saith is in his sinning and then as if he purposed expresly to shut out such an opinion he assures us the Son shall not bear the Fathers Iniquity From which I thus argue If the Son bear not the Iniquity of his Father or of his immediate Parents far less shall he bear the iniquity of Adam But the Son shall not bear the Iniquity of his Father Therefore c. § V. Having thus far shewn how absurd this Opinion is I shall briefly examine the reasons its Authors bring for it First They say Adam was a publick Person Obj. and therefore all men sinned in him as being in his loins And for this they alledg that of Rom. 5.12 Wherefore as by one man sin entered into the world and death by sin and so Death passed upon all men for that all have sinned c. These last words say they may be translated in whom all have sinned To this I answer That Adam is a publick person is not denyed and that through him there is a seed of sin propagated to all men Answ. which in its own nature is sinsiul and inclines men to iniquity yet will it not follow from thence that Infants who joyn not with this Seed are guilty As for these words in the Romans the reason of the guilt there alledged is for that all have sinned Now no man is said to sin unless he actually sin in his own person for the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very well relate to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the nearest antecedent so that they hold forth how that Adam by his sin gave an entrance to sin in the world and so death entred by sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. upon which viz. occasion or in which viz. death all others have sinned that is actually in their own person to wit all that were capable of sinning of which number that infants could not be the Apostle clearly shews by the following verse Sin is not imputed where there is no Law and since as is above proved there is no Law to Infants they cannot be here included Their second Objection is from Psal. 51.5 Obj. Behold I was shapen in Iniquity and in sin did my mother conceive me Hence they say it appears that Infants from their Conception are guilty How they infer this consequence for my part I see not The iniquity and sin here Answ. appears to be far more ascribable to the Parents than to the Child It is said indeed In sin did my mother conceive me not my mother did conceive me a sinner Besides that so interpreted contradicts expresly the Scripture before mentioned in making Children guilty of the sins of their immediate Parents for of Adam there is not here any mention contrary to the plain words the Son shall not bear the Fathers iniquity Obj. Thirdly They object that the wages of sin is death and that seeing Children are subject to Diseases and Death therefore they must be guilty of sin Answ. I answer That these things are a consequence of the fall and of Adams sin is confessed but that infers necessarily a guilt in all others that are subject to them is denyed For though the whole outward Creation suffered a decay by Adam's fall which groans under vanity according to which it is said in Job that the Heavens are not clean in the sight of God yet will it not from thence follow that the Herbs Earth and Trees are sinners Next Death though a consequent of the fall incident to mans earthly Nature is not the wages of sin in the Saints but rather sleep by which they pass from death to life which is so far from being troublesome and painful to them as all real punishments for sin are that the Apostle counts it gain To me saith he to die is gain Psal. 1.21 Obj. Some are so foolish as to make an objection farther saying That if Adam 's sin be not imputed to those who actually have not sinned then it would follow that all Infants are saved But we are willing that this supposed absurdity should be the consequence of our Doctrine rather than that which it seems our adversaries reckon not absurd though the undoubted and unavoidable consequence of theirs viz. that Many Infants eternally perish not for any sin of their own but only for Adams iniquity where we are willing to let the controversie sist commending both to the illuminated understanding of the Christian Reader This error of our adversaries is both denied and refuted by Zwinglius that eminent Founder of the Protestant Churches of Zwitzerland in his Book De Baptismo for which he is anathematized by the Council of Trent in the fifth Session We shall only add this information that we confess then that a seed of sin is transmitted to all men from Adam although imputed to none until by sinning they actually joyn with it in which seed he gave occasion to all to sin and it is the orignal of all evil actions and thoughts in mens hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the 5. of the Romans i. e. in which death all have sinned For this seed of sin is frequently called Death in the Scripture and the body of death seeing indeed it is a death to the Life of Righteousness and Holiness Therefore its seed and its product is called the old man the old Adam in which all sin is for which cause we use this name to express this sin and not that of original sin of which phrase the Scripture makes no mention and under which invented and unscriptural Barbarism this notion of imputed sin to Infants took place among Christians The Fifth and Sixth Propositions Concerning the Vniversal Redemption by Christ and also the saving and Spiritual Light wherewith every man is inlightned The Fifth Proposition GOD out of his Infinite love who delighteth not in the Death of a Sinner but that all should live and be saved hath so loved the World that he hath given his only Son a LIGHT that whosoever believeth in him shall be saved John 3.16 Who inlighteneth every man that cometh into the World John 1.9 And maketh manifest all things that are reprovable Eph. 5.12 And teacheth all Temperance Righteousness and Godliness And this light lighteneth the hearts of all in a day in order to Salvation and this is it which reproves the Sin of all Individuals and would work out the Salvation of all if not resisted nor is it less Universal than the Seed of Sin being the purchase of his death who tasted death for every man For as in Adam all dye even so in Christ all shall be made alive 1 Cor. 15.22 The Sixth Proposition According to which Principle or hypothesis all the objections against the Universality of Christs Death are easily solved neither is it needful to recur to the Ministry of Angels and those other miraculous means which they say God useth to manifest the Doctrine and
The Second Proposition Concerning Immediate Revelation Seeing no man knoweth the Father but the Son and he to whom the Son revealeth him and seeing the Revelation of the Son is in and by the Spirit therefore the Testimony of the Spirit is that alone by which the true knowledge of God hath been is and can be only revealed who as by the moving of his own Spirit converted the Chaos of this World into that wonderful order wherein it was in the beginning and created Man a living Soul to rule and govern it so by the Revelation of the same Spirit he hath manifested himself all along unto the Sons of Men both Patriarchs Prophets and Apostles which Revelations of God by the Spirit whether by outward voices and appearances Dreams or inward objective manifestations in the heart were of old the formal object of their Faith and remaineth yet so to be since the object of the Saints Faith is the same in all ages though set forth under divers Administrations Moreover these divine inward Revelations which we make absolutely necessary for the building up of true Faith neither do nor can ever contradict the outward Testimony of the Scriptures or right and found Reason Yet from hence it will not follow that these Divine Revelations are to be subjected to the examination either of the outward Testimony of the Scriptures or of the natural reason of Man as to a more noble or certain rule or touchstone for this Divine Revelation and inward Illumination is that which is evident and clear of it self forceing by its own evidence and clearness the well disposed understanding to assent irresistibly moving the same thereunto even as the common Principles of natural Truths move and incline the mind to natural assent Such as are these that the whole is greater than the part that two contradictory sayings cannot be both true or false which is also manifest according to our adversaries Principle who supposing the possibility of inward Divine Revelations will nevertheless confess with us that neither Scripture nor found Reason will contradict it and yet it will not follow according to them that the Scripture or found Reason should be subjected to the examination of the Divine Revelations in the Heart The Third Proposition Concerning the Scriptures From these Revelations of the Spirit of God to the Saints have proceeded the Scriptures of Truth which contain 1. A faithful Historical Account of the Actings of God's People in divers Ages with many singular and remarkable Providences attending them 2. A Prophetical Account of several things whereof some are already past and some yet to come 3. A full and ample account of all the chief Principles of the Doctrine of Christ held forth in divers pretious declarations exhortations and sentences which by the moving of God's Spirit were at several times and upon sundry occasions spoken and written unto some Churches and their Pastors Nevertheless because they are only a Declaration of the Fountain and not the Fountain it self therefore they are not to be esteemed the principal ground of all Truth and Knowledge nor yet the adequate primary Rule of Faith and Manners Nevertheless as that which giveth a true and faithful Testimony of the first Foundation they are and may be esteemed a secondary Rule subordinate to the Spirit from which they have all their excellency and certainty for as by the inward Testimony of the Spirit we do alone truly know them so they testifie that the Spirit is that guide by which the Saints are led into all Truth Therefore according to the Scriptures the Spirit is the first and principle Leader And seeing we do therefore receive and believe the Scriptures because they proceeded from the Spirit therefore also the Spirit is more originally and principally the Rule according to that received maxim in the Schools Propter quod unumquodque est tale illud ipsum est magis tale Englished thus That for which a thing is such that thing it self is more such The Fourth Proposition Concerning the Condition of Man in the fall All Adam's Posterity or Mankind both Jews and Gentiles as to the first Adam or earthly man is fallen degenerated and dead deprived of the sensation or feeling of this inward Testimony or Seed of God and is subject unto the power nature and Seed of the Serpent which he sows in mens hearts while they abide in this natural and corrupted State from whence it comes that not their words and deeds only but all their imaginations are evil perpetually in the sight of God as proceeding from this depraved and wicked Seed Man therefore as he is in this state can know nothing aright yea his thoughts and conceptions concerning God and things Spiritual until he be disjoyned from this evil Seed and united to the Divine Light are unprofitable both to himself and others Hence are rejected the Socinian and Pelagian Errors in exalting a Natural Light as also the Papists and most of Protestants who affirm that Man without the true Grace of God may be a true Minister of the Gospel Nevertheless this Seed is not imputed to Infants until by transgression they actually joyn themselves therewith for they are by Nature the children of Wrath who walk according to the Power of the Prince of the Air The Fifth and Sixth Proposition Concerning the Vniversal Redemption by Christ and also the Saving and Spiritual Light wherewith every Man is enlightened The Fifth Proposition God out of his Infinite love who delighteth not in the death of a sinner but that all should live and be saved hath so loved the world that he hath given his only Son a Light that whosoever believeth in him should be saved who enlighteneth every man that cometh into the world and maketh manifest all things that are reproveable and teacheth all temperance righteousness and godliness and this Light enlighteneth the hearts of all in a day in order to Salvation if not resisted Nor is it less universal than the seed of sin being the purchase of his death who tasted death for every Man For as in Adam all die even so in Christ all shall be made alive The Sixth Proposition According to which principle or Hypothesis all the Objections against the universality of Christ's death are easily solved neither is it needful to recur to the Ministry of Angels and those other miraculous means which they say God makes use of to manifest the Doctrine and History of Christ's passion unto such who living in those places of the world where the outward preaching of the Gospel is unknown have well improved the first and common Grace For hence it well follows that as some of the old Philosophers might have been saved so also may now some who by Providence are cast into those remote parts of the world where the knowledg of the History is wanting be made partakers of the Divine Mystery if they receive and resist not that Grace a manifestation whereof is given
worse condition than the devils in hell For these were sometimes in a capacity to have stood and do suffer only for their guilt whereas many millions of men are for ever tormented according to them for Adams sin which they neither knew of nor ever were accessary to It renders them worse than the Beasts of the Field of whom the Master requires not more than they are able to perform and if they be killed death to them is the end of sorrow whereas man is for ever tormented for not doing that which he never was able to do It puts him into a far worse condition than Pharoah put the Israelites for though he with-held Straw from them yet by much labour and pains they could have gotten it But from men they make God to with hold all means of Salvation so that they can by no means attain it Yea they place mankind in that condition which the Poets feign of Tantalus who oppressed with thirst stands in water up to the chin yet can by no means reach it with his tongue and being tormented with hunger hath Fruit hanging at his very Lips yet so as he can never lay hold on them with his Teeth and these things are so near him not to nourish him but to torment him So do these men they make the outward Creation of the work of Providence the smitings of the Conscience sufficient to convince the Heathens of sin and to condemn and judg them but not at all to help them to Salvation They make the preaching of the Gospel the offer of Salvation by Christ the use of the Sacraments of Prayer and good works sufficient to condemn those they account reprobates within the Church serving only to inform them to beget a seeming faith and vain hope yet because of a secret impotency which they had from their Infancy all these are wholly ineffectual to bring them the least step towards Salvation and do only contribute to render their condemnation the greater and their torments the more violent and intollerable Having thus briefly removed this false Doctrin which stood in my way because they that are desirous may see it both Learnedly and Piously refuted by many others I come to the matter of our Proposition which is that God out of his infinite love who delighteth not in the death of a sinner but that all should live and be saved hath sent his only begotten Son into the World that whosoever believeth in him might be saved which also is again affirmed in the sixth Proposition in these words Christ then tasted Death for every Man of all kinds Such is the evidence of this Truth delivered almost wholly in the express words of Scripture that it will not need much probation Also because our assertion herein is common with many others who have both earnestly and soundly according to the Scripture pleaded for this Universal Redemption I shall be the more brief in it that I may come to that which may seem more singularly and peculiarly ours § VI. This Doctrin of Universal Redemption or Christs dying for all Men is of it self so evident from the Scripture Testimony that there is scarce found any other Article of the Christian Faith so frequently so plainly and so positively asserted It is that which maketh the preaching of Christ to be truly termed the Gospel or an annunciation of glad tydings to all Thus the Angel declared the birth and coming of Christ to the Shepherds to be Luk. 2.10 Behold I bring you good tydings of great joy which shall be to all People He saith not to a few People Now if this coming of Christ had not brought a possibility of Salvation to all it should rather have been accounted bad tydings of great sorrow to most People neither should the Angel have had reason to have sung Peace on Earth and good will towards men if the greatest part of mankind had been necessarily shut out from receiving any benefit by it How should Christ have sent out his to preach the Gospel to every Creature Mark 16.15 a very comprehensive Commission that is to every Son and Daughter of mankind Without all exception he commands them to Preach Salvation to all repentance and remission of sins to all warning every one and exhorting every one as Paul did Col. 1.28 Now how could they have preached the Gospel to every Man as became the Ministers of Jesus Christ in much assurance if Salvation by that Gospel had not been possible for all what if some of those had asked them or should now ask any of these Doctors who deny the Universallity of Christ's death and yet preached it to all promiscuously hath Christ dyed for me How can they with confidence give a certain answer to this question If they give a conditional answer as their principal obligeth them to do and say If thou repent Christ hath dyed for thee doth not the same question still recur Hath Christ dyed for me so as to make repentance possible for me To this they can answer nothing unless they run in a Circle whereas the feet of those that bring the glad tidings of the Gospel of Peace are said to be beautiful for that they preach the common Salvation repentance unto all offering a door of mercy and hope to all through Jesus Christ who gave himself a ransom for all The Gospel invites all and certainly by the Gospel Christ intended not to deceive and delude the greater part of Mankind when he invites and cryeth saying Come unto me all ye that are weary and heavy laden and I will give you rest If all then ought to seek after him and to look for Salvation by him he must needs have made Salvation Possible to all for who is bound to seek after that which is impossible Certainly it were a mock of men to bid them do so And such as deny that by the death of Christ Salvation is made possible to all men do most blasphemously make God mock the World in giving his servants a commission to preach the Gospel of Salvation unto all while he hath before decreed that it shall not be possible for them to receive it Would not this make the Lord to send forth his servants with a lye in their Mouth which were Blasphemous to think commanding them to bid all and every one believe that Christ died for them and had purchased life and Salvation Whereas it is no such thing according to the forementioned Doctrin But seeing Christ after he arose and perfected the work of our Redemption gave a commission to preach Repentance remission of Sins and Salvation to all it is manifest that he dyed for all For he that hath Commissionated his servants thus to Preach is a God of Truth and no Mocker of poor Mankind neither doth he require any of Man that which is simply impossible for him to do for that no Man is bound to do that which is impossible is a principle of Truth ingraven in every mans mind
called them he also justified and whom he justified them he also glorified This is commonly called the golden chain as being acknowledged to comprehend the method and order of Salvation And therefore if justified were not understood here in its proper signification of being made just sanctification would be excluded out of this chain And truly it is very worthy of observation that the Apostle in this succinct and compendious account makes the word justified to comprehend all betwixt calling and glorifying thereby clearly insinuating that the being really righteous is that only medium by which from our calling we pass to glorification All for the most part do acknowledg the word to be so taken in this place and not only so but most of those who oppose are forced to acknowledg that as this is the most proper so the most common signification of it thus divers famous Protestants do acknowledg We are not saith D. Chamierus such impertinent esteemers of words as to be ignorant nor yet such importunat Sophists as to deny that the words of Justification and Sanctification do infer one another ye we know that the Saints are chiefly for this reason so called because that in Christ they have received remission of sins and we read in the Revelation Let him that is just be just still which cannot be understood except of the fruit of inherent righteousness Nor do we deny but perhaps in other places they may be promiscuously taken especially by the Fathers I take saith Beza the name of Justification largely so as it comprehends whatsoever we acquire from Christ as well by imputation as by the efficacy of the Spirit in sanctifying us So likewise is the word of Justification taken Rom. 8.30 Melancthon saith that to be justified by Faith signifies in Scripture not only to be pronounced just but also of unrighteous to be made righteous Also some chief Protestants though not so clearly yet in part hinted at our Doctrin whereby we ascribe unto the Death of Christ remission of Sins and the work of Justification unto the Grace of the Spirit acquired by his Death Martinus Boraeus explaining that place of the Apostle Rom. 4.25 Who was given for our sins and rose again for our justification saith There are two things beheld in Christ which are necessary to our justification the one is his death the other is his arising from the dead By his death the sins of this world behoved to be expiated By his rising from the dead it pleased the same goodness of God to give the Holy Spirit whereby both the Gospel is believed and the Righteousness lost by the fault of the first Adam is restored And afterwards he saith The Apostle expresseth both parts in these words Who was given for our sins c. In his Death is beheld the satisfaction for sin in his Resurrection the gift of the Holy Spirit by which our Justification is perfected And again the same man saith elsewhere Both these kinds of Righteousness are therefore contained in Justification neither can the one be separate from the other So that in the definition of Justification the merit of the blood of Christ is included both with the remission of sins and with the gift of the Holy Spirit of Justification and Regeneration Martinus Bucerus saith Seeing by one sin of Adam the world was lost the Grace of Christ hath not only abolished that one sin and death which came by it but hath together taken away those infinite sins and also led into full justification as many as are of Christ so that God now not only remits unto them Adam 's sin and their own but also gives them therewith the Spirit of a solid and perfect Righteousness which renders us conform unto the Image of the First begotten And upon these words by Jesus Christ he saith We alwaies judg that the whole benefit of Christ tends to this that we might be strong through the gift of Righteousness being rightly and orderly ordained with all vertue that is restored to the Image of God And lastly William Forbes our Countrey man Bishop of Edinburgh saith Whensoever the Scripture makes mention of the Justification before God as speaketh Paul and from him besides others Augustin it appears that the word justify necessarily signifies not only to pronounce just in a Law sense but also really and inherently to make just because that God doth other waies justifie a wicked man than earthly Judges For he when he justifies a wicked or unjust man doth indeed pronounce him as these also do but by pronouncing him just because his judgment is according to Truth he also makes him really of unjust to become just And again the same man upon the same occasion answering the more rigid Protestants who say that God first justifies and then makes just he adds But let them have a care least by too great and empty subtilty unknown both to the Scripture and the Fathers they lessen and diminish the weight and dignity of so great and divine a benefit so much celebrated in the Scripture to wit justification of the wicked For if to the formal reason of justification of the ungodly doth not at all belong his justification so to speak i. e. his being made righteous then in the Justification of a sinner although he be Justifyed yet the stain of sin is not taken away but remains the same in his Soul as before Justification And so dotwithstanding the benefit of Justification he remains as before unjust and a sinner and nothing is taken away but the guilt and obligation to pain and the offence and enmity of God through non imputation But both the Scriptures and Fathers do affirm that in the Justification of a sinner their sins are not only remitted forgiven covered not imputed but also taken away blotted out cleansed washed purged and very far removed from us as appears from many places of the Holy Scriptures The same Forbes shews us at length in the following chapter that this was the confessed judgment of the Fathers out of the writings of those who hold the contrary opinion some whereof out of him I shall note as first Calvin saith that the judgment of Austin or at least his manner of speaking is not throughout to be received who although he took from man all praise of righteousness and ascribed all to the Grace of God yet he refers Grace to Sanctification by which we are regenerate through the Spirit unto newness of life Chemnitius saith that they do not deny but that the Fathers take the word justifie for renewing by which works of righteousness are wrought in us by the Spirit And pag. 130. I am not ignorant that the Fathers indeed often use the word justifie in this signification to wit of making just Zanchius saith that the Fathers and chiefly Austin interpret the word justifie according to this signification to wit of making just so that according to them to he justified
iii 27 277 iv  156  19 148 v 12 20 339  24 383 vi 6 220  14 78 Ephesians i 13 179  14 279 ii  63  4 5 6 169  5 148  8 200  15 134 iii 9 10 iv  214  5 18 277  7 11 16 201  11 165 294  23 239  23 24 149  24 169 iv 30 279 v 8 104  11 350  13 83 93   116  25 26 27 165 vi 12 383  18 268 Philippians i 6 177  8 376  21 66 ii 13 155 iii 10 134  14 178  15 346 Colossians i 13 104  23 83 108  24 135  27 28 148  28 74 ii 6 16 20 327  8 350  12 277  15 253  19 194 iii 1 325  2 370  16 276 iv 2 243  12 166 I Thessalonians i 5 215 ii 12 158 iii 13 166 v 5 104  6 243  12 13 217  17 265  19 20 219  21 346  23 166  27 376 II Thessalonians i 5 8 158 ii 11 12 175 I Timothy i 19 177 ii 1 3 4 6 75  3 71  8 9 10 366  11 220 iii 2 203  2 3 4 5 6 229  15 193 v 16 220  17 217 vi 5 6 c. 229  7 8 9 10 224  8 230  20 209 II Timothy iii 2 229  15 16 17 49  17 166 iv 5 243  7 180 Titus i c  203  7 8 9 229  10 11 230  15 93 ii 11 118 200  14 134 164 iii 5 154  7 144  10 331 Hebrews i 3 356 ii 9 76 iii 14 177 iv 12 13 110 v 4 204 229 vi 16 377 vii 26 140 viii 10 26 ix 9 168  10 328 x 24 259 xi  17  6 138  7 14 15 xii 14 151  16 17 87  22 23 169 xiii 7 8 18  17 217 James i 21 107  25 249  27 78 ii 24 151 iii 9 10 170 iv 1 383 v 6 128  12 371  14 303 326 I Peter i 5 177  14 350  17 367  23 114 ii 5 205  21 90  22 140  22 24 134 iii 3 4 366  18 134  20 99  21 277 iv 7 243 249  10 11 202 229 v 5 217 II Peter i 4 135 162  10 45 179  12 13 49  16 356 ii 1 2 3 230  3 211  1 3 14 15 229  20 78 iii 9 71 77  15 99 I John i 1 206  7 133  8 170 ii 1 2 77  2 to 6 167  15 78  27 27 iii 1 13 78  2 to 10 167  4 172  5 8 164  7 20 149  9 163 iv 4 5 78  9 75  10 134  13 35 46 v 3 169  6 35 46  14 269  19 78 Jude i 16 229  20 268 Revelation ii 9 194  20 338 iii 12 174 179  16 292  20 11 315 xiv 1 to 5 169 xix 10 363 xxii 9 363  14 151  18 56 A TABLE Of the Chief Things A ABraham's Faith 15. Adam See man sin redemption what happiness he lost by the Fall 63. what death he died 59 66. He retained in his nature no will or light capable of it self to manifest Spiritual things 59. whether there be any reliques of the heavenly image left in them 62 91. Alexander Skein's Queries proposed to the Preachers 271 272. Anabaptists of Great Britain 31 251. Anabaptists of Munster how their mischievous actings nothing touch the Quakers 28 29 30 31 32. Anicetus 30. Anointing the Anointing teacheth all things it is and abideth for ever a common priviledge and sure Rule to all Saints 27 28. Antichrist is exalted when the seed of God is expressed 20 92. his work 213 214 228. Antinomians their Opinion concerning Justification 137. Apostasie 174 211. Apostle who he is their number was not limitted and whether any may be now adaies so called 216 217. Appearances See Faith Arians they first brought in the Doctrin of Persecution upon the account of Religion 342. Arius by what he fell into error 210.211 Arminians See Remonstrants Assemblings are needful and what sort 33 237 c. See Worship they are not to be forsaken 245. Astrologer 35. Aurelia there ten Canonicks were burnt and why 301. B Baptism is one its definition 277 279 280 281 283 284. It is the Baptism of Christ and of the Spirit not of Water 277 279 to 287. the Baptism of Water which was John's Baptism was a figure of this Baptism and is not to be continued 277 280 285 286 to 302. Baptism with Water doth not cleanse the heart 280 288. nor is it a badge of Christianity as was Circumcision to the Jews 202 291 301. that Paul was not sent to Baptize is explain'd 290 291 292. concerning what Baptism Christ speaks Mat. 28.20 it is explained 293 204. how the Apostles Baptized with Water is explained 296 297 298 299. to Baptize signifies to Plunge and how Sprinkling was brought in 299 300. those of old that used Water-baptism were plunged and they that were only sprinkled were not admitted to an Ecclesiastick Function and why 399. against the use of Water-baptism many heretofore have testified 301. Infant-baptism is a meer humane tradition 277 302 Bible the last Translations alwaies find fault with the first 47. Birth the Spiritual birth 37. holy birth 248 see Justification Bishop of Rome concerning his primacy 30. how he abuseth his authority and by what he deposeth Princes and absolveth the people from the Oath of Fidelity 341 344. Blood to abstain from blood and things strangled 303 326 329. it hath been shed 310. Blood of Christ see Communion Body to bow the body see Head Books Canonical and Apocryphal see Canon Scripture Bonaventure 236. Bow to bow the knee see uncover the Head Bread the breaking of bread among the Jews was no singular thing 317 321. it is now other waies performed than it was by Christ 322. whether unleavened or leavened bread is to be used also it is hotly disputed about the manner of taking it and to whom it is to be given 321 322. see Communion C Calvinists see Protestants they deny consubstantiation 30. they maintain absolute reprobation 26. they think Grace is a certain irresistible power and what sort of a Saviour they would have 115 116. of the flesh and blood of Christ 307 309.310 they use leavened bread in the Supper 321. Canon whether the Scripture be a filled up Canon 55. whether it can be proved by Scripture that any Book is Canonical 55 56. Castellio banished 345. Ceremonies see Superstition Christ see Communion Justification Redemption Word He sheweth himself daily revealing the knowledge of the Father 6. without his
School there is nothing learned but busie-talking 6. He is the Eternal Word 9. No Creature hath access to God but by him 9 10. He is the Way the Truth and the Life 10. he is Mediator between God and man 10 133. He is God and in time He was made partaker of man's nature 10. yesterday to day the same and for ever 18. the Fathers believed in him and how 17 18. his Sheep hear his voice and contemn the voice of a Stranger 40 201 203. it is the fruit of his ascension to send Pastors 50. he dwelleth in the Saints and how 88. his coming was necessary 89. By his Sacrifice we have remission of sins 89 119 120 133. whether he be and how he is in all is explained 90. being formed within he is the formal cause of Justification 128 148. by his life death c. he hath opened a way for Reconciliation 149 150. his obedience righteousness death and sufferings are ours and it is explained that Paul said he filled up that which was behind of the afflictions of Christ in his flesh 135. how we are partakers of his suffering 167 168. for what end he was manifested 164 165. he delivers his own by suffering 265. concerning his outward and Spiritual body 305 306. concerning his outward and inward coming 325. Christian how he is a Christian and when he ceaseth so to be 4 8 20 21 23 24 169 290 191 193 200.201 the foundation of his Faith 36 37. his priviledge 37. when men are made Christians by Birth and not by coming together 184 185. they have borrowed many things from Jews and Gentiles 278 279. they recoil by little and little from their first purity 293. the Primitive Christians for some Ages said We are Christians we Swear not 378. and We are the Souldiers of Christ it is not lawful for us to fight 386. Christianity is made as an Art 8. it is not Christianity without the Spirit 19 20 21 39 40. it would be turned into Scepticism 208 290 300. it is placed chiefly in the renewing of the heart 186. wherein it consists not 244. what is and is not the mark thereof 290 291 300. why it is odious to Jews Turks and Heathens 309. what would contribute to its Commendation 354. Church without which there is no Salvation what She is Concerning her Members Visibility Profession Degeneration Succession 181 to 199. whatsoever is done in the Church without the instinct of the Holy Spirit is vain and impious 203. the same may be said of her that in the Schools of Theseus's Boat 219. in her corrections ought to be exercised and against whom 323. she is more corrupted by the accession of Hypocrites 340. the Contentions of the Greek and Latin Churches about Unleavened or Leavened Bread in the Supper 321. the lukewarmness of the Church of Laodicea 192. there are introduced into the Roman-Church no less 〈◊〉 and Ceremonies than among 〈◊〉 and Jews 185. Circumcision a Seal of the Old Covenant 298. Clergy 214 218 216 226 227 321. Cloathes that it is not lawful for Christians to use things superfluous in Cloaths 364 365 366 388 389. Comforter for what end he was sent 6 7. Commission The Commission of the Disciples of Christ before the Work was finished was more legal than Evangelical 202. Communion The Communion of the Body and Blood of Christ is a Spiritual and inward thing 303. that Body that Blood is a Spiritual thing and that it is that heavenly Seed whereby life and Salvation was of old and is now communicated 303 304. how any becomes partaker thereof 307 308 309. it is not tyed to the Ceremony of breaking Bread and drinking Wine which Christ used with his Disciples This was only a Figure 304 308 to 316. whether that Ceremony be a necessary part of the New Covenant and whether it is to be continued 316 to 331. Spiritual Communion with God through Christ is obtained 59. Community of Goods is not brought in by the Quakers 333 352 353. Complements See Titles Conscience See Magistrate It s definition what it is It is distinguished from the Saving Light 92 93 94 332. the good Conscience and the Hypocritical 176. He that acteth contrary to his Conscience sinneth and concerning an erring Conscience 332. What things appertain to Conscience 332. what sort of Liberty of Conscience is defended 333. It is the Throne of God 333. It is free from the Power of all men 345. Conversion what is man's therein is rather a Passion than an action 102. Augustine's saying 95. this is cleared by two Examples 95 96. Correction how and against whom it ought to be exercised 333. Covenant The difference betwixt the New and Old Covenant-worship 26 232 233 253 254 255 289 290. See also Gospel Law Cross. The Sign of the Cross 301. D. Dancing See Plays Daies whether any be holy and concerning the Day commonly called The Lord's Day 235 316. Deacons 323. Death See Adam Redemption it entred into the World by sin 65 66. in the Saints it is rather a passing from Death to Life 66. Devil He cares not at all how much God be acknowledged with the mouth provided he be worshipped in the heart 8 116 117. he can form an outward sound of words 16. he haunts among the wicked 165. how he came to be a a Minister of the Gospel 211 212 213. when he can work nothing 249 250. he keeps men in outward signs shadows and forms while they neglect the Substance 310 311 323. Dispute The dispute of the Shoemaker with a certain Professor 208 209. of an Heathen Philosopher with a Bishop in the Council of Nice and of the unletter'd Clown 209 210. Divinity School-Divinity 200. how pernicious it is 209 210 211 212 213. Dreams See Faith Miracles E Ear. There is a Spiritual and a bodily Ear 7 16. Easter is celebrate other-waies in the Latine Church than in the Eastern 30. the celebration of it is grounded upon Tradition 30. Elders 14 217. Elector of Saxony the scandal given by him 272. Eminency Your Eminency See Titles Enoch walked with God 169. Epistle see James John Peter Esau 241. Ethicks or Books of Moral Philosophy are not needful to Christians 209. Evangelist who he is and whether any now adaies may be so called 216 217. Excellency your Excellency see Titles Exorcism 301. F Faith its definition and what its object is 14 15 16. how far and how appearances outward voices and dreams were the object of the Saints Faith 16. that Faith is one and that the Object of Faith is one 17. its foundation 36 37. see Revelation Scripture Farellus 321. Father see Knowledge Revelation 14. Fathers so called they did not agree about some Books of the Scripture 39 48. they affirm that there are whole Verses taken out of Mark and Luke 29. concerning the Septuagint Interpretation and the Hebrew Copy 48. they preached universal redemption for the first four Centuries 78. they frequently used the word Merit in
se est Deus non denegat gratiam Servant whether it be lawful to say I am your humble Servant 358. Servetus 345. Shoe-maker he disputes with the Professor 208 Silence see Worship Simon Magus 222 Sin see Adam Justification it shall not have dominion over the Saints 42. the seed of sin is transmitted from Adam unto all men but it is imputed to none no not to Infants except they actually joyn with it by sinning 57 58 64 65 66. and this seed is often called Death Original sin Of this phrase the Scripture makes no mention 66. by vertue of the Sacrifice of Christ we have remission of sins 90 132. forgiveness of sin among the Papists 129. a freedom from actual sin is obtained both when and how and that many have attained unto it 160 to 174 every sin weakens a man in his Spiritual condition but doth not destroy him altogether 161. it is one thing not to sin another thing not to have sin 170. whatsoever is not done through the Power of God is sin 249. Singing of Psalms 275. Socinians see natural light their rashness is reproved 19. they think Reason is the chief rule and guide of Faith 19 30. albeit many have abused Reason yet they do not say that any ought not to use it and how ill they argue against the inward and Immediate Revelations of the Holy Spirit 29 30 31. yet they are forced ultimately to recur unto them 36. they exalt too much their natural power and what they think of the Saving Light 115. their worship can easily be stopped 92. Son of God see Christ Knowledge Revelation Soul the Soul hath its senses as well as the body 7. by what it is strengthened and fed 248 311. Spirit the Holy Spirit see Knowledg Communion Revelation Scriptures Unless the Spirit sit upon the heart of the hearer in vain is the Discourse of the Doctor 6 16. the Spirit of God knoweth the things of God 11. without the Spirit none can say that Jesus is the Lord 6 11 12. he rested upon the Seventy Elders and others 14. he abideth with us for ever 18 19. he teacheth and bringeth all things to remembrance and leads into all Truth 19 20 23 24 25 38. he differs from the Scriptures 19 20. he is God 19. he dwelleth in the Saints 19 20 21 22 23. without the Spirit Christianity is no Christianity 20 30 40 whatsoever is to be desired in the Christian Faith is ascribed to him 19 20. by this Spirit we are turned unto God and we triumph in the midst of Persecutions 21. he quickens c. 21 22. an observable Testimony of Calvin concerning the Spirit 22 23 39 40. it is the Fountain and Origin of all Truth and right reason 34 35. it gives the belief of the Scriptures which may satisfie our Consciences 39. his Testimony is more excellent than all reason 39. he is the chief and principal Guide 46. he reasoneth with and striveth in men 98. those that are led by the Spirit love the Scriptures 50 183 184. he is as it were the Soul of the Church and what is done without him is vain and impious 208. he is the Spirit of order and not of disorder 213. such as the Spirit sets apart to the Ministry are heard of their Brethren 214. it is the earnest of our inheritance 237. Spiritual iniquities 243 244. spiritual discerning 336. Stephen spake by the Spirit 21. 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 conformable to his Death 168 169. Superstition 231 232. whence superstitions sprung 244 277 300. Supper see Communion Bread it was of old administred even to little Children and Infants 3.7 T Tables 323. Talent one Talent is not at all unsufficient of it self The Parable of the Talents 101 102 107. those that improved their Talents well are called good and faithful Servants 152. he that improved well his two Talents was nothing less accepted than he that improved his five 161. Talk see Plays Taulerus was instructed by the poor Laik 200. he tasted of the love of God 237. Testimony see Spirit Theseus his Boat 219 Thomas a Kempis 236. Tithes were assigned to the Levites but not to the Ministers of this day 220 221. Titles it is not at all lawful for Christians to use those Titles of Honour Majesty c. 352 354 to 360 388. Tongue the knowledge of tongues is laudable 200 206 207. Tradition how unsufficient it is to decide 30. it is not a sufficient ground for Faith 329. Translations see Bible Truth there is a difference betwixt what one saith of the Truth and that which the Truth it self interpreting it self saith 6. Truth is not hard to be arrived at but is most nigh 6. Turks among them there may be Members of the Church 182 183. V Vespers 236. Voices outward Voices see Faith Miracles W War that it is not lawful for Christians to resist evil nor wage War 352. 380 to 389. Washing of Feet 212 213. William Barclay 342. Woman a Woman can Preach 214 220. Luther also 303. 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 10 87. what Augustin read in the writings of the Platonists concerning this Word 126. Works are either of the Law or of the Gospel 152. see Justification Worship what the true and acceptable worship to God is and how it is offered and what the superstitious and abominable is 231 c. the true worship was soon corrupted and lost 231 232. concerning the worship done in the time of the Apostasie 235 267. of what worship is here handled and of the difference of t he worship of the Old and New Covenant 232 233 252 253 254. the true Worship is neither limitted to times places nor persons and it is explained how this is to be understood 231 233 234 258 259 266 267 289 290. concerning the Lord's-day and the daies upon which Worship is performed 234 235. of the Publique and Silent Worship and its excellency 236 to 261. of Preaching 260 261 262 263 264. of Prayer 264 to 276. of singing of Psalms and Musick 275. what sort of Worship the Quakers are for and what sort their adversaries 276. FINIS John 17.3 Matth. 11.27 Joh. 16.13 Rom. 8.14 Rom. 5.12 15. Eph. 2.1 Ezek. 18.23 Esa. 49.6 John 3.16.1.19 Tit. 2.11 Eph. 5.13 Heb. 2.9 1 Cor. 15.22 1 Cor. 12.7 Heb. 2.9 Tit. 3.5 Rom. 6.14 Rom. 8.13 Rom. 6.2 18 1 John 3.6 1 Tim. 1.6 Heb. 6.4 5 6. Mat. 10. Ezek. 13. Matt. 10.20 Acts 2.4.18.5 John 3.6 4.21 Judges 19. Acts 17.23 Eph. 4.5 1 Pet 3.21 Rom. 6.4 Gal. 3.27 Col. 2.12 Joh. 3.30 1 Cor. 1.17 1 Cor. 10.16 17. Joh. 6.32 33 55. 1 Cor. 5.8 Acts 15 20 Joh. 13 14. Ja. 5.14 Luc. 9.55 56. Matt. 7.12 29. Tit. 3.10 Eph. 5.11 1 Pet 1.14
by some citations out of them hereafter to be mentioned will appear though this Doctrine hath not since the Apostacy so far as ever I could observe been so distinctly and evidently held forth according to the Scriptures Testimony as it hath pleased God to reveal it and preach it forth in this day by the witnesses of his Truth whom he hath raised to that end Which Doctrine though it be briefly held forth and comprehended in the Thesis it self yet I shall a little more fully explain the state of the Controversie as it stands betwixt us and those that now oppose us § III. First then as by the explanation of the former Thesis appears we renounce all natural power and ability in our selves in order to bring us out of our lost and faln condition and first Nature and confess that of our selves we are able to do nothing that is good so neither can we procure remission of sins or justification by any act of our own so as to merit it or draw it as a debt from God due unto us but we acknowledg all to be of and from his Love which is the original and fundamental cause of our acceptance Secondly God manifested this love towards us in the sending of his Beloved Son the Lord Jesus Christ into the world who gave himself for us an Offering and a Sacrifice to God for a sweet smelling savour and having made peace through the blood of his Cross that he might reconcile us unto himself and by the Eternal Spirit offered himself without spot unto God and suffered for our sins the Just for the unjust that he might bring us unto God Thirdly then forasmuch as all men who have come to man's estate the Man Jesus only excepted have sinned therefore all have need of this Saviour to remove the Wrath of God from them due to their offences in this respect he is truly said to have born the Iniquities of us all in his Body on the Tree and therefore is the Only Mediator having qualified the Wrath of God towards us so that our former sins stand not in our way being by vertue of his most satisfactory Sacrifice removed and pardoned Neither do we think that remission of sins is to be expected sought or obtained any other way or by any works or Sacrifice whatsomever though as has been said formerly they may come to partake of this remission that are ignorant of the History So then Christ by his death and sufferings hath reconciled us to God even while we are Enemies that is he offers reconciliation unto us we are put into a capacity of being reconciled God is willing to forgive us our iniquities and to accept us as is well expressed by the Apostle 2 Cor. 5.19 God was in Christ reconciling the World unto himself not imputing their trespasses unto them and hath put in us the Word of Reconciliation And therefore the Apostle in the next verses treats them in Christs stead to be reconciled to God intimating that the Wrath of God being removed by the obedience of Christ Jesus he is willing to be reconciled unto them and ready to remit the sins that are past if they repent We consider then our Redemption in a two fold respect or state both which in their own Nature are perfect though in their application to us the one is not nor cannot be without respect to the other The first is the Redemption performed and accomplished by Christ for us in his Crucified Body without us The other is the Redemption wrought by Christ in us which no less properly is called and accounted a Redemption than the former The first then is that whereby man as he stands in the fall is put into a capacity of Salvation and hath conveighed unto him a measure of that Power Vertue Spirit Life and Grace that was in Christ Jesus which as the free Gift of God is able to counter-ballance overcome and root out the Evil Seed wherewith we are naturally as in the fall leavened The second is that whereby we witness and know this pure and perfect Redemption in our selves purifying cleansing and redeeming us from the power of Corruption and bringing us into unity Favour and Friendship with God By the first of these two we that are lost in Adam plunged in the bitter and corrupt Seed unable of our selves to do any good thing but naturally joyned and united to evil forward and propense to all iniquity servants and slaves to the Power and Spirit of Darkness are notwithstanding all this so far reconciled to God by the death of his Son while Enemies that we are put into a capacity of Salvation having the glad tidings of the Gospel of peace offered unto us and God is reconciled unto us in Christ calls and invites us to himself in which respect we understand these Scriptures He stew the enmity in himself He loved us first seeing us in our blood he said unto us live he who did not sin his own self bare our sins in his own Body on the Tree and he died for our sins the just for the unjust By the second we witness this capacity brought into act whereby receiving and not resisting the purchase of his death to wit the Light Spirit and Grace of Christ revealed to us we witness and possess a real true and inward Redemption from the power and prevalency of sin and so come to be truly and really redeemed justified and made righteous and to a sensible union and friendship with God Thus he died for us that he might redeem us from all iniquity and thus we know him and the Power of his Resurrection and the fellowship of his Sufferings being made conformable to us This last follows the first in order and is a consequence of it proceeding from it as an effect from its cause So as none could have enjoyed the last without the first had been such being the will of God so also can none now partake of the first but as he witnesseth the last Wherefore as to us they are both causes of our Justification The first the procuring efficient the other the formal cause Fourthly we understand not by this Justification by Christ barely the good works even as wrought by the Spirit of Christ for they as Protestants truly affirm are rather an effect of Justification than the cause of it But we understand the formation of Christ in us Christ born and brought forth in us from which good works as naturally proceed as Fruit from a Fruitful Tree It is this inward Birth in us bringing forth Righteousness and Holyness in us that doth Justâ—fie us which having removed and done away the contrary Nature and Spirit that did bear rule and bring condemnation now is in dominion over all in our hearts Those then that come to know Christ thus formed in them do enjoy him wholly and undivided who is The LORD our RIGHTEOVSNESS Jer. 23.6 This is to be cloathed with Christ and to have put