are Men that solemnly profess they have abstained from Personal Criminations but seeing they have belied the Apostle Paul as is above observed G. K. may take it patiently to be treated at this Rate by Men of such Circumstances But if they think to infer it because G. K. doth plead for the Liberty and Priviledge of Women they might as well plead That G. K. is too much addicted to a Perfect Holiness because he doth plead for it or that the Students are too much addicted to sin since they plead for the Continuance of it for Term of Life They are little less than inraged that G. K. should have alledged the Testimony of Augustine and Bernard interpreting this Place of the Flesh and therefore they labour like Men in a Sweat for a whole Page against this to no purpose the only Reason of G. K's citing them being because some of their Preachers cried out against this Allegory as a horrid abusive thing in some Quakers to shew them it is none of the Quakers Coining but already used by Men by themselves applauded and commended Upon this they ask Have not some of our Antagonists been observed to make a Welchman's hose of the first Chapter of Genesis If they mean us let them prove we have so done as we have already proved they have again they ask Have not some Quakers been bold to aver that there was never any such real Tree as the Tree of Knowledge of Good and Evil If they have let them instance and prove by whom it was spoken and writ and then they shall have an Answer As they proceed they give an egregious Specimen of their Folly alledging That if it did hold Womens Speaking in the Church Lawful as G. K. affirms that Women are not allowed to speak by Permission then a fortiori it is unlawful for them to speak by Commandment Who but the Students would talk at this rate As if a Commandment might not authorise a Man to do that which a bare Permission will not G. K's Arguments drawn from their own allowing Whores to speak and Women to sing they call Quibbles because they cannot answer which they Reply to only by Questions Do they allow Whores Authoritative Preaching affirming Women may sing Very well whether it be Authoritative or not whatsoever way they speak they keep not Silence and so the Apostle's Words are not taken strictly and literally which gains us the Cause and shews our Doctrine is no more directly against the Apostle's Words than their own Besides from this it followeth by the Students Confession that Women may as lawfully speak in the Church as the Licentiate Students whom the Presbytery permits to speak in the Church before they are Ordained They pass our chief Objection very overly drawn from 1 Cor. 11.5 where the Apostle gives direct Rules how Women should behave themselves in their publick Praying and Preaching alledging There are Rules given in Scripture concerning things that were never lawful but only permitted c. as of Polygamy under the Law But they should have remembred that these are Rules given by the Apostle to the Christian Church of Corinth And seeing the Students suppose That the Apostle gave directions to the Church of Corinth not only of things that belong not to them now but which are not lawful for them a Doctrine we question if their Masters will approve of or of the Consequence of which themselves are aware it remains for them to prove That these Two Rules forbidding Womens Speaking belong to us or is not of the number of these useless Rules more than that other concerning the manner of their Preaching So we hope this Solution it Impugned and desire they may be sure not to forget to bring us this Reason when they write next SECTION IV. Concerning the Necessity of Immediate Revelations to the Building up of True Faith containing an Answer to the Students second Section from pag. 78. to pag. 92. IN their stating the Controversy they say These Inward Revelations are not subjective Revelations or Divine Illuminations This is false for as we have above shewed one and the same Illumination that is Effective or Subjective is also Objective and the Objective is Effective Again they say The Question is not if Immediate Objective Revelations be possible or be sometimes made to some de facto This Concession will overthrow much of all their own Work For if they admit that any Person in our Time hath Immediate Objective Revelations admit Peter or John their former Argument will as much militate against this Real Immediate Immediate Objective Revelation asserted Objective Revelation granted by them as against those which they do not grant Seeing pag. 7. at the Letter A they say Suppose that the Spirit Reveal the Objects of Faith immediately none will deny that he is a Rule or rather Ruler to them who have him so A good Concession but which quite undoes their own Cause For now let us apply their former Argument against this Real Objective Revelation granted by them as thus We ought to believe That as the Rule of Faith of which there can be no Evidence given But There can be no Evidence in the World given of the Spirit that is in Peter and John Therefore c. Again if Peter and John say they can give an Evidence of the Spirit of God in them to wit their own Declaration in Life and Power as also the Immediate Testimony of the Spirit or the Scriptures-Testimony let us Apply in the last place their Argument used against us and see if it will not be as good against Peter and John whom they grant de facto according to their Hypothesis to have Immediate Objective Revelation The Argument is this That which as really agrees to Enthusiast Hereticks as to them can be no Evidence But That Evidence to wit their own Declaration and Saying that both they and their Adversaries have the Immediate Testimony of the Spirit witnessing to the Truth of it would as really agree to Enthusiast Hereticks Therefore c. Yea not only might they thus Argue against any Mens having Immediate Objective Revelation in our days but against the Prophets and Apostles having it seeing the Argument might every way be as strong against their having it as against our having it especially at such times as they wrought no outward Miracles in the sight of the People to whom they were sent as oft they did not When the Lord sent Jonas to preach to the Ninivites he wrought no Miracle in their sight Now let us put the Students in the Ninivites place and we shall find they could Argue as stoutly and hardily against Jonas as now they do against any Quaker They could tell him He could give no Evidence of the Spirit of God in him giving any such Message as for his Declaration it would not suffice because his saying he had the Spirit would be as good a ground for any other Enthusiast Heretick
then makes just he adds But let them have a care lest by too great and empty subtilty unknown both to the Scriptures and the Fathers they lessen and diminish the weight and dignity of so great and Divine a Benefit so much celebrated in the Scripture to wit Justification of the Wicked For if to the formal Reason of Justification of the Ungodly doth not at all belong his Justification so to speak i. e. his being made Righteous then in the Justification of a sinner although he be justified yet the stain of sin is not taken away but remains the same in his Soul as before Justification And so notwithstanding the benefit of Justification he remains as before Unjust and a Sinner and nothing is taken away but the Guilt and obligation to Pain and the Offence and Enmity of God through non-Imputation But both the Scriptures and Fathers do affirm that in the Justification of a sinner their sins are not only remitted forgiven covered not imputed but also taken away blotted out cleansed washed purged and very far removed from us as appears from many places of the Holy Scriptures The same Forbes shews us at length in the following Chapter that this was the Confessed Judgment of the Fathers out of the Writings of those who hold the contrary Opinion some whereof out of him I shall note Calvin Inst. l. 3. c. 11. § 15. As First Calvin saith That the Judgment of Augustine or at lest his manner of speaking is not throughout to be received who although he took from man all praise of Righteousness and ascribed all to the Grace of God yet he refers Grace to Sanctification by which we are Regenerate through the Spirit unto newness of life Chemnitius saith That they do not deny but that the Fathers take the word Justify for Renewing Chemnitius in Exam. Concil Trid. de Just. p. 129. by which works of Righteousness are wrooght in us by the Spirit And p. 130. I am not ignorant that the Fathers indeed often use the word Justify in this signification to wit of making just Zanchius saith That the Fathers and chiefly Augustine interpret the word Justify according to this signification Zanchius in cap. 2. ad Eph. ver 4. loc de Just. Thes. 1.5 to wit of making Just so that according to them to be Justified was no other than of Unjust to be made Just through the Grace of God for Christ. He mentioneth more but this may suffice to our purpose Assert I § VIII Having thus sufficently proved that by Justification is to be understood a really being made Righteous I do boldly affirm and that not only from a Notional Knowledge Christ revealed and formed in the Soul of a man is the formal Cause of man's Justification but from a real inward experimental Feeling of the thing that the Immediate Nearest or Formal Cause if we must in Condescendence to some use this word of a man's Justification in the sight of God is the Revelation of Jesus Christ in the Soul changing altering and renewing the mind by whom even the Author of this inward Work thus formed and revealed we are truly justified and accepted Proof I in the sight of God For it is as we are thus covered and cloathed with him in whom the Father is always well-pleased that we may draw near to God and stand with Confidence before his Throne being purged by the blood of Jesus inwardly poured into our Souls and cloathed with his life and righteousness therein revealed And this is that Order and Method of Salvation held forth by the Apostle in that Divine saying Rom. 5.10 For if when we were Enemies we were reconciled to God by the Death of his Son much more being Reconciled we shall be saved by his Life For the Apostle first holding forth the Reconciliation wrought by the Death of Christ wherein God is near to receive and redeem man holds forth his Salvation and Justification to be by the Life of Jesus Now that this Life is an Inward Spiritual thing revealed in the Soul whereby it is renewed and brought forth out of Death where it naturally has been by the Fall and so quickned and made alive unto God the same Apostle shews Eph. 2.5 Even when we were dead in Sins and Trespasses he hath quickned us together in Christ by whose Grace ye are saved and hath raised us up together Now this none will deny to be the Inward Work of Renovation and therefore the Apostle gives that Reason of their being saved by Grace which is the inward Vertue and Power of Christ in the Soul but of this place more hereafter Of the Revelation of this Inward Life the Apostle also speaketh 2 Cor. 4.10 That the Life also of Jesus might be made manifest in our bodies and v. 11. That the Life also of Jesus might be made manifest in our mortal flesh Now this inward Life of Jesus is that whereby as is before observed he saith We are saved Secondly That it is by this Revelation of Jesus Christ and the New Proof II Creation in Vs that we are Justified doth evidently appear from that Excellent Saying of the Apostle included in the Proposition it self Tit. 3.5 According to his mercy he hath saved us by the washing of Regeneration and Renewing of the Holy Ghost c. Now that whereby we are saved that we are also no doubt Justified by which words are in this respect Synonymous The Immediate Cause of Justification is the inward Work of Regeneration Here the Apostle clearly ascribes the Immediate Cause of Justification to this inward work of Regeneration which is Jesus Christ Revealed in the Soul as being that which formally states us in a capacity of being Reconciled with God the Washing or Regeneration being that inward Power and Vertue whereby the Soul is cleansed and cloathed with the Righteousness of Christ so as to be made fit to appear before God Thirdly This Doctrine is manifest from 2 Cor. 13.5 Examine your own Proof III selves whether ye be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be Reprobates First It appears here how earnest the Apostle was that they should know Christ in them so that he presses this Exhortation upon them and inculcates it three times Secondly The Cause of Reprobation is Christ not known by Inward Revelation he makes the Cause of Reprobation or Not-justification the Want of Christ thus Revealed and known in the Soul whereby it necessarily follows by the Rule of Contraries where the parity is alike as in this case it is evident that Where Christ is inwardly known there the persons subjected to him are Approved and Justified For there can be nothing more plain than this that if we must know Christ in us except we be Reprobates or Vnjustified persons that if we do know him in us we are not Reprobates and consequently Justified ones Like unto
Printer the Figures may be misplaced and so miss Truly they must be very happy that can secure themselves from this hazzard he has not been so happy who denied the Words to be in a place where the knowing of it depended not upon the diligence of others but of his own locking to it as I have just now shewen Pag. 315. to prove That Justified is not taken in the Epistles of the Apostle Paul to the Romans Corinthians Galatians for Making Just as I affirmed in the Passages cited by me he saith To take it so would make the Apostle Contradict himself But this he affirms upon the meer Supposition that the Apostle with him Excludes all Works from Justification which is but to beg the Question as will after appear What he adds here and in the following page in answer to the Citations I bring out of divers Protestant Authors I need not trouble the Reader with a Reply to it because he turns by the most material of them as not having the Authors by him to examin them Others he positively Rejects as not agreeing with them as Forbes and Baxter And at last Insinuates That the Trial is not to be by Humane Testimonies for such he accounts all the Writings of his Brethren whereunto I do very well agree Only I brought some of his own Folks not as if I needed them to Confirm me in my Opinion but as having Weight with those among whom they are esteemed Doctors In this page answering what I urge from Rom. 8.30 shewing how in that Golden Chain Sanctification must be excluded or Justification must be taken in its proper Sense he saith That Sanctification is comprehended under Vocation If this be true which he asserts then he gives again away his Cause for then no Man is sooner Called than he is Sanctified and since he will not say seeing he disclaims to be an Antinomian that any Man is Justified before he be Called it follows then necessarily That no Man is Justified No Man is justifed before he be Sanctified before he be Sanctified and then to what purpose has he been fighting and wrestling all this while Pag. 316. N. 33. he acccuses me of Vnparalleled Falshood Impudency and Boldness for saying That I have sufficiently proved that by Justification ought to be understood to be made really Just whereas I undertook only to prove that the Word might be so understood without Absurdity Adding I wonderfully conclude a must be from a may be c. But the best is his greatest Charges are built either upon forged Calumnies or his own pitiful Mistakes I never Concluded by Justification ought to be understood to be made really Just only upon that which I said from the Etymology of the Word nor by Justification there did I understand meerly the Word but I conclude from all my Scripture-Arguments of the thing as my following Words manifest where I say We know it from Sensible Experience But he may be sure it is not the Etymology of the Word we know so And if thence he urge That this falleth not under the inward Sensation of the Soul he but fights with his own Mistake For that the Real Justification of the Saints falleth under the Inward Sensation of the Soul I think no Man of Sense will deny for Christ is formed in the Mind where he is said to be Revealed Inwardly and that gives a Sense of Justification Albeit he seem to wonder at it asking What Scripture speaketh so He may read Gal. 1.16 Whether was not the Apostle here Justifyed and under the Sense of it He is angry p. 317. that I call the Life of Christ an Inward and Spiritual Thing but will he say it is an Outward and Carnal Thing The Life of Christ is an Inward and Spiritual thing But what thinks he of 2 Cor. 4.10 11 He Confesseth This Life of Christ supported and carried the persecuted Apostles through many Miseries and Deaths Will he say then it was not an Inward and Spiritual thing that carried them through these Trials But he addeth But who except a Quaker could say That the Apostle says We are Justified by this Life I answer All except such Absurd Men as will deny that where we are said to be Saved by a thing we are said to be Justified by it Rom. 5.10 Tit. 3.5 we are said to be saved by Regeneration And whereas he saith The Apostle saith not That this is the Formal Objective Cause of Justification These are Words the Apostle useth not at all and therefore no wonder there be no Word of it here He looks upon it as being Absurd for me to think that Reprobation is Non-justification but I would know of him if there be any Reprobates who are Justified That the Marks and Evidences are not always taken from the Immediate Nearest and Formal Cause I confess but that therefore the not having Christ revealed in the Soul is only a Sign and no Cause of Reprobation remains for him to prove The Cause Reprobation Wickedness is a Sign of Reprobation will he therefore affirm it is not the Immediate nor Formal Cause of it After the same manner he denieth p. 319. That we must lean to that which the Apostle calleth Col. 1.27 28. Christ within the Hope of Glory his Reason is because the Apostle saith Phil. 1.28 And in nothing terrified by your Adversaries which is to you an evident Token of Salvation asking Must we also lean to that in Justification But will he say there is no difference betwixt that which is only a Token and Christ within If there be his Reason concludes nothing ¶ 6. Lastly he comes to answer The Necessity of Good Works to Justification what I say of the Necessity of Good Works to Justification And what I urge from Isai 2. he confesseth that Good Works are an Instrumental Cause Which Concession doth prove all I Affirm If they be an Instrumental Cause they must be a Cause sine qua non and Necessary since the Instrumental Cause of a thing must be necessary towards its being What! though Abraham was Justified before he Offered up his Son it will not follow that he was Justified without Works His Absurdity as if it would thence follow That no Man is Justified when he sleeps or is not actually doing some Work looks liker the Objection of a Man Sleeping who knows not what he saith than of one Awake for by the same way it might be said that Faith is not Necessary since Men do no more actually believe than do Good Works when they are sleeping My Argument deduced from Heb. 12.14 Matth. 7.21 John 13.17 1 Cor. 7.19 Revel 22.14 he sayes proves the Necessity of Works unto final Salvation but not to Justification and if it do so it doth the business unless he will say that full and perfect Justification is not sufficient to Salvation My answer to their first Objection he observes but replies not To the second answering what
the fall of the first Adam He being put on by us as the new and heavenly Adam of which the Apostle Ye have put on Christ put him on I say as a Form i. e. the Wisdom Righteousness and Life of God And Pareus de Just. Cont. Bellar. lib 2. cap. 7. pag. 469. We saith he neither ever spoke nor thought the Righteousness of Christ to be imputed to us that by it we were and might be named formally Righteous as we have oft now shewed for surely that should no less fight with reason than if one quite absolved in Judgment should say he were formally Righteous by the mercy of the Judge These are the plain and positive expressions of several famous Protestants though W. M. reckons G. Keith's words mentioned by him page 55. as Popish which are nothing different from these And of late R. Baxter whom W. M. page 37. terms A Judicious Servant of God holdeth this Doctrine throughout in his Book termed Aphorisms of Justification who page 80. saith That some ignorant Wretches gnash their teeth at this Doctrine as if it were flat Popery not understanding the nature of the Righteousness of the New Covenant which is all out of Christ in our selves though wrought by the power of the Spirit of Christ. Page 195. he saith How this differeth from the Papist he need not tell any Scholar who have read their Writings Hereby the Intelligent Reader may observe how ridiculous if not malitious W. M. is in making such a noise as if we were in this matter either going with Papists or opposing Protestants In his second Section page 58. though he would be making a great bussle of our speaking of Justification by Works yet in the very entry he cannot deny but he is for it according to the true sense and meaning of the Spirit And therefore it remains to prove that ours is not so His alledging from some words of Samuel Fisher where he speaks of Works having Merit saith nothing for the Question recurs concerning the signification of the word Merit which we use in a qualified sense for we say That Works are no other ways Meritorious Works are Meritorius by the promised Reward upon Conditions than as they are Rewarded Merit and Reward being Relative terms as I told him in my last to which he returneth no Answer And thus is solved Sam. Fisher's using of that Argument mentioned by him page 60. to whom he foolishly supposes I cannot reconcile my self without being of a higher strain than for a Reward of Merit to wit That as Condemnation is the reward of evil works so Eternal Salvation and consequently Justification is the reward of good works Now Merit in a qualified sense doth not import an absolute desert according to strict Justice as on our part but a sutableness agreeableness or congruity according to these Scriptures Matth. 3.8 Bring forth fruits worthy of Repentance the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Meritorious or Worthy and the same Greek word is used in these other Scriptures 1 Thess. 2.12 Walk worthy of God 2 Thess. 1.5 That ye may be counted Worthy of the Kingdom of God And thus R. Baxter speaketh of Merit in the Book above-mentioned page 90. In a large sense saith he as promise is an obligation and the thing promised is called debt so the Performers of the Conditions are called Worthy and their Performance Merit Though properly it is all of Grace and not of Debt Moreover whereas Augustine Bernard and others of the Fathers use the word Merit in this qualified sense W. M and his Brethren can give it the right hand but where we use it notwithstanding we tell them the simplicity of our meaning we must be upbraided with Popery It is here observable how he turns it to my Reproach That I seem to draw near in the least to any of the moderate sort of Papists And yet as to things wherein I charged him of Affinity with them he returneth no solid Answer Papists and W. M. agree but says I must not be credited Yea he plainly not only draws near but fully acknowledges his agreement with them saying They hold some things common with the Orthodox His third and fourth Section containeth not any thing of a solid Reply to that which is writ from page 36. to 44. of my last which the Reader by comparing them may easily observe He begins alledging That Rom. 3.28 Gal. 2.19 must exclude all Works even the Works of Christ in us And that because the Apostle must be supposed to exclude either evil or good Works not evil therefore good And consequently the Works of Christ in us But as I told him in my last some Works may be good materially The Works of the Spirit of God and those of Man 's own Spirit differ which proceeding not from the Spirit of God but Man 's own Spirit are therefore excluded And thus the Case of Abraham doth not answer who though a godly man was capable sometimes to have done Works from his own Spirit It is here observable how he seeks to shift that which I inforce upon him from Tit. 3 5. alledging He mentioned it in opposition to Justification by Works as the Meritorious cause thereof But of this there was not one Word where he cites in his Dialogue page 20. Nor doth he answer any thing for that which I infer from this Scripture shewing page 37. of my last to which I refer the Reader he having wholly omitted it that by this Scripture where the Apostle says According to his Mercy he saved us by the washing of Regeneration the Apostle includes Good Works as to Justification now all this he shuffles over as Insulting Triumphing Words and yet notwithstanding he himself insults here as though he had found us guilty of Popery though what we say in this matter be no other than what is clearly asserted by these famous Protestants above-mentioned and more particularly by R. Baxter in his Book aforesaid The Works of the â—aw excluded from Justification not the Works of the Gospel from page 185. to the end where he says That we are Justified by Works in the same kind of causality as by Faith viz. as causae sine quibus non Conditions or Qualifications of the New Covenant requisite on our part in order to Justification shewing how the Apostle Paul in the places above-mentioned excludes only the Works of the Law from Justification and never at all the Works of the Gospel as they are the Conditions of the New Covenant and there he refutes W. M's Exposition upon Isa. 2.12 As if our Justification were only Justified by Works or we declared Just by them before men And seeing W.M. hath declared he hath so good an Esteem of R. Baxter I refer him to read how he is Refuted by him as being too large to be here inserted Pag. 65 66. To overturn that which is said by me concerning the Faith Knowledge and Obedience
and Observances A. * Gal. 6.14 15. But God forbid that I should Glory save in the Cross of our Lord Jesus Christ by whom the World is Crucified unto me and I unto the World For in Jesus Christ neither Circumcision availeth any thing nor Uncircumcision but a New Creature Q. What speaketh Christ of the Unity of the Saints with him A. At that Day ye shall know that I am in my Father John 14.20 and ye in me and I in you Abide in me and I in you John 15.4 5. As the Branch cannot bear Fruit of it self except it abide in the Vine no more can ye except ye abide in me I am the Vine ye are the Branches He that abideth in me and I in him the same bringeth forth much Fruit for without me ye can do nothing Neither pray I for these alone but for them also John 17.20 21 22 23. which shall believe in me through their Word That they all may be One as thou Father art in me and I in thee that they also may be one in Vs that the World may believe it that thou hast sent me And the Glory which thou gavest me I have given them that they may be One even as we are One I in them and thou in me that they may be made perfect in One and that the World may know that thou hast sent me and hast loved them as thou hast loved me Q. What saith the Apostle Paul to this purpose A. For both he that Sanctifies and they that are Sanctified Hebr. 2.11 are all of One for which Cause he is not ashamed to call them Brethren Q. What saith the Apostle Peter A. Whereby are given unto us exceeding great and pretious Promises 2 Pet. 1.4 that by these you might be Partakers of the Divine Nature having escaped the Corruption that is in the World through Lust. CHAP. V. Concerning the Light wherewith Jesus Christ hath enlightned every Man The Vniversality and Sufficiency of God's Grace to all the World made manifest therein Question WHerein consists the Love of God towards Fallen and Lost Man Answer For God so loved the World John 3.16 that he gave his only begotten Son that whosoever believeth in him should not Perish but have Everlasting Life In this was manifested the Love of God towards us because that God sent his only begotten Son into the World 1 John 4.9 that we might live through him Q. What is intended here by the World all and every Man or only a few A. But we see Jesus who was made a little lower than the Angels for the suffering of Death crowned with Glory and Honour Hebr. 2.9 that he by the Grace of God Should taste Death for every Man 1 John 2.1 2. And if any Man sin we have an Advocate with the Father Jesus Christ the Righteous and he is the Propitiation for our Sins and not for ours only but also for the Sins of the whole World Q. Methinks the Apostle John is very plain there in mentioning the whole World which must be not only the Saints but all others seeing he distinguisheth the World from himself and all the Saints to whom he then wrote What saith Paul elsewhere in this matter A. Christ in you the Hope of Glory whom we Preach warning every Man Col. 1.27 28. and teaching every Man in all Wisdom That we may present every Man perfect in Christ Jesus 1 Tim. 2.3 4 6. I Exhort therefore that first of all Supplications Prayers Intercessions and Giving of Thanks be made for All Men for this is good and acceptable in the Sight of God our Saviour who will have All Men to be saved and to come to the Knowledge of the Truth who gave himself a Ransom for all to be testified in due time Q. What is the Apostle Peter 's Testimony in this A. The Lord is not slack concerning his Promise as some Men count slackness but is long-suffering to us-ward 2 Pet. 3.9 Not willing that any should Perish but that All should come to Repentance Q. Are there any more Scripture-Passages that prove this thing A. Say unto them As I live saith the Lord God I have no Pleasure in the Death of the Wicked Ezek. 33.11 but that the Wicked turn from his Way and Live The Lord is Gracious and full of Compassion slow to Anger and of great Mercy Psal. 145.8 9. The Lord is good to all and his tender Mercies are over all his Works To wit That God was in Christ Reconciling the World unto him self 2 Cor. 5.19 Q. Seeing then by these Scriptures it appears that the Love of God is held out to all that all might have been or may be saved by Christ What is to be judged of those who assert that God nor Christ never purposed Love nor Salvation to a great part of Mankind and that the Coming and Sufferings of Christ never was intended nor could be useful to their Justification but will and must be effectual for their Condemnation even according to God's Purpose who from their very Infancy to their Grave with-held from them all means of Salvation What saith the Scripture to such A. For God sent not his Son into the World to Condemn the World but that the World through him might be saved John 3 17. I am come a Light into the World that Whosoever believeth in me John 12.46 47. should not abide in Darkness And if any Man hear my Words and believe not I judge him not for I came not to judge the World but to save the World Q. From what Scripture then came these Men to wrest an Opinion so contrary to Truth A. For the Children being not yet born neither have done any Good or Evil Rom. 9 11 12 13. that the Purpose of God according to Election might stand it was said unto her The Elder shall serve the Younger as it is written Jacob have I loved but Esau have I hated Q. I perceive in that Scripture it was only said before the Children were born The Elder shall serve the Younger These other Words Jacob have I loved Esau have I hated are mention'd out of the Prophet Malachy who wrote them many hundred Years after both were Dead Doth not the Scripture mention any other Cause of God's hating Esau than meerly his Decree What saith the same Apostle elsewhere A. Lest there be any Fornication or Prophane Person as Esau Hebr. 12.16 17. who for one Morsel of Meat sold his Birth-right for ye know how that afterward when he would have inherited the Blessing he was rejected Q. But seeing that such alledge that it is because of Adam 's Sin that many even Children are Damned Doth not the Scripture aver that the Death of Christ was as large to Heal as Adam 's Sin could Condemn A. For if through the Offence of one many be Dead Rom. 5.15 18. much more the Grace of God
Secondly Those who through Vnwatchfulness the secret Corruption of their own Hearts and the mysterious or hidden Temptations of the Enemy have fallen into his Snares and so have come under the Power of some Temptation or other either of Fleshly Lusts or of Spiritual Wickedness who being seasonably warned by those that keep their Habitation and faithful Overseers in the Church have been again Restored by unfeigned Repentance not kicking against the Pricks but have rejoiced that others watched over them for their good and are become Monuments of God's Mercy unto this Day 3. Self-separating troublesome Opposers Thirdly Such who being departed from their first Love and Antient Zeal for the Truth become Cold and Lukewarm and yet are ashamed to make open Apostacy and to turn back again so as to deny all the Principles of Truth they having had already such Evidence of Clearness upon their Understanding yet not keeping low in their own Habitations but being puffed up and giving Way to the restless Imaginations of their Exalted and Wandering Minds fall out with their Brethren cause Divisions begin to find Fault with every thing and to look at others more than at themselves with swelling Words to talk of and preach up a higher Dispensation while they are far from living up to the Life and Perfection of this present like unto such who said we will not have this Man to rule over us cry out of Formality and Apostacy because they are not followed in all Things and if they be reproved for their Vnruliness according to the good Order of the Church of Christ then they cry out Breach of Liberty Oppression Persecution we will have none of your Order and Government we were taught to follow the Light in our Consciences and not the Orders of Men. Well of this hereafter but this gave the Rise of this Controversy Which leads me to that which I proposed in the second Place SECTION III. Whether there be now to be any Order or Government in the Church of Christ. IN Answer to this Proposition I meddle not at this Time with those that deny any such Thing as a Church of Christ I have reserved their Plea to another Place Neither need I to be at much Pains to prove the Affirmative to wit That there ought to be Government and Order in the Church of Christ Church-Order and Government granted unto the Generality of our Opposers both Papists and Protestants who readily confess and acknowledge it and have heretofore blamed us for want of it Though now some of them and that of the highest Pretenders are become so unreasonable as to accuse us for the Use of it improving it so far as they can to our Disadvantage For such is the Blindness of partial Envy that whereas the supposed Want of it was once reckoned Heretical now the present Performance of it is counted Criminal These then to whom I come to prove this Thing are such who having cast off the Yoke of the Cross of Christ in themselves refuse all Subjection or Government denying that any such thing ought to be as disagreeing with the Testimony of Truth or those who not being so wilful and obstinate in their Minds yet are fearful or scrupulous in the Matter in respect of the dangerous Consequences they may apprehend such a Thing may draw after it For the clearing then as well the Mistakes of the one as answering the Cavils of the other I judge the Truth of these following Assertions will sufficiently prove the Matter which I shall make no great Difficulty to Evidence First That Jesus Christ the King and Head of the Church Reason I did appoint and ordain that there should be Order and Government in it Secondly That the Apostles and Primitive Christians when they were filled with the Holy Ghost and immediately led by the Spirit of God did Practise and Commend it Thirdly That the same Occasion and Necessity now occurring which gave them Opportunity to exercise that Authority the Church of Christ hath the same Power now as ever and are led by the same Spirit into the same Practices The Abuse makes not void the true Vse As to the First I know there are some that the very Name of a Church and the very Words Order and Government they are affraid of Now this I suppose hath proceeded because of the great Hypocrisy Deceit and Oppression that hath been cloaked with the Pretence of these Things but why should the Truth be neglected because Hypocrites have pretended to it The right Institution of these Things which have been appointed and ordained by God must not nor ought not to be dispised because corrupt Men have abused and perverted them I know not any thing that hath been more abused and perverted in the whole World than the Name of a Christian shall we then renounce that Honourable Title because so many Thousands of Wicked Men yea Antichrists have falsly assumed it to themselves The Man of Sin hath taken upon him to sit in the Temple of God as God yet we must not therefore deny that God is in this Temple If the Synagogue of Satan hath assumed the Name of the Church of Christ and hath termed her Oppression and Violence the Power and Authority thereof therefore must not the Church of Christ and its Authority be exercised where it truly is according to his Mind This I prefix to warn all to beware of stumbling at things which are innocent in themselves and that we may labour to hold the steady even Path of Truth without running in either of the Extreams For that Jesus Christ did appoint Order and Government to be in the Church Church-Order appointed by Christ and the Form thereof is very clear from his plain Words Matth. 18.15 16 17 18. Ver. 15. Moreover if thy Brother shall trespass against thee go tell him his Fault between thee and him alone if he shall hear thee thou hast gained thy Brother Ver. 16. But if he will not hear thee then take with thee one or two more that in the Mouth of two or three Witnesses every Word may be established Ver. 17. 〈…〉 he shall neglect to hear them tell it unto the Church but 〈…〉 neglect to hear the Church let him be unto thee as an Heathenâ—â—â— and a Publican Ver. 18. Verily I say unto you whatsoever 〈◊〉 shall bind on Earth shall be bound in Heaven and whatsoever 〈…〉 loose on Earth shall be loosed in Heaven From which â—cripture it doth manifestly and evidently follow First that Jesus Christ intended there should be a certain Order and Method in his Church in the Procedure towards such as Transgress Secondly That he that refuseth to hear two is become more guilty as hardned than in refusing to hear him that first reproved alone Thirdly That refusing to hear the Judgment of the Church or whole Assembly he doth thereby Exclude himself and shut out himself from being a Member and is justly judged by his Brethren
Experience of the Church in all Ages as may appear from Matth. 24.24 Acts 15.54 1 Tim. 4.5 2 Tim. 3.8 Mark 13.21 22. 2 Pet. 2.19 Or on the other Hand that those that abide faithful Discerners of Evils to reprove and warn and have a Discerning of those Evils ought to be silent and never ought to Reprove and gain-stand them nor yet Warn and guard others against them and that it is a part of the commendable Vnity of the Church of Christ to suffer all such Things without taking Notice of them I know none will say so but if there be any so foolish as to affirm it let them consider these Scriptures Gal. 2.4 1 Tim. 1.20 2 Tim. 2.24 25. Tit. 1.9 10 11. Now if none of these hold true but on the contrary such Evils have been and may be found to creep in among the People of God and that such as see them may and ought to reprove them then necessarily the doing so is neither Imposition Force nor Oppression As to the Third concerning the Consequence and Tendency of them Cons. 3 it is mostly included in the two former for whatsoever tendeth not to Edification but on the contrary to Destruction Sowers of Discord among Brethren to be avoided and to beget Discord among Brethren is to be avoided according to that of the Apostle Rom. 16.17 Now I beseech you Brethren mark them which cause Divisions and Offences contrary to the Doctrine which ye have learned and avoid them And since there is no greater Mark of the People of God To follow Peace among our selves than to be at Peace among themselves whatsoever tendeth to break that Bond of Love and Peace must be testified against Let it be observed I speak always of the Church of Christ indeed and deal with such as are of another Mind not as reckoning only false Churches not to have this Power but denying it even to the true Church of Christ as judging it not fit for her so to Act as in relation to her Members For though Christ be the Prince of Peace and doth most of all commend Love and Vnity to his Disciples yet I also know he came not to send Peace but a Sword that is in dividing Man from the Lusts and Sins he hath been united to And also it is the Work of his Disciples and Messengers to break the Bands and Vnity of the Wicked To the breaking of the Bands of the Wicked wherein they are banded against God and his Truth and the Confederacy of such as stand in Vnrighteousness by inviting and bringing as many as will obey unto Righteousness whereby they become dis-united and separated from their Companion 's with whom they were Centered and at Peace in the contrary and cursed Nature And indeed blessed are they Prov. 20.26 that are sent forth of the Lord to scatter here that they may gather into the Vnity of the Life and they are blessed that in this Respect even for Righteousness sake are scattered and separated from their Brethren that they may come to know the Brotherhood and Fellowship which is in the Light from which none ought to scatter nor to be scattered but be more and more gathered thereunto And this leads me to what I proposed in the Third Place under this Head of the True Churches Power in Matters Spiritual or purely Conscientious which may be thus Objected If thou plead so much for an Oneness in the smallest Matters wherein Quest. III consisteth the Freedom and Liberty of the Conscience which may be Exercised by the Members of the true Church diversly without judging one another In Answer to this Proposition I affirm first in general That whatsoever Things may be supposed to proceed from the same Spirit Answer though divers in its Appearance tending to the same End of Edification and which in the Tendency of it layeth not a real Ground for Division or Dissension of Spirit Fellow-Members ought not only to bear one another but strengthen one another in them Now the Respects wherein this may be I can describe no better than the Apostle Paul doth principally in two Places which therefore will be fit to consider at length for the opening of this Matter this being one of the weightiest Points pertaining to this Subject Because as on the one Hand due Forbearance ought to be exercised in its right place so on the other the many Devices and false Pretences of the Enemy Place 1 creeping in here ought to be guarded against The first is 1 Cor. 12. from Verse 4. to 31. thus Vers. 4. Now there are Diversities of Gifts but the same Spirit Diversity of Gifts Administrations and Operations from the same Spirit makes no Division V. 5. And there are Differences of Administrations but the same Lord. Vers. 6. And there are Diversities of Operations but it is the same God which worketh all in all Vers. 7. But the Manifestation of the Spirit is given to every man to profit withal Vers. 8. For to one is given by the Spirit the Word of Wisdom to another the Word of Knowledge by the same Spirit Vers. 9. To another Faith by the same Spirit to another the Gifts of Healing by the same Spirit Vers. 10. To another the Working of Miracles to another Prophecy to another Discerning of Spirits to another divers kinds of Tongues to another the Interpretation of Tongues Vers. 11. But all these worketh that one and the self-same Spirit dividing to every Man severally as he will As many Members in one Body concur to the upholding the same Vers. 12. For as the Body is one and hath many Members and all the Members of that one Body being many are one Body so also is Christ. Vers. 13. For by one Spirit are we all baptized into one Body whether we be Jews or Gentiles whether we be bond or free and have been all made to drink into one Spirit Vers. 14. For the Body is not one Member but many Vers. 15. If the Foot shall say because I am not the Hand I am not of the Body is it therefore not of the Body Vers. 16. And if the Ear shall say because I am not the Eye I am not of the Body is it not therefore of the Body Vers. 17. If the whole Body were an Eye where were the Hearing If the whole were Hearing where were the Smelling Vers. 18. But now hath God set the Members every one of them in the Body as it hath pleased him Vers. 19. And if they were all one Member where were the Body Vers. 20. But now are they many Members yet but one Body Vers. 21. And the Eye cannot say unto the Hand I have no need of thee nor again the Head to the Feet I have no need of you Vers. 22. Nay much more those Members of the Body which seem to be more feeble are necessary Vers. 23. And those Members of the Body which we think to be less honourable upon these
harder to understand their Expositions than the Things which they go about to Expound what may We say then cosidering those great Heaps of Commentaries since in Ages yet far more Corrupted § VI. In this respect above-mentioned then we have shewn what Service and Vse the Holy Scriptures as managed in and by the Spirit are of to the Church of God wherefore we do account them a Secondary Rule Moreover because they are commonly acknowledged by all The Scriptures a Secondary Rule to have been written by the Dictates of the Holy spirit and that the Errors which may be supposed by the Injury of times to have slipt-in are not such but that there is a sufficient clear Testimony left to all the Essentials of the Christian Faith we do look upon them as the only fit outward Judge of Controversies among Christians and that whatever Doctrine is Contrary unto their Testimony may therefore justly be rejected as False And for our parts we are very willing that all our Doctrines and Practices be Tried by them which we never refused nor ever shall in all Controversies with our Adversaries as the Judge and Test. We shall also be very willing to admit it as a Positive Certain Maxime That whatsoever any do pretending to the Spirit which is Contrary to the Scriptures be accounted and reckoned a Delusion of the Devil For as we never lay claim to the Spirit 's Leadings that we may Cover our selves in any thing that is Evil so we know that as every Evil Contradicts the Scriptures so it doth also the Spirit in the first place from which the Scriptures came and whose Motions can never Contradict one another though they may appear sometimes to be Contradictory to the blind Eye of the natural Man as Paul and James seem to Contradict one another Thus far we have shewn both what we believe and what we believe not concerning the Holy Scriptures hoping we have given them their due place But since they that will needs have them to be the only certain and principal Rule want not some shew of Arguments even from the Scripture it self though it no where call it self so by which they labour to prove their Doctrine I shall briefly lay them down by way of Objections and Answer them before I make an End of this matter Object 1 § VII Their first Objection is usually drawn from Isaiah 8.20 To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them Now this Law Testimony and Word they plead to be the Scriptures To which I Answer That that is to beg the thing in Question and Answ. 1 remains yet Vnproved Nor do I know for what Reason we may not safely Affirm this Law and Word to be Inward But suppose it was Outward it proves not the Case at all for them neither makes it against us For it may be Confessed without any prejudice to our Cause that the Outward Law was more particularly to the Jews a Rule and more principally than to us seeing their Law was Outward and Literal but ours under the New Covenant as hath been already said is expresly Affirmed to be Inward and Spiritual To Try all things by what So that this Scripture is so far from making against us that it makes for us For if the Jews were directed to Try all things by their Law which was without them written in Tables of Stone then if we will have this Advice of the Prophet to reach us we must make it hold Parallel to that Dispensation of the Gospel which we are under So that we are to Try all things in the first place by that Word of Faith which is preached unto us which the Apostle saith is In the heart and by that Law which God hath given us which the Apostle saith also expresly is Written and placed in the Mind Lastly If we look to this place according to the Greek Interpretation of the Septuagint our Adversaries shall have nothing from thence to Carp yea it will favour us much for there it is said That the Law is given us for a help which very well agrees with what is above Asserted Their second Objection is from Joh. 5.39 Search the Scriptures c. Object 2 Here say they we are commanded by Christ himself to search the Scriptures Answ. 1 I Answer First That the Scriptures ought to be Searched we do not at all deny but are very willing to be Tried by them as hath been above declared But the Question is Whether they be the only and principal Rule which this is so far from proving that it proveth the Contrary for Christ Checks them here for too high an Esteem of the Scriptures and neglecting of him that was to be preferr'd before them and to whom they bore Witness as the following words declare For in them ye think ye have Eternal life Search the Scriptures c. and they are they which testify of me and ye will not come unto me that ye may have Life This shews that while they thought they had Eternal Life in the Scriptures they neglected to come unto Christ to have Life of which the Scriptures bore Witness This Answers well to our purpose since our Adversaries now do also Exalt the Scriptures and think to have Life in them which is no more than to look upon them as the only Principal Rule and Way to Life and yet refuse to come unto the Spirit of which they Testify even the inward Spiritual Law which could give them Life So that the Cause of this People's Ignorance and Vnbelief was not their Want of Respect to the Scriptures which though they knew and had a high Esteem of yet Christ testifies in the former verses that they had neither seen the Father nor heard his Voice at any time neither had his Word abiding in them which had they then had then they had believed in the Son Moreover that place may be taken in the Indicative Mood Ye search the Scriptures which Interpretation the Greek word will bear and so Answ. 2 Pasor translateth it which by the Reproof following seemeth also to be the more genuine Interpretation as Cyrillus long ago hath observed § VIII Their Third Objection is from these words Acts 17.11 These were more noble than those in Thessalonica in that they received the Word with all readiness of Mind and searched the Scriptures daily whether those things were so Here say they The Beroeans are commended for Searching the Scriptures Object 3 and making them the Rule I Answer That the Scriptures either are the Principal or Only Rule Answ. 1 will not at all from this follow neither will their searching the Scriptures or being Commended for it infer any such thing for we Recommend and Approve the use of them in that respect as much as any yet will it not follow that we Affirm them to be the Principal and Only Rule Secondly It is to
purpose to make a long digression concerning the Debates among Protestants concerning the first day of the Week commonly called the Lord's day yet forasmuch as it comes fitly in here I shall briefly signifie our sense thereof § IV. We not seeing any ground in Scripture for it Of the first day of the Week commonly called the Lord's Day cannot be so superstitious as to believe that either the Jewish Sabbath now continues or that the First Day of the Week is the Anti-Type thereof or the true Christian Sabbath which with Calvin we believe to have a more Spiritual sense and therefore we know no moral Obligation by the fourth Command or elsewhere to keep the first day of the Week more as any other or any Holiness Inherent in it But first forasmuch as it is most necessary that there be some Time set apart for the Saints to Meet together to Wait upon God and that secondly it is fit at some times they be freed from their other outward Affairs and that Thirdly Reason and Equity doth allow that servants and beasts have some time allowed them to be eased from their continual labour and that fourthly it appears that the Apostles and primitive Christians did use the First Day of the Week for these purposes We find our selves sufficiently moved for these Causes to do so also without superstitiously straining the Scriptures for another Reason which that it is not to be there found many Protestants yea Calvin himself upon the fourth Command hath abundantly evinced And though we therefore Meet and abstain from Working upon this day yet doth not that hinder us from having Meetings also for Worship at other Times § V. Thirdly Though according to the Knowledge of God revealed unto us by the Spirit through that more full Dispensation of Light which we believe the Lord hath brought about in this day we judge it our duty to hold forth that Pure and Spiritual Worship which is acceptable to God and answerable to the Testimony of Christ and his Apostles and likewise to Testify against and deny not only manifest Superstition and Idolatry but also all formal Will-worship which stands not in the Power of God yet I say we do not deny the whole Worship of all those The Worship in th' Apostasy that have born the Name of Christians even in the Apostasy as if God had never heard their prayers nor accepted any of them God forbid we should be so void of Charity The latter part of the Proposition sheweth the Contrary And as we would not be so Absurd on the one hand to conclude because of the Errors and Darkness that many were covered and surrounded with in Babylon that none of their Prayers were heard or accepted of God so will we not be so unwary on the other as to conclude that because God heard and pityed them so we ought to continue in these Errors and Darkness and not come out of Babylon when it is by God discovered unto us The Popish Mass and Vespers I do believe to be The Popish Mass and Vespers Bernard and Bonavent Taulerus Thomas à Kempis have tasted of the Love of God as to the matter of them Abominable Idolatry and Superstition and so also believe the Protestants yet will either I or they affirm that in the darkness of Popery no upright-hearted men though zealous in these Abominations have been heard of God or accepted of him Who can deny but that both Bernard and Bonaventur Taulerus Thomas à Kempis and divers others have both known and tasted of the love of God and felt the Power and Vertue of God's Spirit working with them for their Salvation And yet ought we not to forsake and deny those Superstitions which they were found in The Calvinistical Presbyterians do much upbraid and I say not without Reason the formality and deadness of the Episcopalian and Lutheran Liturgies The Bishops Liturgy and yet as they will not deny but there have been some good men among them so neither dare they refuse but that when that good step was brought in by them of turning the publick prayers into the vulgar Tongues though continued in a Liturgy it was acceptable to God and sometimes accompanied with his Power and Presence yet will not the Presbyterians have it from thence concluded that the Common-Prayers should still continue so likewise though we should confess that through the mercy and wonderful Condescension of God there have been Vpright in heart both among Papists and Protestants yet can we not therefore Approve of their Way in the general or not go on to the upholding of that Spiritual Worship which the Lord is calling all to and so to the testifying against whatsoever stands in the way of it § VI. Fourthly To come then to the State of the Controversy as to the Publick Worship Assemblies of Worship in publick described we judge it the Duty of all to be diligent in the Assembling of themselves together and what we have been and are in this matter our Enemies in Great Britain who have used all means to hinder our Assembling together to worship God may bear witness And when Assembled the great Work of one and all ought to be to Wait upon God and returning out of their own Thoughts and Imaginations to feel the Lord's Presence and know a gathering into his Name indeed where he is in the midst according to his Promise And as every one is thus gathered and so Met together inwardly in their spirits as well as outwardly in their persons there the secret Power and Vertue of Life is known to refresh the Soul and the pure motions and breathings of God's Spirit are felt to arise from which as words of Declaration prayers or praises arise the acceptable Worship is known which edifies the Church and is well-pleasing to God And no man here limits the Spirit of God nor bringeth forth his own cunned and gathered Stuff but every one puts that forth It s Glorious Dispensation which the Lord puts into their hearts and it 's uttered forth not in man's Will and Wisdom but in the Evidence and Demonstration of the Spirit and of Power Yea though there be not a word spoken yet is the true Spiritual Worship performed and the Body of Christ edified yea it may and hath often fall'n out among us that divers Meetings have past without one word and yet our Souls have been greatly edified and refreshed and our hearts wonderfully overcome with the secret sense of God's Power and Spirit which without words hath been ministred from one Vessel to another This is indeed strange and incredible to the meer natural and carnally-minded men who will be apt to judge all time lost where there is not something spoken that 's obvious to the outward senses and therefore I shall insist a little upon this subject as one that can speak from a Certain Experience and not by meer hear-say of this wonderful and glorious
withal and contend for Arg. § VII But again If Water-baptism had been an Ordinance of the Gospel then the Apostle Paul would have been sent to Administer it but he declares positively 1 Cor. 1.17 That Christ sent him not to Baptize but to Preach the Gospel The Reason of that Consequence is undeniable because the Apostle Paul's Commission was as large as that of any of them and consequently he being in special manner the Apostle of Christ to the Gentiles IV. That Water-baptism is no Badge of Christians like Circumcision of the Jews if Water-baptism as our Adversaries contend be to be accounted the badge of Christianity he had more need than any of the rest to be sent to baptize with Water that he might Mark the Gentiles Converted by him with that Christian Sign But indeed the Reason holds better thus that since Paul was the Apostle of the Gentiles and that in his Ministry he doth through all as by his Epistles appears labour to wean them from the former Jewish Ceremonies and Observations tho' in so doing he was sometimes undeservedly judged by others of his brethren who were unwilling to lay aside those Ceremonies therefore his Commission tho' as full as to the Preaching of the Gospel and New Covenant-Dispensation as that of the other Apostles did not require of him that he should lead those Converts into such Jewish Observations and Baptisms however that Practice was Indulged in and Practised by the other Apostles among their Jewish Proselytes for which cause he thanks God that he baptized so few 1 Cor. 1.14 intimating that what he did therein he did not by vertue of his Apostolick Commission but rather in Condescendence to their Weakness Paul was not sent to baptize even as at another time he Circumcised Timothy Our Adversaries to evade the Truth of this Testimony usually alledge Object 1 That by this is only to be understood that he was not sent principally to baptize not that he was not sent at all But this Exposition since it Contradicts the positive Words of the Text Answ. and has no better Foundation than the Affirmation of its Assertors is justly rejected as spurious until they bring some better Proof for it He saith not I was not sent principally to baptize but I was not sent to baptize As for what they urge by way of Confirmation from other places of Scripture where not is to be so taken as where it 's said Confir I will have Mercy and not Sacrifice which is to be understood Matth. 9 13. Hos. 6.6 that God requires principally Mercy not excluding Sacrifices I say Refu◠this Place is abundantly Explained by the following words and the knowledge of God more than burnt-Offerings by which it clearly appears that burnt-Offerings which are one with Sacrifices are not Excluded But there is no such word added in that of Paul and therefore the Parity is not demonstrated to be alike and consequently the Instance not sufficient unless they can prove that it ought so to be admitted here else we might interpret by the same Rule all other Places of Scripture the same way As where the Apostle saith 1 Cor. 2.5 That your Faith might not stand in the Wisdom of Men but in the Power of God it might be understood it shall not stand Principally so How might the Gospel by this liberty of Interpretation be Perverted If it be said That the Abuse of this Baptism among the Corinthians in Object 2 dividing themselves according to the Persons by whom they were baptized made the Apostle speak so but that the Abuse of a thing doth not abolish it I Answer it is true it doth not provided the thing be lawful and necessary Answ. and that no doubt the Abuse abovesaid gave the Apostle occasion so to write But let it from this be considered how the Apostle excludes Baptizing not Preaching tho the Abuse mark proceeded from that no less than from the other For these Corinthians did denominate themselves from those different Persons by whose preaching as well as from those by whom they were baptized they were Converted as by the 4 5 6 7 and ver of the 3 d Ch. may appear and yet for to remove that Abuse the Apostle doth not say That Preaching is a standing Ordinanc◠and not to be forborn he was not sent to preach nor yet doth he rejoice that he had only preached to a few because preaching being a standing Ordinance in the Church is not because of any Abuse that the Devil may tempt any to make of it to be forborn by such as are called to perform it by the Spirit of God wherefore the Apostle accordingly Chap. 3.8 9. informs them as to that how to Remove that Abuse But as to Water-baptism for that it was no standing Ordinance of Christ but only practised as in Condescendence to the Jews and by some Apostles to some Gentiles also there so soon as the Apostle perceived the Abuse of he let the Corinthians understand how little stress was to be laid upon it by shewing them that he was glad that he had administred this Ceremony to so few of them and by telling them plainly that it was no part of his Commission neither that which he was sent to Administer Query Some ask us how we know that Baptizing here is meant of Water and not of the Spirit which if it be then it will exclude Baptism of the Spirit as well as of Water Answ. I Answer Such as ask the question I suppose speak it not as doubting that this was said of Water-baptism which is more than manifest For since the Apostle Paul's Message was To turn people from Darkness to Light and Convert them to God That which Converts to Christ is Baptism of the Spirit and that as many as are thus turned and converted so as to have the Answer of a good Conscience towards God and to have put on Christ and be arisen with him in Newness of Life are baptized with the Baptism of the Spirit but who will say that only these few mentioned there to be baptized by Paul were come to this or that to turn or bring them to this Condition was not even admitting our Adversaries Interpretation as principally a part of Paul's Ministry as any other Since then our Adversaries do take this place for Water-baptism as indeed it is we may lawfully taking it so also urge it upon them Why the word Baptism and baptizing is used by the Apostle where that of Water and not of the Spirit is only understood shall hereafter be spoken to I come Part II now to consider the Reasons alledged by such as plead for Water-baptism which are also the Objections used against the Discontinuance of it Object I § VIII First some Object That Christ who had the Spirit above measure was notwithstanding baptized with Water As Nic. Arnold against this These John 2.34 Sect. 46 of his Theological Exercitation Answ.
believed afterwards he disarmed every Soldier in disarming of Peter Idem de Coron Mil. asketh Shall it be lawful to use the Sword the Lord saying that he that useth the Sword shall perish by the Sword Ninthly Because the Apostle admonisheth Christians That they defend not themselves Rom. 12.19 neither revenge by rendring evil for evil but give place unto wrath because Vengeance is the Lord's Be not overcome of evil but overcome evil with good If thine enemy hunger feed him if he thirst give him drink But War throughout teacheth and injoineth the quite contrary Tenthly Because Christ calls his Children to bear his Cross not to crucify or kill others Mark 8.34 To Patience not to Revenge To Truth and Simplicity not to fraudulent Stratagems of War or to play the Sycophant which John himself forbids To flee the Glory of this World not to acquire it by Warlike Endeavours Therefore War is altogether contrary unto the Law and Spirit of Christ. Object § XV. But they object That it is lawful to War because Abraham did War before the giving of the Law and the Israelites after the giving of the Law Answ. I answer as before 1. That Abraham offered Sacrifices at that time and Circumcised the Males Which nevertheless are not lawful for us under the Gospel 2. That neither defensive nor offensive War was lawful to the Israelites Israelites going to War enquired the Oracle of God of their own Will or by their own Counsel or Conduct but they were obliged at all times if they would be successful first to enquire the Oracle of God 3. That their Wars against the wicked Nations were a figure of the inward War of the true Christians against their Spiritual Enemies in which we overcome the Devil the World and the Flesh. 4. Something is expresly forbidden by Christ Matth. 5.26 which was granted to the Jews in their time because of their hardness and on the contrary we are commanded that singular Patience and Exercise of love which Moses commanded not to his Disciples From whence Tertullian saith well against Marc. Some things permitted in the Old Testament because of hardness of heart Christ truly teacheth a new Patience even forbidding the revenging of an Injury which was permitted by the Creator And lib. de patien The Law finds more than it lost by Christ saying Love your Enemies And in the time of Clem. Alex. Christians were so far from Wars that he testified that they had no marks or signs of violence among them saying Neither are the Faces of Idols to be painted to which so much as to regard is forbidden Neither Sword nor Bow to them that follow Peace nor Cups to them who are moderate and temperate as Sylvius Disc. de Rev. Belg. Secondly They object That Defence is of natural Right Object and that Religion destroys not nature I answer Be it so but to obey God Answ. and commend our selves to him in Faith and Patience is not to destroy nature but to exalt and perfect it to wit to elevate it from the natural to the super-natural life by Christ living therein and comforting it that it may do all things and be rendered more than Conqueror Thirdly they object Object That John did not abrogate or condemn War when Soldiers came unto him I answer What then Answ. The question is not concerning John's doctrine but Christ's whose Disciples we are not John's For Christ and not John is that Prophet whom we ought all to hear and albeit that Christ said Luke 7.28 That a greater than John the Baptist was not among men born of women yet he adds That the least in the Kingdom of God is greater than he But what was John's answer that we may see if it can justifie the Soldiers of this time For if it be narrowly minded it will appear that what he proposeth to Soldiers doth manifestly forbid them that Employment for he commands them Not to do violence to any man not to defraud any man but that they be content with their Wages Luke 3 14. Consider then what he dischargeth to Soldiers viz. Not to use Violence or Deceit against any which being removed let any tell how Soldiers can War For are not Craft Violence and Injustice three properties of War and the natural consequences of Battels Fourthly they object That Cornelius and that Centurion Object of whom there is mention made Matth. 8.5 were Soldiers and there is no mention that they laid down their Military Employments I answer Neither read we that they continued in them Answ. But it is most probable that if they continued in the doctrine of Christ and we read not any where of their falling from the Faith that they did not continue in them especially if we consider that two or three Ages afterwards Christians altogether rejected War or at least a long while after their time if the Emperor Marc. Aurel. Anton. be to be credited who writes thus I prayed to my-Country Gods but when I was neglected by them and observed my self pressed by the Enemy considering the fewness of my Forces I called to one and entreated those who with us are called Christians and I found a great number of them And I forced them with Threats Christians instanced that did not War which ought not to have been because afterwards I knew their Strength and Force Therefore they betook themselves neither to the use of Darts nor Trumpets for they use not to do so for the cause and Name of their God which they bear in their Consciences And this was done about an hundred and sixty years after Christ. To this add those words which in Justin Martyr the Christians Answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is We fight not with our Enemies And moreover the answer of Martin to Julian the Apostate related by Sulpitius Severus I am a Soldier of Christ therefore I cannot fight which was three hundred years after Christ. It is not therefore probable that they continued in Warlike Employments How then is Vincentius Lyrinensis and the Papists consistent with their Maxim That which always everywhere and by all was received c. And what becomes of the Priests with their Oath That they neither ought nor will Interpret the Scripture but according to the universal Consent of the Fathers so called For it is as easie to obscure the Sun at Mid day as to deny that the Primitive Christians renounced all Revenge and War And albeit this thing be so much known to all yet it is as well known that all the Modern Sects live in the neglect and contempt of this Law of Christ and likewise oppress others who in this agree not with them for Conscience sake towards God Persecution for not bearing Arms and not fasting and praying for Victory Even as we have suffered much in our Country because We neither could our selves bear Arms nor send others in our place nor give our money for the buying
of Drums Standards and other military Attire And lastly because we could not hold our Doors Windows and Shops close for Conscience sake upon such Days as Fasts and Prayers were appointed for to desire a blessing upon and success for the Arms of that Kingdom or Common Wealth under which we live neither give thanks for the Victories acquired by the effusion of much blood By which forcing of the Conscience they would have constrained our Brethren living in divers Kingdoms at War together to have implored our God for contrary and contradictory things and consequently impossible for it is impossible that two Parties fighting together should both obtain the Victory And because we cannot concur with them in this Confusion therefore are we subiect to Persecution Yea and others who with us do witness that the use of Arms is unlawful to Christians do look a-squint 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 do close up their Shops and Houses and meet in their Assembly praying for the prosperity of their Arms or giving thanks for some Victory or other whereby they make themselves like to those that approve Wars and Fighting Or we 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 Object That Christ Luke 22.36 speaking to his Disciples commands them that he that then had not a Sword should sell his Coat and buy a Sword Therefore say they Arms are lawful 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 0 Lord Why commandest thou me to buy a Sword who forbid'st 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 Peter offered Two Swords 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 judge 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 Object That the Scriptures and old Fathers so called did only prohibit private Revenge not the use of Arms for the defence of our Country Body Wives Children and Goods when the Magistrate commands it seeing the Magistrates ought to be obeyed Therefore albeit it be not lawful for private men to do it of themselves nevertheless they are bound to do it by the Command of the Magistrate I answer If the Magistrate be truly a Christian Answ. 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 Christian Magistrates to obey the Command of their Master Christ. 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 Lud. Vives against Arms. his Honors his ARMS his Ensigns his Triumphs his Haughtiness his Pride his Superciliousness that is He came into the house of Christ accompanied with the Devil and which could no ways be done he would have joyned two Houses and two Cities together God's and the Devil 's which could not more be done than Rome and Constantinople which are distant by so long a Tract both of Sea and Land What Communion saith Paul is there 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 Concerning 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
from things strangled and from Blood was Nailed to the Cross which was Commanded long after Christ was Crucified And yet some of their Divines as they call them use this Scripture for a Repeal of it Their second Charge against the Quakers and to prove they are not led by the Spirit is A Legal Righteousness distinguished from the Gospel Righteousness because They assert a possibility of not sinning upon Earth Which they say is expresly contrary to the Scripture As first to Isaiah 64.6 We are all an unclean thing All our Righteousness are as filthy Rags But they should have proved that the Prophet speaks here not only of the Legal Righteousness of the Jews but even of the Righteousness wrought by Christ in the Regenerate under the Gospel which they have not so much as attempted to do and therefore prove nothing Yea the Chiefest of their Divines as Calvin Musculus Corretus deny this Place to be understood of the Righteousness of the Saints under the Gospel Freedom from Sin demonstrated by Scripture-Testimonies but only of the Legal Righteousness of the Jews whom we leave them to Refute or Reconcile themselves to And proceed to their Second Argument from the Words of the Prayer Forgive us our sins But Men may pray for Forgiveness of Sins past though they sin not daily and this is the thing in Question Likewise this Argument drawn from these Words doth militate no less against Perfect Justification than it doth against Perfect Sanctification as G. K. hath at more length in his Quakerism no Popery in Answer to their Master J. M. pag. 41. They argue from the Words of the Apostle Paul Rom. 7.18 20. c. To will is present with me c. but they should have proved That the Apostle wrote of his own Present Condition and not as personating the Condition of others For the Apostle in the same 7 Chap. ver 14. saith of himself But I am Carnal sold under Sin But who will say That the Apostle as to his own Present Condition was then Carnal or if he was was there no Spiritual Men then or was he none of them But fourthly they urge 1 Joh. 1.8 If we say we have no sin we deceive our selves c. and here they are offended R. B. should say This is Conditional like the 6 Verse which they Confess is so For say they at the same rate he might alledge all the rest of the Verses of the Epistle to be Conditional But if it refer or allude particularly to the 6 Ver. the Reason will hold as to it though not of the rest that both they and the rest of the Verses of this Chapter do allude to the fifth The Supposition If so often repeated doth shew they are angry that R. B. should alledge WE here doth not include John more than the Apostle James 3.9 With the Tongue Curse we Men doth include James For first the Students will have James here included alledging it is spoken of Excommunication And here they take occasion to upbraid R. B. with Ignorance in Ecclesiastical Discipline but surely they have been either Dreaming or Doting when they so wrote For had they read the following verse they might have observed the Apostle Condemning this Cursing saying These things ought not so to be And we suppose they judge not their Ecclesiastical Discipline to be Vnlawful But being it seems ashamed of this Shift they give another Interpretation which destroyeth their own Cause alledging James might have understood it of himself before his Conversion The Tongue c. therewith Curse we Men how interpreted by the Students while perhaps he was a Curser Very well then let them give us a Reason why the Apostle John might not also have understood If we say c. of himself also before his Conversion But are not these thinkest thou Reader Learned Divines who to evite the Strength of a Scripture give it within the Compass of one page two Contradictory Expositions affirming them both and yet if the one be true the other must be false And then can shake them both off alledging They may render the Word by way of Interrogation And do we therefore Curse men Are not these rare Interpreters because the Apostle useth an Interrogation elswhere in this Chapter therefore this may be so done also But what then becometh of their Church-Discipline and other Interpretation These must be shut out of Doors Are not these like to be stable Preachers who give three different Interpretations to one Text if any one of which be true the other two cannot be admitted It seems these Young Men think to make a quick Trade of the Bible Cauponari verbum Dei who can thus play fast and loose with it at pleasure But to proceed they alledge Ecclesiast 7.20 There is not a just man upon earth that doth good and sinneth not Their Plea for sin from an Error in the Translation of the Text. This Argument is built upon an Errour of the Translation it should be translated Who may not sin qui non peccet so Junius and Tremellius Vatablus the Vulgar Latin and almost all the Interpreters have it and our English Translation Psal. 119. ver 11. translateth the same Hebrew Word so being in the same Tense which is the Second Future I have hid thy word in my heart that I may not sin against thee A second Place Ja. 3.2 In many things we offend all What then it followeth not thence that we offend at all Times or we can never but offend which is the thing under Debate But to Conclude they Confess we have other Exceptions which themselves it seems take no notice of because they are solidly refuted by their Divines and therefore say the Students the Quakers herein teach a doctrine contrary to the Revelations of God's Spirit in the Scriptures Answ. A quick way to dispatch Controversies indeed if it could hold but at present it may serve to shew the Students Folly not to Refute our Principles If their Divines have already done the Business so solidly might not they have spared their Labour which some of their own think had been their Wisdom Their Third Instance against the Quakers is pag. 74. their allowing of Women to Preach alledging It is directly contrary to 1 Cor. 14.34 35. Let your Women keep Silence c. and 1 Tim. 2. I2 Let the Woman learn in silence c. Here to begin like themselves they say G. K. is too much addicted to Women but they are dared if they can to produce any real Ground for this malitious Insinuation G. K. Vindicated from their Insinuations G. K. besides the Testimony of a good Conscience hath the Testimony of Hundreds who have known his manner of Life and Conversation from his Childhood to this Day that it hath been Honest and of Good Report so that he feareth not that the Lying Reports which the Malice of his Adversaries may raise can hurt him Yet these
the Words of Eternal Life which he speaketh in his Servants And as in the Days of his Flesh he was said to speak with Authority or Power and not as the Scribes and the People wondered at the gracious words which proceeded out of his mouth all which import a living Influence and Vertue in the Words of Christ which the Words of the Scribes and Pharisees had not so it is at this Day For Christ doth as really speak by his Spirit in his Servants as he did in his Body of Flesh So that Paul said he spake in him and therefore his Preaching was in demonstration of the Spirit and Power And for this cause true Preachers and Prophets are called good Trees of which Men gather good Fruit whereas bad Men or evil Trees have no good Fruit True Prophets and Preachers distinguished from the fals although they have the Prophets and Apostles Words Also they are compared to wit the False Prophets to Clouds without Rain and Wells without Water although they have good Words yet they have no Rain nor Water Their whole Ministry is dry and empty of Life and Vertue But the True Prophets Ministry is as a Shower of Rain Deut. 32.2 And sometimes it is compared unto Fire as it is said in the Psalm He maketh his Angels or Messengers Spirits and his Ministers a Flame of Fire And Fire was said to go out of the Mouths of the two Witnesses Also the Influences of Life that go forth through the true Prophets in their Ministry are compared to Golden Oil and the Men are compared unto Golden Pipes Zech. 4.12 And therefore the Apostle Peter exhorted the Ministers in his Day To minister of the ability which God giveth as good Stewards of the manifold Grace of God so they ministred not only Words but Grace Many other Testimonies might be cited to prove this Truth Another Instance brought by the Students is That an Heretick forbearing Prayer a Year or two or his whole Life-time may justify himself by this Doctrine To this it was answered That though he may pretend yet he hath no just Ground from our Principle All Men are bound to pray often For we believe That all Men are bound to pray often unto God yea daily and that God doth inwardly call and move all Men often unto Prayer during the Day of their Visitation And when that is Expired or when at any other Time they want that Inward Call or Influence through Vnfaithfulness they are still bound And if they pray not they sin because they ought to have an Influence But that our Account saith All have not Vtterance to pray in Words Vtterance of Words in Prayer is no Excuse for Hereticks For they must needs acknowledge as well as we that all have not Vtterance who may be good Christians seeing some that are naturally dumb may be good Christians and yet they must confess these have not Vtterance Also many good Christians who have no Natural Impediment do want Vtterance in a Spiritual Way to speak or pray vocally in the hearing of others at some times although we believe it is given at times to all that are faithful who have no Natural Defect that they may pray vocally or in the Hearing of others But how oft it is more than we can determine seeing it is not Revealed But if any fail of this Vtterance through Vnfaithfulness their sin is nothing the less if they omit Prayer And thus their last two Instances are also Answered For we do affirm with great Freedom That all who are faithful to the Lord never want sufficient Inspiration or Influence to wait upon God fear him love him desire his Grace and divers other Inward Duties We say not All For some Inward Duties such as Meditation on a particular Subject or Place of Scripture are not always required more than it is always required to speak but if they be unfaithful we deny not but they may and will want them and in that case although they want Inspirations and Influences they are bound to pray yet not without them but with them As a Man that wanteth both Money and Goods to pay his Debt yet is bound to pay his Debt yet he must not nor ought to pay it without Money or Goods The Example is clear and the Application is easie As for that Story they bring in concerning T. M. which that their Deceit may be the more hid they do not positively affirm but only propose by way of Question Have not Quakers declared to People c. To which we Answer That we know not that any Quaker ever declared any such thing and we believe divers things in the Story are utterly false The Story about T. M. Answered for not praying in the Family as pretended If T. M. or any other of our Profession having none in the Family that can join with them in the true Spirit of Prayer but are professed Opposers of the Quakers Way be not so frequently heard pray by them is excusable by your own Way who will not readily pray in our Hearing when they have none to join with them And indeed the want of that true Vnity on the part of those who are not of our Faith doth oft hinder our Freedom to pray in their Hearing unless we have some of our Faith present to join with us We may pray for them as it pleaseth God to move us in their hearing but we cannot so properly pray with them as not being in Vnity with them Where two or three said Christ agree together to seek any thing in my name But let our Adversaries if they can shew us where in the Scripture it is commanded for any Man to pray in the Hearing of others where all present have no Agreement with him Yet we deny not but that God upon some solemn Occasion may move to such a thing especially when a publick Testimony is required as in the Case of Stephen who prayed audibly in the Hearing of others all which were so far from having any Agreement with him that they were at that time stoning him to Death Acts 7. Moreover we could easily upon a more just Ground Retort the Question upon your own Church-Members How many of your own Church-Members were not only for a Twelve month but for many twelve months never heard pray and yet they pass among you for good Christians It is well known that although ye hold Family-Prayer Morning and Evening to be a Duty and the want of it a great sin that yet many thousand Families in the Nation who belong to your Church want it and many whole Families are so grosly Ignorant that none in the Family can go about it even in that Natural Way which ye plead for As for us it doth suffice unto us God heareth Prayer in secret that God heareth us in secret although Men do not so frequently hear us Yet we own with all our Hearts publick Expressive Prayer as it is
the National Teachers concerning Water-Baptism we mean the National Teachers into all the World and teach the Nations who do not so much as believe the Gospel historically If they say This was a Command to the Apostles and not to them Why are they so partial as to take one part to them and reject another But we shall now come to a more particular Examination of their Major We have told them That the Apostles baptized some with Water out of a Condescendency as Paul circumcised Timothy and not from that Command Matth. 28. which saith nothing of Water-Baptism Their First Reason against this is They should have Baptized with Water of their own Will and without any sufficient Authority But we deny this Consequence and they themselves have furnished us with a sufficient Answer where they say Paul Circumcised Timothy but not without a Command for the Law of Charity and other General Precepts obliged Paul so to do though it was a thing indifferent of itself The same we say as to their Baptizing with Water The Jews having so great an Esteem of Water-Baptism and thinking it necessary the Apostles used it although it was a thing indifferent of it self after Christ's Ascension and giving of the Holy Ghost the Law of Charity and other general Precepts obliging them But this proveth not That the Apostles had any Command from Matth. 28. or any such Command any where else that made Water-Baptism of it self to be a Necessary Duty to the End of the World And whereas they Query Will G. K. grant that it was once lively We answer Yes under John Yet it followeth not that it was to Continue because John had no Commssion to the Nations but only to the Jews And that the Apostles Baptized whole Families and Thousands if they so did will not prove that it was Necessary of it self more than that Circumcision was and yet even then many Thousands of believing Jews were Zealous for Circumcision see Act. 21.20 21. Yea many Bishops of Jerusalem were Circumcised after this as Eusebius relates A Condescension in the Apostles by Water-baptism The Reason therefore was That People were Zealous of Water-Baptism because of John and therefore the Apostles Condescended to it out of the Law of Charity Another Question they make Where is Water-Baptism buried We answer where the other Shadows are Buried For it was but a Shadow and Carnal Ordinance Heb. 9.10 the Greek Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again the true Water-Baptism hath been out of use all the Time of the Apostasy for the Apostate Church hath had no true Baptism and so in that respect it hath been Buried And being but a Shadow is not to be raised up again And it is observable That in the Revelation where it is prophesied of the Return and Restauration of the Church there is not any thing mentioned of the Restoring either Water-Baptism or the use of Bread and Wine as Signs c. And so their Second Reason is answered That Water-Baptism is no more to be used out of Condescendency to the Weak than Circumcision because both are long ago buried And what is buried is deadly to be raised up again as Augustin taught Their Third Reason is built on a Mistake That the Godhead of Christ or Names of Father Son and Holy Ghost were a stumbling-block to the believing Jews For of these only we are to be understood Also That the Apostles used the Words Father Son and Holy Ghost when they baptized cannot be proved far less used they the Word Trinity which was not invented long after the Apostles Days Their Second Argument That the Baptism Commanded in Matth. 28.16 is with Water resolves at last into this That it is God only and not Man who baptizes with the Holy Ghost because he is only the proper immediate efficient Cause of Baptism with the Holy Ghost But we deny the Consequence as Weak and False For there is nothing more usual The Effect ascribed unto the Instrumental Cause which is the Principal than to ascribe the Effect unto the Instrumental Cause as truly as unto the Principal Paul was sent to turn or convert the Gentiles from Darkness to Light and to open their Eyes and yet God only was the Proper and Immediate Efficient Cause of this Many more Examples could be given yea the same Reason of the Students would militate against Teaching For even outward Teaching which is by the Motion of the Holy Ghost hath a Power and Vertue in it whereof the Men who Teach are but the Instrumental Conveyers that is only from God as the Immediate Efficient Cause Another Reason they give to make all sure as they say is That it is only Christ as he is God and mightier than John who baptized with the holy Ghost Matth. 3.11 where Baptism with the Holy Ghost is peculiarly attributed to Christ. But this makes their Matter nothing more sure for although that Baptism with the Holy Ghost be peculiarly attributed to Christ as the principal Cause yet it hindereth not that Men are the Instrumental Even as Christ said It is not ye that speak and yet they also spake as Instruments It is true that John did not Baptize with the Holy Ghost as the Apostles did or rather Christ through them because John had not so powerful a Ministry given him as the Apostles of whom Christ said that they should not only do as great Works as he but greater to wit by his Power Again they Argue That giving and not granting that Baptism with the Holy Ghost could be administred by Men yet it is not Commanded here for the Words then would be full of needless Tautologies To this we Answer That this doth not follow For suppose That by Teaching and Baptizing were meant one thing how usual is it in Scripture to express one thing under divers Names without any Tautology However we believe That by Teaching and Baptizing are meant two several Things both which require the special Operation of the Holy Spirit For a Man through Teaching by the Concurrence of the Holy Ghost is first of all Convinced of the Truth and hath a ground laid in him to believe and then he is Baptized with the Holy Ghost upon his believing and obeying in what he is Convinced of Nor is this to confound the Command with the Promise for the Sense of it is this Go ye and Baptize with the Holy Ghost Instrumentally and I shall be with you as the Principal Cause to concur and assist you and thus there is no Tautology the Command and the Promise being in diverso genere id est in a different kind Their next Argument to prove John's Baptism ceased the Reason why That Water-Baptism is to continue to the End of the World is That God sent John to baptize with Water and Christ caused John to baptize him and commanded or causâ—ed his Apostles to Baptize with Water and these Commands were never formally Repealed nor
he may rather be Troubled and Shamed to find himself so fawningly Flattered and Commended by such as the Students like the Philosopher of Old that was troubled when spoken well of by a Profligate Person Lastly They go about to Apologize for the Long Time their Book hath been a coming out because of their Difficulties at the Press Which Difficulties were not such as We meet with to have their Papers surprized and stopt as they sought to do ours but because they could not perswade a Printer to be so foolish as to print them without due Payment But it is like the Contriving and Patching it together hath been as great a Cause of Lett since when it was out and came from Edinburgh to Aberdeen and after we had bought one Intire Book at Edinburgh they kept it up at Aberdeen several Weeks Advising and Consulting about it And upon notice of some Gross Contradictions in it which we had Observed to some of their own Way They caused the Printer there to patch two Pages to it to help them By which they have but rendered their Weakness more Obvious For whereas to solve that gross Contradiction before observed by us of their making us speak in their Accompt one after another and yet saying The Auditors can testify That we are Liars and never spake so They say Their meaning is not that we did not speak one after another What means the Word never then This Apology amounts to no more but that the Students intended not to Contradict themselves and instead of Bettering themselves by this Addition they have given away their Cause For whereas they before make a great Clamour against G. K. for Asserting Permissive Inspirations as if it had been some great Absurdity themselves here Affirm the same thing saying The Apostle by these Words it is good for a man not to touch a Woman doth not Command but only Permit he himself nevertheless being Inspired by the Spirit of God so to do Is not this then a Permissive Inspiration So that these things will but make their Folly manifest as also their further Frivolous Apologies in that Additional Advertisement which to the truly Judicious doth not Cover but rather Discover their Weakness Seeing it may fall out that this Tract may arrive at the Hands of many who perhaps may not see those Sheets in which we have Disproved the Students Calumnies and Lies in Matter of fact as in Relation to the Dispute we had with them we thought fit here also to Insert the Certificate of four Students present at the Dispute and since come among us Three of which were at that time actual Students of Philosophy in the Vniversity and the other had been in the Class with one of the Disputants R. B. WE Vnder-Subscribers late Students of Philosophy in the University of Aberdeen being present at the Dispute do faithfully declare That the Students have grosly belied the Quakers in their Accompt making them speak that which they spake not and also forging Arguments and Answers not mentioned upon the Place And though we had no Intention at that time to own the People called Quakers yet we dare not but declare That their Answer and Behaviour had no small Influence upon us to make us in love with their Way and to search after it more diligently As also the Students Arguments and Lightness did not a little tend to make us disgust them and their Principles And albeit that inward Peace and Satisfaction of Mind which we enjoy in the Truth we now profess with that Despised and Injured People doth make us bless the Day in which it pleased God to bring us among them yet we are not a little Confirmed in the Belief of this Reproached Testimony and Witnesses that we find the strongest Arguments their Adversaries have against them are Lies and Calumnies And this we Testify for the Truth whom the Truth hath taught not to Lie R. S. I. A. And I also declare who being a Student at that Time in the Old-Town-Colledg was present at the Dispute and heard the same with Attention that the Students have grosly belied the Quakers in many things in their Account And although that since it hath pleased God to join me unto that People yet at that Time I had no Mind to be of their Way However when I saw their Account I did approve it as Ingenuous as now also I do and disapprove the Students as false in many things Alexander Seaton And I likewise being a Student in the New-Town Colledge at that Time was present at the Dispute and do declare that the Students Folly and Lightness had no small Influence upon me to search more narrowly into the Way of that People Which it pleased the Lord to bless unto me so that the Eyes of my Understanding came to be opened and I came fully to be Convinced of the Truth of their Principles and Way to which now by the Mercy and Goodness of the Lord I am joined and do find by comparing the two Accounts together that the Students have wronged the People called Quakers in divers things as the Students Self-Contradictions do sufficiently shew Alexander Paterson Universal Love CONSIDERED And established upon its RIGHT FOUNDATION Being a Serious Enquiry how far CHARITY May and ought to be Extended towards Persons of Different Judgments IN MATTERS of RELIGION AND Whose Principles among the several Sects of Christians do most Naturally lead to that due Moderation Required Writ in the Spirit of Love and Meekness for the removing of Stumbling-Blocks out of the Way of the Simple By a Lover of the Souls of all Men ROBERT BARCLAY 1 Joh. iv 16 God is Love and he that dwelleth in Love dwelleth in God 1 Jo. v. 2 For this is the Love of God that we keep his Commandments London Printed for Tho. Northcott 1691. Universal Love c. year 1676 SECT I. The INTRODUCTION Giving an Account of the Author's Experience in this Matter with the Reasons Moving him to Treat thereof ALbeit it were very desirable Godliness from a tender Age is the Happiness of few that Man could from his very Tender Age upwards receive so Living an Impression not only of the truest and surest Principles of the Doctrines of Christ but also of the Life and Power of Godliness to leven the whole Mind and Affections unto the pure and holy Nature of Jesus yet seeing that this Happiness befalls to few most of Men being by the prejudice of Education either pre-possessed or defiled with wrong Notions or else those who come to receive even at first a Right Impression in their Understandings as to Opinion or Principle do either by the power of inward Corruption working upon their Natural Complexions or by other Temptations from without oftentimes fall exceeding short of this pure Life the best way to Redeem the Time and to Repair that Loss is from the Experience we have had of the Evil and the Memory we retain of how far we
Nimeguen to Consult the Peace of Christendom so far as they are concerned Wherein the true Cause of the present War is discovered and the Right Remedy and Means for a firm and settled Peace is Proposed By R. Barclay a Lover and Travailer for the Peace of Christendom Which was delivered to them in Latin the 23 d. and 24 th days of the Month called February 1677 8. and now published in English for the satisfaction of such as understand not the Language Psal. 2.10 Be wise therefore ye Kings be instructed ye Judges of the Earth serve the Lord with fear and rejoyce with Trembling Kiss the Son least he be Angry and ye perish from the Way when his Wrath is kindled but a little blessed are all they that put their Trust in him To the Embassadors and Deputies of the Christian Princes and States met at Nimeguen to Consult the Peace of Christendom R. B. a Servant of Jesus Christ and hearty Wel-wisher to the Christian World Wishes Increase of Grace and Peace and the Spirit of sound Judgment with hearts Inclined and willing to Receive and Obey the Counsel of God LET it not seem Strange unto you who are Men Chosen and Authorized by the Great Monarchs and States of Europe to find out a Speedy Remedy for the present Great Trouble under which many of her Inhabitants do groan as such whose Wisdom and Prudence and Abilities have so Recommended them to the World as to be Judged fit for so Great and Difficult a Work To be Addressed unto by one who by the World may be esteemed Weak and Foolish whose Advice is not Ushered unto you by the Commission of any of the Princes of this World nor Seconded by the Recommendation of any Earthly State For since your Work is that which concerns all Christians why may not every Christian who feels himself stir'd up of the Lord thereunto Contribute therein And if they have place to be heard in this Affair who come in the name of Kings and Princes let it not seem heavy unto you to hear him that comes in the Name of the Lord Jesus Christ who in the truest sense is the Head and Governour and Chief Bishop of the Church the Most-truly-Christian and Catholick King Many of whose Subjects are Concerned in this matter and the Blood of many in Hazzard for whom he hath shed his precious Blood And yet who shall not seek to Obtrude upon you the Belief of the Truth or Certainty of his Commission because of his own Testimony but leave it as well as the things he therein delivereth to the holy and pure Witness of God in all your Consciences to be Received or Rejected by you as it shall there be Approved or not Approved Know then My Friends that many and often times my Soul has been deeply bowed down under the weighty Sense of the present State of Christendom and in secret before the Lord I have mourned and bitterly lamented because thereof And as I was Crossing the Sea and being the last Summer in Holland The Burthen that was upon the Author in this Matter and some parts of Germany the Burthen thereof fell often upon me and it several times came before me to Write unto you what I then saw and felt from God of these things while I was in those parts But I Waited and was not willing to be Hasty and now being Returned to my own Country and at my own Home I cheerfully accept the fit Season which the Lord has put in my hand and called me to therein to signify unto you those things which in his Name and Authority I am Commanded to do And for this End the Lord has shewn me what the Causes are of all this Mischief and Confusion and Desolation which are necessary to be made known unto you and deeply and seriously to be Considered by you Else ye can never be able to Apply the Right Remedies I speak of the Primary and Original Cause The Primary Cause of Mischief first to be Removed as it proceeds from him and is hatched by him who is the Author of all Mischief and the great Enemy to as well as Envyer of the true Peace and Prosperity of all good Christians and who sows in Mens hearts that Evil Seed and fomenteth that bad Ground from which all Evil Riseth For unless this be seen discovered and removed in the Ground although the secondary and more immediate Causes be seen to wit the Projects Designs and Councils of Men and in part be answered and removed by giving way to some and taking from others according as they are more or less formidable and considerable measuring these things by the Rules of Humane Wisdom and Carnal Prudence and Policy yet that is not sufficient That may Allay the Heat for a Time but will not Remove the Evil and You in so doing will prove but like those Physitians that do Mitigate the pain and violence of a Disease for a Time but do not take away the Ground and Cause of it so that it shortly again Returns and in the End Destroys him that is Afflicted with it The Chief Ground Cause and Root then of all this Misery among all those called Christians is because they are only such in Name Christians in Name and not in Nature and not in Nature having only a form and profession of Christianity in shew and words but are still Strangers yea and Enemies to the life and vertue of it owning God and Christ in words but denying them in works and therefore the Lord Jesus Christ will not own them as his Children nor Disciples For while they say they are his Followers while they Preach and Exalt his Precepts while they Extoll his Life Patience and Meekness his Self denying perfect Resignation and Obedience to the Will of his Father yet themselves are out of it and so bring Shame and Reproach to that Honourable Name which they Assume to themselves in the face of the Nations and give an occasion for Infidels Turks Jews and Atheists to profane and blaspheme the holy Name of Jesus Is it not so While so much Ambition Pride Vanity Wantonness and Malice Murder Cruelty and Oppression Abominations abounding in the Courts of Christian Princes yea and all manner of Abominations abounds and is openly practised yea while those that should be Patterns and Examples of Justice Vertue and Sobriety to others do for the most part Exceed most in those things So that the Courts of Christian Princes who while in words seem more to Glory in being Professors and Protectors of Christianity than in their outward Crowns which should be Colledges of Vertue and Piety are mostly Scenes of greatest Wickedness and Nests and Receptacles of all the Baffoons Stage-players and other vilest Vermin not fit to be mentioned I say Is it not so While upon every slender Praetext such as Their own small Discontents or That they judge the present Peace they have with their Neighbour cannot sute
saith here He will ask one word more Where I read that Christ's Flesh and Blood came down from Heaven for so my words should be Translated it seems he is either very Ignorant J. B'S Ignorance of the Scriptures or forgetful of the Scriptures and therefore let him read John 6.51 where Christ saith he is the Living Bread that came down from Heaven adding that Bread to be his Flesh. In like manner is his other Malitious Perversion denied and returned upon him where he would Infer upon us That each of us esteemed our selves as much the Christ of God as Christ was so that the Blasphemy he exclaims against is his own who speaks evil of others without a Cause Another of his Perversions is p. 236. where repeating my words he rendereth them thus out of the Latine J. B. falsly Translates the Author to seek Advantage against him This is that Inward Christ of which we Only and so often speak whereas it should have been Translated Which we so much and so often speak for as the English Edition doth verify the Latine word tantum signifies so much as well as only and was so intended here by me that it must be so both the Context and what I say elsewhere sheweth But he would have it only that he might pervert and rail the more liberally albeit he cannot be ignorant that the Latine word tantum signifies so much as ordinary Dictionaries shew and Cicero saying Nec tantum proficiebam quantum volebam nec quicquam posthac non modo tantum sed ne tantulum quidem praeterieris Those who debate fairly use not to strain their Adversaries words to abuse them when they know they may bear a better Interpretation His next Perversion is yet more Gross and Abusive p. 238. where from my denying That we equal our selves to that Holy Man the Lord Jesus Christ c. in whom the fulness of the Godhead dwelt bodily He Concludes I affirm him to be no more but a Holy Man and because I use the words plenitudo Divinitatis that I deny his Deity which is an abominable Falshood I detest that Doctrine of the Socinians and deny there is any ground for their Distinction and when I Confess him to be a Holy Man I deny him not to be GOD as this Man most Injuriously would Insinuate for I Confess him to be really both True God and True Man Christ true God and true Man And whereas he rails and exclaims here and in the following page at a monstrous rate as if the Comparison I bring of the Difference betwixt every Saint and the Man Jesus from the Sap its being other ways in the Root and Stock of the Tree than in the Branches did further Confirm our Equalling our selves to him he doth but shew his Folly since Christ himself useth the same Comparison Joh. 15.5 I am the Vine ye are the Branches to which I alluded And upon this he runneth out in a vehement strain of Railing p. 239. exclaiming against us as if we denied the Deity of Christ and his Incarnation which is utterly false and therefore his work there to prove what I deny not is in vain And yet he repeateth this Calumny p. 242. adding That my saying That we believe what is written of the Conception Birth Life and Death of Christ c. to be true doth not vindicate us from it and then he subjoins Do you believe that that Body which was Crucified at Jerusalem Rose again and is now in Glory Speak your mind here if you dare This Defiance to all Men of Reason will Insinuate as if I did not believe this or durst not speak my Mind of it and therefore if this be found false he must in the judgment of all sober Men pass for a malitious Perverter For answer then I say I do believe that the Body of our Lord Jesus Christ which was Crucified at Jerusalem Our Belief of the Body of Christ Crucified Raised again and Glorified was again Raised by the Power of God in which glorified Body the Lord Jesus Christ dwelleth and I dare him to shew where in my Apology or elsewhere I ever said or wrote any thing to the Contrary Of the like nature to these Perversions is what we saith p. 264. where from my urging from Heb. 4.12 13. the Word of God is said to be a Discerner of the Thoughts of the heart he would Infer That the Quakers then must know other Mens Thoughts who have this in them and are sensible of it But the Absurdity here is his own Do not they say Every true Believer has the Spirit of God in them And albeit the Spirit know all things yet Every Believer knoweth not all things Since he is so ready by Consequences to make Men Blasphemers for asserting Scripture-Truth how can he avoid passing this Censure upon the Apostle who saith 1 Cor. 2.15 He that is Spiritual judgeth all things and no Man can judge any thing He that is Spiritual judgeth all things but what he knows And whereas he Rails here in saying We ascribe to the Light within the property of God and have no other Christ as also to the same purpose p. 242.237 saying The Christ we Command to believe in is not the Christ the Scriptures testify of but one born with every Man neither God nor Man c. is all answered and the Absurdity he draws from it Removed by what George Keith hath said in his Book called The Way Cast up wherein he shews by the Extension of the Soul of Christ how this is no denying of the Man Jesus but on the Contrary And if either I or any other have called the Light within GOD or ascribed to it the Property of God it is no more upon this Hypothesis than they do who say The Man Christ is God and by reason of the Personal Vnion ascribe sometimes the Actions of the one nature to the Person denominated by the other The Personal Vnion in Christ. as the Westminster Confession it self acknowledges Chap. 8. And since R. Macquair hath promised a Refutation of that Book of G. K. by J. B. in his name when we see it this may be further spoken to if need be upon which also will depend the full Discussion of that Question mentioned p. 240 241. Whether the Seed be a Substance since he will not deny the Soul of Christ is a Substance and consequently distinct from Reason as also that of Christ's being Crucified in the Wicked which p. 246. he calls a Non-sensical Dream and of the Seed's being a distinct Principle from the Soul spoken of p. 247. The full Treating of all which being Referred until that promised Work of his appear As to that I shall only say in short at present that whereas I say This Seed is not the being of God simply considered he addeth p. 230. That then all Men are Partakers of the being of God some other way Considered and what Blasphemy
Necessity to Salvation But why are they and they only Excepted In which resolves my Question which doth so vex him that instead of answering he tells me I am a deluded Quaker of which this is one Is not one in China or India as excusable for not knowing that which they never heard as a deaf Man that cannot hear since God that has permitted the one to be naturally Deaf has also permitted the other to be necessarily Absent To this I cannot find his Answer save only this That these Deaf Persons and Infants are Members of the Visible Church but not the other Of which this must be the Consequence That none can be saved but such as are Members of the Visible Church for his saying That none are Members of the Invisible Church but such as are of the Visible clearly imports it But has not he or at least the most-Eminent of his Way said That the Church was many Ages Invisible and in the Wilderness and yet denied that all were damned during that Time Or will he say The Church of Rome was the Visible Church of Christ all that Time of which they were Members What then becomes of the Testimonies of those who termed her Anti-Christ the Mother of Abominations the Synagogue of Satan which albeit True ye◠begins to be Eaten up again by the Clergy yea even the Presbyterians who begin by degrees to Creep back again to acknowledge their Old Father the Pope to establish their Succession and Ordination especially when pinched by by the Quakers as is at more length shewn in G. Keith's Book called Quakerism no Popery Outward Hearing makes no Church-Member But further It seems the outward Hearing is not necessary to make a Man a Member of the Visible Church and then what becomes of all his tedious Reasonings from Rom. 10. How shall they believe in him of whom they have not heard which he urged before so vehemently but now has overturned He thinks the Instance of Cornelius not to the purpose because he might have had the Knowledge of the Messias from the Jews But his bare Supposition is no Answer Besides that he was no Jews Proselyte is manifest else Peter should not have been quarrelled for Conversing with him and unless he had been such or had received the Gospel according to him he must be esteemed to have been within the Covenant And yet before any of these he is said to have been Heard of God and Accepted Pag. 289. He confesseth Job lived before Moses and was taught of God without Scripture And then is it not thence manifest that some have been saved to whom the Gospel was not preached by the Ministry of Men This also overturneth his Arguments from Rom. 10. Because he knows not how to answer my Argument drawn from Rom. 2. therefore to amuse his Reader he raises a Storm of Railing calling me no less with an Exclamation than a Miserable Miscreant who make the Apostle contradict himself My Argument lies in the Apostle's positive Words who saith The Gentiles did the things contained in the Law The Apostle does not contradict himself in saying The Doers of the Law are Justified and again in the same Chapter ver 13. The doers of the Law are Justified Whence in the very Words of the Apostle without any Commentary I argue That if the doers of the Law be Justified then the Gentiles who did the things contained in the Law are Justified Do I therefore make the Apostle Contradict himself Yea saith he because the same Apostle saith That by the Deeds of the Law no Flesh shall be justified but will he say that these two Sentences of this Apostle The doers of the Law shall be justified and By the deeds of the Law no Flesh shall be justified are Contradictory I say they are not If both these Sayings be true his Challenge is in vain if he will speak-out that which he must else manifest his Abuse of me and say they Contradict one another then let the Reader judge who is the Miscreant and observe how he falls himself into the Pit he had prepared for another But to shew how this distinct outward Knowledge was not absolutely needful to Salvation I instanced how that divers of the Patriarchs yea Mary and the Apostles themselves had not so Clear a Knowledge of it but appeared ignorant upon several Occasions To this p. 289. he would make the Reader believe that I Conclude The Patriarchs had no saving Knowledge of the Messias because the wicked Jews Crucified him Which is false I shew indeed according to Scripture That the Jews that Crucified him wanted this distinct Knowledge notwithstanding they had the Scripture His further answer to this Confutes himself saying The Apostles did understand so much at was then Revealed and if this was sufficient for them as he must say if he speak sense the like may be said of the Heathens For if the Apostles were not Condemnable for not believing nor understanding more than what was Revealed to them neither could the Gentiles But to make his unwary Reader believe as if all this said by me brought no Relief to my desperate Cause as he terms it he concludes this 11 Paragraph p. 290. with one of his sententious Sayings Quakers can dream waking I see He goes on in answer to my Proofs brought from the Ancient Philosophers to Confirm this to which he resumes little but Railing Wherein I will not trouble the Reader to follow him since without them the thing in Hand is sufficiently proved by Scripture Yet if he will affirm the Citations to be either False or Fictitious they may be proved by production of the Books themselves He thinks The Impertinency of my citing Augustin 's Words is discovered by the bare Reading and little less he saith to those of Buchanan Which I refer to the Reader 's Judgment as he will find them in my Apology towards the latter End of the Explanation of the fifth and sixth Propositions and I will leave him concluding this Chapter with Railing and Empty Threats which I neither Fear nor Value as being without Ground and the Fruits of no better Spirit than that of Rabshakeh SECT VII Wherein his Thirteenth Chapter of Justification is Considered ¶ 1. I Come now to his Thirteenth Chapter Of Justification where after he has begun by telling This Doctrine hath been principally questioned by Hereticks which I deny not and given us according to his Custom some large Citations out of their Confession of Faith and Catechism with the supposed Sense of other Quakers from some of his formerly mentioned partial Authors at last he comes pag. 296. N. 4. to Examine what I say in this Matter Where according to his Custom he begins with a Calumny upon his own false Supposition J. B. proceeds upon his own false Suppositions and Perversions As if the Justification I plead for were not the true Justification of the Saints because proceeding from the Light which saith
The worldly Peace-Contrivers Rule is not Equity but the power of Parties 610 711 712 Pelagians 311. how we differ from them 339 341 492. see Light of Nature Pelagius deemeth That no 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 398 Perfection Concerning Perfection or freedom from Sin 91 99 132 136 166 167. Perfection evicted 28 37 620. Persecution upon the account of Religion 523 529. see Magistrate Violent Persecutions upon the account of Religious Principles rather confirm than drive the persecuted from the Belief of those Principles 687. The Lutherans and Calvinists united in the Doctrine and Practice of Persecution even practise the same against one another 690. Pressing after and seeking to establish a National Church tends to promote Persecution 691. the Principle of Persecution preached up and practised by the Church of Rome 689. Severity see 865. Perseverance The Grace of God may be lost through Disobedience 388 401. yet such a stability may in this Life be attained from which there cannot be a total Apostasy 380 398 400 405 406. Concerning Perseverance or falling from Grace 136 138 167 Peter whether he was at Rome 289. he was ignorant of Aristotle's Logick 305. there were of old divers Opinions concerning his Second Epistle 297. Pharaoh 778 Pharisees 475. Philosopher an Heathen-Philosopher was brought to the Christian Faith by an Illiterate Rustick 424. a Philosopher converted his Testimony concerning the Old Man's Words 644. a Philosopher troubled for being Commended by a Profligate Person 672. Philosophers whence called 362. Philosophy 417 424 Phisicks ibid. Plays whether it be lawful to use them 531 533 545 548. 565 Polycarpus the Disciple or John 289 Power The Power of God being Inwardly felt to give Victory over Sin in some serious Inquirers was the Cause of their Uniting and agreeing unanimously to the universal Preaching up of this Power which is the True Church's first and chiefest Principle and most agreeable to the universal Love of God 697 Pray To pray for Remission of Sins 397 398. concerning the Lord's Prayer 450. to Pray without the Spirit is to offend God 453. concerning the Prayer of the Will in Silence 458 see Worship Prayer The Prayers of the People were in the Latine Tongue 422. Prayers performed without the Assistance of the Spirit are not acceptable to God 44 45. Mental Prayer the Cause and Spring of Vocal Prayer 643. is sometimes of more Force than Vocal Prayer 648 all that are Faithful who have no natural Defect may Pray Vocally at Times 645. Preacher see Minister Preaching what it is termed the Preaching of the Word 426 431. see Worship it is a permanent Institution 485. it is learned as another Trade 431. no Preaching is profitable but that which comes from the Immediate Teachings of God's Spirit 28 861 868 871 Predestinated God hath after a special manner Predestinated some to Salvation of whom the places of Scripture which some abuse be understood their Objections are easily solved 341. Presbyterians Scots Presbyterians the severest of that Sect they derive their Pedigree from Geneva but surpass it in Zeal 678. Presbyterians Complyance 758. a Presbyterian Preacher's Prayer to the Devil 708. a twofold Will in God vindicated by the Presbyterians 777. see 861 873 878 Priest Under the Law God spake immediately to the High-Priest 277 286 Priests see Minister of the Law 408 409 421 442 Pride 885 Princes the Courts of Princes the Scenes of greatest Wickedness 708 564. Principles Departing through Unbelief from the Fundamental Principles of a Society implieth self-ejection from being a Member of that Society whether in Spiritual or Temporal Matters 214. proved by Scripture ibid. that those that abide faithful in the firm Belief of those Principles and Doctrines upon which their Society was outwardly grounded have Power to exclude those that separate from them by asserting False and Contradictory Principles 215. The Doctrines and Principles which are the outward Bonds and Terms of Society are nothing else but the Product of Truth 's Power and Virtue upon the Heart 241. a good Principle is a ready way to lead People into good Practices 27 Profession An outward Profession is necessary that any be a Member of a particular Christian Church 404 Prophecy and to Prophesy what it signifies 416 417. of the Liberty of Prophesying 439. Prophecy 277 750 Prophets Some Prophets did not Miracles 416 417. Sam. Rutherford explains 1 Cor. 14.30 to be meant of Pastors and not extraordinary Prophets 104. J. Calvin affirms that in his Day God raised up Prophets and Evangelists 89. concerning Prophets 604 645 667. Protestants the Rule of their Faith 289. they are forced ultimately to recur unto the immediate inward Revelations of the Holy Spirit 293. what difference betwixt the execrable Deeds of those of Munster and theirs 288 290. they make Philosophy the Handmaid of Divinity 305. they affirm John Huss prophesied of the Reformation that was to be 309. whether they did not throw themselves into many Errors while they were expecting a greater Light 380. they opposed the Papists not without good Cause in the Doctrine of Justification but they soon ran into another Extream 365 366. they say that the best Works of the Saints are defiled 370. whether there be any difference betwixt them and the Papists in Superstitions and Manners and what it is 405 406. what they think of the Call of a Minister 409 416. it is lamentable that they betake themselves to Judas for a Patron to their Ministers and Ministry 421. their Zeal and Endeavours are praised 422. of their School-divinity 425. of the Apostles and Evangelists of this Time 430. whom they exclude from the Ministry 430 431. that they preach to none until they be first sure of so much a Year 433. the more moderate of them exclaim against the excessive Revenues of the Clergy 435. though they had forsaken the Bishop of Rome yet they would not part with old Benefices 436. they will not labour 437. whether they have made a perfect Reformation in Worship 440 441. their Worship can easily be stopped 455. they have given great Scandal to the Reformation 470 they deny Water Baptism to be absolutely necessary to Salvation 480. of Water-Baptism 491 392. of the Flesh and Blood of Christ 407 409. they use not Washing of Feet 489. how they did vindicate Liberty of Conscience 524. some affirm that wicked Kings and Magistrates ought to be deposed yea killed 5.24 how they Meet when they have not the Consent of the Magistrate 529 530. of Oaths and Swearing 550 551. according to the Episcopalian and Presbyterian Principles and Practices no Man can be a Member of the State but first they must be a Member of the Church 691. the Protestants to their Shame have recourse to their old Abdicated Father the Pope for a Title to their