship_. _Prayer_, The Prayers of the People were in the Latin Tongue, 265. _Preacher_; See _Minister_. _Preaching_, What is termed the Preaching of the Word, 271, 279, 299, 300. To preach without the Spirit is to offend God, 319. See _Worship_. It is a permanent Institution, 373. It is learned as another Trade, 279. _Predestinated_, God hath after a special Manner predestinated some to Salvation; of whom, if the Places of Scripture which some abuse be understood, their Objections are easily solved, 125. _Priest_, Under the Law God spake immediately to the High Priest, 17, 33. _Priests_; See _Minister_ of the Law, 239, 240, 243, 262, 301. _Profession_, An outward Profession is necessary that any be a Member of a particular Christian Church, 235. _Prophecy_, And to _prophesy_, what it signifies, 276. Of the Liberty of prophesying, _ibid._ _Prophets_, Some Prophets did not Miracles, 254. _Protestants_, the Rule of their Faith, 37. They are forced ultimately to recur unto the immediate and inward Revelation of the Holy Spirit, 46. What Difference betwixt the execrable Deeds of those of _Munster_ and theirs, 39 to 42. They make Philosophy the Hand-maid of Divinity, 64. They affirm _John Hus_ prophesied of the Reformation that was to be, 71. Whether they did not throw themselves into many Errors while they were expecting a greater Light, 106. They opposed the Papists not without good Cause, in the Doctrine of Justification; but they soon ran into another Extreme, 167, 168. They say, that the best Works of the Saints are defiled, 172. Whether there be any Difference between them and the Papists in Superstitions and Manners, and what it is, 238, 239, 252. What they think of the Call of a Minister, 241, 246, 252 to 256. It is lamentable that they betake them to _Judas_ for a Pattern to their Ministers and Ministry, 263. Their Zeal and Endeavours are praised, 265. Of their School-divinity, 268, 269. Of the Apostles and Evangelists of this Time, 377. Whom they exclude from the Ministry, 279. That they preach to none, until they be first sure of so much a Year, 284. The more moderate of them exclaim against the excessive Revenues of the Clergy, 287, 288. Though they had forsaken the Bishop of _Rome_, yet they would not part with old Benefices, 289. They will not labour, 290, 291. Whether they have made a perfect Reformation in Worship, 297, 298. Their Worship can easily be stopped, 322. They have given great Scandal to the Reformation, 349. They deny Water-baptism to be absolutely necessary to Salvation, 265. Of Water-baptism, 383 to 386. Of the Flesh and Blood of Christ, 394 to 396. They use not Washing of Feet, 409. How they did vindicate Liberty of Conscience, 436, 437. Some affirm, that wicked Kings and Magistrates ought to be deposed, yea, killed, 438. How they meet, when they have not the Consent of the Magistrate, 446. Of Oaths and Swearing, 477, 478. _Psalms_, Singing of Psalms, 352. Q _Quakers_, i. e. _Tremblers_, and why so called, 150, 310. They are not Contemners of the Scriptures, and what they think of them, 48, 51, 52, 61, 62, 63. Nor of Reason, and what they think of it, 118, 119. They do not say, that all other secondary Means of Knowledge are of no Service, 11. They do not compare themselves to Jesus Christ, as they are falsely accused, 113. Nor do they deny those Things that are written in the Holy Scriptures concerning Christ, his Conception, _&c._ 113, 180. They were raised up of God to shew forth the Truth, 107, 148, 161, 272, 310. Their Doctrine of Justification is not Popish, 165, 173, 192, 202. They are not against Meditation, 318. Their Worship cannot be interrupted, 321. And what they have suffered, 321 to 324. How they vindicate Liberty of Conscience, 444, 445. They do not persecute others, 443. Their Adversaries confess, that they are found for the most Part free from the Abominations which abound among others; yet they count those Things Vices in them, which in themselves they extol as notable Virtues, and make more Noise about the Escape of one Quaker, than of an Hundred among themselves 451. They destroy not the mutual Relation that is betwixt Prince and People, Master and Servant, Father and Son, nor do they introduce Community of Goods, 452. Nor say, that one Man may not use the Creation more or less than another, 453. R _Ranters_, The Blasphemy of the Ranters or Libertines, saying, that there is no Difference betwixt Good and Evil, 213. _Reason_, What need we set up corrupt Reason, 29. Concerning Reason, 39, 118, 119. _Rebecca_, 309. _Reconciliation_, How Reconciliation with God is made, 174 to 180. _Recreations_; See _Plays_. _Redemption_ is considered in a twofold Respect; _First_, Performed by Christ without us; And _Secondly_, Wrought in us, 171, 172. It is universal: God gave his only begotten Son _Jesus Christ_ for a Light, that whosoever believeth in him may be saved, 85, 131, 132. The Benefit of his Death is not less universal than the Seed of Sin, 86, 87. There is scarce found any Article of the Christian Religion that is so expresly confirmed in the Holy Scriptures, 95 to 101. This Doctrine was preached by the Fathers (so called) of the first six hundred Years, and is proved by the Sayings of some, 101, 102, 103. Those that since the Time of the Reformation have affirmed it, have not given a clear Testimony how that Benefit is communicated to all, nor have sufficiently taught the Truth, because they have added the absolute Necessity of the outward Knowledge of the History of Christ; yea, they have thereby given the contrary Party a stronger Argument to defend their precise Decree of Reprobation, among whom were the Remonstrants of _Holland_, 87, 88, 103 to 105. God hath now raised up a few illiterate Men to be Dispensers of this Truth, 107, 108, 149, 150. This Doctrine sheweth forth the Mercy and Justice of God, 108, 124. It is the foundation of Salvation, 108. It answers to the whole Tenor of the Gospel Promises and Threats, _ibid._ It magnifies and commends the Merits and Death of Christ, _ibid._ It exalts above all the Grace of God, _ibid._ It overturns the false Doctrine of the Pelagians, Semi-pelagians, and others, who exalt the Light of Nature, and the Freedom of Man’s Will, _ibid._ It makes the Salvation of Man solely to depend upon God, and his Condemnation wholly and in every Respect to be of himself, 109. It takes away all Ground of Despair, and seeds none in Security, _ibid._ It commends the Christian Religion among Infidels, _ibid._ It sheweth the Wisdom of God, _ibid._ And it is established, though not in Words, yet by Deeds, even by those Ministers that oppose this Doctrine, _ibid._ It derogates not from the Atonement and Sacrifice of Jesus Christ, but doth magnify and exalt it, 115. There is given to every one (none excepted) a certain Day and Time of Visitation, in which it is possible for them to be saved, 107, 125 to 133. The Testimony of _Cyrillus_ concerning this Thing, 130, 131. It is explained what is understood and not understood by this Day, 111. To some it may be longer, to others shorter, _ibid._ Many may outlive their Day of Visitation, after which there is no Possibility of Salvation to them, _ibid._ Some Examples are alledged, _ibid._ The Objections and those Places of Scripture which others abuse, to prove that God incites Men necessarily to sin, are easily solved, if they be applied to these Men, after the Time of their Visitation is past, 111, 125. There is given to every one a Measure of the Light, Seed, Grace, and Word of God, whereby they can be saved, 107, 108, 125, 137 to 144. Which is also confirmed by the Testimonies of _Cyrillus_ and others, 135 to 143. What that Light is; See _Light_. Many though ignorant of the outward History, yet have been sensible of the Loss that came by _Adam_, which is confirmed by the Testimonies of _Plato_ and others, 159, 160. Many have known Christ within, as a Remedy to redeem them, though not under that Denomination, witness _Seneca, Cicero_, and others, 159, 160, 161. Yet all are obliged to believe the outward History of Christ to whom God bringeth the Knowledge of it, 115. _Reformation_, wherein it is not placed, 241, 242. Mechanick Men have contributed much to it, 280, 281. What hath been pernicious to it, 397. _Relation_; See _Quakers_. _Religion_, The Christian Religion; See _Christianity_, How it is made odious to Jews, Turks, and Heathens, 395. _Remonstrants_ of _Holland_; See _Arminians_, _Redemption_. They deny absolute Reprobation, 38. How we differ from them, 121. They exalt too much the natural Power and free Will of Man, and what they think of the Saving Light, 147. Their Worship can easily be stopped, 322. _Reprobation_; See also _Redemption_. What absolute Reprobation is, is described, 88, 89. Its Doctrine is horrible, impious, and blasphemous, 89 to 93. It is also so called by _Lucas Osiander_, 104. It is a new Doctrine, and _Augustine_ laid the first Foundation thereof, which _Dominicus_, _Calvin_, and the Synod of _Dort_ maintained, 89, 103, 104. Also _Luther_, whom notwithstanding _Lutherans_ afterwards deserted, 103, 104. It is injurious to God, and makes him the Author of Sin; proved by the Sayings of _Calvin_, _Beza_, _Zanchius_, _Paræus_, _Martyr_, _Zuinglius_, and _Piscator_, 90, 91. It makes the preaching of the Gospel a mere Mock and Illusion, 92. It makes the Coming of Christ, and his Propitiatory Sacrifice to have been a Testimony of God’s Wrath, _ibid._ It is injurious to Mankind, and makes his Condition worse than the Condition of Devils, Beasts, Jews under Pharaoh, and the same which the Poets applied to _Tantalus_, 93. _Revelation_, God always manifested himself by the Revelations of the Spirit, iii. 14, 15, 43. They are made several Ways, iii. They have been always the formal Object of Faith, and so remain, _ibid._ 17 to 31. And that not only subjectively, but also objectively, 31, 32. They are simply necessary unto true Faith, iii. 4, 36, 45. They are not uncertain, 34, 35, 36. Yea, it is horrible Sacrilege to accuse them of Uncertainty, 28. The Examples of the Anabaptists of _Munster_ do not a Whit weaken this Doctrine, 36, 39, 42. They can never contradict the Holy Scripture, nor sound Reason, iii. 43, 65. They are evident and clear of themselves, nor need they another’s Testimony, iii. 43, 44. They are the only, sure, certain, and unmoveable Foundation of all Christian Faith, 45. Carnal Christians judge them nothing necessary; yea, they are hissed out by the most Part of Men, 5. Of old none were esteemed Christians save those that had the Spirit of Christ; but now-a-days he is termed an Heretick who affirms that he is led by it, 28. The Testimonies of some concerning the Necessity of these Revelations, 6 to 9, 27, 28. By whose and what Devices they have been brought out of Use, 106. _Revenge_; See _War_, 488, 489. _Rule_ of Faith and Manners; See _Scripture_. _Rustick_, The poor Rustick’s Answer given to the proud Prelate, 250. He brought a Philosopher unto the Christian Faith, 268. S _Sabbath_, 301, 302. _Sacraments_, of their Number, Nature, _&c._ how much Contention there hath been, and that the Word _Sacrament_ is not found in Scripture, but borrowed from the Heathens, 356, 357, 385. Its Definition will agree to many other Things, 358. Whether they confer Grace, 421. _Salvation_, Without the Church there is no Salvation, 233. _Samaria_, The Woman of _Samaria_, 402. _Sanctification_; See _Justification_. _Saxony_, The Elector of _Saxony_, of the Scandal he gave to the Reformation, by being present at that Mass, 349. _Sceptick_, 267. _School_, Without the School of Christ nothing is learned but mere Talk, and a Shadow of Knowledge, 6, 7, 8. Whether publick Schools be necessary, 265. _Scriptures_ of Truth, whence they proceeded, and what they contain, 48. They are a Declaration of the Fountain, and not the Fountain itself, _ibid._ They are not to be esteemed the adequate primary Rule of Faith and Manners, but a secondary, and subordinate to the Spirit, and why, 48 to 72, 255. Their Certainty is only known by the Spirit, 48, 235. They testify that the Spirit is given to the Saints for a Guide, 48, 61, 66, 71. Their Authority depends not upon the Church, or Council, nor upon their intrinsick Virtue, but upon the Spirit; nor is it subjected to the corrupt Reason of Men, but to the Spirit, 48, 63. The Testimonies of _Calvin_, the _French Churches_, the Synod of _Dort_, and the Divines of _Great Britain_ at _Westminster_ concerning this Thing, 49, 50. The Contentions of those that seek the Certainty of the Scriptures from something else than the Spirit, _ibid._ Divers Opinions of the Fathers (so called) concerning some Books, _ibid._ Concerning the Taking away, and the Corruption of same Places; the Translation, Transcription, and various Lections of the Hebrew Character, and of the Greek Books, the Interpretation of the Septuagint, concerning the Hebrew Books, and of admitting or rejecting some Books, 60, 61. Of the Difficulty in their Explanation, 64, 65. _Augustine_’s Judgment concerning the Authors of the Canonical Books, and concerning the Transcription and Interpretation, 61, 62. The Use of them is very profitable and comfortable, 51, 63, 64. The Unlearned and Unstable abuse them, 64. There is no Necessity of believing the Scripture to be a filled up Canon, 69. Many canonick Books, through the Injury of Time, lost, 70. Whether it can be proved by Scripture that any Book is Canonical, 70, 71. They were some Time as a sealed Book, 265. To understand them there is Need of the Help and Revelation of the Holy Spirit, 6, 7, 8. No Man can make himself a Doctor of them, but the Holy Spirit, _ibid._ _Sect_, The Ignatian Sect loveth Literature, 265, 266. They call those that are sent unto _India_ Apostles, 278. _Seed_ of Righteousness, 317. The Seed of Sin; See _Sin_, _Redemption_. _Self-denial_, 316. _Semi-pelagians_, their Axiom, Facienti quod in se est Deus non denegat gratiam, 103. _Servant_, Whether it be lawful to say, I am your humble Servant, 460. _Servetus_, 442, 443. _Shoe-maker_, he Disputes with the Professor, 266. _Silence_; See _Worship_. _Simon Magus_, 284. _Sin_; See _Adam_, _Justification_. It shall not have Dominion over the Saints, 53. The Seed of Sin is transmitted from _Adam_ unto all Men, but it is imputed to none, no not to Infants, except they actually join with it by Sinning, 73, 81 to 84. And this Seed is often called _Death_, 85. Original Sin, of this Phrase the Scripture makes no Mention, _ibid._ By Virtue of the Sacrifice of Christ; we have Remission of Sins, 115, 170. Forgiveness of Sin among the Papists, 166. A Freedom from actual Sin is obtained, both when and how, and that many have attained unto it, 204 to 223. Every Sin weakens a Man in his spiritual Condition, but doth not destroy him altogether, 206. It is one Thing _not to sin_, another Thing _not to have Sin_, 216, 217. Whatsoever is not done through the Power of God is Sin, 318. _Singing_ of Psalms, 352. _Socinians_; See _Natural Light_. Their Rashness is reproved, 24. They think Reason is the chief Rule and Guide of Faith, 24, 25, 37. Albeit many have abused Reason, yet they do not say, that any ought not to use it; and how ill they argue against the inward and immediate Revelations of the Holy Spirit, 36 to 39. Yet they are forced ultimately to recur unto them, 44, 45. They exalt too much their natural Power, and what they think of the _Saving Light_, 147. Their Worship can easily be stopped, 322. _Son_ of God; See _Christ_, _Knowledge_, _Revelation_. _Soul_, the Soul hath its Senses, as well as the Body, 8. By what it is strengthened and fed, 319, 398. _Spirit_, The Holy Spirit; See _Knowledge, Communion, Revelation, Scripture_. Unless the Spirit sit upon the Heart of the Hearer, in vain is the Discourse of the Doctor, 7, 20. The Spirit of God knoweth the Things of God, 14. Without the Spirit none can say that Jesus is the Lord, 7, 8, 14, 15. He rested upon the seventy Elders and others, 17. He abideth with us for ever, 22, 23. He teacheth and bringeth all Things to remembrance, and leads into all Truth, 24, 30, 31, 48. He differs from the Scriptures, 24, 25. He is God, _ibid._ He dwelleth in the Saints, 25 to 30. Without the Spirit Christianity is no Christianity, 25, 26, 37, 51. Whatsoever is to be desired in the Christian Faith, is ascribed to him, 26. By this Spirit we are turned unto God, and we Triumph in the Midst of Persecutions, 26. He quickens, _&c._, _ibid._ An observable Testimony of _Calvin_ concerning the Spirit, 27, 28, 29, 49, 50. It is the Fountain and Origin of all Truth and right Reason, 43. It gives the Belief of the Scriptures, which may satisfy our Consciences, 50. His Testimony is more excellent than all Reason, _ibid._ He is the chief and principal Guide, 58. He reasoneth with and striveth in Men, 127. Those that are led by the Spirit love the Scriptures, 62, 234, 235. He is as it were the Soul of the Church, and what is done without him is vain and impious, 266. He is the Spirit of Order, and not of Disorder, 273. Such as the Spirit sets apart to the _Ministry_ are heard of the Brethren, 275. It is the Earnest of our Inheritance, 58. _Spiritual_ Iniquities, 312. _Spiritual_ Discerning, 431. _Stephen_ spake by the Spirit, 26. _Suffering_, How _Paul_ filled up that which was behind of the Afflictions of Christ; how any are made Partakers of the Sufferings of Christ, and conformable to his Death, 216. _Superstition_, 296. Whence Superstitions sprung, 313, 355, 387. _Supper_; See _Communion Bread_. It was of old administred even to little Children and Infants, 422. T _Tables_, 414. _Talents_, One Talent is not at all insufficient of itself; the Parable of the Talents, 137, 138. Those that improved their Talents well, are called good and faithful Servants, 194. He that improved well his two Talents, was nothing less accepted than he that improved his five, 205. _Talk_; See _Plays_. _Taulerus_ was instructed by the poor Laick, 257. He tasted of the Love of God, 302. _Testimony_; See _Spirit_. _Theseus_ his Boat, 280. _Thomas_ of _Kempis_, 302. _Tithes_ were assigned to the Levites, but not to the Ministers of this Day, 285. _Titles_, It is not at all lawful for Christians to use those Titles of Honour, Majesty, _&c._ 452, 455 to 464. _Tongue_, The Knowledge of _Tongues_ is laudable, 265. _Tradition_, how insufficient it is to decide, 38. It is not a sufficient Ground for Faith, 422. _Translations_; See _Bible_. _Truth_, There is a Difference betwixt what one saith of the Truth, and that which the Truth itself, interpreting itself, saith, 6. Truth is not hard to be arrived at, but is most nigh, 7. _Turks_, among them there may be Members of the Church, 233, 234. V _Vespers_, 302. _Voices_, Outward Voices; See _Faith_, _Miracles_. W _War_, That it is not lawful for Christians to resist evil, nor wage war, 452, 488 to 497. _Washing_ of Feet, 408, 409. _William Barclay_, 438. _Woman_, A Woman may preach, 275, 281. _Luther_ also, 243. _Word_, The Eternal Word is the Son: It was in the Beginning with God, and was God: It is Jesus Christ, by whom God created all Things, 12, 113. What _Augustine_ read in the Writings of the _Platonists_ concerning this Word, 161. _Works_ are either of the Law, or of the Gospel, 195. See _Justification_. _Worship_, What the true and acceptable Worship to God is, and how it is offered, and what the superstitious and abominable is, 294, &c. The true Worship was soon corrupted and lost, 297. Concerning the Worship done in the Time of the Apostasy, 302, 342. Of what Worship is here handled, and of the Difference of the Worship of the old and new Covenant, 298, 299, 324, 325, 326. The true Worship is neither limited to Times, Places, nor Persons, and it is explained how this is to be understood, 299, 300, 330, 331, 332, 340, 341, 342, 370, 371. Concerning the Lord’s Day, and the Days upon which Worship is performed, 301. Of the publick and silent Worship, and its Excellency, 303 to 333. Of Preaching, 333 to 339. Of Prayer, 339 to 351. Of Singing of Psalms, and Musick, 352, 353. What Sort of Worship the _Quakers_ are for, and what Sort their Adversaries, 354. FINIS. ERRATA. Page 5. l. 17.* _For_ knowing _read_ know 9. l. 10.* Sou litself Soul itself 13. l. 5. but by the Son but the Son 13. l. 29.* Word World 24. l. 10.* in into 29. l. 30.* For From 49. l. 21. the Belief that Belief 70. l. 9. or nor 85. l. 6. for which we for which Cause we 111. l. 3.* of Controversy of the Controversy 116. l. 12.* to us us to 122. l. 6.* possible to possible for him to 125. l. 28.* for they for that they 140. l. 6. with God with thy God 171. l. 1. cannot can 211. l. 27.* Peaching Preaching 216. l. 23.* xi xii 220. l. 31.* Aburdity Absurdity 230. l. 16.* Man Men 272. l. 15. proceedeth proceeded 280. l. 7. Work and Grace Work of Grace 315. l. 33. shall should 319. l. 12.* both doth 323. l. 5.* up us 324. l. 1. some such 329. l. 12. may many 342. l. 29. leading People leading his People 364. l. 11. away the away of the 364. l. 29. away the away of the 393. l. 4. thereby may thereby they may 408. l. 2.* shall should 413. l. 19. _marg._ common in remembring common, remembring 417. l. 22. Outwards Externals 424. l. 3. providing provided 429. l. 1.* intimate imitate 431. l. 3.* 42 41 437. l. 13. of the Persecutors of Persecutors 439. l. 15. receive him not receive him 450. l. 2. those this 452. l. 3. a Christian Christians 454. l. 10. doth in the other doth the other 460. l. 4. Ways Way 460. l. 20. the their 464. l. 20.* Abram’s Abraham’s 467. l. 8. do doth 469. l. 18. severally severely 472. l. 4. enjoy employ 474. l. 4.* Time to Time so to 479. l. 28. Original Origin 480. l. 3.* 12, and x. 22 13, and x. 20 482. l. 31.* ix. 10 xi. 10 487. l. 32.* the Christians Christians 490. l. 30.* relatas relates 497. l. 31.* lawful unlawful 499. l. 24. for most for the most 499. l. 26. one another Humble themselves each other’s Servant Humble Servants. _N. B._ Those marked with _Asterisks_, are corrected in some Copies. TRANSCRIBER’S NOTE Archaic, obsolete, unusual and spellings and words have been maintained. Obvious misspellings have been fixed, and some words and names have been standardized within the document. The "errata" which are noted in the book have been applied and no further note of them will be made here. Sidenotes in the original book that were just citations have been converted to footnotes. Some programs will display the longer Hebrew phrase on Page 218 with the words in the correct order and some reversed. Unfortunately there does not appear to be a way to get uniformity in rendering. The Table of Contents was inserted by the transcriber, it was not in the original book. Changes to the text from the original book follow: In the note to the King In this book: These are the Things that rendered the Lives of Originally: These are the Things that rendred the Lives of Page vii In this book: As they then have falsely and erroneously Originally: As they then have falsly and erroneously Page 7 Sidenote In this book: _Jerome_ Originally: _Hieron._ Page 7 In this book: _The Law (_saith_ Jerome) is Spiritual,_ Originally: _The Law (_saith_ Hierom) is Spiritual,_ Page 7 Footnote 34 In this book: _Jerome_ Ep. Paulin. 103. Originally: _Hieron._ Ep. Paulin. 103. Page 38 In this book: Many have been deceived, and erred grievously Originally: Many have been deceived, and erred griveously Page 38 Sidenote In this book: _2. Of Scripture._ Originally: (sidnote missing) Page 38 In this book: Here the _Lutherans_ and _Arminians_ grossly err Originally: Here the _Lutherans_ and _Arminians_ grosly err Page 43 In this book: because some have falsely pretended to it Originally: because some have falsly pretended to it Page 57 In this book: Threatenings in the Scripture; but who Originally: Threatnings in the Scripture; but who Page 58 Sidenote In this book: _1. Deaf People Children, and Idiots instanced._ Originally: _1. Deaf People Children, and Ideots instanced._ Page 58 In this book: in the Case of deaf People, Children, and Idiots Originally: in the Case of deaf People, Children, and Ideots Page 60 Sidenote In this book: Jerome _Epist. 28. ad_ Lucin. _p. 247._ Originally: Hieron. _Epist. 28. ad_ Lucin. _p. 247._ Page 60 In this book: Of which Transcribers _Jerome_ in his Time Originally: Of which Transcribers _Jerom_ in his Time Page 60 In this book: and particularly _Jerome_, exalting the Certainty Originally: and particularly _Jerom_, exalting the Certainty Page 64 In this book: Whereof if _Jerome_ complained in his Time, Originally: Whereof if _Jerom_ complained in his Time, Page 64 In this book: now twelve Hundred Years ago, _Jerome_ Epist. 134. Originally: now twelve Hundred Years ago, _Hierom._ Epist. 134. Page 87 In this book: _As _They_ have then falsely and erroneously_ Originally: _As _They_ have then falsly and erroneously_ Page 91 In this book: ordained to this twofold End; Originally: ordained to this two-fold End; Page 117 In this book: Next there are those that lean to the Doctrine Originally: Next there are that lean to the Doctrine Page 131 Sidenote In this book: _Man’s remaining in Darkness, the closing of his Eyes._ Originally: _Man’s remaining in Darkness, the closing his eyes._ Page 133 In this book: this, may come therethrough to believe. Originally: this, may come there-through to believe. Page 156 Sidenote In this book: then that have this, wherever they be, they are saved. Originally: then that have this, where-ever they be, they are saved. Page 166 Sidenote In this book: Sepulchre in _Spain_, or to _Mary_ of _Loreto_ Originally: Sepulchre in _Spain_, or to _Mary_ of _Loretto_ Page 170 In this book: We consider then our Redemption in a twofold Respect Originally: We consider then our Redemption in a two-fold Respect Page 173 In this book: also done in a qualified Sense, but no-ways to infer Originally: also done in a qualified Sense, but noways to infer Page 180 Sidenote In this book: Posit. 2. _By Christ formed within we are justified._ Originally: Posit. 1. _By Christ formed within we are justified._ Page 182 In this book: doth beyond all Question signify a _making just_; Originally: doth beyond all Question signify a _make-ing just_; Page 188 In this book: be understood as really being _made righteous_: Originally: be understood a really being _made righteous_: Page 189 In this book: _whether ye be in the Faith; prove your own selves:_ Originally: _whether ye be in the Faith; prove your ownselves:_ Page 192 Sidenote In this book: Inuncunas. Originally: Inuncunan. Page 192 In this book: So also affirmeth _Claudius Albertus Inuncanus_, Originally: So also affirmeth _Claudius Albertus Inuncunanus_, Page 201 In this book: is nevertheless a Cause in some Respect, administering, Originally: is nevertheless a Cause in some Respect, administring, Page 203 In this book: pursued, and condemned by _God’s holy Witness in their_ Originally: pursued, and condemed by _God’s holy Witness in their_ Page 222 Sidenote In this book: Jerome. Originally: Jerom. Page 222 In this book: Concerning this Possibility _Jerome_ speaks clearly Originally: Concerning this Possibility _Jerom_ speaks clearly Page 239 In this book: that this were indeed desirable and best; Originally: that this were indeed desireable and best; Page 246 Sidenote In this book: _The Lukewarmness of the Church of _Laodicea. Originally: _The Lukewarmness of he Church of _Laodicea. Page 249 In this book: his Vessel is purified, and so be fitted and prepared Originally: his Vessel is purified, and so he fitted and prepared Page 259 Sidenote In this book: _The ministering must be by the Gift and Grace_ Originally: _The ministring must be by the Gift and Grace_ Page 259 In this book: _any Man speak, let him speak as the Oracles of God;_ Originally: _any Man speak, let thim speak as the Oracles of God;_ Page 294 In this book: _ambitiously seeking after the forementioned Things_ Originally: _ambitiously seeking after the forementioned Things_ Page 305 In this book: watching in a holy Dependence upon the Lord, Originally: watching in a holy Dependance upon the Lord, Page 311 In this book: and there are few Meetings that are altogether _silent_. Originally: and there are few Meetings that are alogether _silent_. Page 327 Sidenote In this book: _outward, so _Christ_ delivers us from inward Slavery._ Originally: _outward, so _Christ_ delivers his from inward Slavery._ Page 330 In this book: _Subject, or otherwise praying to or praising God_. Originally: _Subject, or otherwise praying to or praiseing God_. Page 337 In this book: but what he hath prepared and premeditated beforehand. Originally: but what he hath prepared and premeditated before-hand. Page 339 In this book: that _Prayer_ is twofold, _inward_ and _outward_. Originally: that _Prayer_ is two-fold, _inward_ and _outward_. Page 364 In this book: the coined Definitions of the School-men. Originally: the coined Definitions of the Schoolmen. Page 370 In this book: Principles denied by us, wherever Christ appointed Originally: Principles denied by us, where-ever Christ appointed Page 375 Sidenote In this book: Alleg. 1. Originally: Alle. 1. Page 386 In this book: And _P. Pithœus_ mentions it in his _Fragments_ Originally: And _P. Pithæus_ mentions it in his _Fragments_ Page 412 In this book: I would gladly know how from the Words Originally: I would glady know how from the Words Page 440 Sidenote In this book: Jerome _Epist._ 62. _ad_ Tire. Originally: Hieron. _Epist._ 62. _ad_ Tire. Page 440 In this book: The Church (saith _Jerome_) was founded by shedding of Originally: The Church (saith _Hierom_) was founded by shedding of Page 460 Footnote 155 In this book: The Church (saith _Jerome_) was founded by shedding of Originally: The Church (saith _Hierom_) was founded by shedding of Page 466 In this book: might not as well accuse _Mordecai_ of Incivility, Originally: might not as well accuse _Mordicai_ of Incivility, Page 476 In this book: but also have stirred up the Magistrates to persecute Originally: but also have stired up the Magistrates to persecute Page 478 Sidenote In this book: _Answ. 2._ Originally: _Ans. 2._ Page 479 Sidenote In this book: _Answ. 3._ Originally: _Ans. 3._ Page 481 In this book: that which, as _Jerome_, _Chrysostom_, Originally: that which, as _Hierom_, _Chrysostom_, Page 482 Sidenote In this book: _Jerome_ Lib. Ep. Part. 3. Tract. 1. Ep. 2. Originally: _Hier._ Lib. Ep. Part. 3. Tract. 1. Ep. 2. Page 482 In this book: Concerning which _Jerome_ saith, “All Things agree not Originally: Concerning which _Hierom_ saith, “All Things agree not Page 487 In this book: _Jerome_ Epistol. Lib. Part. 3. Ep. 2. Originally: _Hieronimus_ Epistol. Lib. Part. 3. Ep. 2. Page 487 In this book: Bibliotheca vet. Patr. in Mat. v. _Oecumenius_ in Jac. Originally: Bibliotheca vet. Patr. in Mat. v. _OEcumenius_ in Jac. Page 490 In this book: _Jerome_ ad Ocean. It. Lib. Epist. P. 3. Tom. 1. Ep. 2. Originally: _Hierom._ ad Ocean. It. Lib. Epist. P. 3. Tom. 1. Ep. 2. Page 492 Footnote 164 In this book: Isa. 11. 9. Originally: Isa. 65. 24. Page 500 In this book: then are our Adversaries good Christians indeed, Originally: then are our Adversaries good Chirstians indeed, A TABLE of the AUTHORS cited in this BOOK In this book: Bellarmine, 172, 438 Originally: Bellarmin, 172, 438 A TABLE of the AUTHORS cited in this BOOK In this book: Confession _of_ Augsburgh, 202, 202, 226 Originally: Confession _of_ Ausburgh, 202, 202, 226 A TABLE of the AUTHORS cited in this BOOK In this book: Council _of_ Aszansic, 222 Originally: Council _of_ Aszansick, 222 A TABLE of the AUTHORS cited in this BOOK In this book: Haimo, 487 Originally: Haymo, 487 A TABLE of the AUTHORS cited in this BOOK...and moved from H to J In this book: Jerome, 7, 60, 64, 222, 440, 458, 482, 487, 490 Originally: Hierom, 7, 60, 64, 222, 440, 458, 482, 487, 490 A TABLE of the AUTHORS cited in this BOOK In this book: Nicolaus Arnoldus _of_ Franequer, 242, 262, 263, 284, Originally: Nicholaus Arnoldus _of_ Franequer, 242, 262, 263, 284, A TABLE of the AUTHORS cited in this BOOK In this book: Oecumenius, 487 Originally: OEcumenius, 487 A TABLE of the AUTHORS cited in this BOOK In this book: Plato, 159, 486 Originally: Plato, 159, 586 A TABLE of the CHIEF THINGS In this book: A Originally: (section title missing) A TABLE of the CHIEF THINGS under Minister In this book: Concerning the Sustentation and... 318 to 329. Originally: Concerning the Sustentation and... 318 to 229. A TABLE of the CHIEF THINGS main entry Philosopher In this book: _Philosopher_, The Heathen Philosopher was brought to Originally: _Philosoher_, The Heathen Philosopher was brought to A TABLE of the CHIEF THINGS under preaching In this book: It is a permanent Institution, 373. Originally: It is a permanant Institution, 373. A TABLE of the CHIEF THINGS under Quakers In this book: They do not persecute others, 443. Originally: They do no persecute others, 443. A TABLE of the CHIEF THINGS main entry Rebecca In this book: _Rebecca_, 309. Originally: _Rebeckah_, 309. A TABLE of the CHIEF THINGS under Redemption In this book: It commends the Christian Religion among Infidels, Originally: It commends the Christian Religion among Infidals, A TABLE of the CHIEF THINGS under Rustick In this book: He brought a Philosopher unto the Christian Faith, 268. Originally: He brought a Philospher unto the Christian Faith, 268. A TABLE of the CHIEF THINGS main entry School In this book: _School_, Without the School... a Shadow of Knowledge, Originally: _School_, Without the School... a Shadow of Kowledge, End of the Project Gutenberg EBook of An Apology for the True Christian Divinity, by Robert Barclay *** END OF THIS PROJECT GUTENBERG EBOOK APOLOGY--TRUE CHRISTIAN DIVINITY *** ***** This file should be named 56487-0.txt or 56487-0.zip ***** This and all associated files of various formats will be found in: http://www.gutenberg.org/5/6/4/8/56487/ Produced by Emmanuel Ackerman and the Online Distributed Proofreading Team at http://www.pgdp.net (This book was produced from images made available by the HathiTrust Digital Library, Google and the University of Michigan Library.) Updated editions will replace the previous one--the old editions will be renamed. 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