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. 1.16 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. 13.7 8. where he exhorteth the Hebrews to follow the faith of the Elders adds this reason considering the end of their conversation Jesus Christ the same to day yesterday and for ever hereby notably insinuating that in the object there is no alteration If any now object the diversity of Administration I answer that altereth not at all the object for the same Apostle mentioned this diversity three times 1 Cor. 12.4 5 6. centreth 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 from which if it be true as they acknowledg tho for the sake of many I shall not recur to this argument as being too nice and Scholastick Neither lay I much stress upon those kind of things as being that which commends not the simplicity of the Gospel If the object were different then the faith would be different also Such as deny this Proposition now adays 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 What is proper in this place to be proved is that Christians now are to be led inwardly and immediatly by the Spirit of God even in the same manner though it befal not to 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 Joh. 14.16 And I will pray the Father and he will give you another Comforter that he may abide with you for ever 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 16.13 But when that 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 wayes expressed to wit The Comforter the Spirit of Truth the Holy Ghost and sent of the Father in the Name of Christ. And hereby is sufficiently proved the fottishness of those Socinians and other carnal Christians who neither know nor acknowledge any internal Spirit or Power but that which is meerly Natural by which they sufficiently declare themselves to be of the World who cannot receive the Spirit 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As to the First Most do acknowledge that there is nothing else understood than what the plain words signifie which is also evident by many other places of Scripture that will hereafter occur Neither do I see how such as affirm otherwayes 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 is God seeing it is true that the Holy Ghost is God If these Mens reasoning might take place where ever the Spirit is mentioned in relation to the Saints thereby might be truly and properly understood the Scriptures Which what a non-sensical Monster it would make of the Christian 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 rendred 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. 12.9 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 Scriptures 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 Scriptures 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 Secondly That this Spirit is inward in my opinion needs no interpretation nor 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 the Spirit of God dwell in you saith the Apostle to the Romans 8.9 and again Know ye not that ye are the Temple of the Holy Ghost and that the Spirit of God dwelleth in you 1 Cor. 6.19 Without this the
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 knowledg 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 knowledg 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 Spirits of Jesus which spreads it self like a Morning-star upon the spirits of good men full of Light and Life It profits little to know Christ himself after the flesh but he gives his Spirit to good men that searcheth the deep things of God And again it is but thin airy knowledg that is got by meer speculation which is usher'd in by Syllogisms and demonstrations but that which springs forth from true goodness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Origen speaketh it brings such a Divine Light to the Soul as is more clear and convincing than any demonstration § III. That this certain and undoubted method of the true knowledg of God hath been brought out of use hath been none of the least devices of the Devil to secure mankind to his kingdom For after the light and glory of the Christian Religion had prevailed over a good part of the World and dispelled the thick mists of the heathenish Doctrine of the plurality of Gods he that knew there was no probability of deluding the World any longer that way did then puff man up with a false knowledg of the true God setting him on work to seek God the wrong way and perswading him to be content with such a knowledg 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 most greatly dishonoured so therein the Devil hath his end who is not anxious how much God be 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 lusts and passions and is obedient to his evil suggestions and temptations Thus Christianity is become an art acquired by humane science and industry as any other art and science is and men have not only assumed unto themselves the name of Christians but even have procured to be esteemed as masters of Christianity by certain artificial tricks though altogether strangers to the Spirit and Life of Jesus But if we shall make a right definition of a Christian according to the Scripture videlicer that he is one that 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 If then such as have all the other means of knowledg and are sufficiently learned therein whether it be the letter of the Scripture the traditions of Churches the works of Creation and Providence whence they are able to deduce strong and 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 Gods 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 knowledg 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 herein it is the more considerable because the Propositions from which it is deduced are so clear that our very Adversaries cannot deny them For as to the first it is acknowledged that many learned men may be and have been damned And as to the second who will deny but many illeterate men may be and are saved Nor dare any affirm that none come to the knowledge of God and Salvation by the inward Revelation of the Spirit without these 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 to judge as in the next Proposition concerning the Scriptures shall 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 that main thing that makes the work go on The sum then of what is said amounts to this that where the true inward Knowledge of God is through the Revelation of his Spirit there is all neither is there any absolute necessity of any other But where the best highest and most profound Knowledge is without this there is nothing as to the obtaining the great End of Salvation This Truth is very effectually confirmed by the first part of the Proposition it self which in few words comprehendeth divers unquestionable Arguments which I shall in brief subsume First That there is no knowledge of the Father but by the Son Secondly That there is no knowledge of the Son but by the Spirit Thirdly That by the Spirit God hath alwayes revealed himself to his Chilldren Fourthly That these Revelations were the formal Object of the Saints Faith 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. As to the first viz. That there is no Knowledge of the Father but by the Son it will not need much probation being founded upon the plain words of Scripture and is therefore a fit medium to draw the rest of our Assertions from For the infinite and most wise God who is the Foundation Root and Spring of all Operation hath wrought all things by his Eternal Word and Son This is that WORD that was in the beginning with God and was God by whom all things were made and without whom was not any thing made that was made This is that Jesus Christ by whom God created all things by whom and for whom all were created that are in Heaven and in Earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers Col. 1.16 Who therefore is called the first born of every Creature Col. 1.15 As then that infinite and incomprehensible Fountain of Life and Motion operateth in the Creatures by his
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 those above-mentioned out of the Epistle to the Romans but ye are not in the Flesh if so be the Spirit of God dwell in you The context of which sheweth 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 otherwayes 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 desire of a Christian yea not once to have embraced the Christian Religion For take but away the Spirit and Christianity remains no more Christianity than the dead Carcass of a Man when the Soul and Spirit is departed remains a man which the living can no more abide but to 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 Desireable 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 Suffering and triumphed in the midst of all their Persecutions 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 Vertue and Efficacy of the Spirit of God working in them It is the Spirit that quickeneth Joh. 6.63 It was the Spirit that gave them utterance Act. c. 2.4 It was the Spirit by which Stephen spake That the Jews were not able to resist Acts 6.10 It is such as walk after the Spirit that receive no condemnation Rom. 8.1 It is the Law of the 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 v. 9. It is the Spirit of Christ dwelling in us that quickneth our mortal Bodies v. 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 v. 15. It is this Spirit that beareth witness with our Spirit that we are the Children of God v. 16. It is this Spirit that helpeth our infirmities and maketh intercession for us with grâ—anings which cannot be uttered 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. 2.9 10. It is by this Spirit that both Wisdom and Knowledg and Faith and Miracles and Tongues and Prophesies are obtained 1 Cor. 12.8 9 10. It is by this Spirit that we are all baptized into one Body v. 13. In short what things 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 more say For the time would fail me to tell of all those things which the Holy Men of Old have declared and the Saints of this day do witness themselves to enjoy by the vertue and power of this Spiritual dwelling in them Truely my Paper could not contain those many Testimonies whereby this Truth is confirmed wherefore besides what is above mentioned out of the Fathers whom all pretend to reverence and these of Luther and Melancthon I shall deduce yet one observable Testimony out of Calvin because not a few of the followers of his Doctrine do refuse and deride and that as it is to be feared because of their own Non-experience thereof this way of the Spirit 's in-dwelling as uncertain and dangerous that so if neither the Testimony of the Scripture nor the sayings of others nor right reason can move them they may at least be reproved by the words of their own Master who saith in the third book of his Institutions cap. 2. on this wise But they alledg it is a bold presumption for any one to pretend to an undoubted knowledg of God's will which saith he I should grant unto them if we should ascribe so much to our selves as to subject the incomprehensible counsel of God to the 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 a horrible Sacriledg to accuse any Revelation coming from him either of a lye of uncertainty or ambiguity in asserting its certainty wherein we do 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 acted by the Spirit of God but these will have the Children of God acted 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 tho they cease not to call upon God do nevertheless demit the Spirit by whose guiding he is rightly to be called upon He denies them to be the Sons of God or the Servants of Christ who are
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 alterations who should have the Precedency So the vertue life substance and kernel of the Christian Religion came to be lost and nothing remained but a shaddow and image which dead image or carcass of Christianity to make it take the better with the superstitious multitude of Heathens that became engrossed in it not by any inward conversion of their hearts or by becoming less wicked or 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 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 For that Apostat Church of Rome has introduced no less ceremonies and superstitions into the Christian profession than was either among Jews or Heathens and that there is and hath been as much yea and more pride covetousness unclean lust luxury fornication profanity and atheism among her teachers and chief Bishops as ever was among any sort of people none need doubt that have read their own authors to wit Platina and others Now though Protestants have reformed from her in some of the most gross points and absurd doctrines relating to the Church and Ministery yet which is to be regretted they have but lopt 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 Ministery and the life power and vertue of true religion is lost among them and the very same death barrenness dryness and emptyness is found in their ministery so that in effect they differ from Papists but in form and some ceremonies being with them apostatized from the life and power the true primitive Church and her Pastors were in so that of both it may be said truly without breach of charity that having only a form of godliness and many of them not so much as that they are deniers of yea enemies to the power of it And this proceeds not simply from their not walking answerable to their own principles and so degenerating that way which also is true but which is worse their setting down to themselves and adhering to certain principles which naturally as a cursed fruit 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 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 for they ingross 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 and look through the Protestant Nations and there shall no difference appear in the lives of the generality of the one more than of the other but he who ruleth in the children of disobedience reigning in both so that the reformation through this defect is but 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 § VI. 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 for where a false and corrupt ministry entreth all other manner of evils follows upon it according to that Scripture adage like people like priest For by their influence instead of ministring life and righteousness they minister death and iniquity The whole back-slidings of the Jewish congregations of old is 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 is different from and opposite to the ministry of the primitive Church yea and necessarily tends to the shutting out a Spiritual ministry and the in-bringing and establishing a carnal This shall appear by parts § VII That then which comes first to be questioned in this matter is concerning the Call of a Minister to wit what maketh or how cometh a man to be a Minister Quest. Pastor or Teacher in the Church of Christ. We answer by the inward power and vertue of the Spirit of God For as saith our proposition Answ. having received the true knowledg 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 perswade men c. 2 Cor. 5.11 and his words and ministery proceeding from the inward power and vertue reaches to the heart of his hearers and makes them approve of him and be subject unto him 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 First That which is necessary to make a man a Christian Arg. so as without it he cannot
the natural man from a meer 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 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 meer belief of true Doctrins or a meer 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 judg none will be so absurd as to affirm and also it would follow that where the form of godliness is there the power is also which is contrary to the express words of the Apostle For the form of godliness cannot be said to be where either the notions and opinions believed are erroneous and ungodly or the acts performed evil and wicked for then it would be the form of ungodliness and not of godliness But of this further hereafter when we shall speak particularly of preaching and praying Now 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 Vertue 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 it self 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 For this kind of Idolatry whereby man loveth idolizeth and huggeth his own conceptions inventions and product of his own brain is so incident unto him and seated in his faln 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 faln 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 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 save that he only tells them that the Worship now to be performed is Spiritual and in the Spirit and it 's especially to be observed that in the whole New Testament there is no order nor command given in this thing but to follow the Revelation of the Spirit save only that general of meeting together a thing dearly owned and diligently practised by us as shall hereafter more appear 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 Which is no otherwaies 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 denyed 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 yea though the schollar 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 a mouth until by his master he were commanded and allowed so to do 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 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 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 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 her self from discerning the still and small voyce of the Spirit and so hurts her self greatly in that she neglects her chief business of waiting upon the Lord nothing less than if I should busie my self crying out and speaking of a business while in the mean time I neglect to hear one who is quietly whispering into my ear and informing me in these 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
to be soothed up and lulled asleep in thy sins by the flattering of Court-Parasits who by their fawning are the ruin of many Princes There is no King in the World who can so experimentally testifie of Gods Providence and Goodness neither is there any who rules so many free People so many true Christians which thing renders thy Government more honourable thy self more considerable than the accession of many Nations filled with slavish and superstitious Souls Thou hast tasted of prosperity and adversity thou know'st what it is to be banished thy Native Countrey 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 withal thy Heart but forget him who remembered thee in thy distress and give up thy self 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 thy self 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 mayst 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 the place of my Pilgrimage in my Native Country of Scotland the 25 of the Month called November in the YEAR 1675. R. B. Unto the Friendly Reader wisheth Salvation FOrasmuch as that which above all things I propose to my self is to declare and defend the Truth for the service whereof I have given up and devoted my self 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 both by Foreigners though dissenting from us albeit also opposed by some envious ones did so far prevail as in some part to remove that false and monstruous 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 seem'd to me not fit to spare my pains and labour Therefore being acted by the same measure of the Divine Spirit and the like design of propagating the Truth by which I published the Propositions I judg'd 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 for that I confess my self 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 judg 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 head the sublime notions of Truth than to imbrace it in their heart 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 minding the Eloquence and Excellency of Speech as desiring to demonstrate the efficacy and operation of Truth and if I err sometime in the former it is not 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 us the little Preface prefix'd to the Propositions doth shew which with the title of them is as followeth THESES THEOLOGICAE 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 Brittain 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 rendred 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 rendred a hundred fold more dark and intricate than of it self it is which great Learning so accounted of to wit your School Divinity which taketh up almost a mans 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 Fisher-men of old to publish his pure and naked Truth and to free it of these 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 Dispencer of the same Gospel it seemed good unto me according to my duty to offer unto you these Propositions tho 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 SEing the height of all happiness is placed in the true knowledg of God This is Life Eternal to know the 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
it are answered § XIII The most usual is that these Revelations are uncertain But this bespeaketh much ignorance in the opposers for we distinguish betwixt the thesis and the hypothesis that is betwixt the proposition and supposition For it is one thing to affirm that the true and undoubted Revelation of God's Spirit is certain and infallible and another thing to affirm that this or that particular person or people is led infallibly by this Revelation in what they speak or write because they affirm themselves to be so led by the inward and immediate Revelation of the Spirit The first is only by us asserted the latter may be 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 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 shuts his Eyes falls into a ditch at Noon day for want of Light or that no words are spoken because a deaf man hears them not or that a Garden full of fragrant Flowers has no sweet smell because he that has lost his smelling doth not savour 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 monstruous 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 Bullwark against such kind of assaults was subjoyned 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 found Reason 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 of us as we wait in that pure and undefiled Light of God that proper and fit Organ in which they are received Therefore if any reason after this manner That because some wicked ungodly devilish men have committed wicked actions and have yet more wickedly asserted that they were led into these things by the Spirit of God Therefore no man ought to lean to the Spirit of God or seek to be led by it 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 meer Scepticism For after the same manner I might reason thus Because Eve was deceived by the lying of the Serpent Therefore she ought not to have trusted to the promise of God Because the old World was deluded by evil Spirits Therefore ought neither Noah nor Abraham nor Moses to have trusted the Spirit of the Lord. Because a lying Spirit spake through the four hundred Prophets that perswaded Achab to go up and fight at Ramoth Gilead Therefore the Testimony of the true Spirit of Micajah was uncertain and dangerous to be followed Because there were seducing Spirits crept into the Church of old Therefore it was not good or uncertain to follow the Anointing which taught all things and is Truth and no Lye 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 nor 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 The Romanists reckon it an error to celebrate Easter any other ways than that Church doth This can only be decided by Tradition And yet the Greek Church which equally layeth claim to Tradition with her self doth it otherwise Yea so little effectual is Tradition to decide the case that Polycarpus the Disciple of John and Anicetus the Bishop of Rome who immediately succeeded them according to whose example both sides concluded the question ought to be decided could not agree Here of necessity one behoved to err and that following Tradition Would the Papists now judg 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 Vniversal Shepherd nor were acknowledged as such And as that which altogether overturneth this presidency there are that alledg 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 ye do Many have been deceived and erred grievously in trusting to Tradition Therefore we ought to reject all Traditions yea even those by which we affirm the contrary and as we think prove the Truth Lastly in the 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 Secondly as to the Scripture the same difficulty occurreth the Lutherans affirm they believe Consubstantiation by the Scripture which they Calvinists deny as that which they say according to the same Scripture is a gross error The Calvinists again affirm absolute reprobation 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
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 which at first view seems to be the greatest objection is this Obj. If the Scripture be not the adequate principal and only Rule then it would follow that the Scripture is not compleat nor the Canon filled that if men be now immediately led and ruled by the Spirit they may add new Scriptures of equal authority with the old whereas every one that adds it cursed yea what assurance have we but at this rate every one may bring in a new Gospel according to his fancy 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 But if it be urged that it is enough to deny these consequences Obj. if they naturally follow from your Doctrine of immediate Revelation and denying the Scripture to be the only rule 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 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 Let him that preacheth any other Gospel than that which hath been already preached by the Apostles and according to the Scriptures be accursed 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 As to the Scriptures being a filled Canon I see no necessity of believing it And if these men that believe the Scripture to be the only Rule will be consistent to 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 Scripture that these Books and just these and no other are Canonical as all are forced to acknowledg how can they then evite this argument That which cannot be proved by Scripture is no necessary article of Faith But the Canon of the Scripture to wit that there are so many Books precisely neither more or less cannot be proved by Scripture Therefore it is no necessary article of Faith If they should alledg Obj. 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 of 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 If it should please God to bring to us any of these 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 might not receive them and place them with the rest That which displeaseth me is that men should first affirm that the Scripture is the only and principal rule and yet make a great article of Faith of that which the Scripture can give us no light in As for instance how shall a Protestant prove by Scripture to such as deny the Epistle of James to be authentick that it ought to be received First if he should say because it contradicts not the rest besides that there is no mention made 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 judg 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 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 amidst 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 But the Scripture cannot thus assure me Therefore c. I prove the assumption thus That which cannot assure me concerning the canon of the Scripture to wit that such Books are only to be admitted and the Apochrypha to be excluded cannot assure me of this Therefore c. And lastly As to these words Rev. 22.18 that if any man shall add unto these things Obj. God shall add unto him the plagues that are written in this Book I desire they will shew me how it relates to anything 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 that Spirit Yea do not all confess that there have been Prophecies and true Prophets since The Papists deny it not And do not the Protestants affirm that John Hus prophecied of the Reformation was he therefore cursed or did he therein evil I could give many other examples confessed by themselves but moreover the same was in effect commanded long before Prov. 30.6 Add thou not unto his words lest he reprove thee and thou be found a Lyar. Yet how many books of the Prophets were written after and the same was said by Moses Deut. 4.2 Ye shall not add unto the word which I command you neither shall ye diminish ought from it So that
History of Christs Passion unto such who living in the places 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 knowledg of the History is wanting be made partakers of the Divine Mystery if they receive and resist not that Grace a manifestation whereof is given to every man to profit withal This most certain Doctrine being then received that there is an Evangelical and Saving Light and Grace in all the vniversality of the Love and Mercy of God towards Mankind both in the Death of his Beloved Son the Lord Jesus Christ and in the manifestation of the Light in the heart is established and confirmed against all the Objections of such as deny it Therefore Christ hath tasted death for every man not only for all kind 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 destinct outward knowledg 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 knowledg by some inevitable accident Which knowledg we willingly confess to be very profitable and comfortable but not absolutely needful unto such from whom God himself hath withheld 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 inlightening their hearts to take place in which Light communion with the Father and the Son is enjoyed so as of wicked men to become holy and lovers of that Power by whose inward and secret touches they feel themselves turned from the Evil to the Good and learn to do to others as they would be done by in which Christ himself affirms all to be included As They have then falsly and erroneously taught who have denyed Christ to have dyed 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 knowledg thereof in order to obtain its saving effect Among whom the Remonstrants of Holland have been chiefly wanting and many other assertors of Vniversal Redemption in that they have not placed the extent of his Salvation in that Divine and Evangelical Principle of Light and Life wherewith Christ hath inlightened every man that cometh into the World which is excellently and evidently held forth in these Scriptures Gen. 6.3 Deut. 30.14 Joh. 1.7 8 9 16. Rom. 10.8 Tit. 2.11 HItherto we have considered mans fall'n lost corrupted and degenerated condition Now it is fit to inquire 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 fall'n 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 withholding from them the preaching of the Gospel and knowledg of Christ but even in those places where the Gospel is preached and Salvation by Christ is offered whom though he publickly invite them yet he justly condemns for disobedience albeit he hath with held from them all Grace by which they could have laid hold on the Gospel viz. because he hath by a secret will unknown to all men ordained and decreed without any respect had to their disobedience or sin that they shall not obey and that the offer of the Gospel shall never prove effectual for their Salvation but only serve to aggravate and occasion their greater condemnation I say as to this horrible and Blasphemous Doctrine or cause is common with many others who have both wisely and learnedly according to Scripture Reason and Antiquity refuted it Seeing then that so much and so well is said already 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. First We may safely call this Doctrine a novelty seeing the first Four Hundred Years after Christ there is no mention made of it for as it is contrary to the Scriptures Testimony and to the Tenor of the Gospel so all the Antient Writers Teachers and Doctors of the Church pass it over with a profound Silence The first Foundations of it were laid in the later writings of Augustin who in his heat against Pelagius let fall some expressions which some have unhappily gleaned up to the establishing of this error thereby contradicting the Truth and sufficiently gain-saying many others and many more and 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 Degrees 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 quarrel for the silence of the Antients 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 Vertue Nobility and Excellency of his Blessed Gospel and lastly unto all mankind § II. First It is highly injurious to God because it makes him the author of Sin which of all things is most contrary to his nature I confess the assertors of this Principle deny this Consequence but that is but a pure illusion seeing it so naturally follows from their Doctrin and is equally ridiculous as if a man should pertinaciously deny that one and two makes three For if God has decreed that the reprobated ones shall perish without all respect to their evil
of the glorious Dispensation of the Gospel of Christ appear all at once the work of the first Witnesses being more to restifie against and discover the abuses of the Apostasie 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 a House greatly polluted and full of Dirt will first sweep away and remove the Filth before he put up his own good and new Furniture The dawning of the day dispells the Darkness and makes us see the things that are most conspicuous but the distinct discovering and discerning of things o 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 Therefore the Lord God who as he seeth meet doth communicate and make known to man the more full evident and perfect knowledg 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 born 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 hath raised up a few despicable and illiterate men and for the most part Mechanicks to be the Dispensators 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 hath been manifested to us by the Revelation of Jesus Christ in us fortified by our own sensible experience and sealed by the testimony of the Spirit in our Hearts we can confidently affirm and clearly evince according to the testimony of the Holy Scriptures the following points § XI First That God who out of his infinite love sent his Son the Lord Jesus Christ into the World who tasted Death for every man hath given to every man whether Jew or Gentile Turk or Scythian Indian or Barbarian of whatsoever Nation Countrey 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 Christs Death 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. 13.18.19 The Light that makes all things manifest Eph. 5.13 The Word of God Rom. 10.18 or Manifestation of the Spirit given to profite withal 1 Cor. 12.7 a Talent Mat. 25.15 a little Leaven The Gospel preached in every Creature Col. 1.23 Thirdly That God in and by this Light and Seed invites calls exhorts and strives with every man in order to save them 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 of their sins by which also are saved they that have the knowledg 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 to those as thus resist and refuse him he becomes their condemnation 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 Secondly This Doctrin if well weighed will be found to be the Foundation of Christianity Salvation and Assurance 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 Repentance is commanded to be preached to every Creature without respect of Nations Kindreds Families or Tongues 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 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 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 mans will in that it wholly excludes the natural man from having any place or portion in his own Salvation by any acting moving or working of his own until he be first quickned raised up and acted by God's Spirit 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 himself in that he refused and resisted somewhat that from God wrestled and strove in his heart and forces him to acknowledg God's just Judgment in rejecting him and forsaking of him Eighthly It takes away all ground of Despair in that it gives every one ground of hope and certain assurance that they may be saved neither doth feed any in security in that none are certain how soon their day may expire and therefore it is a constant incitement and provocation and lively incouragement to every man to forsake evil and close with that which is good 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 s confirmed and established by the experiences 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 threatning a certain horror if he continued in them as also promising and communicating a certain peace and sweetness as he hath given way to it and not resisted it Tenthly 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 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 wherever 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 acknowledg 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 therfore be condemned and that his condemnation is of himself such is the Evidence and Virtue of Truth that it constrains its Adversaries even against their wills to plead for it Lastly According to this Doctrine the former argument used by the Armenians and evited by the Calvinists concerning every mans being bound to believe that Christ died for him is by altering the assumption rendred 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 mercys 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 Repenance 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 incourages them to good Neither ought any man to believe that God is unmerciful to him or that he hath from the beginning ordained him to come into the World that he might be left to his own evil inclinations and so do wickedly as a means appointed by God to bring him to eternal Damnation which were it true as our Adversaries affirm it to be of many thousands I see no reason why a man might not believe 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 probation of them it will yet more evidently appear To which before I come it is requisite to speak somewhat concerning the state of the controversie which will bring great Light to the matter For from the not right understanding of a matter under debate sometimes both arguments on the one hand and objections on the other are brought which do no way hit the case and hereby also our sense and judgment therein will be more fully understood and opened § XII 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 mans 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 lest as sufficiently exonereth God of every mans condemnation which to some may be sooner and to others latter according as the Lord in his Wisdom sees meet 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 express'd by the Apostle Rom. 1. from ver 17. to the end but especially ver 28. And even as they did not like to retain God in their knowledg God gave them up to a reprobate mind to do those things which are not convenient That many may out live this day of Gods gracious visitation unto them is shewn by the Example of Esau Heb. 12.16.17 who sold his Birth right so he had it once and was capable to have kept it but afterwards when he would have inherited the Blessing he was rejected This appears also by Christs weeping over Jerusalem Luke 19.42 saying If thou hadst known in this thy day the things that belong unto thy peace but now they are hid from thine Eyes Which plainly imports a time when they might have known them which now was removed from them though they were yet alive but of this more shall be said hereafter § XIII Secondly By this Seed Grace and Word of God and Light wherewith we say every man is enlightened and hath a measure of it which strives with them in order to save them and which may by the stubbornness and wickedness of mans 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 devisible 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 But we understand a Spiritual Heavenly and invisible Principle in which God as Father Son and Spirit dwells a measure of which Divine and Glorious Life is in all men as a Seed which of its own nature draws invites and inclines to God and this we 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 resiles or flees from them even as the Flesh of Men flees from that which is of a contrary nature to it Now because it is never separated from God nor Christ but where ever it is God and Christ are as wrapped up therein Therefore and in that respect as it is resisted God is said to be resisted and where it is born down God is said
wills than obey God's will have heaped up Sacrifices without obedience and thinking to deceive God as they do one another give him a shew of Reverence Honour and Worship while they are both inwardly estranged and alienated from his Holy and 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 acknowledg 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 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 Reliques the Visitation of Sepulchres and all these other Superstitious Ceremonies Confraternities and endless Pilgrimages of the Romish Synagogue Which all may suffice to evince to Protestants that Anti-Christ hath wrought more in this than in any other part of the Christian Religion and so it concerns them narrowly to consider whether herein they have made a clear and perfect Reformation as to which stands the controversie betwixt them and us For we find many of the Branches lopped off by them but the Root yet remaining to wit a Worship acted in and from man's will and spirit and not by and from the Spirit of God for the true Christian and Spiritual Worship of God hath been so early lost and man's wisdom and will hath so quickly and throughly mixed it self herein that both the Apostacy 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 here us patiently in this respect explain our selves and I hope by the assistance of God to make it appear that though our manner of 〈◊〉 and Doctrine seem most singular and different from all 〈…〉 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 necessitate to speak in few words and therefore more obscurely and dubiously in the Proposition it self it is fit in the first place to explain and hold forth out sense and clear the state of the controversie § II. And first let it be considered that what is here affirmed is spoken of the worship of God in Gospel times and not of the worship that was 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 acceptable 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 twice up to Jerusalem to worship and that Anna Simeon Mary c. Were Idolaters because they used the publick worship of these 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 Though a Spiritual Worship might have been and no doubt was practiced 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 Idolatty albeit then in this as in most other things the substance was enjoyed under the Law by such as were Spiritual indeed yet was it vailed and surrounded with many Rites and Ceremonies which is no waies lawful for us to use now under the Gospel § III. 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 assembly of our selves together but have even certain times and places in which we carefully meet together nor can we be driven thereform by the threats and persecutions of men to wait upon God and worship him To meet together we think necessary for the people of God because so long as we are cloathed with this outward tabernacle there is a necessity to the entertaining of a joynt 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 But the limitation we condemn is that whereas the Spirit of God should be the immediate actor moreover perswader and influencer of man in the particular acts of worship when the Saints are met together this Spirit is limited in its operations by setting up a particular man or men to preach and pray in man's will and all the rest are excluded from so much as believing that they are to wait for God's Spirit to move them in such things and so they neglecting that which should quicken them in themselves and not waiting to feel the pure breathings of God's Spirit so as to obey them are led meerly to depend upon the preacher and hear what he will say Secondly in that these peculiar men come not hither to meet with the Lord and to wait for the inward motions and operations of his Spirit and so pray as they feel the Spirit to breath through them and in them and to preach as they find themselves acted and moved by God's Spirit and as he gives utterance so as to speak a word in season to refresh weary Souls and as the present condition and state of the peoples hearts requires
natural will in its own proper motions crucified that God may both move in the act and in the will the Lord chiefly regards this profound Subjection and Self-denial For some men please themselves as much and gratifie their own sinful wills and humors 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 as others gratifie their Lusts in actions of Sensuality and therefore both are alike hurtful to men and sinful in the sight of God it being nothing but the meer fruit and effect of man's natural and unrenewed will and spirit Yea should one as many no doubt do from a sense of sin and fear of punishment seek to terrifie themselves from sin by multiplying Thoughts of Death Hell and Judgment and by presenting to their Imaginations the Happyness and Joys of Heaven and also by multiplying Prayer 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 signifie no more than the Fig-leaves wherewith Adam thought to cover his nakedness and seeing it is only the product of man's own natural will proceeding from a self-love and seeking to save himself and not arising purely from that Divine Seed of 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 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 meer dependence upon God in abstracting from all the Workings Imaginations and Speculations of his own mind that being emptyed 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 burthened and crucified by man's natural Thoughts and Imaginations receives a place to arise and becometh a holy Birth and geniture in man 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 voyce 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 And so it may hence appear we are not against Meditation as some have sought falsly to infer from our Doctrine but we are against the Thoughts and Imaginations of the natural man in his own will 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 gives 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 this being a fore-tast 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 § XI 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 ploughing 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 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 it self imply a passive dependence rather than an acting 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 presupposes necessarily a silent waiting for to feel the motions and influence of the Spirit to lead thereunto And lastly that in several of these places where praying is commanded as Matth. 26.41 Mark 13.33 Luke 21.36 1 Pet. 4.7 watching is specially prefixed as a previous preparation thereunto So that we do well and certainly conclude that since waiting and watching is so particularly commanded and recommended and this 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 § XII 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 in 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 his duty and doing of it For
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 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 as first Rom. 6.3 4. where he saith that so many of them as were baptized into Jesus Christ were baptized into his Death buried with him by Baptism into death that they should walk in newness of Life Secondly to the Gal. 3.27 he saith positively For as many of you as have been baptized unto Christ have put on Christ. And thirdly to the Col. 2.12 he saith that they were Buried with him in Baptism and risen with him through the Faith of the operation of God It is to be observed here that the Apostle speaks generally without any exclusive term but comprehensive of all he saith not some of you that were baptzed 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 because else it would follow that whosoever had been Baptized with Water baptism had put on Christ and were risen with him which all acknowledg to be most absurd Now supposing all the visible members of the Churches of Rome Galatia and Coloss had been outwardly Baptized with Water I do not say they were but our Adversaries will not only readily grant it but also contend for it suppose I say the case so they will not say they had all put on Christ since divers expressions in these Epistles to them shew the contrary so that the Apostle cannot mean Baptism with Water and yet he meaneth the Baptism of Christ i. e. of the Spirit cannot be denyed or that the Baptism wherewith thes 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 e. From all which I thus argue 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 Arg. 2. Since as many as are baptized into Christ i. e. with the one baptism which is the baptism of Christ have put on Christ then Water-baptism is not the one baptism viz. the baptism of Christ. But the first is true Therefore also the last § V. Thirdly since John's Baptism was a Figure and seeing the Figure gives way to the Substance albeit the thing figured remain to wit the one baptism of Christ yet the other ceaseth which was the baptism of John That John's baptism was a figure of Christ's baptism I judg will not readily be denyed 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 denyed 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 Arg. Therefore Water-baptism is not to continue now because it is not the baptism of Christ. That John's baptism is ceased many of out Adversaries confess but if any should alledg it otherwise it may be easily proved by the express words of John not only as being insinuated there where he contra-distinguisheth his baptism from that of Christ but particularly where he saith John 3.30 he Christ must increase but I John must decrease From whence it clearly follows that the encreasing 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 Secondly Arg. If Water-baptism had been to continue a perpetual ordinance of Christ in his Church he would either have practised it himself or commanded his Apostles so to do But that he practised it not the Scripture plainly affirms John 4.2 And that he commanded his Disciples to baptize with water I could never yet read As for what is alleged that Matth. 28.19 c. where he bids them baptize is to be understood of water baptism that is but to beg the question and the grounds for that shall be 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 appoyntment 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 5. and 6. Chapters of Matthew and elsewhere Besides as to the duties of Worship he exhorts us to meet promising his presence commands to Pray Preach Watch c. and gives precepts concerning some temporary things as the washing of one anothers Feet the 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. But to make Water-baptism a necessary institution of the Christian Religion which is pure and Spiritual and not carnal and 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. 9.10 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 Shaddows be come then such Baptisms and
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 Augustin for denying exorcism and insufflation in the use of Baptism all which things Protestants deny also So that Protestants do but foolishly to upbraid us as if we could not shew any among the Antients that denyed Water-baptism seeing they cannot shew any whom they acknowledg not to have been heretical in several things to have used it nor yet who using it did not use also the sign of the Cross and other things with it which they deny There were some nevertheless in the darkest times of Popery who testified against Water-baptism For one Alanus pag. 103 104 107. speaks of some in his time that were burnt for the denying of it for they said that Baptism had no efficacy either in Children or adult Persons and therefore men were not obliged to take Baptism Particularly Ten Canonicks so called were burnt for that crime by the order of King Robert of France And P. Pithaeus tells in his 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 Heresie that was in the City of Orleans on Childeâ—-mass-day foy it was true if ye have heard any thing that King Robert caused to be burnt alive nigh fourteen of that City of the chief of their Clergy and the more noble of their Laicks who were hateful to God and abominable to Heaven and Earth for they did stiffly deny the Grace of Holy Baptism and also the Consecration of our Lord's Body and Blood The time of this deed is noted in these words by Papir Masson in his Annals of France lib. 3. in Hugh and Robert actum Aureliae publice anno incarnationis Domini 1022 regni Roberti Regis 28. indictione 5. quando Stephanus haeresiarcha complices ejus damnati sunt exusti Aureliae Now for their calling them Hereticks and Maniches 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 Maniches than because some called by them Maniches do agree with Protestants in some things that therefore Protestants are Maniches or Hereticks which Protestants can no waies shun For the question is whether in what they did they walked according to the Truth testified of by the Spirit in the Holy Scripture so that the controversie is brought back again to the Scriptures according to which I suppose I have formerly discussed it 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 probation The Thirteenth Proposition Concerning the Communion or participation of the Body and Blood of Christ. The Communion of the Body and Blood of Christ is inward and Spiritual which is the participation of his Flesh and Blood by which the inward man is daily nourished in the hearts of those in whom Christ dwells of which things the breaking of Bread by Christ with his Disciples was a figure which they even used in the Church for a time who had received the Substance for the sake of the weak even as abstaining from things strangled and from Blood the washing of one anothers Feet and the anointing of the Sick with Oyl all which are commanded with no less authority and solemnity than the former yet seeing they are but the shaddows of better things they cease in such as have obtained the Substance § I. THe Communion of the Body and Blood of Christ is a mystery hid from all natural men in their first faln 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 much been hid and sealed up from them while they have been contending quarrelling and fighting one with another about the meer shaddow outside and form but strangers to the Substance Life and Vertue § II. The Body then of Christ which believers partake of is Spiritual and not Carnal and his Blood which they drink of is pure and heavenly and not humane or elementary as Augustin also affirms of the Body of Christ which is eaten in his Tractat. Psal. 98. Except a man eat my Flesh he hath not in him Life Eternal and he saith the words which I spake 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 that crucifie 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. If it be asked then what that Body what that Flesh and Blood is I answer it is that Heavenly Seed that Divine Spiritual Coelestial Substance Answ. of which we spake before in the fifth and sixth Propositions This is that vehiculum Dei or Spiritual Body of Christ whereby and wherethrough 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 6 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 and it 's 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
consequences have ensued as makes the Christian Religion odious and hateful to Jews Turks and Heathens The professors of Christianity do chiefly divide in this matter into three opinions The first is of those that say the substance of the bread is transubstantiated into the very 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. The second is of such as say the substance of the Bread remains but that also that body is in and with and under the bread so that both the substance of the bread and of the body flesh and blood of Christ is there also 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 's there they know not nor can they tell only we must believe it is there yet so that it is only properly in Heaven It is not my design to enter into a refutation of these several opinions for each of their 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 bave 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 contray opinions but that they are mightily pained when they come to confirm and plead for their own Hence I necessarily to conclude that none of them had attained to the Truth and Substance of this mystery Let us see if Calvin after he hath 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 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 he 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 strait in the confirming of his opinion considering but a little before in the same chap. sect 15. he accuseth the School-men among the Papists and I confess truly in that they neither understand nor explain to others how Christ is in the Eucharist which shortly after he confesseth himself he cannot do If then the School men among the Papists do neither understand nor yet can explain to others their Doctrine in this matter nor Calvin can comprehend it in his Spirit which I judg 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 Caluinists 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 their own way and so they did thereby but equivocate and deceive one another The reason of all this contention is because they all wanted a clear understanding of the Mystery and were doting about the shadow and the externals For both the ground and matter of their contest lies in things intrinsick from and unnecessary to the main matter and this hath been often the policy of Satan to busie People ond 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 has been more animosity and heat about this one particular and more blood shed and contention than about any other And surely they are little acquainted with the state of Protestants 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 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 denyed and receeded from as they are by us there would be an easie way made for Reconciliation and we should all meet in the one Spiritual and true understanding of this mystery and as the contentions so would also the absurdities which follow from all the three forementioned opinions cease and fall to the ground 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the supersubstantial 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 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 for to tie this Spiritual communion of the flesh and blood of Christ to outward bread and wine and such like
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 Hymenaeus and Philetus who were Blasphemers which was by giving them over to Satan not by cutting off their Heads The same way may be answered that other argument drawn from Rev. 2.20 Where the Church of Thyatira is reproved for suffering the woman Jezebel Which can be no other waies 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 Fourthly they alledge Obj. that Heresies are numbred among the works of the Flesh Gal. 5.20 Ergo c. That Magistrates have power to punish all the works of the Flesh Answ. is denyed and not yet proved Every evil is a work of the Flesh but every evil comes not under the Magistrates cognisance Is not Hypocrisie a work of the Flesh which our adversaries confess the Magistrates ought not to punish Yea is not Hatred and Envy there mentioned as the works of the Flesh and yet the Magistrates cannot punish them as they are in themselves until they exert themselves in other acts which come under his power But so long as Heresie doth not exert it self in any act destructive to humane society or such like things but is kept within the sphere of those duties of doctrin or worship which stand betwixt a man and God they no waies come under a Magistrates power § IV. But secondly this forcing of mens consciences is contrary to sound Reason and to 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 't is arguments and evident demonstrations of Reason together with the power of God reaching the Heart that can change a man's mind from one opinion to another and not knocks and blows and such like things which may well destroy the Body but can never inform the Soul which is a free agent and must either accept or reject matters of opinion as they are born in upon it by something proportional to its own nature To seek to force minds in ony other manner is to deal with men as if they were brutes void of understanding and at last is but to lose ones labour and as the proverb is to seek to wash the Blackmore 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 Doctrin or Worship can be no waies acceptable to God who desireth not any Sacrifice except that which cometh througly from the Heart and will have no constrained ones so that men so constrained are so far from being members of the Church that they are made ten-times more the Servants of Satan than before in that to their Error is added Hypocrisie the worst of Evils in matters of Religion and that which above all things the Lord's Soul most abhors But if it be said their error notwithstanding is thereby suppressed Obj. and the scandal removed I answer besides that this is a method no waies allowed by Christ Answ. as is above proved surely the Church can be no waies better'd by the accession of Hypocrites but greatly corrupted and endangered for open Heresie men be aware of and shun such as profess them when they are separated from the Church by her Censures but secret Hypocrites may putrifie the Body and leaven it ere men be aware And if the Dissenters prove resolute and suffer boldly for the Opinions they esteem right experience sheweth that such sufferings often tend to the condemnation of the sufferers but never of the persecutors for such suffering ordinarily breeds compassion and begets a curiosity in others to inquire the more diligently into the things for which they see men suffer so great losses so boldly and is also able to beget an opinion that it is for some good they do suffer it being no waies probable that men will venture all meerly to acquire fame which may as well be urged to detract from the reputation of all the Martyrs unless some 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 inconveniencies 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 for to call for legions of Angels so to do did notwithstanding exert that power but lest 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 perswaded to be Truth Will not this justifie all the Heathen Emperors in their persecutions against Christians Will not this justifie 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 that gained of old 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 not reason to persecute us because they are in the wrong and we in the right is but miserably to beg the question Doth not this Doctrin 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 lead them Where is the faith and patience of the Saints For indeed it is but a small glory to make a vertue of necessity and suffer because I cannot help it Every thief and murderer is a Martyr at that rate experience hath abundantly proved this in these last centuries For however each party talk of passively obeying the Magistrates in such cases and that the power resides in him yet it is apparent that from this Principle it naturally followes 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 that have read the life of Hildebrand and how Protestants have vindicated the liberty of their consciences after this same manner is apparent They suffered much in France to the great increase and advantage of their party but how soon they found themselves considerable and had gotten some Princes upon their side they began to let the King know that they must either have the liberty of their 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 Fourth to please the Papists had not quitted his Religion to get the Crown the more peaceably and so the Protestants had prevailed with the Sword they would as well have taught the Papists with the Faggot and led them to the Stake so that this Principle of Persecution on all hands is the ground of all those miseries and contentions for so long as any party is perswaded that it is both lawful for them and their duty if in power to destroy those that differ from them it naturally follows they ought to use all means possible to get that power whereby they may secure themselves in the ruin of their adversaries And that neither Papists nor Protestants judg it unlawful to compell 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 Bellarmin 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 Presbyters are as positive in it as any Jesuits who would not admit this present 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 contend for it condemning the contrary opinion § V. Thus Athanasius It is the property of Piety not to force but to perswade in imitation of our Lord who forced no body but left it to the will of every one to follow him c. But the Devil because he hath 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 entreth 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 souldiers nor armour that Truth is to be declared but with perswasion and counsel And it is observable that it was 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 Where saith he have they learned to persecute Certainly they cannot say they have learned it from the Saints but this has been given them 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 But now O lamentable saith Hilarius it is the suffrages of the earth that recommend the religion of God and Christ is found naked of his vertue while ambition must give credit to his name The Church reproves and fights by banishments and prisons and forceth herself to be believed which once was believed because of the imprisonments and banishments her self suffered She that once was consecrated by the terrors of her 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 could not have been Christs if she had not been hated of the world The Church saith Hierom 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 Ambrose speaking of Auxentius saith thus whom he viz. Auxentius could not deceive by discourse he thinks ought to be killed by the sword making bloody laws with his mouth writing them with his own hands and imagining that an Edict can command Faith And the same Ambrose saith that going into France he would not communicate with those Bishops that required that Hereticks should be put to death The Emperor Marcio who assembled the Council of Chalcedon protests that he would not force nor constrain any one to subscribe the Council of Chalcedon against his will Hosius Bishop of Cordua testifies that the Emperor Constance would not constrain any to be Orthodox Hilarius saith further that God teacheth rather than exacteth the knowledg of himself
and authorizing his commandmens 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 Vniverse he needs not a forced ebedience nor requires a constrained confession Christ saith Ambrose sent his Apostles to sow Faith not to constrian but to teach not to exercise coercive power but to extoll the Doctrine of Humility Hence Cyprian 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 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 And again It 's a thing that easily appears to be unjust to constrain and force men to sacrifice against their wills seeing to do the service of God there is required a willing heart And again It is an humane right and natural power that every one Worship what he esteems and one mans religion doth not profit nor hurt another Neither is it any piece of Religion to enforce religion which must be undertaken by consent and not by violence seeing that the Sacrifices themselves are not required but from a willing-mind Now how either Papists or Protestants that boast of Antiquity can get by these plain testimonies let any rational man judge And indeed I much question if in any one point owned by them and denyed 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 Apostacy 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 said 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 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 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 Arch bishop of Triers and Joachim Elector of Brandenburgh when there seem'd no possibility of agreeing him with his opposers they asking him what remedy seem'd to him most fit 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 that either Papists or Arians in this particular 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 banisht 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 it was indeed 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 doctrin 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 Couneil 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 case of Religion And afterwards taking notice that Calvin justifies the punishing of Hereticks he adds But since the name of Heresie may be more or less restricted yea or diversly taken this Doctrin may be likewise taken in divers senses and may at one time hurt those whom at another time it may have benifited So that this Doctrin of Persecution cannot be mentioned by Protestants without strengthening the hands of Popish Inquisitors and indeed in the end lands in direct Popery Seeing if I may not profess and preach that Religion which I am perswaded of in my Conscience is true it is to no purpose to search the Scripture or to seek to chuse my own faith by convictions thence derived since whatever I there observe or am perswaded of I must either subject to the jungment of the Magistrate and Church of that place I am in or else resolve to remove or dye Yea doth not this heretical and Anti-christian 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 he Apostles Doctrine who desired the Thessalonians 1 Thess. 5.21 To prove all things and hold fast that which is good and also saith unto such as are otherwise minded God shall reveal it Phil. 3.15 not that by beatings and banishments it must be knocked into them § VI. Now the ground of Persecution as hath been above shewn is an unwillingness to
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 so 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 our selves from any without proving unfaithful to our testimony our tryals 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 those Six following Propositions 1. That it is not lawful to give to men such flattering Titles as your Holyness your Majesty your Eminency your Excellency your Grace your Lordship your Honour c. nor use those flattering words commonly called COMPLEMENTS 2. 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 3. That it is not lawful for a Christian to use superfluities in apparel as are of no use save for ornament and vanity 4. 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 talking c. is not Christian liberty nor harmless mirth 5. That it is not lawful for Christians to swear at all under the Gospel not only not vainly and in their common discourse which was also forbidden under the Mosaical Law but even not in Judgment before the Magistrate 6. That it is not lawful for Christians to resist evil or to war or fight in any case 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 judg that hereby we intend to destroy the mutual relation that either is betwixt Prince and people Master and servant 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 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 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 Tennant as the Land-lord 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 meerly superfluous yet seeing their education has accustomed them thereunto and their capacity enables them so to do without being profuse or extravagant they may use things better in their kind than such whose education hath neither accustomed them to such things nor their capacity will reach to compass them For it is beyond 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 who by reason of his estate and education hath been used to eat flesh and drink wine to be cloathed with the finest wool if his estate 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 to both courser food and rayment should stretch himself beyond what he had or were used to to the manifest prejudice of his Family and Children no doubt it would be unlawful to him even so to eat or be cloathed as another in whom it is lawful for that that other may as much mortified and have denyed 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 The safe place then is for such as have fulness to watch over themselves that they use it moderately and rescind all superfluities being willing so far as they can to help the need of those to whom Providence hath allotted a smaller allowance Let the brother of high degree rejoyce in that he is abased and such as God calls in a low degree to be content with their condition not envying those brethren who have greater abundance knowing they have received 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 companion of the greatest and richest and in this respect let him of low degree rejoyce that he is exalted These things premised I would seriously propose unto all such as mind in reality to be Christians indeed and that in nature and not in name only whether it were not desirable and would not
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 Magistrates order to 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 which cannot do these things for the same cause of Conscience lest we should destroy by our works what we establish in words we shall leave to the judgment of all prudent men Fifthly they object that Christ Luk. 22.36 speaking to his Disciples Obj. commands them that he that then had not a Sword should sell his Coat and buy a Sword Therefore say they Arms are lawful I answer Some indeed understand this of the outward Sword Answ. 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 forbidest me to smite with it why commandest thou me to have it whom thou prohibitest to draw it Vnless 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 time that in the law there might be a learning of equity but in the Gospel a perfection of goodness Others judg Christ to have spoken here mystically and not according to the letter as Origen upon Matth. 19. saying If any looking to the letter and not understanding the will of the words shall sell his bodily Garment and buy a Sword taking the words of Christ contrary to his will he shall perish But concerning which sword he speaks is not proper here to mention And truly when we consider the answer of the Disciples Master 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 Sixthly they object that the Scriptures and old Fathers so called Obj. 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 Magistrates ought to be obeyed Therefore albeit it be not lawfull for private men to do it of themselves nevertheless they are bound to it by the command of the Magistrate 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 to 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 Caesar to the Clown But alas where shall we find such an obedience O deplorable 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 entred 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 joyned two Houses and two Cities together God's and the Devils 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 ones self seems most tolerable as it is most hard to men so it is the most perfect part of the Christian Religion as that wherein the denial of self and intire confidence in God doth most appear and therefore Christ and his Apostles left us hereof a most perfect example 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 or 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 over all to trust to the Lord. § XVI But lastly to conclude If to give and receive flattering titles which are not used because of the vertues inherent in the persons but are for most part bestowed by wicked men upon such as themselves If to bow scrape and cringe to one another If at every time to call one another humble servant and that most 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 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 be not to be reproved then are we not blame-worthy in so doing If to be vain and gaudy in apparel if to paint the face and plait the hair if to be cloathed with gold and silver and precious stones and if to be filled with ribbands and lace be to be cloathed in modest apparel and if these be the ornaments of Christians and if that be to be humble meek and mortified then are our adversaries good Christians indeed and we proud singular and conceited in contenting our selves with what need and conveniency calls for and condemning what is more as superfluous but not otherwise If to use games sports plays if to card dice and dance if to sing fiddle and pipe if to use stage plays and comedies and to lye counterfeit and dissemble be to fear always and if that be to do all things to the glory of God and if that be to pass our 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 our selves according to our former lusts to be not conformable to the Spirit and vain conversation of this world then are our adversaries notwithstanding they use these things and plead for them very good sober mortified and self-denyed 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 our selves or to render injury evil for evil wound for wound to take eye for eye tooth for tooth If to fight for outward and perishing things to go a warring one against another whom we never saw nor with whom we never had any contest nor any thing to do being moreover altogether ignorant of the cause of the war but only that the Magistrates of the Nations foment quarrels one against another the causes whereof are for the most part unknown to the Souldiers 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 fulfill the Law of Christ then are our Adversaries indeed true Christians and we miserable Hereticks that suffer our selves 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 dye 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 our selves 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 Holyness in which they take delight to walk The CONCLUSION IF in God's fear candid Reader thou apply'st thy self to consider this System of Religion here delivered with its consistency and harmony as well in it self 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 Christs Appearance wherein he is again revealing the ancient paths of Truth and Righteousness For thou mayst 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 meer 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 if we therefore denyed 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 sought maliciously to infer that we deny any God except that which is within us Because we tell people that it is the Light and the 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 villifie 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 justifie them in the sight of God but that they must know Christ in them whom they have crucified to be raised and to justifie 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 if this be they will be the more capable to judg of the second hence
their Doctrine 158 159. concerning the possibility of not sinning 172 173. the possibility of falling from Grace 176. many of them did not only contradict one another but themselves also 211. concerning Baptism and the sign of the Cross 301. concern-in an Oath 372. Feet concerning the washing of one anothers feet 317 318 319. Franequer 222. Freely the Gospel ought to be preached freely 180 221 222. G Games see Playes Gifted Brethren 198. GOD how he hath alwaies manifested himself 3. unless he speak within the Preacher makes a rustling to no purpose 5 6. None can know him aright unless he receive it of the Holy Ghost 5 6 7. God is to be sought within 7. he is known by sensation and not by meer speculation and syllogistic demonstrations 6 7. he is the Fountain Root and Beginning of all good works and he hath made all things by his eternal Word 10. God speaking is the object of Faith 15. among all he hath his own chosen ones 5. he delights not in the death of the wicked see Redemption He hath manifested his love in sending his Son 132 149 150. see Justification he rewards the good works of his Children 157 158. whether it be possible to keep his Commandments 159 160. he is the Lord and the Only Judge of the Conscience 331 333. he will have a free exercise 339. Gospel see Redemption the truths of it are as lies in the mouths of profane and carnal men 12 23 24. the nature of it is explained 25 26. it is distinguished from the Law and is more excellent than it 26 42. see Covenant Law whether any ought to Preach it in this or that place is not found in Scripture 42 200. its works are distinguished from the works of the Law 152. how it is to be propagated and of its propagation 334. the worship of it is inward 289 290. it is an inward Power 107 108. Grace the Grace of God can be lost through disobedeince 174 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 96 97. Your Grace see Titles H Hai Ebn Yokdan 126. Hands laying on of Hands 199 327. Head of uncovering the head in salutations 350 352 361 362 363 364 365 388 389. Heart the heart is deceitful and wicked 45 59 60 61. Heathens albeit they were ignorant of the history yet they were sensible of the loss by the Fall 124. some Heathens would not swear 378. heathenish Ceremonies were brought into the Christian Religion 301. Henry IV. King of France 341. Heresies whence they proceeded 244. Hereticks 336. High see Priest History of Christ see Quakers Redemption Holy of Holys the High-priest entred into it once a year 14 15. but now all of us at all times have access unto God 27. Holiness your Holiness see Titles Honor see Titles Hypocrite 336 340. I Jacob 241. James the Apostle there were of old divers Opinions concerning his Epistle 40. Idolatry 232 245. whence it proceeded 277. Jesting see Plays Games Jesuits see Sect Ignatian Jesus see Christ what it is to be saved and to be assembled in his Name 119 120 132 238. Jews among them there may be Members of the Church 182 183. their error concerning the outward succession of Abraham 190. their worship is outward 290. Illiterate see Mechanicks Indulgences 130. Infants see Sin Iniquities spiritual iniquities or wickedness 244. Inquisition 340. Inspiration where that doth not teach words without do make a noise to no purpose 5 6. John the Apostle concerning his second and third Epistles and the Revelation there were sometime divers Opinions 40. John the Baptist did not Miracles 198. John Hus is said to have Prophecyed 57. John Knox in what respect he was called the Apostle of Scotland 217. Judas fell from his Apostleship 191. who was his Vicar 293. his Ministry was not purely Evangelical 205. he was called immediately of Christ and who are inferior to him and plead for him as Patron of their Ministry 205 206. Justification the doctrin thereof is and hath been greatly vitiate among the Papists and wherein they place it 129 149 131 132. Luther and the Protestants with good reason opposed this doctrin tho many of them ran soon into another extreme and wherein they place it and that they agree in one 131 132 136. it comes from the love of God 133 149 150. to justifie signifies to make really just not to repute just which many Protestants are forc'd also to acknowledg 135 136 141 142 to 147. 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 128 130 131 132 134 135 141 146 147 148 149. We are justified in works and how 128 135 136 149 to 160. this is so far from being a Popish doctrin that Bellarmin and others oppos'd it 129 135 156 157. K Kingdom of God 256 327 334. Knowledg the height of man's happiness is plac'd in the true knowledg of God 1. error in the entrance of this knowledg is dangerous 1 2 superstition Idolatry and thence Atheism hath proceeded from the false and feigned Opinions concerning God and the knowledg of him 3. the uncertain knowledg of God is divers waies attained but the true and certain only by the inward and immediate revelation of the Holy Spirit 3 4 5. it hath been brought out of use and by what devices 8 9. there is no knowledg of the Father but by the Son nor of the Son but by the Spirit 3 9 10 11 12. the knowledg of Christ which is not by the revelation of his Spirit in the heart is no more the knowledg of Christ than the pratling of a Parret which hath been taught a few words may be said to be the voice of a man 12 13. L Laicks 214 218 219. Laity 219 321. Lake of Bethsaida 94. Law the Law is distinguished from the Gospel 26 290. the difference thereof 26 167 168. see Gospel under the Law the people were not in any doubt who should be Priests and Ministers 188. see Minister of the Law Worship Learning what true learning is 205 206. Letter the letter killeth quickeneth not 168. Light the innate Light is explained by Cicero 125 126. Light of Nature the errors of the Socinians and Pelagians who exalt this Light are rejected 57 58 Saving Light see Redemption is Universal it is in all 83 84. it is a Spiritual and heavenly Principle 86 87. it is a Substance not an accident 88 89. it is Supernatural and Sufficient 104 107. it is the Gospel Preached in every creature 107 108. it is the Word nigh in the mouth and in the heart 109 110. it is the ingrafted Word able to save the Soul 114. testimonies of Augustin and Buchanan concerning this Light 127. it is not any part of
nature or reliques of the Light remaining in Adam after the Fall 91. it is distinguished from the Conscience 92 93. it is not a common gift as the heat of the fire and outward Light of the Sun as a certain Preacher said 118. it may be resisted 84 86 94 95 174 175. by this Light or Seed Grace and Word of God he invites all and calls them to Salvation 111 112 113. none of those to whom the history of Christ is preached are saved but by the inward operation of this Light 113 114 115 116 117. it is small in the first manifestation but it groweth 114. it is slighted by the Calvinists Papists Socinians and Arminians and why 114. none can put it to silence 117. there are and may be saved by the operation thereof who are ignorant of the history of Christ 67 68 84 89 90 112 117 to 125. an answer to the objection that none can be saved but in the Name of Jesus Christ 119 120 132. Literature humane literature is not at all needful 206 c. Liturgy 236 251. Logick 209 210. Lord there is One Lord 17 18. Love of a Love-feast 324 325. Lutherans see Protestants they affirm Consubstantiation 30. of the flesh and blood of Christ 309 310. they use unleavened bread in the Supper 321. M Magistrate concerning his power in things purely religious and that he hath no authority over the Conscience 331 to 349. nor ought he to punish according to Church censure 334. concerning the present Magistrates of the Christian World 387 388. Mahomet prohibited all discourse and reason about Religion 346. he was an Impostor 93. Majesty your Majesty see Titles Man see Knowledge his spirit knoweth the things of a man and not the things of God 11. the carnal man esteemeth the Gospel truths as lies 12. and in that state he cannot please God 20. the new man and the old 37 38 88 89. the natural man cannot discern Spiritual things as to the first Adam he is faln and degenerate 37 48 57 67 68. his thoughts of God and Divine things in the corrupt state are evil and unprofitable 57. nothing of Adam's sin is imputed to him until by evil-doing he commit his own 59 64 65 in the corrupt state he hath no will or light capable of it self to manifest Spiritual things 59 60 61 62 63 133. he cannot when he will procure to himself tenderness of heart 94. whatsoever he doth while he doth it not by in and through the Power of God he is not approved of God 248 249. how the inward man is nourished 305 306 307. how his understanding cannot be forced by sufferings and how his understanding is changed 338 339. Merchandise what it is to make Merchandise with the Scriptures 211. Mass 232 236 251 272. Mathematician 35 36. Mechanicks 218. they contributed much to the Reformation 219. Merit see Justification Metaphysicks 209. Minister of the Gospel it is not found in Scripture if any be called 43 199. Teachers are not to go before the teaching of the Spirit 50. the Popish and Protestant errors concerning the Grace of a Minister are rejected 57 63. they are given for the perfection of the Saints c. 165. concerning their call and wherein it is placed 180 186 to 199. qualities 180 198 to 212. Orders and distinction of Laity and Clergy 108 to 219. of separating men for the Ministry 211. concerning the sustentation and maintenance of Ministers and their abuse of the idleness riot and cruelty of Ministers 181 220 to 228. what kind of Ministry and Ministers the Quakers are for and what sort their adversaries are for 229 230 233 234. Minister of the Law there was no doubtfulness concerning them under the Law 188 204 205. 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 187 188 204. Miracles whether they be needful to those who place their Faith in objective revelation 15 16 198. Moses 124 252 255 277 304. Munster see Anabaptists their mischievous actings 28. Musick 276. Mystery of iniquity 214 257. N Name of the Lord 293 295. to anoint in the Name of the Lord 326. Nero 338. Noah's Faith had neither the Scripture nor the prophecy of those going before him 120. it is said of him that he was a perfect man 169 Number of using the singular Number to one person 359 360. O Oath that it is not lawful to Swear 352 374 380 389. Obedience is better than sacrifice 44. Object of faith see Faith Ordinance sealing Ordinance 279. Oyl to anoint with Oyl 303 326 329. P Papists the rule of their Faith 30. they are forced ultimately to recur unto the immediate and inward revelations of the Holy Spirit 36. what difference there is betwixt the cursed deed of those of Munster and theirs 31 32 34. they have taken away the second Commandment in their Catechism 47. they make Philosophy the hand-maid of Divinity 50 they exalt too much the natural power and what they think of the Saving Light 115. their doctrin concerning Justification is greatly vitiate 129. concerning their manners and Ceremonies 184 185 193 194 196 197. their literature and Studies 207. of the modern Apostles and Evangelists 217. whom they exclude from the Ministry 219. they must be sure of so much a year before they Preach 221. they do not labour 227. the more moderate and sober of them exclaim against the excessive Revenues of the Clergy 224. their worship can easily be stopped 250 251. albeit they say none are saved without water baptism yet they allow an exception 30. of Baptism 299 300. of the flesh and blood of Christ 308 309 310. of an Oath 372. Parable of the Talents 101 107. of the Vine-yard entrusted 88. of the Sower 107 108. of the Tares 336. Paschal Lamb the end thereof 312. Patriarchs 306 312. Pelagians 58. how we differ from them 24 95 96 301. 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 meer natural strength without the Grace of God 173. Persecution upon the account of Religion 342 to 348. see Magistrate Perseverance the Grace of God may be lost through disobedience 160 173 174 175 176 177. yet such a stability may in this life be attained from which there cannot be a total Apostacy 161 174 177 178 179. Peter whether he was at Rome 30. he was ignorant of Aristotle's Logick 50. there were of old divers Opinions concerning his second Epistle 40. Pharisees 278 316. Philosopher the Heathen Philosopher was brought to the Christian Faith by an illiterate Rustick 209. Philosophy 200 209. Physicks 210. Plays whether it be lawful to use them 350 352 367 368 369 370 371 389. Polycarpus the Disciple of John 30. Pray to pray for remission of sins 172
173. concerning the Lord's Prayer 245. to pray without the Spirit is to offend God 249 369. concerning the Prayer of the will in silence 256. see Worship Prayer the Prayers of the People were in the Latin Tongue 207. Preacher see Minister Preaching what it is termed the Preaching of the Word 211 218 233 234. to Preach without the Spirit is to offend God 249. see Worship it is a permanent Institution 291. it is learned as another Trade 218. 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 97. Priest under the Law God spake immediately to the High-Priest 14 27. Priests see Minister of the Law 187. 188 205 220 221. Profession an outward profession is necessary that any be a member of a particular Christian Church 183. Prophecy and to prophecy what it signifies 215 216. of the liberty of prophecying 217. Prophets some Prophets did not miracles 198 199. Protestants the rule of their Faith 30. they are forced ultimately to recur unto the immediate and inward revelation of the Holy Spirit 36. what difference betwixt the execrable deeds of those of Munster and theirs 30 31 32 33. they make Phylosophy the hand-maid of Divinity 50. they affirm John Hus prophecyed of the Reformation that was to be 57. whether they did not throw themselves into many errors while they were expecting a greater light 83. they opposed the Papists not without good cause in the doctrin of Justification but they soon ran into another extreme 130 131. they say that the best works of the Saints are defiled 136. whether there be any difference between them and the Papists in superstitions and manners and what it is 184 185 197 198. what they think of the call of a Minister 188 189 190 191 192 196 197 198 199. it's lamentable that they betake them to Judas for a Patron to their Ministers and Ministry 205. their zeal and endeavours are praised 206. of their School-divinity 210 211. of the Apostles and Evangelists of this time 217. whom they exclude from the Ministry 219. that they Preach to none until they be first sure of so much a year 221. the more moderate of them exclaim against the excessive Revenues of the Clergy 224. tho they had forsaken the Bishop of Rome yet they would not part with old Benefices 226. they will not labour 227. whether they have made a perfect Reformation in worship 231 232. their worship can easily be stopped 251. they have given great scandal to the Reformation 272. they deny water-baptism to be absolute necessary to Salvation 285. of water-baptism 299 300 301. of the flesh and blood of Christ 308 309 310. they use not washing of feet 320. how they did vindicate liberty of Conscience 341. some affirm that wicked Kings and Magistrates ought to be deposed yea killed 342. how they meet when they have not the consent of the Magistrate 248 249. of Oaths and Swearing 372 373. Psalms singing of Psalms 275. Q Quakers i. e. Tremblers and why so called 117 242. they are not contemners of the Scriptures and what they think of them 38 40 41 48 49 50 54 55 89. nor of Reason and what they think of it 91 92. they do not say that all other secondary means of knowledg are of no service 9. they do not compare themselves to Jesus Christ as they are falsly accused 88. Nor do they deny those things that are written in the Holy Scriptures concerning Christ his conception c. 89 141. they were raised up of God to shew forth the Truth 83 84 115 116 126 212 243. their doctrin of Justification is not Popish 129 134 151 158. they are not against meditation 248. their worship cannot be interrupted 250. and what they have suffered 249 252. how they vindicate Liberty of Conscience 346 347. they do not persecute others 349. 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 Vertues and make more noise about the escape of one Quakea than of an hundred among themselves 351 352. 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 352 353. Nor say that one man may not use the Creation more or less than another 353. R Ranters the blasphemy of the Ranters or Libertines saying that there is no difference betwixt good and evil 167. Reason what need we set up corrupt reason 23. concerning Reason 30 92 93. Rebekkah 241. Reconciliation how reconciliation with God is made 136 to 141. Recreations see Plays Redemption is considered in a twofold respect First performed by Christ without us and secondly wrought in us 134 135. it is Universal God gave his Only begotten Son Jesus Christ for a Light that whosoever believeth in him may be saved 67 68 103 104. the benefit of his death is not less Universal than the seed of sin 67. there is scarce found any Article of the Christian Religion that is so expresly confirmed in the holy Scriptures 71 72 73 74 75 76. this doctrin was Praached by the Fathers so called of the first 600 years and is proved by the sayings of some 78 79. 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 knowledg 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 68 80 81 82. God hath now raised up a few illiterate men to be dispensers of this Truth 89 90 116 117. this doctrin sheweth forth the Mercy and Justice of God 83 84 96 97. it is the foundation of Salvation 84. it answers to the whole tenor of the Gospel promises and threats 84. it magnifies and commends the merits and death of Christ 84. it exalts above all the Grace of God 84. it overturns the false doctrin of the Pelagians Semi-pelagians and others who exalt the Light of Nature and the freedom of man's will 84. it makes the Salvation of man solely to depend upon God and his condemnation wholly and in every respect to be of himself 84. it takes away all ground of Despair and feeds none in security 85. it commends the Christian Religion among Infidels 85. it sheweth the Wisdom of God 85. and it is established tho not in words yet by deeds even by those Ministers that oppose this doctrine 85. it derogates not from the attonement and sacrifice of Jesus Christ but doth magnifie and exalt it 89. 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 83 84 98 99 100 101 102. the testimony of Cyrill concerning this thing 102. it is explained what is understood and not understood by this day 86. to some it may be longer to others shorter 86. many may out-live this their day of Visitation after which there is no possibility of Salvation to them 86. some examples are alledged 87. 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 applyed to these men after the time of their visitation is past 87 97 98. there is given to every one a measure of the Light Seed Grace and Word of God whereby they can be saved 83 84 97 102 to 112. which is also confirmed by the Testimonies of Cyrill and others 106 107 108 110 111. what that Light is see Light many tho 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 124 125. many have known Christ within as a remedy to redeem them tho not under that denomination witness Seneca Cicero and others 124 125. yet all are obliged to believe the outward history of Christ to whom God bringeth the knowledg of it 89. Reformation wherein it is not plac'd 188. Mechanick men have contributed much to it 218. what hath been pernicious to it 310. Relation see Quakers Religion the Christian Religion see Christianity how it is made odious to Jews Turks and Heathens 309. Remonstrants of Holland see Arminians Redemption they deny absolute Reprobation 30. how we differ from them 95. they exalt too much the natural power and free will of man and what they think of the Saving Light 114 115. their worship can easily be stopped 251. Reprobation see also Redemption what absolute Reprobation is is described 68 69. its doctrin is horrible impious and blasphemous 69 73 74. it is also so called by Lucas Osiander 81. 't is a new doctrine and Augustin laid the first foundation thereof which Dominicus Calvin and the Synod of Dort maintained 69 80 81. also Luther whom notwithstanding Lutherans afterwards deserted 80 81. it is injurious to God and makes him the author of sin proved by the sayings of Calvin Beza Zanchius Paraeus Martin Zwinglius and Piscator 70 71. it makes the Preaching of the Gospel a meer mock and illusion 71 it makes the coming of Christ and his propitiatory Sacrifice to have been a testimony of God's wrath 72 73. 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 72 73. Revelation God alwaies manifested himself by the revelations of the Spirit 3 11 12 34. they are made several waies 3. they have been alwaies the formal object of Faith and so remain 3 13 to 24. and that not only subjectively but also objectively 23 24 25 26. they are simply necessary unto true Faith 3 28 36. they are not uncertain 27 28 29. yea it is horrible sacriledge to accuse them of uncertainty 22. the examples of the Anabaptists of Munster do not a whit weaken this doctrin 29 31 33 34 41. they can never contradict the holy Scripture nor sound Reason 3 34 50 51. they are evident and clear of themselves nor need they anothers Testimony 3 35 36. they are the only sure certain and unmoveable foundation of all Christian Faith 36 37. carnal Christians judge them nothing necessary yea they are hissed out by the most part of men 3. of old none were esteemed Christians save those that had the Spirit of Christ but now adaies he is termed an Heretick who affirms that he is led by it 3 4. the Testimonies of some concerning the necessity of these Revelations 5 6 7 21 22. by whose and what devices they have been brought out of use 83. Revenge see War 379 380. Rule of Faith and manners see Scripture Rustick the poor Rustick's answer given to the proud Prelat 195. he brought a Philosopher unto the Christian Faith 209. S Sabbath 234 235. 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 278 301. its definition will agree to many other things 279. whether they confer Grace 328 329. Salvation without the Church there is no Salvation 181. Samaria the woman of Samaria 313. Sanctification see Justification Saxony the Elector of Saxony of the scandal he gave to the Reformation by being present at the Mass 272. Sceptick 208 School without the School of Christ nothing is learned but meer talk and a shaddow of Knowledge 4 5 6. whether publick Schools be necessary 207. Scriptures of Truth whence they proceeded and what they contain 38. they are a declaration of the Fountain and not the Fountain it self 38. they are not to be esteemed the adequate primary rule of Faith and manners but a secondary and subordinate to the Spirit and why 38 to 57 199. their certainty is only known by the Spirit 38.39 143. they testifie that the Spirit is given to the Saints for a Guide 38 48 49 52 53 54 55. their authority depends not upon the Church or Council nor upon their intrinsick vertue but upon the Spirit nor is it subjected to the corrupt reason of men but to the Spirit 38 50. the testimonies of Calvin the French Churches the Synod of Dort and the Divines of Great Britain at Westminster concerning this thing 39 40. the contentions of those that seek the certainty of the Scriptures from something else than the Spirit 39 40. divers Opinions of the Fathers so called concerning some Books 39 40. concerning the taking away and the corruption of some 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 47 48 49. of the difficulty in their explanation 50 51. Augustin's judgment concerning the Authors of the Canonick Books and concerning the Transcription and Interpretation 49. the use of them is very profitable and comfortable 41 49. the unlearned and unstable abuse them 50. there is no necessity of believing the Scripture to be a filled up Canon 55. many Canonick Books through the injury of time lost 55. whether it can be proved by Scripture that any Book is Canonical 55 56. they were sometime as a Sealed Book 207. to understand them there is need of the help and revelation of the Holy Spirit 5 6 no man can make himself a Doctor of them but the Holy Spirit 6. Sest the Ignatian Sect loveth literature 207. they call those that are sent unto India Apostles 217. Seed of Righteousness 247. the seed of sin see sin Redemption Self-Denial 247. Semi-Pelagians their Axiom Facienâ—â— quod in
Joh. 5.44 Jer. 10.3 Acts 10.26 Matt. 15.13 Col. 2.8 John 17.3 John 7.48 49. Aug. ex Tract Epist. Joh. 3. Lib. 1. Storm Paedag. Lib. de veland virginibus cap. 1. Hpist Paulin. 103. De incarnatione verbi Dei Hom. 30. upon the Gospel In thesau 10. lib. 13. cap. 3. In Psal. 84. John 1.1 2 3. Eph. 3.9 Joh. 16.13 14 26. Euseb. Hist. Ecclesi lib. 5. cap. 26. Conc. Flor. Sess. 5. decreto quodam Concl. Eph. Act. 6. Sess. 11. 12. Council Flor. Sess. 18.20 Conc. Flor. Sess. 21. p. 480. seqq John 16. verse 13. Rom. 8. verse 14 Concil Laod. can 59. in cod Ecc. 163. Concil 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 Hieron epist. 28 ad Lucin pag. 247. Epiphan in Anchor Tom. 2. oper Gal. 1.8.9 Rom. 3.10 Ps. 14.3 53.2 Mat. 7.16 Ezek. 18.32 33.11 1 Cor. 12.7 * Calv. in cap. 3. Gen. Id. 1. Inst. c. 18. S. 1. Id. lib. de Praed Idem lib. de provid Id Inst. cap. 23. S. 1 a Beza lib. de praed b Id de praed adart 1. c Zanch de excaecat q. 5. Idem lib. 5 de nat Dei cap. 2. de praed d Paraeus lib. 3. de amiss gratiae c. 2. ibid. c. 1. e Martyr in Rom. f Zuing. lib. de prov c. 5. g Resp. ad Vorst part 1. p. 120. Upon Job lib. 1. cap. 11. So saith the Westminster Confession of Faith Chap. 11. Sect. 1. * Eph. 2. verse 15. 1 Joh. 4. verse 10. Ezech. 16. verse 6. 1 Pet. 2. v. 22.24 3.18 Tit. 2.14 Phil. 3. verse 10. * I do not only speak concerning men before conversion who afterwards are converted whom yet some of our Antagonists called Antinomians do averr 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 alwaies in some misdeeds and sometimes in hanious sins as is manifest in Davids Adultery and Murder yet they assert to be perfectly and wholly Justified Heb. 11.6 Joh. 3.18 Luk. 13.3 Apoc. 2.5 Rom. 8.13 Heb. 7.26 1 Pet. 2.22 De Just. con Bell. lib. 2. cap. 7. pag. 469. Disp. de Iust. Thes. 3. ver 4 loc de Iust. ad Eph. In cap. 2. Tom. 3. de Sanct. lib. 10. cap. 1. In cap. 3. ad Tit. ver 7. In Apol. Confess Aug. In Gen. cap. 15. ad verb. Credidit Abraham Deo pag. 161. Lib. 3. Reg. cap. 9. ver 4. pag. 681. In Rom. 4. ad ver 16. In considerat modest de Just. lib. 2. Sect. 8. Inst. lib. 3. cap. 11. Sect. 15. In Exam. Concil Trid de Inst. pag. 129. In cap. 2. ad Eph. ver 4. loc de lust Thes. 15. In Gen. pag. 162. Arg Epistolae praefixiae dissert ann Impress Paris ann 1597 pag. 78. Impress Genevae 1586. In medulla S. Theologiae lib. 2. cap. 1. Thesi 30. Job 8.13 These are the words of the Westminst larger Catechism Object Phil. 3. ver 14. Matth. 10. ver 8. * As was betwixt the Bishop of Rome and the Bishop of Constantinople Hos. 4.9 Joh. 10.1 * Succession * Who gives himself out Doctor and Professor of the Sacred Theology at Franequer Matth. 12. v. 48. c. Mark 3. ver 33. c 2. Cor. 6. v. 17 18. * In the life of Benedict 4. Of Joh. 16 of Sylvester 3. of Boniface 8. of Steph. 6 of Jean 8. Also Onuphrius annotations upon this Papass towards the end * Franciscus Lambertus Avenionensis In his book concerning Prophecy learning tongues and the Spirit of Prophecy Argentorat Excus anno 1516. de prov cap. 24. Heb. 5.4 * So Nic. Arnoldus Sect. 32. upon the 4 These * Ibid. Nic. Arnoldus Inst. * Lucae Osiandri epit hist. Eccles. lib. 2. cap. 5. cent 4. See also 2 Pet. 2. ver 3. vers 4. vers 11. Acts 21.9 Isa. 56.11 Matth. 10.4 Isa. 30. verse 20. Prov. 27. verse 19. Isa. 10.20 26.3 Eph. 4.23 1 Sam. 10.12 1 Cor. 6.17 * If any object here that the Lord's Prayer is a prescribed form of Prayer Obj. 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 Answ. because there are none who use not other Prayers or that limits 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 the 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 so to be understood appears from Rom. 8.26 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 it self maketh intercession for us c. But if this Prayer had been such a prescribed form of Prayer to the Church that had not been true neither had they been ignorant what to pray nor should they have needed the help of the Spirit to teach them Prov. 18.10 John 18.36 Col. 2.15 Acts 7.48 Isa. 1.16 17. Prov. â—7·1â— Inst. Job 2.13 Prov. 21.4 Eph. 4.5 1 Pet. 3.21 Rom. 6.4 Gal. 3.27 Col. 2.12 Joh. 3.30 1 Cor. 1.17 1 Cor. 1.14 Obi. Confir Matth. 9.13 Refut John 3. verse 34. Allegation Obi. * In the 4 book of his Instit. chap. 15. Quest· 1 Cor 6.17 John â— 60 66. John 6.35 55. 2 Cor. 6.14 John 6.53 John 6.57 John 6.56 verse 16. Inst. lib. 4. cap. 17. Matth. 26.16 Mark 14.22 Luke 22.19 Matth. 26.26 Mar. 14.22 Lu. 22.19 1 Cor. 11.23 Obi. Anws And likewise the other oriental versions as the Arabick and Aethiopick have it the same way Obi. Phh. 5.13 Luke 9. v. 55 56. Matth. 7. v. 12 13.29 Tit. 3.10 Rom. 14.23 Matth. 10.16 Matth. 28.18 2 Cor. 10 4. Psal. 110.3 Athan. in epist. ad solit vit ag ibid. Athan. Apol. 1. de fuga sua tom 1. Hill contra Aux Hieron epist. 62 ad The. Ambr. epist. 32. tom 3. Ambr. epist. 27. Marc. epist. ad Archimand c. Mon. Eg. in acta concil Chalce * Hosius epist. ad Constir apud Ath. in epist. ad solit vit tom 1. (a) Hil. l. 1. ad Const. (b) Ambr. comm in Luc. l. 7. (c) Cypr. epist. 62. (d) Tertu Apolog. cap. 24. Id. Apolog. c. 28. Idem ad Scapul e. 2. Luth. lib. de captivitt Babylonica History of the Council of Trent Calv. Inst. c. 19. Sect. 14. Eph. 5.11 1 Pet. 1.14 Joh. 5.44 Jer. 10.3 Acts 10.26 Matth. 15.13 Col. 2.8 * 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 Obi. Eccles. hist. lib. 4. pag. 445. Phil. 3.20 1 Sam. 2.30 Heiron in his Epistle to Celant admonisheth her That she was to be preferred to none for her nobility for the Christian Religion admits not of respect of persons neither are men to be esteemed because of their outward condition but according to the disposition of the mind to be esteemed either noble or base he that obeyeth not sin is free who is strong in vertue is noble Let the epistle of James be read * This history is reported by Casaubonus in his Book of Manners and Customs pag. 169. In this last Age he is esteemed an uncivil Man who will not either to his inferior or equal subscribe himself Servant But Sulpitious 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 thy self his Servant who is thy Brother for flattery is sinful not a testimony of humility to give their honors to Men which are only due to the One Lord Master and GOD. Rom. 12.2 Athan. in pass cruc Domin Hier. lib. Ep. part 3. tract 1. Ep. 2. Ans. Matth. 5.43 Eph. 6.12 2 Cor. 10.4 Ja. 4.1 Gal. 5.24 Isa 2.4 Mich. 4.3 Isa. 65.25 Joh. 18. v. 36. Matth. 26. v. 52. Rom. 12. v. 19. Marc. 8. v. 34. Luc. 7. v. 28. Luc. 3. v. 14. Esth. 3.5 Job 32.21 22.