both against the Protestants abroad and us in pleading for this imaginary holiness of the first day of the week which in his Dialogue he sought to prove because Christ did rise upon it but to my Answer shewing he might from thence infer the rest of the Popish Holy-days of his Birth Ascension Conception c. he replies not one word He summarily passes over what is said by me concerning this thing pag. 38 39 40 and 42. which the Reader by looking unto may observe He alledgeth The fourth Command speaketh not precisely of the Seventh day in order from the Creation and that the beginning and ending of it mentions the Sabbath-day and not the Seventh Quid inde c. What then Is not the middle of the Command as observable which saith expresly But the Seventh day is the Sabbath of the Lord There God himself expounds the Sabbath to be the Seventh day And W.M. must not think we will reject this Exposition to accept of his proofless Glosses My Argument drawn from Col. 2.16 17. Let no man judge you in respect of an Holy-day or Sabbath-days and Rom. 14.6 which sheweth all days to be alike and Gal. 4.10 11. Ye observe days and months All Days alike times and years He answereth alledging These reprove not Moral days but Ceremonial adding That the fourth Command binds to this and therefore it cannot be more abrogate than any of the rest of the Ten Commands But this is no proof at all only a meer begging the question he should have more convincingly proved that the fourth Command binds to the Observation of this Day Now the Apostle in these places saith not I am afraid of you because ye observe Ceremonial days W. M. hath no bottom for this distinction He confesseth that Christ Matth. 24.20 speaketh nothing of the first day of the week and therefore overthrows the Inference he makes in his Dialogue from it And what I further add to shew the folly of this Inference from the Scripture he hath wholly omitted which the Reader may see pag. 38 39. of my last Page 106. He says O! the conscientious keeping of the Sabbath is a comfortable evidence of those that shall be admitted to this Rest viz. the Rest of the Lamb. But seeing these words are without any proof they are only like to have credit with such silly superstitious Bigots as Calvin in the place above-mentioned reproves and not with any solid serious Christians Sect. 2. page 107. To prove that the First Day of the Week is set apart for the Service of God The Lord's Day not limited to a particular Day by Divine Authority he citeth Rev. 1.10 I was in the Spirit on the Lord's day but whereas I told him this did no way prove that Day to be the First Day of the Week because the Day of the Lord or the Lord's day in Scripture is not limited to any particular Day He answers That these two ought not to be confounded for all days wherein the Lord executeth Judgment are days of the Lord but the Lord's day mentioned Rev. 1. is but one For this he bringeth no proof but his own meer Assertion As Ignatius calling the First day of the week The Queen of days doth not prove that Lord's day spoken of by John to be the first day so if Ignatius had been of this mind and had esteemed of it above other days that makes nothing against us we know this Superstition was creeping into the Church before Ignatius's time therefore the Apostle Paul warned the Galatians Gal. 4.10 11. To prove this Day spoken of by John to be the First Day of the Week he saith Christ appeared to his Disciples declared himself to be the Son of God upon the First Day of the Week That it is supposed that was the day the Spirit was poured forth And that Beza in an antient Greek Manuscript did find the First Day of the Week called the Lord's Day But all this doth not in the least prove the matter in question except this may suffice for proof W.M. thinks this will infer the Day of the Lord spoken of by John to be the First Day of the Week Therefore it is so There may be Superstition enough found in old Greek Manuscripts Superstitious Observing of days the Inventions of Men. It is near fourteen hundred years since the Eastern and Western Churches were like to split about the Observation of Easter and yet Protestants with good reason look upon that Controversy as both Superstitious and Frivolous Now giving but not granting this Day spoken of by John were the First Day of the Week How doth he prove from this that the First Day of the Week is come to Christians in place of the Jewish Sabbath or that it stands as an Obligation upon them as a part of the Moral Law whereunto we are bound by the fourth Command First Day of the Week Which though it be the chief thing in debate remains yet unproved Seeing then he has had very few proofs for these his supposed Ordinances but such as are only bottomed upon his own Affirmations the Judicious Reader may judge it is without ground he concludes here that we deny the Ordinances of Christ and not the Inventions of Men. His fourteenth Head Original Sin not grounded in Scripture page 109. is concerning Original Sin so called which the Reader by comparing with pag. 40 41 42 and 65. of mine will see that he makes no Real but a meer Counterfeit shew of Answer And I desire the Reader first to observe That neither here nor in his Dialogue he doth not so much as offer to prove that this phrase Original Sin is to be found in Scripture and for all his pretences to make the Scripture his Rule he hath no ground from this but from Popish Tradition Secondly That we grant a real Seed of Sin derived from Satan Our Sense of it which Adam's Posterity is liable to But we say none become guilty of this before God until they close with this evil Seed and in them who close with it it becomes an Origin or Fountain of evil thoughts desires words and actions And as by granting all capable of receiving this real Seed of Sin we differ from the Socinians and Pelagians So by saying It is not the Childrens Sin until they do close with it We agree with Zuinglius a famous Protestant who for this very Doctrine was condemned by the Council of Trent in the Art of the Fifth Ses. Conf. Trent lib. 2 pag. 208. The Acts of which Council not only against us but against this famous Founder of the Protestant Churches in Zuitserland is that which W.M. is here Vindicating Thirdly I desire the Reader may observe That the thing he pleads for is That Infants are really guilty before God That Infants are guilty before God simply for Adam's Sin and that some of them who die in their Infancy Whether Infants are guilty before the
omitted In Chap. 21. Sect. 7. where they say That the Sabbath from the Resurrection of Christ was changed into the First Day of the Week which in Scripture say they is called the Lord's Day and is to be continued to the End of the World as the Christians Sabbath In which they assert Three Things First That the First Day of the Week is come in place of the Seventh for a Sabbath To prove which they alledge 1 Cor. 16. 1 2. Now concerning the Collection for the Saints as I have given order to the Churches of Galatia even so do ye Vpon the First Day of the Week let every one of you lay by him in store as God hath prospered him that there be no Gathering when I come Acts 20.7 The Divines Non-sensical Proofs That the First day of the Week is instead of the Sabbath And upon the First Day of the Week when the Disciples came together to break Bread Paul preached to them ready to depart on the Morrow and continued his Speech until Midnight That these Proofs Assert not the things expresly we need not I suppose dispute Now to say that because Paul desires the Corinthians to lay something by them in store that day or because he brake Bread continued his Speech until Midnight therefore the First Day of the Week is come in place of the Sabbath is a Consequence more remarkable for its Sottishness than to be credited for its Soundness Indeed to make so solemn an Article of Faith as these Men would have the Morality of the First Day of the Week to be would need a more positive and express Authority The Text doth clearly enough tell the Reason of the Disciples Meeting so frequently and of Paul's preaching so long because he was ready to depart to Morrow it speaks not a word of its being Sabbath Their Second Assertion That the First Day of the Week is therefore called the Lord 's Day Is drawn yet more strangely from that of Rev. 1.10 The Lord's Day I was in the Spirit on the Lord 's Day and heard behind me a great Voice as of a Trumpet Whereas no particular Day of the Week is mentioned So for them to say John meaned the First Day of the Week hath no more Proof but their own bare Assertion For their Third Assertion That it is to be continued to the End of the World as the Christians Sabbath They that alledge these Scriptures Exod. 20.8 10 11. Remember the Sabbath Day to keep it Holy but the Seventh Day is the Sabbath of the Lord thy God in it thou shalt not do any Work The Sabbath-Day thou nor thy Son nor thy Daughter thy Man-Servant nor thy Maid-Servant nor thy Cattle nor thy Stranger which is within thy Gates for in Six Days the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh Day wherefore the Lord blessed the Sabbath Day and hallowed it Isaiah 56.2 4 6 7. Matth. 5.17 18. Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil For verily I say unto you Till Heaven and Earth pass one Jot or one Tittle shall in no wise pass from the Law till all be fulfilled If they prove any thing they must needs prove the continuance of the Seventh Day seeing in all the Law there is no mention made of the First Day of the Week being a Sabbath The Seventh Day If these may be reckoned good and sound Consequences I know no Absurdities so great no Heresies so damnable no Superstitions so ridiculous but may be cloathed with the Authority of Scripture In their Twenty Seventh Chapter in the 1 2 3. Sections they speak at large of the Definition and Nature of Sacraments but in all the Scriptures they bring there is not one Word of Sacraments The Truth is there was a good Reason for this Omission for such a thing is not to be found in all the Bible The word Sacrament not to be found in all the Bible For them to alledge that the thing signified is to be found in Scripture though that be also a begging of the Question will not excuse such who elsewhere aver The Whole Counsel of God is contained in the Scripture to forsake and reject the Tenour thereof and scrape out of the Rubbish of the Romish Tradition for that which is reckoned by themselves so substantial a part of their Faith In their Fourth Section they assert two things First That there are Two only Sacraments under the Gospel Secondly That these two are Baptism and the Supper To prove which they alledge Matth. 28.19 Go ye therefore and Teach all Nations Baptizing them in the Name of the Father and of the Son and of the Holy Ghost 1 Cor. 11.20 23. When ye come together therefore into one place this is not to eat the Lord 's Supper for I have received of the Lord that which also I delivered unto you that the Lord Jesus the same Night in which he was betrayed took Bread 1 Cor. 4.1 Let a Man so account of us as of the Ministers of Christ and Stewards of the Mysteries of God Heb. 5.4 4. And no Man taketh this Honour to himself but he that is called of God as was Aaron Now granting there were such a thing as Sacraments to be solemnly performed all that these Scriptures will prove is That these Two were appointed to be performed But that there are only Two or that these are they which is the thing asserted and incumbent to be proved there is not the least Shadow of Proof alledged For according to their own Definition of a Sacrament in the larger Catechism where they say The parts of a Sacrament are two the one an outward and sensible Sign used according to Christ's own appointment the other an inward and spiritual Grace thereby signified both the Washing of one another's Feet and the Anointing of the Sick with Oil doth answer to it and many other Things So that the Probation of a Sacrament at all or of their being Two Seven yea or Seventy is all alike easie seeing neither Name nor Number is to be found in the Scripture they being the meer Conceits and Inventions of Men. And yet it is marvellous to see with how great Confidence some Men do assert the Scripture to be their Rule while they build up so considerable Parts of their Doctrine without the least Scripture-Foundation Thus I thought fit to pitch upon these Three viz. the Scriptures Sabbath and Sacraments because these be Three of the main things for which we the Quakers are chiefly cried out against and accused as believing Erroneously concerning them Now what we believe concerning these things and how agreeable our Testimony herein is to the Scriptures is heretofore sufficiently demonstrated Also how little Scripture-Proof these have for their Contrary Assertions to us in these things notwithstanding of their great Pretences to Scripture will
the Testimony of the First Protestants 91 92. the Lord's day is not the First Day of the Week 39. nor is it limited to a particular Day 92. the First Day is not come instead of the Sabbath 93. superstitious observing of Days is the Inventions of Men 92 146. and an Inlet to all the Popish Holidays 39 92. the Priests make the First Day of the Week their Market-day to sell and vend their Babylonish Commodities in 40. It is convenient and necessary that a Day be set apart to meet and Worship God in 146 the Divines Nonsensical Proofs that the First Day of the Week is instead of the Sabbath 177 178. no Man is to be judged in respect of an Holy Day or the Sabbath-days c. 170. the observing of Days being a returning to the beggerly Elements 224. the first Dawning and breaking forth of the heavenly Day of the Lord in this our Age described 689-691 Deacons 508. ‖ Deaf Persons see Light Death see Adam Redemption it entred into the World by Sin 316 317 In the Saints it is rather a passing from Death to Life 316. a Sleep 41. and their Natural Death is not the Wages of Sin 94. Devil he eares not at all how much God be Acknowledged with the Mouth provided he be Worshipped in the Heart 272 355 356. he can form an outward Sound of Words 278. he haunts among the Wicked 391. How he can be a Minister of the Gospel 425 427. when he can work nothing 453 454. he keeps Men in outward Signs Shadows and Forms while they neglect the Substance 489 491 507. The Rage of the Devil against the Lord's Chosen 713. Differences in the Church in outward Matters to be Composed 207. as coming from the besetments of the Enemy 228. the Spirit of God giving Judgment in the Church of Christ 240. Dispute The Dispute of a Shoo-maker with a certain Professor 422 423. of an Heathen-Philosopher with a Bishop in the Council of Nice and of the Vnletter'd Clown 423 424. Divinity School-Divinity 417. how pernicious it is 423 to 427. Divisions see Schism Dreams see Faith Miracles Doctrine That Doctrine which is both contrary to Scripture and Experience is not for the Spirit but against it 601. the Fruits prove the Doctrine 624. J. B. brings his own Author in for Devilish Doctrines 749. Duty The hardned and blinded see not their Duty 242. Duties natural and spiritual differ 636. E. Ear There is a Spiritual and bodily Ear 271 278. whether the outward Hearing is necessary to make a Man a Member of the Visible Church 806. Easter is Celebrated other ways in the Latine Church than in the Eastern 289. the Celebration of it is grounded upon Tradition 289. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Name J. B's false Gloss upon it 859 487. see Baptism Ejaculations proved from Scripture 852. Elders 277 430. How Christ in Revealing his Will ordinarily makes use of the Elders and Officers in his Church 229. in Cases of Differences and Controversies 236. Election and Reprobation of Infants 766 767. J.B. makes the Word All express of two Numbers the least to be Elected 784 804. by the whole World he falsly understands the Elect only ibid. Elector of Saxony the Scandal given by him 471. Eminency Your Eminency see Titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oftner translated in than among as in 1 Cor 2.2 p. 66. Endowments the Author glories not in natural Endowments Enjoyments inward former Feelings and Enjoyment are far exceeded by the Feelings and Enjoyments of this day 28 29. Enoch walked with God 394. Enthusiasm its proper signification 658. Epistle see James John Peter Esau and Jacob did strive in the Womb 447. Ethicks or Books of Moral Philosophy are not needful to Christians 424. Evangelist who he is and whether any now a days may be so called 429 430. Evidence the best and most principal is the Immediate Evidence of the Spirit and the greatest outward Evidence that can be given is the Scripture 593 594. the Spirit 's Evidence is that it teacheth to deny Ungodliness and Worldly Lusts c. 575 576. an Evidence that no Hypocrite can have 657. See Ministry Spirit Revelation Exaltation self-Exaltation leads to Separation and Division 192 193. Excellency Tour Excellency see Titles Excommunication the evil thereof 690 691 Exorcism or Adjuration in the use of Water-baptism denied 492 Eye The Spiritual Eye sees and discerns the true Confessor from the false 657 837. F. Faith its Definition and what its Object is 277 278. how far and how Appearances outward Voices and Dreams were the Object of the Saints Faith 278. that Faith is one and that the Object of Faith is one 279. It s foundation 293 294. see Revelation Scripture Little Faith is perfect in the measure of it 23 80. what it is its absolute necessity 129. Accidental Objects of Faith 602. wherein the nature and Essence of Faith consists 603. J. B's halting Examples to prove true Faith 759. Sadeel's Testimony concerning Succession of Faith 648. the material and formal Object of Faith distinguished 742 744. whether Faith comes by the outward Hearing 904. falling away and departing from Faith 42 43. who they were that fell from Faith 96. not holding it in a good Conscience 137. thou that standest by Faith c. ibid. see Grace Fall of Man see Man Farellus 506 Father see Knowledge Revelation Fathers so called they did not Agree about some Books of the Scripture 296 303. they affirm that there are whole Verses taken out of Mark and Luke 288. concerning the Septuagint-Interpretation and the Hebrew Copy 303. they preached Universal Redemption for the first four Centuries 326. they frequently used the Word Merit in their Doctrine 387. concerning the possibility of not Sinning 397 398. the possibility of falling from Grace 400. many of them did not only contradict one another but themselves also 423 424. concerning Baptism and the Sign of the Cross 492. concerning an Oath 550. Feet Concerning the Washing of one anothers Feet 447 498 499. Christ washed the Disciples Feet 169 170. the Washing of Feet c. 651. a spiritual Washing of Feet pointed at by Christ 652. Washing of Feet observed by Christians in the Primitive Times ibid. which though Commanded with so great solemnity yet Ceased 863. Forbearance of God see God Franequer all things are set to sale at Rome to Franequer apply'd 433. Freedom from sin see Perfection Freely the Gospel ought to be preached freely 403 432 434. Nic. Arnoldus his Answer to Freely ye have received c. 433. G Games see Plays Gentiles by what Nature the Gentiles did the things contained in the Law 313 763. The Gentiles justified in doing the Law 360 362. Jew and Gentile Scythian and Barbarian partakers of the Salvation of Christ 363. see Heathens Gifted Brethren 416. Gifts 204. diversities of Gifts Administrations and Operations from the same Spirit makes no division 220. Gifts differing according
no man judge you in Meat or Drink or Holy Day or New Moon or Sabbath-days which are a Shadow of things to come See also Rom. 14. which plainly holds forth all days under the Gospel to be alike and said Paul to the Galatians To observe days c. I am afraid of you For a Third Reason thou say'st That Jesus Christ plainly intimates the Continuance of a Sabbath because that speaking of the Desolation of Jerusalem he said pray that your flight be not in the Winter nor on the Sabbath-day Answ. But that Sabbath-day is neither here nor elsewhere said to be the First Day of the Week The Jews were to flee at that time and Christ holds forth their difficulties that it should be grievous unto them to be put to it to flee on their Sabbath-day or be killed for they kept it in the strictness of it But as for any of your Sabbath-keepers they are not so strait-laced but they will do less necessary things than to flee from a danger on that day And as the outward Jew desireth that he may not be put to flee on his outward Sabbath so the inward Jew in Spirit desireth much more that he may keep his Sabbath which is his Spiritual Rest in Christ that the Enemy oft seeketh to break to cause him to flee on his Sabbath-day but this to you is a Mystery viz. what the Sabbath of them who believe is Hebr. 4.9 10. There remaineth therefore a Sabbatism to the People of God and he that is entred into his Rest hath ceased from his own works as God did from his And that this Sabbath or Rest is not an outward day is plain because in the next Verse he saith Let us labour therefore to enter into that Rest. But if it were an outward day it might be easily entred into but this is such a Rest as none can enter into who hearken not to the Voice of the Lord by believing and obeying it For a Fourth Reason thou say'st though ye keep not the same day the Jews did ye have the same Authority for keeping your day that they had for theirs Hence this day The Lord's Day not the first day of the Week that we keep say'st thou is called the Lord's Day Rev. 1.10 it being set apart by the Lord for his Service and as a special Memorial of his Resurrection Answ. But for all this here is no Probation at all but meer Assertions If ye have the same Authority produce it and let us see it John was in the Spirit on the Lord's Day therefore the first day of the Week ought to be kept how hangs this together Prove that John meant the first day of the Week We read much in Scripture of the Day of the Lord which is the Lord's Day but no where do find it called the First Day of the Week or any other Natural Day for it is Spiritual and as God called the Natural Light Day so he calleth the Spiritual Light of his Appearance where the Sun of Righteousness ariseth with healing under his Wings Day And this is the Day of the Lord wherein his People rejoice and are glad And whereas thou say'st It is set apart by the Lord as a Special Memorial of his Resurrection This is thy naked Assertion without any shadow of proof and if thou wilt say that therefore it is to be a Holy Day because he Rose on it Is not this a fair inlet to all the Popish Holy Days Popish Holy Days If ye keep one Day for his Resurrection why not one Day for his Conception another for his Birth another for the Annunciation of the Angel another for his being Crucified another for his Ascension and then we shall not want Holy Days in good store Fifthly thou say'st Who oppose the Sabbath-Day sin against Mercy and Equity and Justice Answ. It is granted but who oppose your Day which ye have made or imagined to be the Sabbath do no sin against any of the fore-said if in other things they keep unto the Rule of Mercy and Justice First They sin not against Mercy if through all the days of the Week they be found in that which is for the good of themselves and their Neighbours not laying too heavy burdens upon their own Souls by excessive care and labour in outward things nor yet forcing their bodily strength beyond the Rule of Mercy and Love nor imposing any things upon either Servants or Cattel contrary to Mercy For if the Law required Mercy even in these things much more the Gospel so that we grant Times of Rest are to be given unto Servants and Beasts and Mercy is to be shewed unto them more than under the Law And thus is the End of the Sabbath answered which was made for Man yea this is indeed to keep the Sabbath The true Sabbath To undo every burden and to let the oppressed go free both as to the inward and the outward And the Lord's People have frequent times more than once a Week wherein laying aside their outward Affairs for a Season they may and do Meet together to wait upon the Lord and be quickned and refreshed and instructed by him and worship him in his Spirit and may be useful unto one another in Exhortation or Admonition or any other way as the Lord shall furnish And such who find any distemper upon their Minds through letting them go forth too much upon outward things may find the Lord allowing them any other day or time no less than that to get their hearts reduced into a right frame And it were sad if the Lord had only allowed but one day of seven unto this effect The Lord inviteth and alloweth the weary and distempered who love to be cured of their Distempers to come unto him every day And as for those who abide not in a due care every day to have their Hearts ordered a-right but let their Minds go forth excessively in outward Occasions all the Week they provoke the Lord to shut them out from Access to him upon the First day And our Souls do oft bless the Lord in allowing us many times of refreshment and strengthening to the establishing and confirming us in his love and life and disburdening our Minds of earthly things much more frequently than in one day of seven And as for sinning against Justice they cannot be charged with it who give up unto the Lord not only one day of seven but all the seven even all the days of their life unto his Service for Equity and Justice calleth upon us to spend all the seven in his Service that our Hearts may continually be exercised in his Fear and Love and whatever we do we may do it to him and in him And as for the First Day of the Week The first day of the Week we meet together even on that day as we do on other days according to the practice of the Primitive Christians to wait upon the Lord
be great Peace True Peace with God but we have not come by it after such a way as thou dost falsly and rashly judge as by neglecting the Worship of God and stopping the mouth of Conscience but by being turned to that living Word and Law of God in our hearts by loving it and cleaving to it yea by receiving the reproofs and chastisements of God through it and submitting to the Judgment of it when it hath been as a hammer and as a sword and as a fire in us breaking in pieces and destroying all that false unsound Peace we had created to our selves in the day of our alienation from the light of God in us And unto Peace we are come through great tribulation of Soul even such as thou art a stranger unto being ignorant both of the one and the other and so hast therein shewed thy folly in judging what thou knowest not And as for woful security we know not where it more abounds than among hypocritical Professors The Whore's Peace who with the Whore in the Proverbs offer up their Sacrifices of Morning and Evening Prayers and thereby create a Peace to themselves though they let their hearts go a whoring after their Lusts all the day Did not the Pharisees pray much outwardly and were much in other outward practices of Devotion and so created a false peace and esteem unto themselves And can you deny but that there are many such among you who make up a false peace to themselves by leaning upon their outward performances Now what if I should charge this upon your Principle would'st thou think it fair dealing Thirdly Page 52. Thou say'st Doth not that Opinion tend to Atheism which rendreth mortification of sin even in this life useless c. Answ. Here thou dealest dis-ingenuously Is Mortification of sin useless where the end of it is attained And is not perfection the end of mortification Again thou say'st The Opinion of a sinless perfection wounds the very vitals of Religion Answ. Who could have expected that one that pretends to Religion would have been so brazen-faced as to put such an Expression in print What is the end of true Religion The end of true Religion to lead out of sin but to lead out of sin Do the vitals of Religion consist in sinning or in not sinning If it consist in sinning then they that sin most are most religious But if it consist in not sinning and keeping the Commandments of God without sin then to plead for such a thing as attainable hurteth not the vitals of Religion What! cannot the Saints live better without sin than with it Yea surely they can live well without that which is a burden and as Death unto their life they whose life is in sin cannot live but in sin but the Saints life is not in sin but in righteousness And thy consequences are vain and foolish As 1. That men need not pray for pardon of sin 2. That they need not the Blood of Christ to cleanse them from sin 3. That they need not Repentance For we grant that All have sinned and so need those things by which they may attain unto perfection and who witness perfection are come to witness the true use of these things and as the Blood of Christ cleanseth from all the sin so it preserveth clean and such have received the forgiveness of their sins being turned from them unto righteousness which is the fulfilling of Repentance And whereas thou say'st Bring me to the particular person that is sinless and I shall apply to him that of the Apostle 1 John 1.8 Thou shewest openly thy confusion for by thy applying to him that of the Apostle wouldst thou infer a sinless man to be a sinning man That is a contradiction but though we should bring a man to thee that is made free from sin by the power of God thou couldst no more judge of him than a blind man can judge of Colours And as to 1 John 1.8 it is a plain case If we say we have no sin and have fellowship with him and yet walk in darkness as verse 6. then we deceive our selves So it is Conditional otherwise it would contradict what follows Verse 9. and Chap. 2.4 and Chap. 3.6 9. As to that of the Sabbath it is answered above Page 53. Your Religion say'st thou will be welcome to the worst and wickedest of men for you will please them exceedingly in crying down of Ordinances the observation of the Sabbath and private and family Prayer c. Answ. We cry down no Ordinance of God but your hypocritical ways and we know no worse men than those Hypocrites whom we are so far from pleasing Crying down Hypocrisie pleases not the Hypocrite in crying down their hypocritical Prayers and Performances that they frâ—t and gnash at us with their Teeth and if they could get their will would tear us in pieces for witnessing against those things And they are very blind who see not that the denying of those things in shadow and bare formality and establishing them in the power and substance can no ways be acceptable to the Wicked but most unpleasing to Hypocrites who can perform the one but not the other But now let us examine whether your Principles or ours be most acceptable to the wicked and hypocrites 1. Wicked men and Hypocrites love well to hear Hypocrites and wicked mens Principles of the Priests that they can never be free from their sins in this life and that they must always sin 2. They love well to hear to be justified by Christ without them and his Righteousness without but not by him and his Righteousness within them 3. They love well to hear that the words without them are the only Rule which they can wrest according to their own corrupt Inclinations but they love not to hear that the Word and Light of God within is to be their Rule which they cannot wrest nor bend 4. They love well to hear that they may use the fashions and customs of this World bow and cringe and give and receive the Honour of this World 5. They love to hear they may use Sports and Games and Plays 6. To wear Laces and Ribbons and Gold Rings and other superfluity 7. They love well to hear that men must not expect to hear God immediately being such as those who said Let not God speak unto us 8. They love well to hear that Water-baptism and giving of Bread and Wine are the Ordinances of God and the true Baptism and Supper for then they think they are Christians if they partake of these outward things and they are mad against us who call them shadows And as for their Observation of that called the Sabbath we find none more plead for it than profane light men and women for they can easily dispense to hear a man talk for an hour or two and then have all the rest of the day to spend in idleness vain communication
thoughts of Protestant Ministers who have given such proofs of their Call Answ. He should have told me what these Protestant Ministers are whom he says we impiously censure or by what Rule he or his Brethren would be laying such claim to be Protestant Ministers so as to exclude the Quakers from being such Page 99. Though he quarrel with me for saying That with Papists he pleads for Miracles he is so far from vindicating himself from this Charge Whether Miracles are necessary to prove a true Call that he giveth again new ground for it saying That such as assert an Immediate Call ought to give tokens of it by Miracles c. adding That though John did no Miracles yet his Call was attended with extraordinary things at his Conception and Birth Now this was the very Objection which the Papists made against the first Reformers to whom Luther and Calvin replied That though they had an Immediate Call yet there was no need of Miracles And this Objection of W. M. is no other than that which almost in totidem verbis in as many words was objected to Beza at the Conference of Poizy in France by Claudius Dispensus Doctor of the Sarbone who urged this very Argument of John the Baptist confirming his Call by the Testimony of Malachy c. alledging That they ought to Confirm their Call by Miracles To whom these are Beza his express words Hist. Eccles. of France p. 581. And as to what dispence thou alledgest that extraordinary Vocation is always approved by Miracles or by the Testimony of the Prophets I deny that it is always so verified But if we must come to Miracles do you not think that the Changing of the Life the Fruit which is seen to proceed from this Doctrine in our time by Persons so contemptible and so much persecuted by the greatest of the World are not sufficient Miracles as said the Apostle to the Corinthians that they were the Seals of his Apostleship So the rational Reader may observe that notwithstanding of W. M's so often laying claim to the Protestant Churches and Protestant Ministry and crying out against us as Opposers of them he so directly makes use of Popish Arguments against us and how we defend our selves by no other but the very same Answers the Protestants gave unto the Papists Yea of late W. Rett present Preacher of Dandy in his Book against Papists printed but the last year at Aberdeen Miracles not needful doth plead That Miracles are not needful instancing that John the Baptist did none And so W. M. though he compare us to the Jesuites in his Epistle is so far one with them himself that if his Evasion may be esteemed of worth whereby he seeks to overturn this Example of John when brought by us he will rather furnish the Jesuites with it to fight against his Brother W. Rett or rather borrow it out of their Artillery whereby they fight against Protestants than miss to have a hit at the Quakers May we not truly apply the instance in his Epistle to himself that he is sailing in one Boat with Papists though his face seems to look averse from them Page 100. He saith Whatever inward Call the Elders mentioned Tit. 1.5 Acts 14.23 had yet they had not an Immediate Call The Immediate Call of the Ministry which is by immediate Command and Voice of God without the intervention of men But for this he adds no proof at all nor is there any Inconsistency betwixt being immediately Called by Command from God and afterwards being approved of men or that being Approved and set apart by man excludes having an Immediate Call from God Sect. 1. page 101. He says That Eph. 4.13 is a pregnant and pertinent proof for the Continuance of the Ministry which I never denied But this doth not answer my saying that it is impertinent as to them who deny perfection seeing that place says The Ministry is for Perfection The Ministry is for the perfecting of the Saints Now to this he answers nothing but that it cannot be gathered that this Perfection is on the Earth which is but his own Assertion yea by himself there after overthrown saying That the Ministry is given that we may press after an absolute full Perfection even of degrees for it is folly to press after this if there be no hopes of attaining it He wholly passes by my Objections against their Ministry page 59. especially in that they make not the Grace of God a necessary Qualification to the esse or Being of a Preacher without so much as making any mention of it where I also shew how contrary it is to the order delivered by the Apostles in Scripture Therefore his Conclusion is false to say We cast off such a Ministry seeing he was not able to prove theirs to be such else he would not have wholly past in silence my Reasons shewing it not to be so His thirteenth Head page 102. is concerning the Sabbath or first day of the week's being so The Sabbath as to which I desire the Reader first to take notice that as we believe the Apostles and primitive Christians did meet this day to worship God so we as following their Example do the like and forbear working or using our lawful Occasions upon that day as much as our Adversaries so that the Debate is only Whether there be any inherent Holiness in this Day more than in another Or if there be any positive Command for it from Scripture particularly If the fourth Command bind us to the Observation of it And here W. M. notwithstanding of his great pretences to the Protestant Churches doth wholly disagree from them in this thing who are of our mind as to it the generality of all the Protestants both in Germany France and elsewhere out of this Island do look upon the supposed Morality of the First Day of the Week as altogether Ridiculous which may be seen in Calvin upon the Fourth Command Lib. Inst. 2 c. 8. Sect. 34. where he explains the signification of it as we do viz. Typifying a Spiritual Rest. Typifying a Spiritual Rest wherein leaving our own Works the Spirit of God may work in us He there refutes W. M's Notion as a Jewish Opinion saying Some false Doctors have abused ignorant People with it adding as we do That the Apostle Paul reproves such Superstitions Likewise he plainly asserts That the keeping of the first day is only for Conveniency and to preserve Order in the Church that the Saints might have a fit time set apart to meet together to Worship The keeping of the First Day of the Week why which we also say Hence doth appear the folly of that impertinent story mentioned by him page 105. seeking to infer That we agree with Papists in taking away the fourth Command as they have done the second For by this he might conclude the first and chiefest Reformers guilty of Popery whereas himself agrees with Papists
in the Church concerning Preachers Is it fit that only one or two speak or many more if moved thereto 1 Cor. 14.30 31 32 33. A. If any thing be Revealed to another that sitteth by let the first hold his Peace For ye may all prophesie one by one that all may learn and that all may be comforted And the Spirits of the Prophets are subject to the Prophets for God is not the Author of Confusion but of Peace as in all the Churches of the Saints Q. Is there any Promise that Daughters as well as Sons shall Prophesie under the Gospel Joel 2.28 A. And it shall come to pass afterwards that I will pour out of my Spirit upon all Flesh and your Sons and your Daughters shall prophesie your old Men shall dream Dreams your young Men shall see Visions Q. Is that Promise fulfilled and to be fulfilled Acts â—â— 17. A. But this is that which was spoken by the Prophet Joel and it shall come to pass in the last days saith God I will pour out my Spirit upon all Flesh and your Sons and your Daughters shall prophesie and your Young men shall see Visions and your Old Men shall dream Dreams Q. Is there any such Instance of Old in the Scripture Acts 21.9 A. And the same Man had four Daughters Virgins which did prophesie Q. But may All Women speak or are any commanded to keep Silence in the Church 1 Cor. 14.34 35. A. Let your Women keep Silence in the Church for it is not permitted unto them to speak but they are commanded to be under Obedience as also saith the Law And if they will learn any thing let them ask their Husbands at Home for it is a Shame for Women to speak in the Church 1 Tim. 2.11 12. Let the Woman learn in Silence with all Subjection But I suffer not a Woman to teach or usurp Authority over the Man but to be in Silence Q. The first of these seems only to relate to Women that have Husbands What comes of them that have none The second speaks nothing of the Church but only that she ought not to usurp Authority over the Man hath this no Limitation Doth not the same Apostle give Directions how Women that speak should behave themselves in the Church 1 Cor. 11.4 5. A. Every man Praying or Prophesying having his Head covered dishonoureth his Head But every Woman that Prayeth or Prophesieth with her Head uncovered dishonoureth her Head for that is even all one as if she were shaven CHAP. X. Concerning Worship Question WHat is the Worship that is Acceptable to God Answer But the Hour cometh and now is John 4.23 24. when the True Worshippers shall Worship the Father in Spirit and in Truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in Spirit and in Truth Q. Seeing Prayer is a part of Worship when ought we to Pray A. And he spake a Parable unto them to this End Luke 18.1 That men ought Always to Pray and not to faint Pray without ceasing 1 Thes. 5.17 Q. Hath God no respect to the Manner of Calling upon him For there is no Difference between the Jew and the Greek Rom. 10.12 for the same Lord over all is Rich unto all that call upon him Q. Doth God hear the Prayers of all that call upon him A. The Lord is nigh unto all them that call upon him Psal. 145.18 to all that call upon him in Truth The Lord is far from the Wicked Prov. 15.29 but he hears the Prayer of the Righteous Now we know that God heareth not Sinners John 9.38 but if any man be a Worshipper of God and doth his Will him he heareth And this is the Confidence that we have in him 1 John 5.14 that if we ask any thing according to his Will he heareth us Q After what Mannner doth the Apostle then declare he will Pray A. What is it then I will pray with the Spirit and I will pray with the Vnderstanding also I will sing with the Spirit 1 Cor. 14.15 and I will sing with the Vnderstanding also Q. Must we then pray always in the Spirit A. Praying always Ephes. 6.18 with all Prayer and Supplication in the Spirit and Watching thereunto with all Preseverance and Supplication for all Saints Q. Since we are commanded to pray always in it can we do it of our selves without the Help thereof A. Likewise the Spirit also helpeth our Infirmities for we know not what we should pray for as we ought Rom. 8.26 27. but the Spirit it self maketh Intercession for us with Groanings which cannot be utter'd And he that searcheth the Hearts knoweth what is the Mind of the Spirit because he maketh Intercession for the Saints according to the Will of God Q. I perceive that without the Leadings and Help of the Spirit prayers are altogether unprofitable may not a man truly utter these things that are Spiritual without the Spirit 's Assistance A. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus Accursed and that no man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 18.3 Q. That is strange It seems the Spirit is much more necessary than many called Christians suppose it to be some of which can scarce give a good Account whether they have it or want it But if a man speak things true upon the Matter are they not true as from him if spoken without the Spirit Jer. 5.2 A. And though they say The Lord liveth surely they swear falsly Q. It is apparent from all these Scriptures that the True Worship of God is in Spirit and as it is not limited to a certain place neither to any certain time what shall we think of them that plead for the Observation of certain Days A. But now after that ye have known God or rather are known of God Gal. 4 9 10 11. how turn ye again to the weak and beggarly Elements whereunto ye desire again to be in Bondage Ye observe Days and Months and Times and Years I am afraid of you lest I have bestowed upon you Labour in vain Col. 2.16 17. Let no man therefore judge you in Meat or Drink or in respect of an Holy Day or of the New Moon or of the Sabbath Day which are a Shadow of things to come but the Body is of Christ. Q. Seeing it is so may not some Christians as lawfully esteem all Days alike as others may esteem some Days above another What Rule giveth the Apostle in this Case A. One man esteemeth one Day above another another esteemeth every Day alike Rom. 14.5 6. let every man be fully perswaded in his own Mind He that regardeth a Day regardeth it unto the Lord and he that regardeth not the Day to the Lord he doth not
regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God Thanks Q. But is it not convenient and necessary that there be a Day set a part to Meet and Worship God in Did not the Apostles and Primitive Christians use to meet upon the First Day of the Week to make their Collections and to Worship A. Now concerning the Collection for the Saints as I have given Order to the Churches of Galatia 1 Cor. 16.1 even so do ye upon the First Day of the Week Let every one of you lay by him in store as God hath prosper'd him that there be no Gatherings when I come CHAP. XI Concerning Baptism and Bread and Wine Question HOw many BAPTISMS are there Answer One Lord One Faith One Baptism Q. What is this Baptism A. The like Figure whereunto even Baptism doth now save us Ephes. 4.5 not the putting away the Filth of the Flesh but The Answer of a good Conscience towards God by the Resurrection of Jesus Christ 1 Pet. 3.21 22. who is gone into Heaven and is on the Right Hand of God Angels and Authorities and Powers being made subject unto him Q. What saith John the Baptist of Christ's Baptism how distinguisheth he it from his A. I indeed baptize you with Water unto Repentance but he that cometh after me is Mightier than I whose Shoes I am not worthy to bear Matth. 3.11 he shall baptize you with the Holy Ghost and with Fire Q. Doth not Christ so distinguish it also A. And being assembled together with them commanded them that they should not depart from Jerusalem Acts 1.4 5. but wait for the promise of the Father which saith he ye have heard of me For John truly baptized with Water but ye shall be baptized with the Holy Ghost not many days hence Q. Doth not the Apostle Peter observe this A. And as I began to speak the Holy Ghost fell on them Acts 11.15 16. as on us at the Beginning Then remembred I the Word of the Lord how that he said John indeed Baptized with Water but ye shall be Baptized with the Holy Ghost Q. Then it seems John's Baptism must pass away John's Baptism that Christ's may take place because John must decrease that Christ may increase A. He must increase but I must decrease John 30.30 Q. I perceive then many may be sprinkled with and dipped and baptized in Water Christ's Baptism and yet not truly baptized with the Baptism of Christ What are the real Effects in such as are truly baptized with the Baptism of Christ A. Know ye not that so many of us Rom. 6.3 4. as were baptized into Jesus Christ were baptized into his Death Therefore we are buried with him by Baptism into Death that like as Christ was raised up from the Dead by the Glory of the Father even so we also should walk in Newness of Life For as many of you as have been baptized into Christ Gal. 2.27 have put on Christ. Buried with him in Baptism wherein also ye are risen with him Col. 2.12 through the Faith of the Operation of God who hath raised him from the Dead Q. I perceive there was a Baptism of Water which was John's Baptism and is therefore by John himself contra-distinguished from Christ's was there not likewise something of the like nature appointed by Christ to his Disciples Bread and Wine of eating Bread and drinking Wine in Remembrance of him 1 Cor. 11.23 24 25. A. For I have received of the Lord that which also I have delivered unto you that the Lord Jesus the same Night in which he was betrayed took Bread and when he had given thanks he brake it and said Take eat this is my Body which is broken for you this do in Remembrance of me After the same manner also he took the Cup when he had supped saying This Cup is the New Testament in my Blood This do ye as oft as ye drink it in Remembrance of me discontinued Q. How long was this to continue 1 Cor. 11 26. A. For as often as ye eat this Bread and drink this Cup ye do shew the Lord's Death till he come Christ's coming John 14.18 23. Q Did Christ promise to come again to his Disciples A. I will not leave you Comfortless I will come to you Jesus answered and said unto him If a man love me he will keep my Words and my Father will love him and We will come unto him and make our Abode with him Inward Q. Was this an Inward Coming John 14.20 A. At that Day ye shall know that I am in my Father and ye in me and I in you Q. But it would seem this was even practised by the Church of Corinth after Christ was come inwardly was it so that there were certain Appointments positively commanded yea and Zealously and Conscientiously practised by the Saints of Old As Certain Appointments not perpetual which were not of perpetual Continuance nor yet now needful to be practised in the Church John 13.14 15. A. If I then your Lord and Master have washed your Feet ye also ought to wash one another's Feet For I have given you an Example that ye should do as I have done to you Acts 15.28 91. For it seemed good to the Holy Ghost and to us to lay upon you no greater Burden than these necessary things That ye abstain from Meats offered to Idols and from Blood and from things strangled and from Fornication from which if ye keep your selves ye shall do well Fare-wel Jam. 5.14 Is any man sick among you let him call for the Elders of the Church and let them pray over him Anointing him with Oil in the Name of the Lord. Q. These Commands are no less positive than the other yea some of them are asserted as the very Sense of the Holy Ghost as no less necessary so Bread and Wine than abstaining from Fornication and yet the generality of Protestants have laid them aside as not of perpetual Continuance But what other Scriptures are there to shew that it is not Necessary that of Bread and Wine to Continue Rom. 14.17 A. For the Kingdom of God is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost Let no man therefore judge you in Meat or in Drink or in respect of an Holy Day Col. 2.16 20 21 22. or of the New-Moon or of the Sabbath-Days Wherefore if ye be dead with Christ from the Rudiments of the World why as though living in the World are ye subject to Ordinances touch not taste not handle not which all are to perish with the Using after the Commandments and Doctrines of Man Q. These Scriptures are very plain The Spiritual Bread and say as much for the Abolishing of this as to any Necessity
for my Names sake but he that endureth to the End shall be saved Mat. 10.22 Mark 13.13 Luke 21.17 John 15.18 19. And ye shall be hated of all Men for my Name 's sake If the World hate you ye know that it hated me before it hated you if ye were of the World the World would love his own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you These things I have spoken unto you that ye might have Peace John 16 33. in the World ye shall have Tribulation but be of good Cheer I have overcome the World And all that will live Godly in Christ Jesus 2 Tim. 3.12 shall suffer Persecution Q. Ought we then to fear Persecution Persecution A. Fear not them which kill the Body Mat. 3.10 28 but are not able to kill the Soul but rather fear him who is able to destroy both Soul and Body in Hell And I say unto you my Friends Luke 12.4 5. Be not afraid of them that kill the Body and after that have no more that they can do But I will fore-warn you whom ye shall fear fear him which after he hath killed hath Power to cast into Hell yea I say unto you fear him Q. What Advantage is it to them that suffer Persecution cheerfully and Hazzards to them that shun it Advantageous A. Blessed are they which are persecuted for Righteousness sake Mat. 5.10 1 Pet. 3.4 for theirs is the Kingdom of Heaven But if ye suffer for Righteousness sake happy are ye and be not afraid of their Terrour neither be troubled Whosoever therefore shall confess me before Men Mat. 10.32 33 37 38 39. him will I confess also before my Father which is in Heaven but whosoever shall deny me before Men him will I also deny before my Father which is in Heaven He that loveth Father or Mother more than me is not worthy of me and he that taketh not his Cross and followeth after me is not worthy of me He that findeth his Life shall lose it and he that loseth his Life for my sake shall find it Also I say unto you Whosoever shall confess me before men Luke 12.8 9 him shall the Son of Man also confess before the Angels of God but he that denyeth me before Men shall be denyed before the Angels of God Then said Jesus unto his Disciples If any Man will come after me let him deny himself and take up his Cross and follow me for whosoever will save his Life Mat. 1◠24 25. shall lose it and whoso ever will lose his Life for my sake shall find it If we suffer we shall also reign with him 2 Tim. 2 12. Luke 14 26. if we deny him he also will deny us If any come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own Life he cannot be my Disciple Luke 9.23 24 And he said to them If any Man will come after me let him deny himself and take up his Cross daily and follow me for whosoever will save his Life shall lose it but whosoever will lose his Life for my sake the same shall save it And when he had called the People to him Luke 8.34 35. with his Disciples also he said unto them whosoever will come after me let him deny himself and take up his Cross and follow me for whosoever will save his Life shall lose it but whosoever shall lose his Life for my sake and the Gospel's the same shall save it Q. There is nothing more certain according to those Scriptures than that Christians must suffer Persecution in this World Reviled even in their Persons and Estates But shall they not also suffer in their good Names in being accounted Blasphemers Hereticks and Deceivers A. The Disciple is not above his Master nor the Servant above his Lord Mat. 10.24 25. it is enough for the Disciple that he be as his Master and the Servant as his Lord If they have called the Master of the House Beelzebub how much more shall they call them of his Houshold Blessed are ye when Men shall revile you Mat. 5.11 and persecute you and shall say all manner of Evil against you falsely for my sake Acts 6.11 12. Then they suborned Men which said We have heard him speak blasphemous Words against Moses and against God And they stirred up the People and the Elders and the Scribes and came upon him and caught him and brought him to the Council Acts 17.6 And when they found them not they drew Jason and certain Brethren unto the Rulers of the City crying These that have turned the World upside down are come hither also But this I confess unto thee that after the Way which they call Heresy so worship I the God of my Fathers Acts 24.14 believing all things which are written in the Law and the Prophets 1 Cor. 14.13 Being defamed we entreat we are made as Filth of the World and are the Off-scouring of all things unto this Day 1 Cor. 6·8 By Honour and Dishonour by Evil Report and Good Report as Deceivers and yet true Q. It is easily apparent from what is mentioned that Christians are to expect Persecution and Tribulation and that they are always the Sheep and never the Wolves the Persecuted and never the Persecutors Pray for persecutors the Afflicted and not the Afflictors the Reproached and not the Reproachers Is it not fit then that Christians be so far from Persecuting others that they ought to Pray for the Persecutors is this Christ's Command A. But I say unto you Love your Enemies Bless them that Curse you do Good to them that hate you and Pray for them which despightfully use you and Persecute you Q. * By Christ's Was this Christ's own Practice A. †Luke 23.34 Then said Jesus Father forgive them for they know not what they do c. Q. Is Christ herein to be our Example A. For even hereunto were you called 1 Pet. 2.12 22 23. because Christ also suffered for us leaving us an Example that ye should follow his Steps who did no Sin neither was Guile found in his Mouth Example who when he was reviled reviled not again when he suffered he threatned not but committed himself unto him that judgeth righteously Q. Is there an Instance of any Saints in Scriptures and Stephen's who followed his Example herein A. And he Stephen kneeled down and cried with a loud voice Acts 7.60 Lord lay not this Sin to their Charge c. Q. It appears by all these Scriptures that Christianity consisteth in the Exercise of Fear and Trembling Humility Patience and Self-denial What ought we then to think of such Beware of Seducing Spirits who place much of their Religion in Abstaining from Marriage and certain Meats
and each of them void of the true Grace of God Votes and whom even supposing them to be gratious they affirm not at all to be led by the Immediate Spirit of Christ which they say is now Ceased Now can there be a greater Difference than is betwixt these Two to wit To Affirm That the power of Decision is in an Assembly of men being Members of which Assembly the Grace of God is no necessary qualification The false Decision and who deny any such thing as to be Immediately led by the Spirit of Christ as a thing not attainable in these days and yet that all Christians must be subject to what the Plurality of such an Assembly so Constituted do determine And to Affirm That the power of Decision is only and alone in the Spirit not necessarily Tied to a General Assembly but if it please God to make use of such an Assembly yet neither to the Plurality of them but in and through such of his Servants The true Decision as he sees meet And that none are Capable or can be supposed to be Members of such an Assembly or esteemed such from whom such a Judgment can be expected or ought to be received unless they be men in whom the Grace of God not only is but hath truly wrought to Mortifie and Regenerate them in a good measure In whom the Judgment of Truth really proceeding from the Spirit will be manifest to all who are truly Faithful who will accordingly Submit thereunto not with respect to the Men but the Authority of God manifested in and thorow them So that such as see not this Judgment aright will be justly Condemnable of God for their not submitting not as if they should be accepted of God if they did Obey before Conviction but because they brought this Blindness upon themselves through their Unfaithfulness and Unwatchfulness which renders them both Guilty of the Blindness and of the Disobedience occasioned by it Now the Vastness of the Difference that is here Manifest cannot but be Obvious to any that will Read and Consider this Impartially and without Prejudice Thus I have passed through all the things that I understood any did Scruple at there being nought else that I remember which is not either Relative to some of the particulars before-mentioned or Included in them But if any Wonder why I have Chosen this Method and not rather made a formal Reply to W. R's Papers I hope these following Reasons will satisfy all sober and truly peaceable-minded Friends who love Truth 's Prosperity more than Jangling as a Sufficient Reason for my so doing Reason I First Forasmuch as the greater part of what W.R. has Writ is wholly built upon the Particulars heretofore mentioned which Particulars being Cleared and his Mistakes therein Removed as his own Letter signifies the Superstructure falls of it self as not touching my Intentions nor yet reaching me but only that Apprehension he supposed to be my Meaning and to follow from my Words for which end he oftentimes is so Wary as to Affirm in his Papers That to his Vnderstanding my Words seemed to Import and my Meaning seems to be so In which things since himself saw and I have manifested his Mistake I am not so great a Lover of Contention as to busie either my self or the Minds of others with the men of straw of his making But yet he was not so Modest nor Kind to his Old Friend but that sometimes he did seek to render my Words Odious albeit the Mistake be his own by a Reiterate Repetition in Repeating that of the Tolerable Supposition of a Church at every Turn above twenty times But also he very obviously Wrests my Words and seeks to Impose upon me a disadvantagious Meaning that he may furnish himself an Occasion thereafter the more Liberally to Smite at me As where from the Apostle's Words saying And we have Confidence ye will do the things we Command you c. and in another place where he desires those to whom he writes to submit themselves to such as rule over them I Infer That some did Appoint and Ordain some things and that there lay an Obligation in point of Duty on others to Obey c. Upon which W. R. very unfairly Observes It is to be doubted his meaning is Others ought to Obey whether they see it their Duty Yea or Nay I leave such dealing to the Reader 's Judgment surely it is not answerable to that Candor and Justice that W. R. lays claim to Secondly Because W. R. in these Papers has taken occasion to extend Reason II himself in long Digressions upon other Matters not treated upon in that Book and takes oft Occasion to Insinuate his Jealousies of Persons and things that I medled not with As where he makes a large Digression which takes up several pages concerning the Constitution of the Second-Days-Meeting at London endeavouring what he can to Represent the Hurt and Abuse of it W. R's Reflections and where he divers times insinuates that some are Vsurpers or seeking to Vsurp a Jurisdiction over the Consciences of the Brethren And that some do believe that God hath raised up some outward Person to be among the Children of Light at this Day as Moses was of old among the Children of Israel c. And that some do lead many into a Temptation to run beyond their Line by procuring a Multitude of Hands to Confirm what is given forth by one or at least by a very few With divers other things of this kind which takes up no small part of his Papers Now these things are not pertinently brought in against me nor would I judge my self less Impertinent to enlarge in a Contest concerning those things which do not Immediately concern the things under Debate since the Person or Persons aimed at by him in these Reflections may take Occasion as they find it their place to Answer and perhaps may have had Opportunity to have discoursed with him divers of those things e're this time upon other Occasions Thirdly Since a Considerable part of W. R's Papers is taken up to Reason III Evidence as he pretends the Impertinent Application I make of the several passages of the Apostles which he thinks I have been too Curious to Collect that make mention of these words Order Rule Command and Government how he Evinces that I leave to the Serious Reader being the more willing to bear his Reflections in that respect that he is so bold when he cannot Compass his Matter otherwise not only to Censure me but the Apostle Paul 's Saying of 1 Tim. 1.19.20 mentioned by me That it is not only not to the purpose Intended by me but that it is not plain to the Purpose Paul himself intended at least to ordinary Capacities Adding That the Method there proposed by the Apostle Answers not that which the Light within tells us Since then the Light he follows is such as finds Fault with the Apostle's
we make absolutely necessary for the building up of true Faith neither do nor can ever Contradict the outward Testimony of the Scriptures or right and sound Reason yet from hence it will not follow that the Divine Revelations are to be subjected to the Test either of the outward Testimony of the Scriptures or of the Natural Reason of man as to a more-noble or certain Rule and Touch-stone For this Divine Revelation and inward Illumination is that which is evident and clear of it self forcing by its own Evidence and Clearness the well-disposed understanding to Assent irresistibly moving the same thereunto even as the common principles of natural Truths do move and incline the mind to a natural Assent As That the whole is greater than its part That two Contradictories can neither be both true nor both false § I. IT is very probable that many Carnal and Natural Christians will oppose this Proposition who being wholly unacquainted with the Movings and Actings of God's Spirit upon their hearts Revelations by Apostate Christians Rejected judge the same nothing Necessary and some are apt to flout at it as Ridiculous Yea to that Heighth are the generality of all Christians Apostatized and degenerated that though there be not any thing more plainly Asserted more seriously Recommended nor more certainly Attested to in all the writings of the Holy Scriptures yet nothing is less minded and more rejected by all sorts of Christians than Immediate and Divine Revelation in so much that once to lay Claime to it is matter of Reproach Whereas of old none were ever judged Christians but such As had the Spirit of Christ Rom. 8.9 But now many do boldly call themselves Christians who make no difficulty of confessing They are without it and laugh at such as say they have it Of old they were accounted the Sons of God who were led by the Spirit of God ibid. vers 14. but now many aver themselves Sons of God who know nothing of this Leader and he that affirms himself so led is by the pretended Orthodox of this Age presently proclaimed a Heretick The Reason hereof is very manifest viz. Because many in these days under the name of Christians do experimentally find that they are not acted nor led by God's Spirit yea many great Doctors Divines Teachers and Bishops of Christianity commonly so called have wholly shut their Ears from hearing and their Eyes from seeing this inward Guide and so are become strangers unto it whence they are by their own Experience brought to this Strait either to Confess that they are as yet Ignorant of God and have only the shadow of knowledge and not the true knowledge of him or that this knowledge is acquired without Immediate Revelation For the better understanding then of this Proposition we do distinguish betwixt the Certain Knowledge of God Knowledge Spiritual and Literal distinguished and the Vncertain betwixt the Spiritual Knowledge and the Literal the Saving heart-Knowledge and soaring airy head-Knowledge The last we Confess may be divers ways obtained but the first by no other way than the Inward Immediate Manifestation and Revelation of God's Spirit shining in and upon the heart inlightning and opening the understanding § II. Having then proposed to my self in these Propositions to Affirm those things which relate to the True and Effectual Knowledge which brings Life Eternal with it therefore I have Affirmed and that truly That this Knowledge is no otherways attained and that none have any true ground to believe they have attained it who have it not by this Revelation of God's Spirit The Certainty of which Truth is such that it hath been acknowledged by some of the most Refined and Famous of all sorts of Professors of Christianity in all ages who being truly Vpright-hearted and Earnest Seekers of the Lord however stated under the disadvantages and Epidemical Errors of their several Sects or Ages the true Seed in them hath been answered by God's Love who hath had regard to the Good and hath had of his Elect ones among all who finding a distast and disgust in all other outward Means even in the very Principles and Precepts more particularly relative to their own Forms and Societies have at last concluded with one Voice That there was no true Knowledge of God but that which is Revealed inwardly by his own Spirit Whereof take these following Testimonies of the Ancients 1. It is the inward Master saith Augustin that teacheth it is Christ that teacheth Aug. ex Tract Epist. Joh. 3. it is Inspiration that teacheth where this Inspiration and Unction is wanting it is in vain that Words from without are beaten in And thereafter For he that Created us and Redeemed us and called us by Faith and dwelleth in us by his Spirit unless he speaketh unto you inwardly it is needless for us to Cry out 2. There is a difference saith Clemens Alexandrinus betwixt that which any one saith of the Truth and that which the Truth it self Interpreting it self saith A Conjecture of Truth differeth from the Truth it self a Similitude of a thing differeth from the thing it self It is one thing Clem. Alex. Lib. 1. Strom. that is acquired by Exercise and Discipline and another thing which by Power and Faith Lastly the same Clemens saith Truth is neither hard to be arrived at nor is it impossible to apprehend it Paedag. for it is most nigh unto us even in our houses as the most Wise Moses hath insinuated 3. How is it Tertullianus Lib. de Veland Virginibus Cap. 1. saith Tertullian that since the Devil always worketh and stirreth up the mind to Iniquity that the work of God should either cease or desist to act Since for this end the Lord did send the Comforter that because human Weakness could not at once bear all things Knowledg might be by little and little directed formed and brought to perfection by the holy Spirit that Vicar of the Lord. I have many things yet saith he to speak unto you but ye cannot as yet bear them but when that Spirit of Truth shall come he shall lead you into all Truth and shall teach you these things that are to come But of his work we have spoken above What is then the Administration of the Comforter but that Discipline be derived and the Scriptures Revealed c. 4. The Law saith Hierom is spiritual Hieron Epist Paulin. 103. and there is need of a Revelation to understand it And in his Epistle 150. to Hedibia Quest. 11. he saith The whole Epistle to the Romans needs an Interpretation it being involved in so great Obscurities that for the understanding thereof we need the help of the holy Spirit who through the Apostle dictated it 5. So great things saith Athanasius doth our Saviour daily Athanasius de Incarnatione Verbi Dei he Draws unto Piety Perswades unto Vertue Teaches Immortality Excites to the desire of Heavenly things Reveals Knowledge from the Father
Observations and Ceremonies of their own To which they were so devoted that they were still apt to prefer them before the Command of God and that under the Notion of Zeal and Piety This we see abundantly in the Example of the Pharisees The Pharisees the Chiefest Sect among the Jews the Chiefest Sect among the Jews whom Christ so frequently reproves for making void the Commandments of God by their Traditions Matth. 15.6 9 c. This Complaint may at this day be no less justly made as to many bearing the Name of Christians who have introduced many things of this kind partly borrowed from the Jews Many things in Christendom are borrow'd from the Jews and Gentiles which they more tenaciously stick to and more earnestly contend for than for the weightier Points of Christianity because that Self yet alive and ruling in them loves their own Inventions better than God's Commands But if they can by any means stretch any Scripture-practice or Conditional precept or permission fitted to the Weakness or Capacity of some or appropriate to some particular Dispensation to give some Colour for any of these their Inventions they do then so tenaciously stick to them and so obstinately and obstreperously plead for them that they will not patiently hear the most-solid Christian Reasons against them Which Zeal if they would but seriously Examine it they would find to be but the prejudice of Education and the Love of Self more than of God or his Pure Worship Of Sacraments so many Controversies This is verified concerning those things which are called Sacraments about which they are very ignorant in Religious Controversies who understand not how much Debate Contention Jangling and Quarrelling there has been among those called Christians So that I may safely say the Controversy about them to wit about their Number Nature Vertue Efficacy Administration and other things hath been more than about any other Doctrine of Christ whether as betwixt Papists and Protestants or among Protestants betwixt themselves And how great prejudice these Controversies have brought to Christians is very obvious whereas the things contended for among them are for the most part but Empty Shadows and meer Out-side things as I hope hereafter to make appear to the patient and unprejudicate Reader § II. That which comes first under Observation is the Name Sacrament which is strange that Christians should stick to and Contend so much for since it is not to be found in all the Scripture but was borrowed from the Military Oaths among the Heathens from whom the Christians The Name of Sacrament not found in Scripture is borrow'd from the Heathens when they began to Apostatize did borrow many superstitious Terms and Observations that they might thereby Ingratiate themselves and the more easily gain the Heathens to their Religion which practice though perhaps intended by them for good yet as being the fruit of Humane Policy and not according to God's Wisdom has had very pernicious Consequences I see not how any whether Papists or Protestants especially the latter can in reason quarrel with us for denying this Term which it seems the Spirit of God saw not meet to inspire the Pen-men of the Scriptures to leave unto us But if it be said That it is not the Name but the Thing they Contend Object 1 for I Answer Let the Name then as not being Scriptural be laid aside and we shall see at first Entrance Answ. how much Benefit will redound by laying aside this Traditional Term and betaking us to plainness of Scripture-Language For presently the great Contest about the Number of them will evanish seeing there is no Term used in Scripture that can be made use of whether we call them Institutions Ordinances Precepts Commandments Appointments or Laws c. that would afford ground for such a Debate since neither Papists will affirm that there are only Seven or Protestants only Two of any of these forementioned If it be said That this Controversy arises from the Definition of the Thing Object 2 as well as from the Name Answ. It will be found otherwise For whatever way we take their Definition of a Sacrament whether as an outward visible Sign whereby inward Grace is conferred The Definition of Sacraments agrees to many other things or only signified This Definition will agree to many things which neither Papists nor Protestants will acknowledge to be Sacraments If they be expressed under the Name of Sealing Ordinances as some do I could never see neither by Reason nor Scripture how this Title could be appropriate to them more than to any other Christian Religious Performance for that must needs properly be a Sealing Ordinance which makes the persons receiving it infallibly certain of the Promise What Sealing Ordinance doth mean or Thing sealed to them Object 3 If it be said It is so to them that are faithful I Answer So is praying and preaching and doing of every good work Seeing the partaking or performing of the one gives not to any a more certain Title to Heaven Answ. yea in some respect not so much there is no Reason to call them so more than the other Besides we find not any thing called the Seal and Pledge of our Inheritance but the Spirit of God it is by that we are said to be sealed Eph. 1.14 4.30 which is also termed the Earnest of our Inheritance 2 Cor. 1.22 and not by outward Water or Eating and Drinking which as the Wickedest of Men may partake of so many that do do notwithstanding it go to Perdition The outward Washing doth not cleanse the Heart For it is not outward Washing with Water that maketh the Heart clean by which Men are fitted for Heaven And as that which goeth into the mouth doth not defile a man because it is put forth again and so goeth to the Dung-hill neither doth any thing which Man eateth purify him or fit him for Heaven What is said here in general may serve for an Introduction not only to this Proposition but also to the other concerning the Supper Of these Sacraments so called Baptism is always first numbered which is the Subject of the present Proposition in whose Explanation I shall first demonstrate and prove Our Judgment and then Answer the Objections and Refute the Sentiments of our Opposers As to the first part these things following which are briefly comprehended Part I in the Proposition come to be proposed and proved § III. First That there is but one Baptism as well as but One Lord Prop. I One Faith c. Secondly That this one Baptism which is the Baptism of Christ is Prop. II not a washing with or dipping in Water but a being baptized by the Spirit Thirdly That the Baptism of John was but a Figure of this and therefore Prop. III as the Figure to give place to the Substance which though it be to continue yet the other is Ceased As for the first viz. That there is
was not Changed yet the Body was there c. And indeed Calvin's ingenuous Confession Commended I am inclinable very favourably to Judge of Calvin in this particular in that he deals so ingenuously to confess he neither Comprehends nor can Express it in Words but yet by a feeling Experience can say The Lord is spiritually present Now as I doubt not but Calvin sometimes had a Sense of this Presence without the Vse of this Ceremony so as the Understanding given him of God made him justly reject the false Notions of Transubstantiation and Consubstantiation though he knew not what to establish instead of them if he had fully Waited in that Light Eph. 5.13 that makes all things manifest and had not laboured in his own Comprehension to settle upon that External Ceremony by affixing the Spiritual Presence as chiefly or principally though not only as he well knew by Experience there or especially to relate to it he might have reached further unto the Knowledge of this Mystery than many that went before him § XI Lastly If any now at this day from a true Tenderness of Spirit In tenderness of Conscience at Ignorance God winketh and with real Conscience towards God did practise this Ceremony in the same Way Method and Manner as did the Primitive Christians recorded in Scripture which yet none that I know now do I should not doubt to affirm but they might be Indulged in it and the Lord might regard them and for a season Appear to them in the Vse of these things as many of us have known him to do to us in the Time of our Ignorance providing always they did not seek to Obtrude them upon others nor Judge such as found themselves Delivered or that they do not pertinaciously Adhere to them For we certainly know that the Day is Dawned in which God hath arisen and hath dismissed all those Ceremonies and Rites The Day is Dawn'd that God is Risen and Worshipped in Spirit and is only to be Worshipped in Spirit and that he Appears to them who Wait upon him and that to Seek God in these things is with Mary at the Sepulchre To seek the Living among the Dead For we know that he is Arisen and Revealed in Spirit leading his Children out of these Rudiments that they may Walk with him in his Light To whom be Glory for ever Amen PROPOSITION XIV Concerning the Power of the Civil Magistrate in Matters purely Religious and pertaining to the Conscience Since God hath assumed to himself the Power and Dominion of the Conscience who alone can rightly instruct and govern it therefore it is not lawful for any whosoever by vertue of any Authority or Principality they bear in the Government of this World Luke 9.55 56. Matth. 7.12 13 29. Tit. 3.10 to force the Consciences of others and therefore all Killing Banishing Fining Imprisoning and other such things which are inflicted upon Men for the alone exercise of their Conscience or Difference in Worship or Opinion proceedeth from the Spirit of Cain the Murtherer and is contrary to the Truth Providing always That no Man under the Pretence of Conscience prejudice his Neighbour in his Life or Estate or do any thing destructive to or inconsistent with Human Society in which Case the Law is for the Transgressor and Justice is to be administred upon all without respect of Persons § I. LIberty of Conscience from the Power of the Civil Magistrate hath been of late Years so largely and learnedly handled that I shall not need but to be brief in it yet it is to be lamented that few have walked answerable to this Principle each pleading it for themselves but scarce allowing it to others as hereafter I shall have occasion more at length to observe It will be fit in the first Place for clearing of Mistakes to say something of the State of the Controversy that what follows may be the more clearly understood By CONSCIENCE then as in the Explanation of the Fifth and Sixth Propositions I have observed is to be understood That Persuasion of the Mind which arises from the Vnderstanding's being possessed with the Belief of the Truth or Falsity of any thing Which though it may be False or Evil upon the Matter yet if a Man should go against his Persuasion or Conscience he should commit a Sin because what a Man doth contrary to his Faith though his Faith be wrong is no ways acceptable to God Hence the Apostle saith Whatsoever is not of Faith is Sin and he that doubteth Rom. 14.23 is damned if he eat Though the thing might have been lawful to another and that this doubting to eat some kind of Meats since all the Creatures of God are good and for the Use of Man if received with Thanksgiving might be a Superstition or at least a Weakness which were better removed Hence Ames de Cas. Cons. saith The Conscience although erring doth evermore bind so as that he sinneth who doth contrary to his Conscience because he doth contrary to the Will of God although not materially and truly yet formally and interpretatively So the Question is First Whether the Civil Magistrate hath power to force Men in things Religious to do contrary to their Conscience and if they will not to punish them in their Goods Liberties or Lives This we hold in the Negative But Secondly as we would have the Magistrate avoiding this Extream of Incroaching upon Mens Consciences so on the other Hand we are far from joyning with or strengthening such Libertines as would stretch the Liberty of their Consciences to the Prejudice of their Neighbours or to the Ruin of Human Society We understand therefore by Matters of Conscience such as immediately relate betwixt God and Man or Men and Men that are under the same Persuasion As To meet together and worship God in that way which they judge is most acceptable unto him and not to incroach upon or seek to force their Neighbours otherwise than by Reason or such other Means as Christ and his Apostles used viz. preaching and instructing such as will hear and receive it but not at all for Men under the Notion of Conscience to do any thing contrary to the moral and perpetual Statutes generally acknowledged by all Christians In which Case the Magistrate may very lawfully use his Authority as on those who under a Pretext of Conscience make it a Principle to kill and destroy all the Wicked id est all that differ from them that they to wit the Saints may rule and that therefore seek to make all things Common and would force their Neighbours to share their Estates with them and many such wild Notions as is Reported of the Anabaptists of Munster which evidently appears to proceed from Pride and Covetousness and not from Purity or Conscience And therefore I have sufficiently guarded against that in the latter part of the Proposition But the Liberty we lay claim to is such as the
burned for denying the Divinity of Christ if Calvin's Report of him be to be credited Which Opinion though it was indeed to be abominated yet no less was Calvin's Practice in causing him to be burned and afterwards defending that it was lawful to burn Hereticks by which he encouraged the Papists to lead his Followers the more confidently to the Stake as having for their Warrant the Doctrine of their own Sect-master which they omitted not frequently to twit them with and indeed it was to them unanswerable Hence upon this occasion the judicious Author of the History of the Council of Trent in his fifth Book where giving an account of several Protestants that were burned for their Religion well and wisely observeth it as a Matter of Astonishment that those of the new Reformation did offer to punish in the case of Religion And afterwards taking notice That Calvin justifies the punishing of Hereticks he adds But since the Name of Heresy may be more or less restricted yea or diversly taken this Doctrine may be likewise taken in divers Senses and may at one time hurt those whom at another Time it may have benefited So that this Doctrine of Persecution cannot be mentioned by Protestants without strengthening the Hands of Popish Inquisitors Protestant Persecution strengthens the Popish Inquisition and indeed in the end lands in direct Popery Seeing if I may not profess and preach that Religion which I am perswaded of in my Conscience is true it is to no purpose to search the Scriptures or to seek to chuse my own Faith by Convictions thence derived since whatever I there observe or am perswaded of I must either subject to the Judgment of the Magistrate and Church of that Place I am in or else resolve to remove or dye Yea doth not this Heretical and Anti-Christian Doctrine both of Papists and Protestants at last resolve into that cursed Policy of Mahomet Who prohibited all Reason or Discourse about Religion as occasioning Factions and Divisions And indeed those that press Persecution and deny Liberty of Conscience do thereby shew themselves more the Disciples of Mahomet than of Christ and that they are no ways followers of the Apostle's Doctrine who desired the Thessalonians 1 Thess. 5.21 To prove all things and hold fast that which is good And also saith Vnto such as are otherwise minded God shall Reveal it Phil. 3.15 not that by Beatings and Banishments it must be knocked into them § VI. Now the Ground of Persecution as hath above been shewn is an unwillingness to suffer for no Man that will persecute another for his Conscience would suffer for his own if he could avoid it seeing his Principle obliges him if he had Power by Force to establish that which he judges is the Truth and so to force others to it Therefore I judge it meet for the Information of the Nations briefly to add something in this Place concerning the Nature of true Christian Sufferings whereunto a very faithful Testimony has been born by God's Witnesses which he hath raised up in this Age beyond what hath been generally known or practised for these many Generations yea since the Apostacy took place Yet 't is not my Design here in any wise to derogate from the Sufferings of the Protestant Martyrs whom I believe to have walked in Faithfulness towards God according to the Dispensation of Light in that Day appearing and of which many were utter Enemies to Persecution as by their Testimonies against it might be made appear But the true faithful and Christian Suffering is For Men to profess what they are perswaded is right and so practise and perform their Worship towards God as being their true Right so to do and neither to do more in that because of outward Encouragement from Men nor any whit less because of the Fear of their Laws and Acts against it Thus for a Christian Man to vindicate his just Liberty with so much boldness and yet Innocency will in due time though through Blood purchase Peace as this Age has in some Measure experienced and many are Witnesses of it which yet shall be more apparent to the World as Truth takes Place in the Earth But they greatly sin against this excellent Rule that in Time of Persecution do not profess their own Way so much as they would if it were other ways and yet when they can get the Magistrate upon their Side not only stretch their own Liberty to the utmost but seek to establish the same by denying it to others The Innocent Sufferings of the People called Quakers But of this excellent Patience and Sufferings the Witnesses of God in scorn called Quakers have given a manifest Proof for so soon as God revealed his Truth among them without regard to all Opposition or what they might meet with they went up and down as they were moved of the Lord preaching and propagating the Truth in Market-places High-ways Streets and publick Temples though daily beaten whipped bruised haled and imprisoned therefore And when there was any where a Church or Assembly gathered they taught them to keep their Meetings openly and not to shut the door nor do it by Stealth that all might know it and who would might enter And as hereby all just occasion of Fear of plotting against the Government was fully removed so this their Courage and Faithfulness in not giving over their Meeting together but more especially the Presence and Glory of God manifested in the Meeting being terrible to the Consciences of the Persecutors did so weary out the Malice of their Adversaries that often-times they were forced to leave their Work undone For when they came to break up a Meeting they were forc'd to take every individual out by Force they not being free to give up their Liberty by dissolving at their Command And when they were haled out unless they were kept forth by Violence they presently returned peaceably to their Place Yea when sometimes the Magistrates have pulled down their Meeting-houses they have met the next Day openly upon the Rubbish and so by Innocency kept their Possession and Ground being properly their own and their Right to Meet and Worship God being not forfeited to any So that when armed Men have come to dissolve them it was impossible for them to do it unless they had killed every one for they stood so close together that no Force could move any one to stir until violently pulled down So that when the Malice of their Opposers stirred them to take shovels and throw the Rubbish upon them there they stood unmoved being willing if the Lord should so permit to have been there buried alive witnessing for him As this Patient but yet couragious way of Suffering made the Persecutors Work very heavy and wearisom unto them so the Courage and Patience of the Sufferers using no Resistance nor bringing any Weapons to defend themselves nor seeking any ways Revenge upon such Occasions did secretly smite the Hearts of
and come seriously to serve God and worship him in the Spirit he is made a Prey and presently made liable to cruel Sufferings Doth this bear any proportion to Christianity Do these things look any thing like the Churches of the Primitive Christians Surely not at all I shall first cite some few Scripture Testimonies being very positive Precepts to Christians and then see whether such as obey them can admit of these fore-mentioned things The Apostle commands us That whether we eat or drink or whatever we do we do it all to the glory of God But I judge none will be so impudent as to affirm That in the Use of these Sports and Games God is glorified If any should so say they would declare They neither knew God nor his Glory By Sports and Games God is not glorified And Experience abundantly proves That in the Practice of these things Men mind nothing less than the Glory of God and nothing more than the Satisfaction of their own Carnal Lusts Wills and Appetites The Apostle desires us 1 Cor. 7.29 31. Because the time is short that they that buy should be as though they possessed not And they that use this world as not abusing it c. But how can they be found in the Obedience of this Precept that plead for the Use of these Games and Sports who it seems think the Time so long that they cannot find occasion enough to employ it neither in taking Care for their Souls nor yet in the necessary Care for their Bodies but invent these Games and Sports to pass it away as if they wanted other Work to serve God or be useful to the Creation in The Apostle Peter desires us To pass the time of our sojourning here in Fear 1 Pet. 1.17 But will any say That such as use Dancing and Comedies Carding and Dicing do so much as mind this Precept in the Use of these things where there is nothing to be seen but Lightness and Vanity Wantonness and Obscenity contrived to hinder Men from Fear or being Serious and therefore no doubt calculated for the Service of the Devil There is no Duty more frequently commanded nor more incumbent upon Christians than the Fear of the Lord to stand in awe before him to walk as in his presence but if such as use these Games and Sports will speak from their Consciences they can I doubt not experimentally declare That this Fear is forgotton in their Gaming And if God by his Light secretly touch them or mind them of the Vanity of their Way they strive to shut it out and use their Gaming as an Engine to put away from them that troublesome Guest and thus make merry over the Just One whom they have slain and crucified in themselves But further if Christ's Reasoning be to be heeded who saith Matth. 12.35 36. That the good man out of the good treasure of the heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things And that of every idle word we shall give an account in the day of Judgment It may be easily gathered from what Treasure these Inventions come And it may be easily proved that it is from the Evil and not the Good How many idle Words do they necessarily produce Comedies a studied complex of idle Lying Words Yea what are Comedies but a studyed complex of idle and lying Words Let Men that believe their Souls are immortal and that there will be a Day of Judgment in which these Words of Christ will be accomplished answer me how all these will make account in that great and terrible Day of all these idle Words that are necessarily made use of about Dancing Gaming Carding and Comedies acting And yet how is it that by Christians not condemning these things but allowing of them many that are accounted Christians take up their whole Time in them yea make it their Trade and Employment such as the Dancing-Masters and Comedians c. whose hellish Conversations do sufficiently declare what Master they serve and to what End these things contribute And it cannot be denied as being obviously manifest by Experience That such as are Masters of these Trades and are most delighted in them if they be not open Atheists and Prostigates are such at best as make Religion or the Care of their Souls their least Business Now if these things were discountenanced by Christians as inconsistent with their Profession it would remove these things for these Wretches would be necessitated then to betake themselves to some more honest Livelihood if they were not fed and upholden by these And as hereby a great Scandal and Stumbling Block would be removed from off the Christian Name so also would that in part be taken out of the Way which provokes the Lord to withhold his Blessing and by occasion of which things the Minds of many remain chained in Darkness and drowned in Lust Sensuality and Worldly Pleasures without any Sense of God's Fear or their own Souls Salvation Many of those called Fathers of the Church and other serious Persons have signified their Regret for these things and their Desires they might be remedied of whom many Citations might be alledged which for brevity's sake I have omitted § IX But they object That Mens Spirits could not subsist Object if they were always intent upon Serious and Spiritual Matters and that therefore there is need of some Divertisement to recreate the Mind a little whereby it being refreshed is able with greater Vigour to apply it self to these things I answer though all this were granted Answ. it would no ways militate against us neither plead the Use of these things which we would have wholly laid aside For that Men should be always in the same Intentiveness of Mind we do not plead knowing how impossible it is so long as we are cloathed with this Tabernacle of Clay But this will not allow us at any Time so to recede from the Memory of God and of our Souls chief Concern The Fear of God the best Recreation in all things as not still to retain a certain Sense of his Fear which cannot be so much as rationally supposed to be in the use of these things which we condemn Now the necessary Occasions which all are involved into in order to the Care and Sustentation of the outward Man are a Relaxation of the Mind from the more Serious Duties and those are performed in the Blessing as the Mind is so leavened with the Love of God and Sense of his Presence that even in doing these things the Soul carrieth with it that Divine Influence and Spiritual Habit whereby though these Acts as of Eating Drinking Sleeping Working be upon the Matter one with what the wicked do Yet they are done in another Spirit and in doing of them we please the Lord serve him and answer our End in the Creation and so feel and are sensible of his Blessing Whereas the Wicked
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
how they Refute this Distinction of General and Particular Inspirations or Influences First they say He shall never be able to produce a Ground for this Distinction out of Scripture A learned Refutation indeed and like unto their old way of putting us to prove what they cannot disprove May it not as well suffice us to say They shall never be able to produce a Ground out of Scripture against it Inspirations General or Particular and the rather since we are Defendents Secondly That which is called a general Inspiration could not put us out to any particular thing say they Answer If by putting us out they mean determine us insuperably or irresistibly thereunto we grant but this is no Absurdity Thirdly They would always leave us undetermined Answer Nor is this Absurd For in things that are permissive and left to our Freedom in the Lord to do them or not to do them we need not any thing to determine us as to the partiticular Act but may determine our selves being free Agents although as to the Nature and Kind of the Act in General that it be in true Love to God and to his Glory we are determined by the Lord. Pag. 100. They are no less unsuccessful in managing their other Argument in Comparing Inward Duties with outward For whereas they alledge for a Proof of their Minor That if we were not to go about Inward Duties without a previous sensible Inspiration there would be a progressus in Infinitum This hath been sufficiently an-answered above in the Dispute that as to that Inward Duty of Waiting we cannot suppose that ever at any time an Influence or Inspiration can be wanting And this we say still we mean to true Christians who are faithful unto God and do faithfully improve his Influences As for others Vnfaithfulness wants Influences to Duties if they want Influences either to Inward or outward Duties the Cause is their Vnfaithfulness And so the Way to have them upon all Occasions is to be Faithful to answer God's Call who doth oft invite and call upon them who are Vnfaithful But if they mean All Inward Duties as Meditation in many Cases upon particular Subjects we deny that even true Christians have always particular Inspirations thereunto Nor is there any necessity to assert them Now let us take notice how they refute the Distinction of General and Particular Inspirations First say they There are no General Inspirations as we have shewed already But that they have shewed no such thing is already made apparent Secondly Supposing them yet they being but General would not be a sufficient Ground for the particular Inward Duties of waiting desiring But how Prove they this No wise but meerly Affirm it only they confound Waiting Desiring and Meditating together whereas Meditating is of a larger extent and sometimes yea oft-times requireth a Special Inspiration Thirdly say they The Scriptures produced by the Quakers prove alike as to outward and inward Duties To this we answer That as to some outward Duties it is true as to others false As for Example To be clear in all outward Conversation is a Continual Duty and therefore we can never want an Influence thereunto if we be faithful Preaching and Praying audibly is from a particular Influence But to Preach and Pray in the Church or Assembly with audible Words is not a continual Duty nor yet a General to all Christians and therefore it hath not always an Influence to assist thereunto And here let the Reader note That by a General Influence or Inspiration we mean only such an Influence as serveth in general for all Ordinary Actions that are to be generally performed in an acceptable Manner As the same Spiritual Influence that sufficeth me to Eat in Faith Fear and Love sufficeth me also to Plow or do any other Mechanical Work But the same doth not suffice me to preach or expound Scripture otherwise any ordinary Christian might do so at any Time Which our Adversaries will not acknowledge Now that Preaching and Praying in particular require a Super-added Spiritual Influence and Inspiration we prove thus If Men may have an Influence or Inspiration of the Spirit to wait fear and love God and yet want an Influence or Inspiration to Preach or Pray Vocally Then the Influence and Inspiration to Preach and Pray vocally is a distinct superadded Influence c. But the first is true Therefore the Second The Consequence of the first Proposition is clear from that Maxime Quorum unum potest esse absque alio c. When of two things the one can be without the other the two are really distinguished The Second Proposition is proved 1. Because all true Christians have an Influence and Inspiration to Wait Fear and Love God but all true Christians have not an Influence and Inspiration to Preach and Pray Vocally in the Church This our Adversaries cannot deny 2. Even a true Gospel-Minister may at times want a Door of Vtterance when in the Time of this Want he hath an Influence or Inspiration to Wait Fear and Love God Therefore these Two are distinct The Antecedent is clear in the Case of Ezekiel Chap. 3.15 Ezekiel sate seven Days with the Elders in silence 16. who sate seven Days with the Elders having nothing to speak unto them from the Lord until at the end of the seven Days the Word of the Lord came unto him And Ezra sate silent till the Evening-Sacrifice And Ezra sate silent c. and then he kneeled down and prayed Ezra 9.5 Also Paul desired the Colossians to pray for him that Vtterance might be given him Which clearly imports That he had it not at all Times although at all Times he had an Influence or Inspiration to Wait Fear and Love God And David prayed That God would open his Mouth and his Lips should shew forth his Praise Isaiah said That God had given him the Tongue of the Learned c. Christ promised That he would give his Apostles a Mouth and Wisdom which all their Adversaries should not be able to Resist All this signifieth an Influence of the Spirit to speak which was not general to all nor permanent or perpetual with them who had it As is clear in the Case of David who declared That he was silent and held his Tongue even from good until the Fire kindled in him and then he spake with his Tongue Psal. 39.3 Yea what signifieth the Coal wherewith Isaiah his Mouth was touched but an Inspiration or Influence of Life superadded unto that General Influence which he had before Now if our Adversaries say This was given unto those Men in an extra-ordinary way as being Prophets and Apostles but is now ceased since the Apostles Days To this we Answer 1. This is a plain Acknowledgment That general Influences common to all Christians are one thing and particular Influences given to holy Men to Preach and Pray Vocally Inspirations to Preach and Pray vocally not ceased are
Those only can be esteemed Charitable in point of Doctrine and truly to Commend the Love of God whose Principle is of that Extent as naturally to take in within the compass of it both such as have not arrived to their Discoveries and who are also Different in Judgment from them and that without any extraordinary and miraculous Conveyance as being the Common Means and Order of Salvation appointed by God for all and truly reaching all Moreover in the second place far less canst thou pretend to have Charity for me that wilt rob me of my Life Goods or Liberty because I cannot jump with thee in my Judgment in Religious Matters To say Thou dost it for good and out of the Love thou bearest to my Soul Is an Argument too Ridiculous to be answered unless that the so doing did Infallibly produce always a Change in Judgment The very Contrary whereof Experience has abundantly shewn and to this day doth shew seeing such Severities do oftner Confirm men in their Principles than drive them from them And then by thy own Confession thou dost not only Destroy my Body but my Soul also and canst not avoid thinking upon thy own Principle but I must be Damned If I persist in my Judgment 2. Uncharitable Deportment To destroy Men for Conscience an Act of Malice Which for thee to be the very Immediate Occasion and Author of is certainly the greatest Act of Malice and Envy that can be imagined seeing thou dost what in thee lyeth through the heat of thy Zeal and Fury to cut me off from obtaining that place of Repentance which for ought thou knowest it might please God to afford me were not my days thus shortned by thee Magistrates putting to death Malefactors for their Crimes is no Example for them to kill good Men for matters of Conscience To alledge the Example of Putting to Death Murderers and other such Profligate Malefactors which is allowably done by the general Judgment of almost all Christians from thence urging That as this is not accounted a Breach of Christian Charity so neither the other will no way serve the purpose nor yet be a sufficient Cover for this kind of Vnchristian Cruelty because the Crimes for which these are thus punished are such as are not Justified as matters of Conscience or Conscientiously practised which are unanimously Condemned not only by the Consent of all Christians but of all Men as being Destructive to the very Nature of Man-kind and to all Humane Society And 't is Confessed even by all such Malefactors themselves I know not if one of a Hundred Thousand can be Excepted and the punishment of such is Justifiable as all generally acknowledge But to kill Sober Honest good Men meerly for their Conscience is quite Contrary to the Doctrine of Christ as has been elsewhere upon other Occasions largly demonstrated This being premised I shall briefly Apply the same to the several Sorts of Christians that thence may be observed whose Principles do most exactly agree with and lead to that Vniversal Love and Charity so much in words commended by all and for the want of which every sort take so much liberty to Judge and Condemn each other There are many other particulars by which the several Sects may be Tried in this respect but these Two forementioned being the principal I shall chiefly insist upon them in this present Application To begin then with the Papists there is nothing more commonly acknowledged and assented to among them The Papists Maxim Without the Church is no Salâ—ation than that Maxim Extra Ecclesiam nulla Salus without the Church there is no Salvation which Maxim in a sense I confess to be True as shall hereafter appear but according as it is understood among them it does utterly destroy this Vniversal Love and Charity For by this Church without which there is no Salvation they precisely understand the Church of Rome reckoning that whosoever are not of her Fellowship are not Saved And this must needs necessarily follow upon their Principles seeing they make the Ceremonial Imbodying in this Church so necessary to Salvation that they Exclude from it the very Children begotten and brought forth by their own Members Their Children not Excluded from their Rigour unless formally received by the Sprinkling or Baptism of Water And albeit they have a Certain place more tolerable than Hell for these Vnbaptized Infants yet hence is manifest how small their Charity is And how much it is Confined to their particular Ceremonies and Forms Since if they think Children born among them for want of this Circumstance are excluded from Heaven albeit never guilty of Actual Transgression they must needs judge that such as both want it and also are guilty of many Sins as they believe all Men are who are come to Age especially such as are not in the Church go without Remedy to Hell Secondly All Dissenters and Separatists from the Church Infidels Turks and Hereticks The Pope's Yearly Curse and Excommunication of all without them which in short are all that profess not Fellowship and Communion with the Church of Rome and own her not as their Mother are in a most solemn manner Yearly Excommunicated by the Pope And it were a most gross Inconsistency to suppose that such as are so Cursed and Excommunicated and given over to the Devil by the Father and Chief Bishop of the Church can in the Judgment of the Members be Saved especially while they think he is Approved of God and Led by an Infallible Spirit in his so Excommunicating them And lastly To suppose any such Vniversal Love or Charity as extending to Persons either without the Compass of their own Society The Foundation of the Romish Church the Superiority of Peter or Dissenting and Separating from them so as to reckon them in a capacity or possibility of Salvation were to destroy and overturn the very Basis and Foundation of the Roman Church which stands in acknowledging the Superiority and Precedency of Peter and his Successors and in believing that Infallibility is annexed thereunto Now such as are not of the Roman Society cannot do this and those that do not thus are such to whom the Church of Rome can have no Charity but must look upon them as without the Church and consequently as Uncapable of Salvation while there abiding Object If it be Objected that the Church of Rome professeth Charity to the Greek Armenian and Ethiopian Churches albeit vastly differing in many things from them Answ. I Answer that whatsoever Charity the Church of Rome either doth or ever hath professed to any of these shall be found to be always upon a supposed Acknowledgment made by them to the See of Rome The Church of Rome professing Charity to some as the Mother-Church and Apostolick Seat from thence seeking the Confirmation and Authority of their Patriarchs at least as the Romanists have sought to make the World believe how true is
their Worship can easily be stopped 455. the Practice of the Remonstrants and Contra-Remonstrants of Holland doth shew how void they are of Christian Love and Charity 691 Reprobation see also Redemption What absolute Reprobation is described 319. its Doctrine is horrible impious and Blasphemous 319.323 325. it is also so called by Lucas Osiander 328. it is a new Doctrine Augustin laid the first foundation thereof which Dominicus Calvin and the Synod of Doâ—t maintained 320.328.329 also Luther whom not-withstanding the Lutherans afterwards deserted 328 329. It is injurious to God and makes him the Author of sin proved by the Sayings of Calvin Beza Zanchius Paraeus Martin Zuinglius and Piscator 320 321. It makes the Preaching of the Gospel a meer Mock and Illusion 322. It makes the coming of Christ and his propitiatory Sacrifice to have been a Testimony of God's Wrath 322 323. It is injurious to Mankind and makes his Condition worse than the Condition of Devils Beasts Jews under Pharaoh and the same which the Poets applyed to Tantalus 323 324. Who espouse the precise Decree of Reprobation declare themselves Strangers to the Universal Love of God 694 695. the precise Decree of Reprobation is inconsistent with the Universal Love of God 694. the Presbyterian Doctrine of Reprobation makes God the Author of Sin 777. the same Doctrine makes the Gospel a meer mock 778. it is injurious to Christ's propitiatory Sacrifice ibid. it puts Devils in a better condition than Men 779 Resurrection 159 160 172. Revelation God always manifested himself by the Revelations of the Spirit 268 275 376 293. they are made several ways 268. they have been always the formal object of faith and so remain 269 276 284 and that not only Subjectively but also Objectively 284 287. they are simply necessary unto true faith 269 288 294. they are not uncertain 294 296. yea it is horrible Sacriledge to accuse them of uncertainty 283. The Examples of the Anabaptists of Munster do not a whit weaken this Doctrine 288 291 292 294. they can never contradict the Holy Scripture nor sound Reason 269 292 305 306. they are evident and clear of them selves nor need they anothers Testimony 269.293.294 they are the only sure certain and unmoveable foundation of all Christian faith 294 295. Carnal Christians Judge them nothing necessary yea they are hissed out by the most part of Men 269. of old none were esteemed Christians save those that had the Spirit of Christ but now a days he is termed an Heretick who affirms that he is led by it 269 270. The Testimony of some concerning the necessity of these Revelations 270 272 283 284. by whose and what desires they have been brought out of use 330. Divine Revelations the priviledge of all true Christians 607. the inward efficiency of the Spirit is that objective Revelation pleaded for 632. no true Revelation can contradict the Scripture 743. how and after what manner these Revelations were the object of the Saints faith of old 744. of the necessity of immediate Revelation to the building up of true faith 623 632. the distinction of subjective and objective Revelation unnatural 658. it is in the Power of God to Reveal himself when how and so long as he pleaseth 750. what Revelations are contrary to the Scriptures are to be rejected 752. Heer Paets his Argument against immediate Revelations discussed 894. Revelations seem to carnal Christians nothing necessary yea some are apt to flout at them as Ridiculous 269. immediate Revelations and Teaching of the Spirit asserted 28. Revenge see War 555 556 Rogers W. Rogers his Letter shewing his Satisfaction with R. B's Sense and meaning in his Book of Government 247 Rule of Faith and Manners see Scripture Concerning the Rule and Guide of Christians 116 161. whatever Difficulties happen in saying the Spirit is the Christian's Rule whereby to be ordered in Life and Conversation the same will occur in saying The Scripture is the Rule 591 592 Rustick The poor Rustick's Answer given to the proud Prelate 414. he brought a Philosopher to the Christian Faith 423 424. S. Sabbath 443. the outward Sabbath abolished together with the New-moons and other Feasts of the Jews 38. Sabbath or Rest is not an outward Day 38 40 Sacraments of their Number Nature c. how much Contention there hath been and that the Word Sacrament is not found in Scripture but borrowed from the Heathens 476 492. its Definition will agree to many other things 475. whether they confer Grace 513. the most Wicked may both minister and partake of these outward Elementary things called Sacraments as the most holy and sincere 704 855 864 Salvation Without the Church there is no Salvation 404. Salvation not only supposed but concluded possible to all men 700. the Lutherans Calvinists and Arminians hold that there can be no Salvation without the explicit Knowledge of Christ and Benefit of the Scriptures 692. those that hold this Opinion cannot justly pretend to Universal Love 693. Salvation chiefly depends upon the Inward Work of Grace 802. the want of outward Preaching doth not destroy the possibility of Salvation 80 Salutations 531 874. see Titles Samaria The Woman of Samaria 501 Sanctification see Justification Saxony The Elector of Saxony of the Scandal he gave to the Reformation by being present at the Mass 471 Schism 188 222.188 Sceptick 423 471. School Without the School of Christ nothing is learned but meer Talk and Shadow of Knowledg 270 272. Whether publick Schools be necessary 423 Schools and Universities 885. Sciences 834 838 Scriptures of Truth whence they proceeded and what they contain 295. they are a Declaration of the Fountain and not the Fountain it self 296. they are not to be esteemed the adequate Primary Rule of Faith Manners but a Secondary Subordinate to the Spirit and why 296 309 416. their certainty is only known by the Spirit 296 297 405. they testify that the Spirit is given to the Saints for a Guide 296 303 304 306 308. their Authority depends not upon the Church or Council nor upon their intrinsick Vertue but upon the Spirit nor is it subjected to the corrupt Reason of Men but to the Spirit 296 304. the Testimonies of Calvin the French Churches the Synod of Dort and the Divines of Great Britain at Westminster concerning this thing 296 297. the Contentions of those that seek the certainty of the Scriptures from something else than the Spirit 296 297. divers Opinions of the Fathers so called concerning some Books 296 298. concerning the taking away and the corruption of some places the Translation Transcription and various Lections of the Hebrew Character and of the Greek Books The Interpretation of the Septuagint concerning the Hebrew Books and of admitting or rejecting some Books 302 304. of their difficulty in their Explanation 305. Augustin's Judgment concerning the Authors of the Canonick Books and concerning the Transcription and Interpretation 303. the use of them is very profitable and comfortable
in Doctrine or Practice to be refused and disowned 218. its Operations c. 601 607. Spiritual Iniquities 428 429. Spiritual Discerning 519 Stephen spake by the Spirit 282 Study the Priests Study and Premeditation to Preach by the hourglass 431 454 848 850. Suffering how Paul filled up that which was behind of the Afflictions of Christ how any is made partaker of the Sufferings of Christ and conformeth to his Death 394 Superstition 440 441. whence Superstition sprung 450 475 492 Supper see Communion Bread it was of old administred even to little Children and Infants 512. Arguments concerning the Supper answered c. 615 618 160 865 T. Tables 508. Talent One Talent is not at all insufficient of it self the Parable of the Talents 344 345 349. those that improved their Talents well are called Good and Faithful Servants 382. he that improved well his two Talents was nothing less accepted than he that improved his five 388. Talk see Plays Taulerus was instructed by the poor Laick 417 he tasted of the Love of God 444. Testimony see Spirit The Four Students Testimonies against their Fellow Students 674. Thee and Thou see Number Theseus his Boat 431. Thomas a Kempis 444. Tithes were assigned to the Levites but not to the Ministers of this Day 432 433 Titles It is not at all lawful for the Christians to use those Titles of Honour Majesty c. 533 535 540 564 565. Tongue The knowledge of Tongues is laudable 421 422. Tradition how unsufficient it is to decide 277. it is not a sufficient ground for Faith 513 Transâ—ations see Bible Interpreters Truth There is a Difference what one saith of the Truth and that which the Truth it self interpreting it self saith 271. Truth is not hard to be arrived at but is most nigh ibid. Turks among them there may be Members of the Church 404 405. V. Vespers 443 Vnderstanding None understandeth why they turn not to the Light that gives an Vnderstanding 8. see Intellect Voices Outward Voices see Faith Miracles W. Waiting in Silence 13 War That it is not lawful for Christians to Resist Evil nor wage War 533. the National Preachers and Professors the chief Promoters of War 709 who account it lawful to Revenge every Injury are no favourers of Vniversal Love nor true Followers of Patient Jesus 704 705. the Devil the primary Cause of all the Confusion and Wars in Christendom so called 707. unless this be foreseen and this evil Guest turned out no effectual Remedy can be applied ibid. Worldly and Carnal Wisdom the Cause of Wars 711. Washing of Feet 426 427. Water some Water so clean and pure that passing through an Unclean Pipe cannot be defiled by it 25. Westminster Confession of Faith saith expresly ch 3. that God ordained such as are not Elected for Dishonour and Wrath to the Praise of his Glorious Justice 775. the same Confession saith That nothing future or what was to come even as foreseen by God was the Cause of God's Decree ibid. the Westminster Confession of Faith hath long lain under the Censure of an Examen not yet Answered 726. the Confession weakly confirmed and the Scriptures perverted to make them serve for a Proof 726 727. the Scriptures are made to serve this Confession of Faith and not it to Answer the Scriptures 727 William Barclay 524. Woman a Woman can preach 427 432. Luther affirmed that a Woman might be a Preacher 410. Arguments against Womens Preaching answered 621 622 Word The Eternal Word is the Son it was in the beginning with God and was God It is Jesus Christ by whom God created all things 274 334 747. what Augustin read in the Writings of the Platonists concerning this Word 377. that more sure Word of Prophecy is not the Scriptures 17. the Life and virtue of Words is a distinct thing from the Words 644. The Word of God is ascribed to Christ 747. Works are either of the Law or of the Gospel 382. see Justification Good Works the Instrumental Cause of Justification 817. the Merit and Worth of good Works is from Christ 20. in what sense Good Works are reckoned meritorious 79. Worship What the true and acceptable Worship of God is and how it is offered and what the Superstitious and Abominable is 440. the true Worship was soon corrupted and lost 440 441. concerning the Worship done in the time of the Apostasy 443 467. Of what Worship is here handled and of the difference of the Woship of the Old and new Covenant 441 242 455 457. the true Worship is neither limited to Times Places or Persons and it is Explained how this is to be understood 440 442 450 451 466 467 483 484. Concerning the Lord's Day and the Days upon which Worship is performed 442 443. of the Publick and Silent Worship and its Excellency 444 452. of Preaching 452 465. of Prayer 465 472. what sort of Worship the Quakers are for and what sort their Adversaries 474. the Definition of Civil and Religious Worship defended by a wrong Translation 59 60. concerning Worship 745 746 169 634 603. X. Xaverius his Testimony concerning the Inward Innate Light in the Soul 701 702. Z. Zeal having a right Bottom and Foundation proceeding purely from the Love of God is a great virtue and greatly to be commended and pressed after 680. false Zeal and the several kinds thereof 681 682. ERRATA pag. li. Errors Corrected 3 45 say to say so 38 21 we keep ye keep 89 34 gave gave some Apostles 92 15 and 42 dele 92 33 and 65 dele 150 5 unto unto me 347 21 else dele 508 28 Act. 6.26 Act. 6.2 6. 6â—8 44 Arminian Armenian 704 49 such dele 766 37 should I I should 833 47 Af After In the Margent pag. li. Errors Corrected 122 2 Gal. 41.9 Gal. 4.19 137 36 2 Tim. 17 2 Tim. 2. 367 16 English dele In the Table at the end of the Letter B. after the Words Super-substantial Bread put 499. FINIS