Experience the just Authority of his Confidence because The natural Man perceiveth not the things of God neither can he as such because they are spiritually discerned The Natural Man may talk of them of God his Nature and Attributes of Christ his Relation Natures and Offices of Regeneration which is the Great Work of the Son of God in and upon Man But Alas that is all the Natural Man with all his Natural Powers and Skill is Capable of he can go no deeper 'T is all Hear-say and Imagination For they are a Mystery shut up close from all Unsanctified Hearts and Heads Yea they are all wrapt up and strongly inclosed in this Holy Seed of Light and Spirit that shines in the dark Hearts of Men and through the Power of that Darkness they cannot Comprehend it The Ground of which Darkness is Disobedience Which made Christ say to the Jews If you will do the will of God you shall know of my doctrine Joh. 7.17 if it be of God or not I say the Mystery Power and Virtue of Christianity is shut up in this Divine Seed And if thou O Reader knowest it not but art only speculatively a Christian open thy Heart and let it into the good Ground and thou shalt quickly find the Efficacy and Excellency of it in the Fruits that will spring from it The Increase will be very great and the Tast thereof sweeter much than the Honey or the Honey-Comb Psal. 19.10 She is a Tree of Life said a Wise and a great King of old Time to all them that lay hold upon her Prov. 3.18 ch 8.19 and happy is every one that retaineth her for her fruit is better than gold and her revenue than choice silver It was by him stiled Wisdom because it made him Wise and will make every one that is Taught by it Ch. 9.10 Job 28.111 Psal. 10. For it makes People Wise to Salvation by teaching them the Fear of the Lord and to depart from Iniquity and every evil way All such are said to have a good Vnderstanding The Apostle Paul also calleth it the Grace of God Tit. 2.11 12 13. that bringeth Salvation that hath appeared to all men c. Grace because it is God's Free Gift not our Merit or Purchase God so loved the World Joh. 3.16 Ch. 1.14.16 he gave his only begotten Son to save it who was full of Grace and Truth And of his fulness we receive grace for grace in order to Salvation In which Saying of the Apostle Five things are to be seriously remarked as Comprehensive of the very Body of our Christian Divinity First the Principle Talent or Gift which God giveth to Man and that is his Grace The Grace of God c. Secondly This Grace Talent Gift or Principle is sufficient to the End for which it is given viz. It bringeth Salvation God bestows it for that purpose Paul might well say so that had tried the Power and Virtue of it under the greatest Temptation As God told him 2 Cor. 12.8 9. his Grace was sufficient for him so he found it to his exceeding great Joy Thirdly The Vniversality of God's Bounty It appears to all Men more or less It is so intended Christ died for all and distributes Grace to all that all might come to the Knowledge of the Truth 1 Tim. 2.4 as it is in Jesus and be saved Fourthly The way by which the Sufficiency and Vniversality of it is demonstrated and that is The Teaching Quality and Virtue of it v. 12. Teaching us that denying Vngodliness and worldly Lusts we should live soberly righteously and Godly in this present World This every one feels in his own Bosom at Times and that of all Religions and of all Nations A Just Monitor a Secret Reprover and a Faithful Witness Blessed are they that give heed thereunto and learn of it what to Leave and what to Do what to shun and what to Embrace Prov. 8.20 Mich. 6.8 For it Leads in the Ways of Righteousness and in the midst of the Paths of Judgment It is by this God sheweth Man his Thoughts and what he doth require of him This it is that Man has made an Adversary by his Iniquities which he must make Peace with lest he bring him before the Judge Matt. 5.25 and he cast him into Prison and he come not out till he has paid the uttermost Farthing This Inward Teaching Reproving Exhorting Light Spirit or Grace of God Learns us Two Lessons which make up the holy Order of our Conversion and Salvation 1. What we are to Deny 2. What we are to Do. We are to Deny Vngodliness and wordly Lusts and it will shew us what they are both within and without in Thought as well as in Word and Deed if we will attend to it and Watch and Wait upon it And though the grosser Evils that carry the largest Characters of Impiety are easily seen and observed yet there are Lusts that lie near and stick close that are less perceptible and it may be are hardly by some thought Evil neither As in Relation to Extreams in Food Apparel Furniture Discourse Converse Gain Honour Revenge Emulation c. And there is an Vngodliness in a Mystery too which utterly mistakes and overthrows the true Nature and End of Religion as well as palpable Enormities Such is setting up the Form above the Power of Godliness Humane Traditions above the Scripture and Opposing that to the Spirit of God which it Testifies of and so often Refers unto and making and pressing Civil Edicts about Matters of Faith and suffering none to Live and Enjoy what is their own and prosecute their Lawful Callings for the Maintenance of their Families unless they will forgoe Convictions play the Hypocrite be of their Creed and receive their Mark in their Forehead Rev. 13.16 c. 14.9 or at least in their Right hand by which means they have made a Worldly Interest and Empire of the Church and of Religion that should be the Purity and Peace of the VVorld a meer Step and Test to Temporal Preferment These are the Things under which Religion and indeed Civil Society and true Civil Policy groan as well as other Impieties though by Worldly Men and some that would be thought Religious too this is as little seen as the more sensual Vngodliness is amended For all which the Eternal God is come by many Judgments and coming in Flames of Fire to Execute Vengeance upon the Wicked 2 Thess. 1.7 8. whatever Carnal and Secure Minds think And it is not the least of our Miseries that we are but too Vnsensible of it Thus we see what we are Taught by the Grace to deny Let us next consider the other part of our Duty which the Grace teacheth us and that is What we are to do Teaching us says the Great and Zealous Apostle that denying ungodliness and worldly lusts we should live Soberly Righteously and Godly in this present World This is also a most Comprehensive Expression a plain and
Ability of the large Vnderstanding given him to set forth the Beauty and Infallibility of the Grounds and Excellent Principles of Truth and to open and prove the same over all Opposition of Gainsayers to the reaching of the Understanding of many of the Great and Learned of the World both at home and abroad and to the begetting a better Opinion and Judgment concerning both the Principles and Practices of God's People called in Derision Quakers than had been held forth by the Craft and Malice of the Priests and others to be in the beginning as Fools Madmen c. and holding non-sensical and unreasonable as well as Vnscriptural Whimsies and so forth But God who is Light is wipeing away the Reproaches and Slanders off his Blessed Truth and People and will more and more exalt the Standard and Ensign thereof to gather the Nations unto it out of their Cruelties Lusts and Roarings against one another and of the overflowing of all Abominations among them to the great provoâ—ing of God's Wrath. Reformation from all which will never be known nor Deliverance from the Bondage and Miseries thereby occasioned by all the Might Power and Fightings of the Carnal Sword nor Politick Devices of Men but only by the blessed Power Spirit and Grace of God which hath appeared to all to that very end to teach to deny Vngodliness and wordly Lusts and to live soberly Righteously and Godly in this present World if Men would turn to believe in and obey it Which is our Testimony and Holy Principle we direct all unto and which this Blessed Servant of the Church laid out himself in his many Excellent Writings especially his Apology to promulgate through the World with blessed Success not only in Printing but in Travelling having gone through a great part of Germany Holland and other Countries in the Service of the Truth And the Lord blessed him every way therein He was an Exemplary Husband Parent and Master in his Family so that the Beauty good Order Holiness Gravity and Lowliness of the Truth shined therein I can say to my Refreshment and many others as in a Quiet Habitation He was a Man of great Meekness Sweetness and Lowliness of Spirit and of such a bearing contented Mind that though a Man of such Parts and great Authority over Evil in his Servants and others yet kept in such a Dominion over any thing that would have disordered his own Syirit that I can truly say I never saw him in any peevish angry brittle or disordered Temper since ever I knew him though I had as much Intimacy and Frequency of Concerns with him as most here-away He was so far from being lifted up or Exalted by the great Gifts he had received from his Maker both in the Truth and as a Man that I can say I have often desired to grow in the plain down-right humble and lowly Spirit wherein he became as weak with the weakest and poor with the poorest and low with the lowest as well as he could be deep with them that were deep So that in a good Measure he had learned to become all things to all Men with a true and upright Endeavour to Gain some I can say I have parted with a most Entire Friend and Counsellor But glory to him who lives for ever through great Mercy I know him who is the Fountain of all Wisdom Righteousness Love and Pity who I trust will make up this great Loss not only to me but to his blessed People and Church especially in this his Native Country of Scotland in and to which he had made him an Ornament and as a Star and shining Light And Oh! that he may make me and all whom he hath Convinced of his pretious Truth in our Native Country whether living therein or abroad to shine forth in the Glory Beauty and Virtue thereof and as the first Fruits thereof and Witnesses of the great Glory that shall livingly arise therein though perhaps ushered in by great Tribulations when our God shall wipe away the Reproaches thereof and change its name from Barren or Forsaken because our God hath a true though a small Seed therein in which he delighteth and is Married thereunto and many shall be the Children of the Lamb's Marriage therein in due time when the Leaven of the Pharisees is purged out and the Bastard-Births of the Adulteresses and Whoredoms of a false Profession therein comes to be seen and turned from As concerning this our Dear Friend R. B. The Lord soon began his Work with him shortly after he was brought home from France wherein in his Young and Tender Years he was brought up at Paris under his Vncle And though at his Return thence but about sixteen Years yet it having pleased the Lord to bring his Dear and Worthy Father into his most-precious Truth he having thereby occasion to be in the Meetings of God's Chosen People who Worship him in his own Name Spirit and Power and not in the Words of Man's Wisdom and Preparation he was by the Virtue and Efficacious Life of this Blessed Power shortly after reached and that in the Time of Silence a Mystery to the World and came so fast to grow therein through his great Love and Watchfulness to the Inward Appearance thereof that not long after he was called out to the Publick Ministry and declaring abroad what his Eyes had seen and his Hands had handled of this pure Word of Life Yea the Lord who loved him counted him worthy so Early to Call him to some Weighty and Hard Services for his Truth in our Nation that a little after his coming out of the Age of Minority as it is called he was made willing in the Day of God's Power to give up his Body as a Sign and Wonder to this Generation and to deny himself and all in him as a Man so far as to become a Fool for his sake whom he loved in going in Obedience to his Will in Sack-cloath and Ashes through Three of the Chief Streets of the City of Aberdeen As his Testimony printed concerning it holds forth his Service therein besides some weighty Services at several Steeple-houses and Sufferings in Prison for the Truth 's Sake And I cannot forbear to touch at his great Care and Zeal that Vnity Love and Sweetness might be preserved among God's Children over all the Cunning Endeavours of the Enemy to the contrary What shall I more say concerning this Servant of the Lord but that Blessed are the dead that die in the Lord Yea saith the Spirit from henceforth they rest from their labours and their works follow them He laid down the Body in the Holy and Honourable Truth wherein he had served it about Twenty Three Years upon the Third Day of the Eighth Month 1690. near the Forty Second Year of his Age at his own House of Vrie in Scotland and it was laid in his own Burial-Ground there upon the sixth Day of the same Month before many Friends and other
that which may be known of himself A. That which may be known of God is manifest in them Rom. 1.19 for God hath shewed it unto them Q. Is then this Light or Seed sown in the Hearts of Evil Men A. And he spake many things to them in Parables Behold a Sower went forth to sow and when he sowed Matth. 13.3 4 5 7. some Seeds fell by the way-side c. some fell among stony places c. and some fell among Thornes c. Q. Are these places where the Seed is said to have fallen understood of the Heart of Man A. Hear ye therefore the Parable of the Sower when any one heareth the Word of the Kingdom Matth. 13.18 19. and understandeth it not then cometh the Wicked One and catcheth away that which was sown in his Heart this is he which received the Seed by the way-side c. Q. Is this Seed small in its first Appearance A. The Kingdom of Heaven is like to a Grain of Mustard Seed which a Man took and sowed in his Field Matth. 13 31 32. which indeed is the least of all Seeds Q. Forasmuch as many understand not this under the Notion and Appellation of Light or Seed it being quite another Dialect than the common though I must needs confess it is the very Language of the Scriptures Is there a saving Manifestation of the Spirit given unto all A. The Manifestation of the Spirit is given to every Man to profit withal 1 Cor. 12.7 Q. Sure if it be to profit withal it must be in order to save for were it not useful nor yet sufficient to save what Profit could it be of But in regard some speak of a Grace that is Common and of a Grace that is Saving is there such a Grace Common unto all as brings Salvation A. The Grace of God that brings Salvation hath appeared to all Men. Tit. 2.11 Q. That which brings Salvation must needs be saving What doth that Grace teach us A. Teaching us that denying Ungodliness and Worldly Lusts we should live Soberly Tit. 2.12 Righteously and Godly in this present World Q. Certainly that which teacheth both Righteousness and Godliness must be sufficient for therein consisteth the whole Duty of Man What saith the Apostle elsewhere of this Instructor A. And now Brethren I commend you to God and to the Word of his Grace Acts 20.32 which is able to build you up and to give you an Inheritance among all those that are Sanctified Q. What is the Word of God A. The Word of God is quick and powerful and sharper than any Two-edged Sword Hebr. 4.12 13. piercing even to the dividing asunder of Soul and Spirit and of the Joints and Marrow and is a Discerner of the Thoughts and Intents of the Heart Neither is there any Creature that is not Manifest in his Sight but all things are naked and open to the Eyes of him with whom we have to do Q. Ought we not to take heed to this Word A. We have also a more Sure Word of Prophecy whereunto ye do well that ye take heed 2 Pet. 1.19 as unto a Light that shineth in a Dark Place until the Day dawn and the Day-Star arise in your Hearts Q. I perceive the Scriptures are very clear both concerning the Vniversality and Sufficiency of this Light Seed Grace and Word of God but is this Word nigh or afar off Inward or Outward A. Say not in thine Heart Who shall ascend into Heaven that is to bring Christ down from above Rom. 10.6 7 8. or who shall descend into the Deep that is to bring up Christ again from the Dead But what saith it The Word is nigh in thy Mouth and in thy Heart that is the Word of Faith which we preach Q. That is clear as to the Word Is there any Scripture speaks of the Light 's being Inward A. God who commanded the Light to shine out of Darkness has shin'd in our Hearts 2 Cor. 4.6 7 to give the Light of the Knowledge of the Glory of God in the Face of Jesus Christ. But we have this Treasure in Earthen Vessels that the Excellency of the Power may be of God and not of us Q. But seeing it is also called the Seed of the Kingdom is the Kingdom of God also within A. The Kingdom of God comes not with Observation neither shall they say Lo here or Lo there for behold Luke 17.20 21. the Kingdom of God is within you CHAP. VI. Concerning Faith Justification and Works Question WHat is Faith Answer Hebr. 11.1 Faith is the Substance of things hoped for and the Evidence of things not seen Q. Is Faith of absolute necessity A. Without Faith it is Impossible to please him for he that cometh to God must believe that he is and that he is a Rewarder of them Hebr. 11.6 that diligently seek him Q. Are we Justified by Faith A. Wherefore the Law was our School-Master to bring us unto Christ that we might be Justified by Faith Gal. 3.24 Q. What is the Nature of this Faith that availeth to Justification A. For in Jesus Christ neither Circumcision availeth any thing nor Uncircumcision but Faith which worketh by Love Gal. 5.6 Q. Are Works then necessary to Justification as well as Faith A. But wilt thou know O Vain Man that Faith without Works is Dead Was not Abraham our Father justified by Works Jam. 2.20 21 22 23 24. when he had offered Isaac his Son upon the Altar Seest thou how Faith wrought with his Works and by Works was Faith made perfect And the Scripture was fulfilled which saith Abraham believed God and it was imputed to him for Righteousness He was called the Friend of God Ye see then how that by Works a Man is justified and not by Faith only Q. If then both be equally required in Justification what are these Works which the Apostle excludes so much Rom. 3.20 A. By the Deeds of the Law there shall no Flesh be Justified in his sight Q. But though we be not Justified by the Deeds of the Law is not this to exclude Boastings that the Grace of God may be exalted Ephes. 2.8 9 10. A. For by Grace are ye saved through Faith and not of your selves it is the Gift of God not of the Works lest any Man should boast for we are his Workmanship created in Christ Jesus unto good Works Q Are even the Works which are performed by Grace excluded Are we never said to be saved or justified by them Tit. 3 5 6.7 A. Not by Works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour that being justified by his Grace we should be made Heirs according to the hope of Eternal Life Q. I perceive then that to be
Advocate with the Father Jesus Christ the Righteous and he is the Propitiation for our Sins and not for ours only but also for the Sins of the whole World q 1 Joh 2.1 2. For by the Grace of God he hath tasted Death for every Man r Hebr 2.9 And gave himself a Ransom for all to be testified in due Time s 1 Tim. 2.6 Willing all Men to be saved and to come to the Knowledge of the Truth t 1 Tim. 2.4 Not willing that any should perish but that all should come to Repentance u 2 Pet. 3.9 For God sent not his Son into the World to Condemn the World but that the World through him might be saved x John 3 17. And Christ came a Light into the World that whosoever believeth in him should not abide in Darkness y John 12.46 Therefore as by the Offence of One Judgment came upon All Men to Condemnation even so by the Righteousness of One the free Gift came upon all Men to Justification of Life z Rom. 5.18 ARTICLE XI Concerning the Light that enlightneth every Man THe Gospel was preached to every Creature under Heaven a Col. 1.23 which Gospel is the Power of God unto Salvation to them that believe b Rom. 1.16 And if it be hid it is hid to them that are lost in whom the God of this World hath blinded the Minds of them which believe not lest the Light of the glorious Gospel of Christ should shine into them c 2 Cor. 4.3 4. And this is the Condemnation that Light is come into the World and Men love Darkness rather than Light because their Deeds are Evil d John 3.19 And this was the true Light which lightneth every Man that cometh into the World e John 1.9 By which all things that are reproveable are made manifest for whatsoever maketh manifest is Light f Ephes. 5.11 Every one that doth Evil hateth the Light neither cometh to the Light lest his Deeds should be reproved but he that doth Truth cometh to to the Light that his Deeds may be made manifest that they are wrought in God g Joh. 3 20 21. And they that walk in the Light as Christ is in the Light have Fellowship one with another and the Blood of Jesus Christ his Son cleanseth them from all Sin h 1 John 1. Therefore ought we to believe in the Light while we have the Light that we may be the Children of the Light i John 12.36 Therefore to Day if we will hear his Voice let us not harden our Hearts k Hebr. 4 7. For Christ wept over Jerusalem saying If thou hadst known even thou at least in this thy Day the Things which belong unto thy Peace But now they are hid from thine Eyes l Luke 19.42 And he would often have gathered her Children as a Hen gathereth her Chickens but they would not m Matth. 23.37 for the stiff-necked and uncircumcised in Heart and Ears do always Resist the Holy Ghost n Acts 7.51 And are of those that Rebel against the Light o Job 24.13 Therefore God's Spirit will not always strive with Man p Gen. 7.3 For the Wrath of God is revealed from Heaven against all Vngodliness and Vnrighteousness of Men who hold the Truth in Unrighteousness q Rom. 1.18 Because what is to be known of God is manifest in them for God hath shewed it unto them r Rom. 1.19 And a Manifestation of the Spirit is given to every Man to profit withal s 1 Cor. 12.7 For the Grace of God that brings Salvation hath appeared to all Men teaching us that denying Ungodliness and Worldly Lusts we should live Soberly Righteously and Godly in this present World t Tit. 2.11 12. And this Word of this Grace is able to build up and give an Inheritance among all those that are Sanctified u Acts 20.32 For the Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of the Soul and Spirit and of the Joints and Marrow and is a Discerner of the Thoughts and Intents of the Heart x Hebr. 4.12 Is that more sure Word of Prophesy whereunto we do well that we take heed as unto a Light that shineth in a dark place until the Day dawn and the Day-Star arise in the Heart y 2 Pet. 1. â—9 And this is the Word of Faith which the Apostles Preached which is nigh in the Mouth and in the Heart z Rom. 10.8 For God who commanded Light to shine out of Darkness hath shined in our Hearts to give the Light of the Knowledge of the Glory of God in the Face of Jesus Christ a 2 Cor. 4.6 But we have this Treasure in Earthen Vessels that the Excellency of the Power may be of God b 2 Cor. 4.7 and not of us for the Kingdom of God cometh not by Observation but is within us ARTICLE XII Concerning Faith and Justification FAith is the Substance of things hoped for and the Evidence of things not seen d Hebr. 11.1 Without which it is impossible to please God e Hebr. 11.6 Therefore we are justified by Faith which worketh by Love f Gal. 5.6 For Faith without Works being dead is by Works made perfect g Jam. 2.23 26. By the Deeds of the Law there shall no Flesh be justified h Rom. 3.20 Nor yet by the Works of Righteousness which we have done but according to his Mercy we are saved by the Washing of Regeneration and renewing of the Holy Ghost i 1 Tit. 3.5 For we are both washed sanctified and justified in the Name of the Lord Jesus and by the Spirit of our God k 1 Cor. 6.11 ARTICLE XIII Concerning Good Works IF we live after the Flesh we shall die but if we through the Spirit do mortifie the Deeds of the Body we shall live l Rom. 8.13 For they which believe in God must be careful to maintain good Works m T it 3.8 For God will render to every Man according to his Deeds according to his Righteous Judgment to them who by patient Continuance in well-doing seek for Glory Honour and Immortality Eternal Life n Rom. 2.6 7. For such are counted worthy of the Kingdom of God o 2 Thess. 1.5 and cast not away their Confidence which hath great Recompence of Reward p Hebr. 10.35 Blessed then are they that do his Commandments that they may have Right to the Tree of Life and may enter in through the Gates into the City q Rev. 22.14 ARTICLE XIV Concerning Perfection SIn shall not have Dominion over such as are not under the Law but under Grace r Rom. 6.14 For there is no Condemnation to those that are in Christ Jesus who walk not after the Flesh but after the Spirit for the Law of the
Condescension to the Capacity of the Weak write an Explanatory Postscript to the said Book for the sake of all such as may be supposed to have Mis-apprehended any Expression therein Henry Jackson Joseph Batt Thomas Holmes John Burnyeat Francis Moore Stephen Crisp. Thomas Jany Richard Vickris William Gibson Ambrose Rigge Richard Snead James Mammeck Thomas Atkins John Blakeling Charles Harfford John Furly Senior Benjamin Furly Francis Lea. Thomas Elwood William Welch Stephen Smith Thomas Bur. Thomas Robinson George Keith John Buy Thomas Hill Gawen Lowry Charles Marshall John Osgood William Penn. James Holyday James Claypoole William Shewen ADVERTISEMENT THE Reader may Observe That William Rogers's Papers before Annexed of his Discourse with R. B. about some Objections against his Book whereupon he acknowledgeth himself satisfied was written in the Third Month 1677. And their Narrative from Bristol wherein W. R. and the rest thus Reflect against R. B. was written in and about the Eleventh and Twelfth Month 1677. so that it appears to be Eight or Nine Months after But is not this like J. S. and J. W's Papers of Condemnation which W. R. called a Rattle For who could have thought that W. R. could have had the Impudence as after he had so plainly Confessed and given it under his own Hand that he was satisfied to have again published such things against him AN APOLOGY FOR THE True Christian Divinity As the same is held forth and Preached by the People Called in Scorn QUAKERS BEING A Full Explanation and Vindication of their Principles and Doctrines by many Arguments deduced from Scripture and Right Reason and the Testimonies of Famous Autohrs both Antient and Modern With a full Answer to the strongest Objections usually made against them Presented to the KING Written and Published in Latin for the Information of Strangers By ROBERT BARCLAY And now put into our own Language for the benefit of his Country-men Acts 24.14 After the way which they call Heresy so Worship I the God of my Fathers believing all things which are written in the Law and the Prophets Tit. 2.11 12 13 14. For the Grace of God that bringeth Salvation hath appeared to all Men Vers. 12. Teaching us that denying Vngodliness and Worldly Lusts we should live Soberly Righteously and Godly in this present World Vers. 13. Looking for that blessed Hope and the glorious Appearing of the great God and our Saviour Jesus Christ. Vers. 14. Who gave himself for us that he might Redeem us from all Iniquity and Purify unto himself a peculiar People zealous of good Works 1 Thess. 5.21 Prove all things hold fast that which is good LONDON Printed for Thomas Northcott in George-Yard in Lumbard-Street 1691. UNTO CHARLES the II. KING OF GREAT BRITAIN And the Dominions thereunto belonging ROBERT BARCLAY A Servant of JESVS CHRIST Called of God to the Dispensation of the Gospel now again Revealed and after a long and dark Night of Apostasy Commanded to be Preached to all NATIONS Wisheth Health and Salvation AS the Condition of KINGS and Princes puts them in a Station more obvious to the View and Observation of the World than that of other Men of whom as Cicero observes neither any Word or Action can be Obscure so are those Kings during whose Appearance upon the Stage of this World it pleaseth the Great KING of KINGS singularly to make known unto Men the Wonderful Steps of his Vnsearchable Providence more signally Observed and their Lives and Actions more diligently Remarked and Inquired into by Posterity especially if those things be such as not only relate to the Outward Transactions of this World but also are signalized by the Manifestation or Revelation of the Knowledge of God in Matters Spiritual and Religious These are the things that rendred the Lives of Cyrus Augustus Caesar and Constantine the Great in former times and of Charles the Fifth and some other Modern Princes in these last Ages so Considerable But among all these Transactions which it hath pleased God to permit for the Glory of his Power and the Manifestation of his Wisdom and Providence no Age furnisheth us with things so Strange and Marvellous whether with respect to Matters Civil or Religious as these that have fall'n out within the Compass of Thy Time who though thou be not yet arrived at the Fiftieth Year of Thy Age hast yet been a Witness of stranger things than many Ages before produced So that whether we respect those Various Troubles wherein thou found'st thy self engaged while scarce got out of thy Infancy the many Different Afflictions wherewith Men of thy Circumstances are often unacquainted the strange and unparallel'd Fortune that befel thy Father Thy own narrow Escape and Banishment following thereupon with the great Improbability of Thy ever Returning at least without very much Pains and tedious Combatings or finally the Incapacity thou wert under to accomplish such a Design considering the Strength of those that had possessed themselves of Thy Throne and the Terror they had inflicted upon Forrein States and yet that after all this Thou shouldst be Restored without Stroke of Sword the Help or Assistance of Forrein States or the Contrivance and Work of Human Policy All these do sufficiently declare that it is the Lord 's Doing which as it is marvellous in our Eyes so it will justly be a matter of Wonder and Astonishment to Generations to come and may sufficiently serve if rightly Observed to Confute and Confound that Atheism wherewith this Age doth so much Abound As the Vindication of the Liberty of Conscience which thy Father by giving way to the Importunate Clamors of the Clergy the answering and fulfilling of whose Vnrighteous Wills has often proved hurtful and pernicious to Princes sought in some part to Restrain was a great Occasion of these Troubles and Revolutions so the Pretence of Conscience was that which carried it on and brought it to that pitch it came to And though no doubt some that were Engaged in that work designed good things at least in the beginning albeit always wrong in the manner they took to Accomplish it viz. by Carnal Weapons yet so soon as they had tasted of the Sweet of the Possessions of them they had turned out they quickly began to do those things themselves for which they had accused others For their hands were found full of Oppression and they hated the Reproofs of Instruction which is the way of Life And they evilly entreated the Messengers of the Lord and caused to Beat and Imprison his Prophets and persecuted his People whom he had Called end Gathered out from among them whom he had made to Beat their Swords into Plow-shares and their Spears into Pruning-hooks and not to learn Carnal War any more But he Raised them up and Armed them with Spiritual Weapons even with his own Spirit and Power whereby they Testified in the Streets and High-ways and publick Markets and Synagogues against the Pride Vanity Lusts and Hypocrisy of that Generation who were
measure of Saving Grace I shall add one and that very observable not yet mentioned viz. that excellent saying of the Apostle Paul to Titus c. 2. v. 11. The Grace of God that brings Salvation hath appeared to all men teaching us that denying Vngodliness and Worldly Lusts we should live soberly righteously and godly in this present World Than which there can be nothing more clear it comprehending both the parts of the Controversy First It Testifies that it is no Natural Principle or Light but saith plainly it brings Salvation Secondly It says not that it hath appeared to a few but unto all men The Fruit of it declares also how Efficacious it is seeing it Comprehends the Whole Duty of Man It both teacheth us first to forsake Evil The Saving Grace of God Teaching the Whole Duty of Man to deny Vngodliness and Worldly Lusts and then it teacheth us our Whole Duty First To live Soberly that comprehends Temperance Chastity Meekness and those things that relate unto a Man's Self Secondly Righteously that Comprehends Equity Justice and Honesty and those things which relate to our Neighbours And lastly Godly which Comprehends Piety Faithfulness and Devotion which are the Duties relating to God So then there is nothing required of man or needful to man which this Grace Teacheth not Yet I have heard a publick Preacher one of those that are accounted Zealous men to Evite the strength of this Text deny this Grace to be saving and say It was only intended of Common Favours and Graces such as is the heat of the Fire and outward light of the Sun Such is the Darkness and Ignorance of those that Oppose the Truth whereas the Text saith expresly that it is Saving Others that cannot deny but it is saving Alledge This All comprehends not every Individual but only all kinds The Absurdity of our Adversaries Comment upon the word All denying Grace to be Saving Tit. 2.11 But is a bare Negation sufficient to overturn the strength of a positive Assertion If the Scriptures may be so abused what so Absurd as may not be pleaded for from them or what so Manifest as may not be denied But we have not reason to be staggered by their denying so long as our Faith is found in express Terms of the Scripture they may as well seek to perswade us that we do not Intend that which we Affirm though we know the Contrary as make us believe that when the Apostle speaks forth our Doctrine in plain words yet he intends theirs which is the quite Contrary And indeed can there be any thing more Absurd than to say where the word is plainly All few is only Intended For they will not have All taken here for the greater number Indeed as the Case may be sometimes by a Figure All may be taken of Two Numbers for the greater Number but let them shew us if they can either in Scripture or Profane or Ecclesiastical Writings that any man that wrote sense did ever use the word All to express of two Numbers the lesser whereas they Affirm that the far less Number have received Saving Grace and yet will they have the Apostle by All to have signified so Though this might suffice yet to put it further beyond all question I shall Instance another saying of the same Apostle that we may use him as his own Commentator Rom. 5.18 Therefore as by the Offence of One Judgment came upon all men to Condemnation even so by the Righteousness of One the Free Gift came upon all men to Justification of life Here no man of reason except he will be obstinately Ignorant will deny but this similitive particle as makes the all which goes before and comes after to be of one and the same Extent Or else let them shew us one Example either in Scripture or elsewhere among men that speak proper Language where it is otherwise We must then either Affirm that this Loss which leads to Condemnation hath not come upon all or say that this Free Gift is come upon all by Christ. Whence I thus Argue First If all men have received a Loss from Adam which leads to Condemnation then all men have received a Gift from Christ Arg. which leads to Justification But the First is true Therefore also the Last From all which it naturally follows that All men even the Heathens may be saved for Christ was given as a Light to inlighten the Gentiles Isa. 49.6 Now to say that though they might have been saved yet none were Even the Heathens may be saved by the Light is to Judge too Vncharitably I see not what Reason can be alledged for it yea though it were granted which never can be that none of the Heathens were saved it will not from thence follow that they could not have been saved or that none now in their Condition can be saved For A non esse ad non posse non datur sequela i. e. That Consequence is false that Concludes a thing cannot be because it is not Object But if it be Objected which is the great Objection That there is no Name under heaven by which Salvation is known but by the Name JESVS Therefore they not knowing this cannot be saved I Answer Though they know it not outwardly yet if they know it inwardly Answ. by feeling the virtue and power of it the Name Jesus indeed which signifies a Saviour to free them from Sin and Iniquity in their Hearts they are saved by it I confess there is no other Name to be Saved by The Literal Knowledge of Christ is not Saving but the Real Experimental but Salvation lieth not in the Literal but in the Experimental Knowledge albeit those that have the literal Knowledge are not saved by it without this Real Experimental Knowledge Yet those that have the Real Knowledge may be saved without the External as by the Arguments hereafter brought will more appear For if the outward distinct Knowledge of him by whose means I receive Benefit were necessary for me before I could reap any Fruit of it then by the Rule of Contraries it would follow that I could receive no Hurt without I had also the distinct Knowledge of him that had occasioned it whereas Experience proves the Contrary How many are Injured by Adam's Fall that know Nothing of ever there being such a Man in the World or of his Eating the Forbidden Fruit why may they not then be saved by the Gift and Grace of Christ in them making them righteous and holy though they know not distinctly how that was purchased unto them by the death and sufferings of Jesus that was Crucified at Jerusalem especially seeing God hath made that Knowledge simply Impossible to them As many men are kill'd by poison Infused into their Meat though they neither know what the poison was nor who Infused it so also on the other hand how many are cured of their diseases by good Remedies who know not how
make a Gospel-Ministry that he be not a fool 2. Acquired Parts that he be Learned in the Languages in Philosophy and School-Divinity 3. The Grace of God The Two first They reckon Necessary to the being of a Minister so as a man cannot be one without them the Third they say goeth to the well-being of one but not to the being so that a man may truly be a lawful Minister without it and ought to be heard and received as such But we supposing a natural Capacity that one be not an Idiot judge the Grace of God indispensibly Necessary to the very being of a Minister as that without which any can neither be a true nor lawful nor good Minister As for Letter-Learning we judge it not so much necessary to the well-being of one though accidentally sometimes in certain respects it may Concur but more frequently it is hurtful then helpful as appeared in the Example of Taulerus who being a Learned man A poor Laick Instructed the Learned Taulerus and who could make an Eloquent preaching needed nevertheless to be Instructed in the way of the Lord by a poor Laick I shall first speak of the Necessity of Grace and then proceed to say something of that Literature which they judge so needful First then as we said in the Call so may we much more here If the Proof I Grace of God be a necessary Qualification to make one a true Christian it must be a Qualification much more necessary to Constitute a true Minister of Christianity That Grace is necessary to make up a true Christian I think will not be questioned since it is By Grace we are saved Eph. 2.8 it is the Grace of God God's Grace alone doth constitute a true and lawful Teacher that teacheth us to deny ungodliness and the lusts of this World and to live godly and righteously Tit. 2.11 yea Christ saith expresly that Without him we can do nothing John 15.5 and the Way whereby Christ helpeth assisteth and worketh with us is by his Grace Hence saith he to Paul My Grace is sufficient for thee A Christian without Grace is indeed no Christian but an Hypocrite and a false pretender Then I say If Grace be necessary to a private Christian far more to a Teacher among Christians who must be as a Father and Instructer of others seeing this dignity is bestowed upon such as have attained a greater measure than their Brethren Even Nature it self may teach us that there is more required in a Teacher than in those that are Taught and that the Master must be above and before the Scholar in that Art or Science which he Teacheth others Since then Christianity cannot be truly enjoyed neither any man denominated a Christian without the true Grace of God Therefore neither can any man be a true nor lawful Teacher of Christianity without it Proof II Secondly No man can be a Minister of the Church of Christ which is his Body unless he be a Member of the Body and receive of the Virtue and Life of the Head Arg Who first must be a Member of the Body and then Life is receiv'd and Virtue from the Head But he that hath not true Grace can neither be a Member of the Body neither receive of that Life and Nourishment which comes from the Head Therefore far less can he be a Minister to Edify the Body That he cannot be a Minister who is not a Member is Evident because who is not a Member is shut out and cut-off and hath no place in the Body whereas the Ministers are counted among the most-Eminent Members of the Body But no man can be a Member unless he receive of the Virtue Life and Nourishment of the Head for the Members that receive not this life and nourishment decay and wither and then are Cut-off And that every true Member doth thus receive Nourishment and Life from the Head the Apostle Expresly affirmeth Eph. 4.16 From whom the whole body being fitly joined together and compacted by that which every Joint supplieth according to the effectual working in the measure of every part makes Increase of the Body unto the edifying of it self in Love Now this that thus is Communicated and which thus uniteth the whole is no other than the Grace of God and therefore the Apostle in the same Chapter v. 7. affirms But unto every one of us is given Grace according to the measure of the gift of Christ and vers 11. he sheweth how that by this Grace and Gift both Apostles Prophets Evangelists Pastors and Teachers are given for the work of the Ministry and edifying of the Body of Christ. And certainly no man destitute of this Grace is fit for this Work seeing that all that Christ gives are so qualified and those that are not so qualified are not given The Sheep of Christ nor ought nor will not hear the Stranger 's Voice nor sent of Christ and who are not given and sent of Christ are not to be heard nor received nor acknowledged as Ministers of the Gospel because his sheep neither ought nor will hear the voice of a Stranger This is also clear from 1 Cor. 12. throughout For the Apostle in that Chapter treating of the diversity of Gifts and Members of the Body sheweth how by the working of the same Spirit in different Manifestations or Measures in the several Members the whole Body is edified saying vers 13. That we are all baptized by the One Spirit into one Body and then vers 28. he numbers out the several Dispensations thereof which by God are set in the Church through the various Working of his Spirit for the Edification of the whole Then if there be no true Member of the Body which is not thus Baptized by this Spirit neither any thing that worketh to the Edifying of it but according to a measure of Grace received from the Spirit surely without Grace none ought to be admitted to work or labour in the Body because their labour and work without this Grace and Spirit would be but Ineffectual § XVI Thirdly That this Grace and Gift is a necessary Qualification to a Minister is clear from that of the Apostle Peter 1 Pet. 4.10 11. As every man hath received the Gift even so minister the same one to another as good stewards of the manifold Grace of God If any man speak let him speak as the Oracles of God if any man minister let him do it as of the Ability which God giveth that God in all things may be glorified through Jesus Christ to whom be praise and dominion for ever and ever Amen From which it appears that those that Minister must Minister according to the Gift and Grace received but they that have not such a Gift The Ministring must be by Gift and Grace received cannot Minister according thereunto Secondly As good stewards of the manifold Grace of God But how can a man be a good steward of that which
every Reader The Apostle's Saying I am Carnal c. made a Plea for Sin by J.B. with his Meaning put without Proof To whom we will then leave it To my affirming That the Apostle is not Rom. 7.14 speaking of himself but personating others in that State after he has told me that Socinians and Arminians say so he tells me The Circumstances of the Text evince the contrary and then gives a kind of a Preachment upon the Place which I shall accept as a Declaration of his Sense but must wait the next time to have him prove it He saith The Apostle doth not Contradict this Chap. 6.2 That the Apostle doth not Contradict himself is without doubt to me but he must endeavour to Reconcile the Meaning he gives to the Apostle's Words when he has leisure He saith Paul in a respect was a Carnal Man but unless he prove him to have been so in respect of sinning at that time he saith nothing To my urging Rom. 8.35 where the Apostle saith Nothing shall separate him because where Sin is Continued there is a Separation He denieth that where Sin is striven and wrestled against it maketh a Separation but the matter is How he proveth that those who strive and wrestle aganst Sin do daily commit Sin And until he do this he but begs the Question To prove the Impossibility of being free from sinning daily from the Examples of Noah's and David's Sins he useth this Argument J. B ' s. Argument for sinning daily in Thought Word and Deed If these Men whom the Spirit of God stileth Perfect and Men according to God's Heart have had their Failings and these Failings are Registrated for our use Then we have no Scripture-Warrant for such a Pefection here as is not attended with Sin he should have said as doth not admit a sinning daily in Thought Word and Deed if he would have concluded according to the State of the Question But the former is true Therefore c. Refuted But I deny the Consequence of this Proposition or the Connexion of the Major Besides the Argument is defective divers ways if he had stated and then proved it That if such whom the Scripture call Perfect did break the Commands daily in Thought Word and Deed then he had argued to the purpose And for their Failings being recorded to our use it cannot infer the Necessity of our sinning daily unless he will be so absurd as to say that they are therefore Recorded that we may Imitate their Failings and not avoid them In fine let him cause his Argument conclude in the Term of the Question to wit That every Man notwithstanding any Grace received must sin daily in Thought Word and Deed and prove his Propositions and he shall not want either an Acknowledgment or an Answer And lastly to conclude this Chapter he saith I should rather have cited the old Begardi than the Fathers and the old Alumbrados who had the same Opinion and Practices suitible But if their Opinion was That Men may be free from Sin The old Begardi and Alumbrados mentioned by J. B. to have the same Opinion of Perfection and their Practices suitable sure then they were perfect and if so deserve more to be followed than J. B. or his Brethren whose Principle and Practice as himself confesseth is for Sin and daily continuing in it against any Perfection except such as can admit of Sin For To be Breaking the Commands daily in Thought Word and Deed is Essential to his Christianity SECT X. Wherein his Fifteenth Chapter Of Perseverance is Considered ¶ 1. IN this Chapter of Perseverance it would seem the Man fancieth he hat got into the Pulpit for he Affirms as if all that read him were bound to believe without further Inquiry For after he has Introduced himself with his old Accusation of Pelagianism he Concludeth This Doctrine of the possibility of Falling from Grace to depend upon Free will and ushereth in a long Invective against this as maintained by me upon the Supposition of his old reiterated Calumny That I asserted All the Regeneration of the Saints to proceed only from the Light of Nature without the effectual Operation of the Spirit of Grace which how false it is hath above been shewn He giveth us a large Citation out of their Confession of Faith with an Account thence deduced or Explanation thereupon In what respect they hold Perseverance Wherein if he will hold to the first Asserted by him to wit That they assert not the Perseverance of any that are not truly Regenerated we are Agreed for in that Sense I never did deny it And then he gives Eight Considerations for their Doctrine all which conclude nothing but upon the Supposition of the Truth of their former Principles especially of Election and Absolute Reprobation so that it is but a begging of the Question as his very Eighth Consideration shews pag. 356. N. 14. to wit That the affirming this Doctrine to wit That there may be a falling away from beginnings of true and saving Grace will give a Blow unto many Articles of their Faith But can this have any Weight to Convince such as do not believe these Articles of their Faith It seems then it is not for me or any Quaker that this is written so we are the less concerned to trouble our selves with it ¶ 2. At last he comes pag. 357. N. 15. to Examin my Arguments And first to what I urge from Jud. vers 4. where it is spoken of some That turned the Grace of God into Wantonness he saith This is not understood of the true Grace of God but External Grace such as is that Tit. 2.12 which teacheth to deny Vngodliness But for this he gives no Proof Next it seems to him The Grace of God that teacheth to deny ungodliness mentioned Tit. 2. v. 12. is not the true Grace of God Where learned he this or how proveth he it He saith To understand the Faith which some are said to have made shipwrack of 1 Tim. 1.19 to be true and saving Faith is contrary to 2 Tim. 2.17 and other Places J. B. Asserts That the Grace of God that teaches to deny Vngodliness is not the True Grace and the falling from Faith a falling only from the Doctrine of Faith where the Doctrine of Faith is spoken of thence he concludes It was only the Doctrine of Faith they fell from But this is a Conclusion fit only for Credulous Persons and proveth nothing unless he will argue because in some Places the Doctrine of Faith is spoken of therefore where ever Faith is spoken of it must be understood of the Doctrine of Faith and not of true and saving Faith which were most Absurd He saith to Heb. 6.4 5. The Words are not Absolute but Conditional if they fall away but such a Condition importeth the thing supposed to be possible being given for a Caution He adds There is nothing there that is necessarily to be
saved amount to but that their Damnation is of themselves which all acknowledge And if he think it is Absurd to say Any that are saved might have been damned why is Salvation preached to any or to what end is pains bestowed upon any in order to Salvation or how doth that signify any thing really to their Salvation if Damnation was altogether Impossible to them When he has sufficiently answered this he will solve his own Difficulties But because the Man will always be nibbling where he cannot give a solid Answer therefore he falls a quarrelling at some Comparisons brought by me p. 273-275-277 shewing they do not hit in that for which I did not bring them whereas I took notice that the Comparison did not hit every way since All Comparisons claudicant The first is because I say That Grace softens the Heart as the Fire softens the Wax therefore he concludes That according to me Grace doth not Change the Heart because Fire Changeth not the Nature of the Iron and what then It was only with a respect to the softning that I brought the Comparison albeit had he been a good Chymist he might have known By Fire the Nature of Metals may be changed also that by the Fire the Nature of Metals may be Changed also The Example Of the Sun's hardning Clay and softning Wax was brought by me to shew That the Sun loseth not its Effect though the Operation in the subject be different and for no more albeit the Sun also work a Disposition towards the producing its Effect in some Creatures which by their Resisting or Not-resisting may be hindered ¶ 8. When he cometh p. 277. to Examin the Proofs I bring to prove the Necessity of this Grace to Salvation he mistakes the End for which I bring them and thence either alledgeth upon me false Insinuations or judgeth them Insufficient for not proving of that for which they were never intended For the End for which I bring these Proofs here is to shew that whatever use profitableness or necessity of believing to those to whom they are Revealed may be in outward Knowledge yet Salvation chiefly depends upon the Inward Work of Grace bringing about Regeneration in the Soul and this in order to shew that where this is wrought albeit the outward be wanting Salvation will follow Now when he sheweth this is not proved by the Arguments I here bring he may be answered and till then it is in vain for him to say I would infer a destroying of the Ordinances of Christ which is false or That this doth not prove that this common and sufficient Grace is able to Effectuate the New Birth that not being the matter here to be proved Pag. 178. N. 13. He denieth the New Creation spoken of 2 Cor. 5.16 17. proceedeth from this Light and Grace But his Mistake herein will be shew'n hereafter from Tit. 2.11 when I come to speak of that place He saith That the Manifestation of the Spirit given to every one spoken of 1 Cor. 12.7 is only understood of those within the Church but for this giveth no Proof If there be an Enumeration made of all the several Virtues wrought by it in the Visible Church it doth not thence follow that none have it without it The Text saith It is given to every Man Indefinitely and Absolutely not to every one only within the Church that remains for him to prove He would fasten a Contradiction upon me p. 279. N. 14. because I fay The Seed is small in its first Manifestation and though it be hid in the earthy part of Man's Heart because a thing cannot be both hid and manifest And upon this he Triumphs as if he had discovered a great Absurdity But doth he not know That that may be said to be hid with respect to a great and clear and full manifestation which yet may be in some respect manifest at sometimes I do not say That absolutely it is hid and manifest at one and the same time In answer to Luke 17.20 21. brought by me where Christ saith The Kingdom of God is in the Pharisees he tells Judicious Calvin thinks these Words were spoken to the Disciples But he it seems is not of his Mind and therefore I know not to what purpose he brought him since he follows not his Sense for he will have it to signify among and the meaning to be The Kingdom of God is within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intra not among you as J. B. says That the Kingdom of God was near and among them But his Proof for this is not valid for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes Interpreted among But the Question is If it should be so Interpreted here and till he prove that he saith nothing But his Mistake here is greater than he is aware of for the Greek Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies intus within and I desire him to shew me in the New Testament where it signifies among All the Scriptures brought by him are Impertinent none of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in this place but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He confesseth p. 280. The Calvinists make Grace an Irresistable Power The Calvinists make Grace an Irresistible Power and saith That they have Reason so to do because the Scripture speaketh of Grace as a Drawing and Teaching But that may draw which draweth not Irresistibly And because I say The Papists Socinians and Arminians deny this little Seed and Manifestation of Light to be that supernatural and Saving Grace of God given to all to Salvation he bringeth two Passages of the Arminians wherein they confess The Spirit of God works immediately upon the Will giving it Strength to believe desiring me then to tell him Wherein I differ from Arminians But will my Agreeing with Arminians in this prove I differ not from them Doth not himself Agree with the Arminians in saying as he affirms they do That the Power of believing is conferred by Irresistible Grace And if he Agree with them as well as I may not I ask him the Question as pertinently as he doth me Wherein differs he from them Has not he himself affirmed That as to our Doctrine of the Saving Substantial Seed being in all pag. 226. neither Arminians nor Socinians ever spake of it What then needs he ask me Wherein we differ from them But it seems he that fancieth Men can dream waking as he sometimes speaks of the Quakers has been in that Posture when he wrote this which helped him to conclude this Chapter with Railing ¶ 9. Now I come to his Twelfth Chapter Intituled by him Of the Salvation of the Heathens without hearing the Gospel he should have added Outwardly that is the thing in debate But as in the Title so in the Chapter he begs the Question And that he may begin with Railing as he ends it with a Flood of it p. 292. he saith To say Men may
Faithfulness or Diligence in the using of the Means in the foreknowledge of God that none of them can miss of Salvation and yet keep such a stir about Preaching and Ordinances for you deny that God hath decreed men unto Salvation whom in his fore-knowledge he did foresee would be faithful and diligent in the use of the means Page 7. Thou sayst All men have not saving and sufficient Light in them because the Scripture saith that some men are brutish in their knowledge Jerem. 10.19 But why didst not thou cite these words For the Pastors are become brutish and have not sought the Lord therefore they shall not prosper We see the proof of this at this day But from thence how makest thou it appear that some men want Saving Light The Pastors are now as brutish as they were then and it is because they turn their backs upon that Light and will not follow it Therefore we have the more need to bear Testimony unto it and against their brutishness who reject and despise it Next thou citest Rom. 3.11 There is none that understandeth But will that infer that there is not any saving Light in them Why understand they not but because they are not turned to the Light that can give them understanding It is supposed sayst thou that the Light in some may be Darkness So it may indeed to wit that Light that is gathered from the Carnal and Earthly Wisdom which is from below where it takes the Letter of the Scriptures and adds thereunto its Commentaries and Consequences setting up this in them as their only Light we find that Light proves but Darkness But that will not infer that the true Light which comes from Christ is or can be Darkness unless in that sense as the Day of the Lord is called Darkness in Scripture For even the true Light unto them who reject it is as Darkness in that it gives them not that Comfort and Joy which it giveth unto them who love it and own it but troubleth and affrighteth them as the Night and the Darkness So that these Scriptures stand in good unity with the Principle of all mens having saving Light in them Next thou objectest That having of saving Light and Grace presupposes Conversion But that I deny For on the contrary Conversion presupposeth having Light and Grace by which and to which men are to be converted So that before a man be converted he must have saving Grace in order to convert him even as the being healed of a wound presupposeth the Plaister or Salve but not on the contrary for the application of the Plaister presupposeth not the being healed But whereas thou sayst What need is there of his turning when men are in this state already Thou misrepresentest us for we do not say That all men are in a state of Light and Grace To be in a state of Grace is to stand in Grace which the wicked do not stand in yet this hinders not but that Grace is communicated unto them whereby they may come to a state or standing in it while the Day of their Visitation remains Again thou undertakest to prove That all men have not sufficient Light two ways First That all men have not the Spirit of God Judg. 19. To which I answer That there may be a sufficient Light in men who may be said after a certain manner not to have the Spirit as being such who though the Spirit be in them to invite call and draw them unto God yet resist his drawings and so separate themselves from it so continuing until the day of God's Visitation unto them come to an end concerning whom it is true that then they have not the Spirit so much as to invite and call them unto God or to give unto them the least tender of his love And though all have not the Spirit bringing forth the Fruits thereof in them to wit Love Meekness Gentleness c. as no wicked Persons have yet all even the wicked in a certain day have the Spirit in them to Reprove and Convince yea to Call upon them and strive with them in order unto their Conversion for the Spirit of God reproves the World of Sin John 19.8 And Acts 7.50 Ye stiff-necked and uncircumcised ye do always resist the holy Ghost and Gen. 6. My Spirit shall not always strive with or in man and many more to that purpose For a second Reason of its insufficiency thou sayst It reveals not Jesus Christ a Saviour in respect it gives not a discovery of his Incarnation Passion Resurrection c. citing 1 Cor. 2.2 And from this place thou wouldst infer That the Apostle preferred the Knowledge of Christ as crucified outwardly to all other knowledge Answer Though we willingly acknowledge that to know him even as he did outwardly come and was crucified c. is a good knowledge and of great profit and comfort to them who believe yet we deny that the knowledge of him as outwardly crucified is the best of all other knowledge of him or to be preferred to all other ways of knowing him nor does that Scripture 1 Cor 2.2 prove it For Paul is not speaking there of Christ as crucified outwardly in Judea but of him as he was inwardly crucified in the Corinthians when Paul first came unto them to preach the Gospel as the words do plainly import being rightly translated out of the Greek for I determined not to know any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in you but Jesus Christ and him crucified This was the Apostle's care and travel in his Ministry to declare and hold forth unto the Corinthians and other Gentiles Jesus Christ who was crucified in them in his suffering Seed even that Seed of Light and Truth which suffered and was crucified in them under the burden of their Transgression in the time of their unbelief and to preach Salvation and Deliverance from Sin and Wrath through Jesus Christ according to his weak and low appearance in them in the suffering Seed through their believing in him and closing with him as manifest therein According to which he said to the Galatians That Jesus Christ was evidently set before their eyes crucified in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Ephes. 3. vers 8. he said This Grace was given unto him to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in the Gentiles the unsearchable Riches of Christ. Parallel to which is that of the Apostle 1 Col. 27. for so should all these places be translated which Riches of Christ lay hid and wrapped up in them in the Seed of the Kingdom which was the least of all Seeds Even as the Riches and Fruitfulness of a Tree lies hid in the Seed of it which comes to be brought forth as the Seed takes Root and gets liberty to grow up unto the due Stature so for this the Apostle laboured that People might know Christ in them and might embrace him in their hearts that so he might be formed in
sinful and evil however they may imagine them to be good And herein I say we differ vastly from Papists they think and seek to be justified by such Works as are evil in the sight of God whereas we believe that by no such Works can any man be justified Other weighty Differences could be shewed in relation to this Matter but what is here in short declared may suffice to evince that we differ widely from the Papists concerning Justification Thirdly Look how near a kin ye are to Papists as in many other things so in these relating to Justification First Do ye not say That ye are not justified by Christ in-dwelling in you So say the Papists Secondly Do ye not say That the way to attain to a state of Justification is not by believing in the Word of Faith which is in every man and in the Light wherewith Christ has enlightned every man that comes into the World And so say the Papists who though they talk of Vniversal Grace yet they deny that this Vniversal Grace is an Evangelical Principle of Light by believing in which men can attain unto a state of Justification immediately Thirdly Do ye not say That God's Act of Justification is not an immediate Testimony of his Spirit declaring or pronouncing men righteous And so say the Papists Fourthly Do ye not say That men are not to know their Justification or that they are in a justified state by an immediate Testimony of the Spirit in them by way of object for this were to assert Immediate Revelation So do the Papists So by these few Instances given here and by many other Instances given by others in other particulars try your selves and first clear your selves of Popery before you or thou dost throw it upon us Now whereas thou alledgest That the Apostle in the matter of Justification excludes all Works even those of Christ his working in the Saints and which they work in him 'T is false nor do the Scriptures cited by thee prove thy intent As Rom. 3.20 Gal. 2.16 Tit. 3.5 thou say'st The Apostle speaks of Works in general Works of the Law and of the Spirit without any limitation But herein thou contradictest the very express Scriptures cited by thee for all these Scriptures speak of Works with a limitation As Rom. 3.20 By the deeds of the Law there shall no Flesh be justified and Gal. 2.16 Knowing that a man is not justified by the Works of the Law Here the Works of the Law are excluded but not the Works of Christ in us which are not of the Law for the Law or first Covenant was weak and gave not strength to them who were under it to fulfil Righteousness but these who were in Christ Jesus witnessed the Righteousness of the Law fulfilled in them who walked not after the Flesh but after the Spirit And as for that other Scripture Tit. 3.5 though it exclude Works of mens doing as of themselves yet it excludes not all Works nor inward Righteousness of Christ but expresly includes it According to his Mercy he saved us by the washing of Regeneration and Renewing of the Holy Ghost Thou couldst not have brought a more plain proof against thy self for thou citest this Scripture has holding forth Justification Now the Apostle saith He saved us according to his Mercy by the washing of Regeneration and renewing of the Holy Ghost and is not the washing of Regeneration and renewing of the Holy Ghost a Work which comprehends many particular Works of the Spirit of Christ in the Saints And is not Regeneration and the renewing of the Holy Ghost a Righteousness wrought in us How is it then that thou art not ashamed to charge us with Rank Popery for saying We are justified by a Righteousness wrought in us seeing the very Scripture cited by thee is expresly for it May we not pertinently return these words upon thee which thou mis-appliest to us Oh! tell it not in Gath publish it not in the Streets of Askalon c. that a man who pretends to teach others a-right in the matter of Justification hath so confounded himself that to prove that Justification is not by a Righteousness wrought within brings a Scripture which speaks expresly of Righteousness within to wit that of Regeneration and Renovation by which we are saved And if any should say The words do not say We are Justified by the washing of Regeneration and renewing of the Holy Ghost but we are Saved thereby as intending Sanctification and not Justification I answer This helps not the Author out of the Ditch for he brings this Scripture forth applying it to the matter of Justification But again If these words exclude all Works generally and without any limitation then they exclude all Works which are wrought by the Spirit of Christ from sanctification as if men were sanctified by no Works of the Spirit of Christ within them Sanctification by the Works of the Spirit Or if it be said that Works of our own doing Self-righteousness are only excluded from having place in our Sanctification but not the Works wrought in and by the Spirit of Christ then I say why may not the same Distinction have place in all these other Scriptures which say We are not justified by Works c. And indeed in all these Scriptures it holds true no less concerning Sanctification than concerning Justification As thus By the deeds of the Law there shall no flesh be sanctified knowing that a man is not sanctified by the Works of the Law c. But it were vain to infer from this that men are sanctified by no Works of Righteousness wrought in them by the Spirit of Christ. Therefore it is as vain to infer that men are justified by no Works of Righteousness wrought in them by his Spirit Page 22 Thou say'st We can shift off Popery with this that they are not our Good Works which deserve and merit Justification but the Good Works of Christ's working in us Yea I say we do justly cast off the Accusation of Popery as having the express testimony of Scripture that we are justified by Works to wit such as are wrought in Christ and by him in us James 2.24 You see then that a man is justified by Works and not by Faith only Compared with Tit. 3.5 before-mentioned And as for the Papists Works by which they seek to be justified we do not acknowledge them to be such Works as whereby or wherein any can be justified And whereas thou pleadest That the Good Works of Christ's working in us are ours citing Isai. 26.12 Matth. 5.16 c. We grant it but they are not ours in that signification as where it is said He that is entred into his Rest hath ceased from his own Works Hebr. 4.10 There are Works which are so ours that they are not the Works of the sanctifying renewing Spirit of Christ in us What works do justify and such are Works both of open Unrighteousness and of
self-fained Righteousness which has no better Root to bring them forth then Man 's own Will and Spirit and by such Works we deny to be justified yea we deny all such Works and the justification by them and desire to stand in a continual denial unto them and forbearance from them But again there are such Works which are so ours that they are Christ's also who works them in us and by us and are ours by his Free Grace and by such Works we affirm men are justified Page 23. Thou pleadest That men cannot be justified by any Works of Christ's working in them because they are Imperfect And for their Imperfection thou instancest 1. Faith because it is said O ye of little Faith why doubt ye Answ. True Faith By this thou may'st as well exclude Faith from Justification every way as Works if it were granted that their Faith was Imperfect but that Scripture nor no other speaks not of imperfect Faith but of little Faith Now little Faith is perfect in the measure of it as a little Gold is perfect Gold And though the Disciples had doubting yet the Faith was not the doubting nor was it made impure by it for the least measure of true Faith can never be defiled otherwise it could not purify the heart it is like the fire which cannot be defiled with the impurities of those things it works upon And as for the Disciples at that time as they were in part justified or approved by the Lord in relation to their Faith so were they reproved and not justified of him in relation unto or because of their doubting But this Scripture nor none other proves not that Faith was or is always accompanied with doubting Abraham believed God's promise without doubting and was strong in the Faith giving glory to God and it was imputed unto him for Righteousness Rom. 4.20 21 22. And said James His Faith was perfected by Works Chap. 2.22 For that which is perfect in a less measure can be further perfected in a greater Secondly Thou pleadest that Knowledge is Imperfect because the Apostle saith We know but in part 1 Cor. 13.9 But the Apostle does not say our Knowledge is imperfect or impure We may know a thing in part and yet that which we know of it we may know perfectly Thirdly Thou pleadest for the Imperfection and Vncleanness of the Saints Obedience from Eccles. 7. But that place is not to be understood concerning all men in all states and times There is an earthly unrenewed state and while men are here there is not a just man among them as Rom. 3. verse 10. There is none righteous no not one And there is an heavenly renewed state wherein a Man is born of God and sinneth not John 3. verse 9. And said the Apostle Let no Man deceive you he that doth Righteousness is righteous which imports that there are righteous Men who do good And said the Lord to the Servants that used their Talents Well done good and faithful Servant Matth. 25. vers 21 23. And that other Scripture thou citest Isai 64.6 serves nothing thy turn Self-righteousness as filthy Rags For the Prophet saith not All our Righteousness which is of thy working in us who are Saints is as filthy rags but All our Righteousness which we even the best of the Saints can perform of and from themselves are as filthy rags man's best Works his best Righteousness which is of and from himself is filthiness and unrighteousness before God and he is to cease from all his own Works Hebr. 4. vers 10. And it is plain that when the Prophet in that place saith We are all as unclean and there is none that calleth upon thy Name He does understand the multitude of the Jews who generally were a carnal People and relied upon their outward Observations and did not Worship God in Spirit and in Truth but did not understand it of all and every one among them For he himself did call upon his Name And that the Saints were washed and cleansed see 1 Cor. 6.11 But ye are washed are sanctified are justified in the Name of the Lord Jesus and by the Spirit of our God And John 15.3 Now ye are clean through the Word which I have spoken to you And Ezekiel 37.33 At which time I shall cleanse you from all your Iniquities I shall also cause the Cities to be inhabited Which imports a time upon Earth wherein they should be made clean from all their Iniquities And how art not thou and you ashamed to affirm That the best Works of the Spirit of Christ in his Saints are as a filthy rag Does not the Apostle say That a meek and quiet Spirit is an Ornament which is of a great price even in the sight of God How then can it be a filthy or menstruous rag A filthy and menstruous rag is good for nothing but must be thrown away upon all Accounts and if that Holiness and Righteousness and Meekness which is of Christ his working in men be as filthy rags then according to your Doctrine men should throw them away as being not only unprofitable to Justification but to any other use Yea a filthy and menstruous Rag men do hide from the sight of another and do never wear it as an Ornament whereas the Saints put on the meek and quiet and sober and righteous Spirit as an Ornament of great price not only in the sight of the Saints but even in the sight of God Page 24. Thou pleadest That the Good Works of Christ in the Saints are defiled and imperfect because the Saints who are subservient and instrumental in them are unclean and who can bring a clean thing out of an unclean Job 14.4 Answ. It is granted that the Saints are subordinate Co-workers with Christ but yet it follows not that his Works in them and by them are defiled And though it is said Who can bring a clean thing out of an unclean This hinders not but that the Lord can and doth make Clean those The Lord makes clean the unclean who have been unclean and so out of them who are made clean bring forth clean things And though every one in whom the work of Sanctification is begun be not wholly cleansed but that there may be an unclean part in them for a time yet there is also a clean part in them who are in the least measure sanctified and so these who work with the Spirit of Christ work with him according to this clean part and it is the clean part in them which he maketh use of as his Instrument And as for the unclean part it is not to work with Christ but to be chained down and fettered and bound up from working to the end it may be wrought upon that it may be cleansed and thus by degrees the clean part encreaseth and the unclean is diminished till all the uncleanness be wrought out And where the unclean part is let loose to work the
making it his Rule he signifies his desire not so much to Square his Practices to the Scripture as by twining it like a Nose of Wax to make it Square to them He Superscribeth his Third Head An Undertaking to prove That our Departing from them is not to be Justified by their departing from Papists Wherein is to be observed his manifest Omissions which the Reader will see by comparing the 12 13 and 14 th pages of my last with this his Third Head Next I Observe the weakness of his Arguing in what he hath mentioned wherein he concludes That because we grant we had a measure of Integrity while among them that therefore it was begot by their Ordinances so called But doth not the same recur in the Case of the Primitive Protestants or will he say that all of them were void of any measure of Integrity while they were among the Papists Moreover whereas he Objects Papists not Converted by Popish Traditions c. that though God visited some among Papists it was not by Popish Traditions alledging Luther had the benefit of the Copy of a Latin Bible whereby he was Instructed For Answer The same recurs in our Case for whatever Advantages Luther had either by the use of the Bible or otherways had not we the same And therefore in the Third place is to be Observed that he hath altered the State of the Question alledging it to be Incumbent upon me to prove that they were Converted by the Popish Traditions Which is a wilful mistake for the Question as may be seen in the pages above-mentioned was Whether God might not countenance us with a regard to that measure of Integrity he hath begot in our Hearts though we are indeed wrong as to our walking with them in their Way And this I did Illustrate by the Example of the Disciples of Cornelius and of Luther who though he came but Gradually to his Discoveries yet was Countenanced in the first as well as last steps yea notwithstanding of his erring grosly in the matter of Transubstantiation All this he hath wholly omitted closing up this Head by endeavouring to draw from my words a reflection upon P.L. as if I accounted an Objection coming from him weak but it is ill Inferred to conclude P. L. from thence a feeble Person For though P.L. as well as I might reckon it weak comparatively in respect of others more strong yet he might judge it strong enough for such faint Disputers as W.M. or his Brethren at Aberdeen to Answer as that which he reckoned would put the Quakers to a great Nonplus he proposed in his Dialogue upon this occasion a Query viz. Whether it was safe to lean to the Guidance of that Light which one while says This is the Way of God walk in it another while Come out of it for it is Babylon To which beside the general Answer above-mentioned I shew him how easily it might be Retorted upon most of all the National Ministry of Scotland who now are gainsaying and contradicting that which they had formerly pleaded for as the Cause and Work of God even then as this their Changableness cannot be ascribed to the Scripture which they pretend to be their Rule neither will any man's Instability who pretends to be guided by the Light prove the Light ought not to be followed This because he felt might touch him and his Brethren too near therefore he hath wholly omitted it His Fourth Head is concerning the Light containing five Sections from Page 9. to the 25. wherein is to be observed First How he has gone from the State of the Question as it is in his Dialogue page 5. where he denies Christ to be in the Wicked or Unconverted in any other manner then as he is in the very Bruits and unsensible Creatures But now he grants Christ to be in such as to common Operations and page 22. he says That the Light is in all men and that Christ is in all men in so far as his Light is in all men And thus he overthrows his chief Argument used against us in his Dialogue page 5. where he says That Christ is in none but in such with whom He is in Vnion For here he grants Christ's Light to be in all men even such as are not in Vnion with him adding that Where the Light of Christ is there is Christ the Donator of it Which is all we say so then the Controversy is no more if Christ or his Light be in all men But after what manner He is in them and whether this Light be Saving yea or nay And here in the second place I Observe his shameless Dis-ingenuity and Omission in saying It remains for me to prove that this Light in all is Saving Whereby he would make the Reader believe that I had never offered to prove this For clearing of which I desire he may look into page 23. of my last where from Rom. 5.8 Joh. 3.16 19. Hebr. 2. Tit. 2.11 Col. 1.23 I did prove that the Universal Grace of God given to all men is Saving in its Nature and in order to Save And now though no Rules of strict Debate could require me to proceed further yet I shall go on to Examine the Question as he hath now stated it viz. That such as are not in Vnion with Christ have not Saving Grace To prove this he produceth some Scriptures where such as have Saving Grace and Light are said to be in Union with Christ which is not in the least denied But the Question is Whether all that have Saving Light are in Vnion with Christ which he hath not so much as offered to prove And therefore it is here to be Observed how he hath not so much as mentioned far less medled with my Arguments proving Saving Light and Grace to be in men before they be Converted or in Vnion with Christ shewing He must needs be in them before He be in Vnion with them that he may work the Faith by which He may be united unto them seeing without Him the Scripture saith we can do nothing Joh. 15.5 as it is more amply contained in page 15. of my last Page 14. he seems to take some notice of an Example brought by me to shew That Saving Grace presupposes not Conversion It is from the Instance of a Plaister and a Wound the being healed of a Wound presupposeth a Plaister but the Application of the Plaister presupposeth not the being healed this he Rejects as not to the Purpose because as he saith Who have Saving Grace are in part healed cured of the Reigning Power of Sin but for this he brings no Proof nor hath not shewn us wherein the Comparison Answereth not after the like manner In the same page he addeth That the difference betwixt having of Saving Grace and being in a State of Grace is but the Figment of the Quaker 's own Brain Without giving any cause for it either from Scripture or Reason but only he
he hath wholly omitted and mentioned another in the stead of it which makes nothing to the purpose I deny not but the Miracles were a greater witness than that of John but then will it therefore follow that the inward Testimony of the Father is not greater also This was the matter in question After the like manner he concludeth the Voice spoken of Joh. 5.37 Is not inward but outward citing for Proof Matth. 3.27 2 Pet. 1.17 18. the one is the Voice heard at Christ's being Baptized the other at his being Transfigured But what way he seeks to Infer from thence that the Voice of the Father here spoken of by Christ to the Jews was not inward but outward he hath left unmentioned Likewise the Exposition he adds unto this place as if Christ were only here reproving the Ignorance of the Jews whose Predecessors had heard so much of God It would be the better received that it had some other bottom than his own meer Assertion Page 14. He confesseth That where we are desired to try the Spirits there is no mention of trying them by the Scripture And to my Question asking If there be any surer way of trying of Spirits and by the Spirit of God he returneth no Reply but another Question Viz. Whether there be any surer way than that for which the Bereans were commended I Answer Yes by the Spirit Ananias and Sapphira were discerned by the Spirit Peter could never have discerned Ananias and Sapphira by the Scripture and yet did it by the Spirit To say as he does That this was a matter of Fact and not of Doctrine and that it was extraordinary is a meer silly shift for it was only by the Spirit of God which is so ordinary to Christians that none can be truly one without it Rom. 8.9 If any man have not the Spirit of Christ he is none of his And if this Spirit can discern the secret hypocrisy of the Heart in matters of Fact far more the Errors and Mistake of the Understanding in matters of Judgment which all grant to be more Obvious And though I never averr'd that John excluded all external Rules by pointing to the Anointing so his Assertion to say That the Anointing directeth us to the Law and to the Testimony as supposing it to be outward is but to beg the thing in question â—lready refuted Page 43. As he affirmeth That man 's being deluded proceeds not from the Scripture but their own blindness so he acknowledges That falling in Delusion proceeds not from the Spirit but from the tricks and deceits of Satan and thereby he hath clearly confessed what is asserted by me page 30. and not answered And whereas he adds That leaning to the Spirit and forsaking the Scripture provokes God to give men up to strong Delusions which he Illustrateth by the Example of one J. Gilpin once a Quaker who by harkening to a voice within was put upon Mischievous and Detestable Practices I Answer He hath not proved that we forsake the Scripture nor will one man's being deceived by harkening to a voice within prove the Spirit not to be a certain Rule more than as himself acknowledges The Pharisees having the Scripture in such high esteem and accounting them their Rule will prove their Delusion proceeded from them That Story of Gilpin's was largely answered about five years ago by E. B. and C. A. who have laid open his Deceit and Wickedness J. Gilpin's Story Answer'd neither can any of these Ridiculous Pranks granting the matter to be true which he pretended to do by a voice within while appearing to be among us prove the Insufficiency of that Light we Preach or the hazzard of following it more than his beastly Drunkenness and open Prophanity naturally known in the Garrison of Carlisle where he was a Souldier proves he was led by the Scripture which it is like he then pretended was his Rule unto these wicked practices which were the best fruits of that Repentance W.M. seems so much to congratulate in him Such filthy Dross whom God purgeth out from among us are fittest persons to be Proselited by him and his Brethren and truly we are well rid of them and can heartily spare such unto them They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us 1 Joh. 2.16 Page 43. He says That though the Scripture be sufficient for discovering of Delusions and ending of Differences in genere Objecti yet the Spirit is necessary in genere Causae Effectivae Now this necessity of the Spirit he saith himself is That we may be right Discerners for removing our natural depravedness and now granting the Scripture were sufficient in this manner will it therefore follow that the Spirit within is not the Rule which was the thing to prove in this Section In so far as he acknowledges this necessity of the Spirit 's work he hath yielded to the Truth yet it is observable how in contradiction to the Truth he overturns it all again Pag. 47 48. Where he expresly pleads For preaching upon and using the Scriptures without the joint Concurrence of the Spirit alledging I have no ground to say they ought not so to do Then consider First he said The Spirit was necessary to remove the depravedness of our Nature that we might be discerners but now he says We ought to use the Scripture without the Spirit though our Nature be depraved yea though we be in no capacity to make a right discerning And here he hath notably manifested his Affinity with the Jesuits Jesuits c. Doctrine of the Scriptures Arminians Socinians Pelagians and Semipelagians in saying How many cold Hearts have been Rubbed and Chafed unto spiritual Heat by reading and talking of the Scripture For is not this to set Nature a work and to grant a Capacity in man to beget Spiritual heat without the joint Concurrence of the Spirit And this is altogether agreeable to that known Maxim of the Semipelagians Facienti quod in se est Deus non denegat gratiam i. e. God will not deny him Grace that doth what in him lies And hereby the Intelligent Reader may perceive how much nearer a kin our Adversaries are to these Errors than we notwithstanding they so falsly and frequently brand us with them in their Pulpits and elsewhere as also that it is meerly constraint when they are hardly put to it that they now and then and that in Contradiction to themselves let a word or two drop concerning a necessary Work of the Spirit Sect. 4. Page 45. He alledgeth There is no convincing People by this Rule of the Spirit within because each way may pretend to the guidance of his Spirit and so both remain obstinate adding That according to them the Scripture is the Rule which lieth patent to both
find none save the Dispensation of Truth now again revealed but such as in most of their substantial Principles differ greatly and in many Contradict grosly the plain Text and Tenour of the Scripture I confess there be certain Men in this Age who with some plausible Appearance of Reality undertake this Task These are they that join with and own not wholly any Imbodied People but while they pretend a general Love to all yet find fault with some part of every Sort while in the mean time they scarce can give any Account of their own Religion and most of them prove at bottom to have none at all These Men I say may perhaps acknowledge some general Truths and also hold to the Letter of the Scripture in some other things so as thereby to take Occasion largely to judge others while themselves offer not to bring these good things to practice they blame others for the Want or Neglect of But such an Enterprize from these Men will not when weighed prove a fulfilling of this Matter Seeing it is not enough to acknowledge many Truths but also to deny and witness against all Error and likewise not to fall short of any Truth which ought to be acknowledged Whereas these sort of Men for the most part cannot give account of their Faith in many things needful to be believed and whatever things they may acknowledge to be true they Err most grievously and Contradict a Truth most needful to be minded and answered as is proved hereto in that they stand not forth to appear for any of these Discoveries they pretend they have but make a shift to hide their Heads in Times of Trial Pretenders hide their Heads in time of Trial. so as not to suffer for nor with any And through these fine Pretences above-mentioned through their Scruples of joining with any they can cunningly shun the Difficulties of Persecutions that attend the particular Sects of Christians yet by their general Charity and Love to all claim a share in any Benefits or Advantages that accrew to one and all Such then cannot honestly lay claim to justifie their Principles and Practices from the Scriptures But I leave these Straglers in Religion and come again to the divers Sects To begin with these that are most numerous I think I need not say much to the Papists in this Case for they do not so much as pretend to prove all their Dogma's by the Scriptures sith it is one of their chief Doctrines That Tradition may Authorize Doctrines without any Authority of Scriptures Papistical Dogma's Traditions and Councils Yea the Council of Constance hath made bold to Command things to be believed Non obstante Scripturâ i. e. Though the Scriptures say the contrary And indeed it were their great Folly to pretend to prove their Doctrines by Scripture seeing the Adoration of Saints and Images Purgatory and Prayer for the Dead the Precedency of the Bishop of Rome the Matter of Indulgencies with much more Stuff of that kind hath not the least Shadow of Scripture for it Socinians Pretences contrary to Scriptures Among Protestants I know the Socinians are great Pretenders to the Scriptures and in Words as much exalt them as any other People and yet its strange to see how that not only in many things they are not agreeable to them but in some of their chief Principles quite contrary unto it as in their Denying the Divinity of Christ which is as expresly mentioned as any thing can be And the Word was God John 1. As also in Denying his Being from the Beginning against the very Tenour of that of John 1. and divers others as at large is shewn in the Third Chapter of this Treatise Divers other things as to them might be mentioned but this may suffice to stop their Boasting in this Matter The Arminians are not more successful in their Denying the Doctrine of Absolute Reprobation Arminians Denials do center amiss and in Asserting the Vniversal Extent of Christ's Death for all than they are short in not placing this Salvation in that Spiritual Light wherewith Man is enlightned by Christ but wrongously ascribing a part of that to the Natural Will and Capacity which is due alone to the Grace and Power of God by which the Work is both begun carried on and accomplished And herein they Pelagians the like as well as both the Socinians and Pelagians though they do well in Condemning their Errors yet they miss in setting up another and not the Truth in place thereof and in that respect are justly proved by such Scriptures as their Adversaries who otherwise are as far wrong as they bring against them in shewing the Depravity of Man's Will by Nature and his Incapacity to do any Good but as assisted by the Grace of God so to do On the other hand its strange to observe how many Protestants the first Article of whose Confession of Faith is to assert the Scripture to be the Only Rule should deny the Vniversal Extent of Christ's Death contrary to the express words of Scripture which saith He tasted Death for every man or the Vniversality of Grace and a sufficient Principle which the Scriptures assert in as many positive Words as except we may suppose the Pen-men intended another thing than they spake it was possible to do viz A Manifestation of the Spirit is given to every man to profit withal The Grace of God that brings Salvation hath appeared unto all men and many more before-mentioned The like may be said of their denying the Perfection of the Saints and asserting the Impossibility of any falling away from real Beginnings of true and saving Grace contrary to so many express Scriptures as are heretofore adduced in their proper place But to give all that desire to be undeceived a more full Opportunity to observe how the Devil has abused many pretending to be Wise in making them cloak with a Pretence of Scripture false and pernicious Doctrines I shall take a few of many Instances out of the Confession of Faith and Catechism made by the Divines at Westminster so called because the same is not only most universally received and believed by the People of Britain and Ireland but also containeth upon the Matter the Faith of the French Churches and of most others both in the Nether-lands and elsewhere that it may appear what wild Consequences these Men have sought both contrary to the naked Import of the Words and to all Common Sense and Reason to cover some of their Erroneous Principles CHAP. XVIII A Short Examination of some of the Scripture-Proofs alledged by the Divines at Westminster to prove divers Articles in their Confession of Faith and Catechism IT is not in the least my Design in this Chapter to offer so large and Examination of any of their Articles as might be done nor yet of so many as are very obvious but only of two or three to give the Reader a Taste of them
Pelagians Errors The Pelagians ascribing all to Man's Will and Nature denied man to have any Seed of Sin Conveyed to him from Adam and the Semi-Pelagians making Grace as a Gift following upon Man's Merit or right Improving of his Nature according to their known Principle Facienti quod in se est Deus non denegat gratiam This gave Augustine Prosper and some others occasion labouring in Opposition to these Opinions to magnify the Grace of God and paint out the Corruption of Man's Nature as the Proverb is of those that seek to make straight a Crooked Stick to Incline to the other Extream Extreams fall'n into by some making God the Author of Sin So also the Reformers Luther and others finding among other Errors the strange Expressions used by some of the Popish Scholasticks concerning Free Will and how much the Tendency of their Principles is to Exalt Man's Nature and lessen God's Grace having all those Sayings of Augustine and others for a pattern through the like Mistake ran upon the same Extream Though afterwards the Lutherans seeing how far Calvin and his Followers drove this matter who as a man of subtile and profound Judgment foreseeing where it would land resolved above board to Assert That God had decreed the Means as well as the End and therefore had Ordained men to sin and Excites them thereto Which he labours earnestly to defend and that there was no avoiding the making God the Author of Sin thereby received occasion to discern the falsity of this Doctrine and disclaimed it as appears by the latter Writings of Melanchthon and the Mompelgartensian Conference Epit. Hist. Eccl. Lucae Osiand Cent. 16. l. 4. cap. 32. where Lucas Osiander one of the Collocutors terms it Impious calls it a Making God the Author of Sin and a horrid and horrible Blasphemy Yet because none of those who have Asserted this Vniversal Redemption since the Reformation have given a Clear Distinct and Satisfactory Testimony how it is Communicated to all and so have fall'n short of fully declaring the perfection of the Gospel Dispensation others have been thereby the more strengthened in their Errors Which I shall Illustrate by one singular Example The Arminians and other Assertors of Vniversal Grace use this as a Chief Argument That which every man is bound to believe is True But Every man is bound to believe that Christ died for them Therefore c. Of this Argument the other Party deny the Assumption saying That they who never heard of Christ are not obliged to believe in him and seeing Remonstrants Opinion strengthens the precise Decree of Reprobation the Remonstrants as they are commonly called do generally themselves acknowledge that without the outward knowledge of Christ there is no Salvation that gives the other Party yet a stronger Argument for their Precise Decree of Reprobation For say they seeing we all see really and in Effect that God hath with-held from many Generations and yet from many Nations that Knowledge which is absolutely needful to Salvation and so hath rendered it simply Impossible unto them why may he not as well with-hold the Grace necessary to make a saving Application of that Knowledge where it is preached For there is no ground to say that this were Injustice in God or Partiality more than his leaving those others in utter Ignorance the one being but a with-holding Grace to apprehend the Object of Faith the other a withdrawing the Object it self For Answer to this they are forced to draw a Conclusion from their former Hypothesis of Christ dying for all and God's Mercy and Justice saying That if these Heathens who live in these remote places where the Outward Knowledge of Christ is not did improve that Common Knowledge they have to whom the Outward Creation is for an Object of Faith by which they may gather that there is a God then the Lord would by some Providence either Send an Angel to tell them of Christ or Convey the Scripture to them or bring them some way to an Opportunity to meet with such as might Inform them Which as it gives always too much to the power and strength of Man's Will and Nature and savours a little of Socinianism and Pelagianism or at lest of Semi-pelagianism so since it is only built upon probable Conjectures neither hath it Evidence enough to Convince any strongly tainted with the other Doctrine nor yet doth it make the Equity and wonderful Harmony of God's Mercy and Justice towards all so manifest to the Vnderstanding So that I have often observed that these Assertors of Vniversal Grace did far more pithily and strongly Overturn the false Doctrine of their Adversaries than they did Establish and Confirm the Truth and Certainty of their own And though they have Proof sufficient from the Holy Scriptures to Confirm the Vniversality of Christ's Death and that none are precisely by any Irrevocable Decree Excluded from Salvation None by an Irrevocable Decree Excluded from Salvation yet I find when they are pressed in the respects above-mentioned to shew how God hath so far Equally Extended the Capacity to Partake of the Benefit of Christ's Death unto all as to Communicate unto them a sufficient Way of so doing they are somewhat in a strait and are put more to give us their Conjectures from the Certainty of the former presupposed Truth to wit that because Christ hath certainly died for all and God hath not rendred Salvation Impossible to any therefore there must be some way or other by which they may be saved which must be by improving some Common Grace or by gathering from the Works of Creation and Providence than by really Demonstrating by Convincing and Spiritual Arguments what that Way is § X. It falls out then that as Darkness and the great Apostasy came not upon the Christian World all at once but by several Degrees one thing making way for another until that thick and gross Vail came to be overspread wherewith the Nations were so blindly Covered from the seventh and eighth until the sixteenth Centuries Even as the Darkness of the Night comes not upon the outward Creation all at once but by Degrees according as the Sun declines in each Horizon so neither did that full and clear Light and Knowledge of the Glorious Dispensation of the Gospel of Christ appear all at once the work of the first Witnesses being more to Testify against and Discover the Abuses of the Apostasy than to Establish the Truth in purity He that comes to build a New City must first remove the Old Rubbish before he can see to lay a New Foundation and he that comes to a House greatly polluted and full of dirt will first sweep away and remove the filth before he put up his own good and New Furniture The Dawning of the Day dispells the Darkness and makes us see the things that are most Conspicuous but the distinct Discovering and Discerning of things so as to make a certain and perfect
truly Affirm That God willeth no man to perish and therefore hath given to all Grace sufficient for Salvation so we do not deny but that in a special manner he worketh in some All have Grace sufficient for Salvation given them of God in whom Grace so prevaileth that they necessarily obtain Salvation neither doth God suffer them to Resist For it were Absurd to say that God had not far otherwise Extended himself towards the Virgin Mary and the Apostle Paul than towards many others Neither can we Affirm that God equally loved the beloved Disciple John and Judas the Traitor In so far nevertheless as none wanted such a measure of Grace by which they might have been saved all are justly Inexcusable And also God working in those to whom this prevalency of Grace is given doth so hide himself to shut out all security and presumption that such may be humbled and the Free Grace of God magnified and all reputed to be of the Free Gift and nothing from the Strength of Self Those also who perish when they remember those Times of God's Visitation towards them wherein he wrestled with them by his Light and Spirit are forced to Confess that there was a Time wherein the Door of Mercy was open unto them and that they are justly Condemned because they Rejected their own Salvation Thus both the Mercy and Justice of God is Established and the Will and Strength of man is brought down and Rejected his Condemnation is made to be of himself and his Salvation only to depend upon God Also by these Positions two great Objections which often are brought against this Doctrine are well Solved The first is deduced from those places of Scripture Object wherein God seems precisely to have Decreed and Predestinated some to Salvation and for that end to have Ordained certain Means which fall not out to others as in the Calling of Abraham David and others and in the Conversion of Paul for these being numbred among such to whom this Prevalency is given the Objection is easily Loosed The second is drawn from those places Predestination to Salvation and Preordination for Destruction Answered wherein God seems to have Ordain'd some wicked persons to destruction and therefore to have obdur'd their hearts to force them unto great sins and to have raised them up that he might shew in them his Power who if they be numbred amongst those men whose Day of Visitation is past over that Objection is also Solved as will more evidently appear to any one that will make a particular Application of those things which I at this time for Brevity's sake thought meet to pass over § XIX Having thus clearly and evidently Stated the Question and opened our Mind and Judgment in this matter as divers Objections are hereby prevented so will it make our Probation both the easier and the shorter The first thing to be proved is That God hath given to every man a Day Prop. I or Time of Visitation wherein it is possible for him to be Saved Proved If we can prove that there is a Day and Time given in which those might have been Saved that actually Perish the matter is done For none deny but Proof I those that are Saved have a Day of Visitation This then Appears by the Regrets and Complaints Those that perish had a Day of Mercy offered them which the Spirit of God throughout the whole Scriptures makes even to those that did perish challenging them for that they did not Accept of nor close with God's Visitation and Offer of Mercy to them Thus the Lord expresses himself then first of all to Cain Gen. 4.6 7. And the Lord said unto Cain why art thou wroth and why is thy Countenance fallen If thou dost well shalt thou not be accepted If thou dost not well sin lieth at the door This was said to Cain before he slew his brother Abel Instances 1. Cain when the Evil Seed began to Tempt him and Work in his heart we see how God gave warning to Cain in season and in the Day of his Visitation towards him Acceptance and Remission if he did well for this Interrogation Shalt thou not be Accepted imports an Affirmative Thou shalt be accepted if thou dost well So that if we may trust God Almighty the Fountain of all Truth and Equity it was possible in a Day even for Cain to be Accepted Neither could God have proposed the doing of good as a Condition if he had not given Cain sufficient strength whereby he was capable to do good This the Lord himself also shews even that he gave a Day of Visitation to the Old World 2. The Old World Gen. 6 3. And the Lord said My Spirit shall not always strive in man for so it ought to be Translated This manifestly Implies that his Spirit did strive with man and doth strive with them for a season which season expiring God Ceaseth to strive with them in order to save them for the Spirit of God cannot be said to strive with man after the Day of his Visitation is expired seeing it naturally and without any Resistance works its Effect then to wit Continually to Judge and Condemn them From this Day of Visitation that God hath given to every one is it that he is said to Wait to be gracious Isa. 30.18 and to be Long-suffering God is long-suffering and long waiting to be Gracious to all Exod. 34.6 Numb 14.18 Psal. 86.15 Jer. 15.15 Here the Prophet Jeremy in his Prayer lays hold upon the Long-suffering of God and in his Expostulating with God he shuts out the Objection of our Adversaries in the 18. verse Why is my pain perpetual and my wound incurable which refuseth to be healed Wilt thou altogether be unto me as a Lyar and as Waters that fail Whereas according to our Adversary's Opinion the Pain of the most part of men is Perpetual and their Wound altogether Incurable Yea the Offer of the Gospel and of Salvation unto them is as a Lye and as Waters that fail being never Intended to be of any Effect unto them The Apostle Peter saith expresly that this Long-suffering of God waited in the days of Noah for those of the Old World 1 Pet 3.20 which being compared with that of Gen. 6.3 before-mentioned doth sufficiently hold forth our Proposition And that none may Object In order to save them that this Long-suffering or striving of the Lord was not in order to save them the same Apostle saith expresly 2 Pet. 3.15 That the long-suffering of God is to be accounted Salvation and with this Long-suffering a little before in the 9. verse he couples That God is not willing any should perish Where taking himself to be his own Interpreter as he is most fit he holdeth forth that those to whom the Lord is long-suffering which he declareth he was to the wicked of the Old World and is now to all not willing that any should perish they
all unto Salvation and able to save Clemens Alexandrinus saith lib. 2. Stromat Clem. Alex. The Divine Word hath cried calling all knowing well those that will not obey And yet because it is in our power either to obey or not to obey that none may have a pretext of Ignorance it hath made a righteous Call and requireth but that which is according to the ability and strength of every one The self-same in his Warning to the Gentiles For as saith he that Heavenly Ambassadour of the Lord the Grace of God that brings Salvation hath Appeared unto all c. This is the New Song Coming and Manifestation of the Word which now shews it self in us which was in the beginning and was first of all And again Hear therefore ye who are afar off hear ye who are near the Word is hid from none the Light is common to all and shineth to all There is no darkness in the Word The Gathering unto the One and alone Love let us hasten to Salvation to the New birth that we being many may be gathered unto the One alone Love Ibid. he saith That there is Infused into all but principally into those that are trained up in Doctrine a certain Divine Influence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again he speaketh concerning the Innate Witness worthy of belief which of it self doth plainly chuse that which is most honest And again he saith That It is not Impossible to come unto the Truth and lay hold of it seeing it is most near to us in our own Houses as the most wise Moses declareth living in three parts of us viz. in our Hands in our Mouth and in our Heart this saith he is a most true badge of the Truth which is also fulfilled in three things namely in Counsel in Action in Speaking And again he saith also unto the Unbelieving Nations Receive Christ receive Light receive Sight to the end thou may'st rightly know both God and Man The Inlightning Word The Word that hath inlightned us is more pleasant than Gold and the Stone of great value And again he saith Let us receive the Light that we may receive God let us receive the Light that we may be the Scholars of the Lord. And again he saith to those Infidel Nations The Heavenly Spirit helpeth thee Resist and Flee Pleasure Again Lib. Strom. 5. he saith God forbid that man be not a partaker of Divine Acquaintance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who in Genesis is said to be a partaker of Inspiration And Paed. lib. 1 cap 3. There is saith he some lovely and some desirable thing in man which is called the In-breathing of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same man lib. 10. Strom. directeth men unto the Light and Water in themselves who have the Eye of the Soul darkned or dimmed through Evil up-bringing and Learning let them Enter-in unto their own domestick Light or unto the Light which is in their own house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Truth which manifests accurately and clearly these things that have been written Just. Martyr Justin Martyr in his First Apology saith That the Word which was and is is in all even that very same Word which through the Prophets foretold things to come The Writer of the Calling of the Gentiles saith lib. 1. cap. 2. We Believe according to the same viz. Scripture and most religiously Confess Auth. de Voc. Gent. that God was never wanting in care to the generality of men who although he did lead by particular Lessons a people gathered to himself unto Godliness yet he withdrew from no Nation of men the Gifts of his own Goodness that they might be Convinced that they had received the Words of the Prophets and Legal Commands in services and testimonies of the First Principles Cap. 7. he saith That he believes that the help of Grace hath been wholly withdrawn from no man Lib. 2. cap. 1. Because albeit Salvation is far from sinners yet there is nothing void of the presence and virtue of his Salvation Cap. 2. But seeing none of that people over whom was set both the Doctrines were justified but through Grace by the Spirit of Faith who can question but that they who of whatsoever Nation in whatsoever Times could please God were ordered by the Spirit of the Grace of God which albeit in fore-time it was more sparing and hid yet denied it self to no Ages being in Virtue one in Quantity different in Counsel unchangeable in Operation multifarious Prop. III § XXIV The Third Proposition which ought to be proved is That it is by this Light Proved Seed or Grace that God works the Salvation of all men and many come to partake of the benefit of Christ's Death and Salvation purchased by him God's Salvation wrought by the Light in all By the Inward and Effectual Operations of which as many Heathens have come to be partakers of the Promises who were not of the Seed of Abraham after the flesh so may some now to whom God hath rendred the Knowledge of the History Impossible come to be saved by Christ. Having already proved that Christ hath died for all that there is a Day of Visitation given to all during which Salvation is possible unto them and that God hath actually given a measure of Saving Grace and Light unto all preached the Gospel to and in them and placed the Word of Faith in their hearts the matter of this Proposition may seem to be proved Yet shall I a little for the further satisfaction of all who desire to know the Truth and hold it as it is Jesus prove this from two or three clear Scripture-Testimonies and Remove the most-Common as well as the more-strong Objections usually brought against it Our Theam then hath two parts First That those that have the Part 1 Gospel and Christ outwardly preached unto them are not saved but by the working of the Grace and Light in their hearts Secondly That by the working and operations of this many have been Part 2 and some may be saved to whom the Gospel hath never been outwardly preached and who are utterly ignorant of the outward History of Christ. As to the First though it be granted by most yet because it 's more Part 1 in words Proved than deeds the more full discussing of which will fall-in in the next Proposition concerning Justification I shall prove it in few words And first from the words of Christ to Nicodemus Joh. 3.3 Verily verily I say unto thee except a man be born again he cannot see the Kingdom of God Now this Birth cometh not by the outward preaching of the Gospel The New Birth or Regeneration cometh not by the Outward Knowledge of Christ or knowledge of Christ or historical Faith in him seeing many have that and firmly believe it who are never thus Renewed The Apostle Paul also goes so far while he Commends the Necessity and Excellency of this New Creation as
in a certain respect to lay aside the outward Knowledge of Christ or the Knowledge of him after the flesh in these words 2 Cor. 5.16 17. Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more Therefore if any man be in Christ he is a New Creature old things are passed away behold all things are become new Whence it manifestly appears that he makes the Knowledge of Christ after the flesh but as it were the Rudiments which young Children learn which after they are become better Scholars are of less use to them because they have and possess the very Substance of those first Precepts in their minds As all Comparisons halt in some part so shall I not affirm this to hold in every respect yet so far will this hold that as those that go no further than the Rudiments are never to be accounted Learned and as they grow beyond these things so they have less use of them even so such as go no further than the outward Knowledge of Christ shall never Inherit the Kingdom of Heaven But such as come to know this New Birth to be in Christ indeed to be a New Creature to have Old things past away and all things become New may safely say with the Apostle Though we have known Christ after the flesh yet now henceforth know we him no more Now But by the Work of Light and Grace in the heart this New Creature proceeds from the Work of this Light and Grace in the heart It is that Word which we speak of that is sharp and piercing that Implanted Word able to save the Soul by which this Birth is begotten and therefore Christ hath purchased unto us this Holy Seed that thereby this Birth might be brought forth in us which is therefore also called The Manifestation of the Spirit given to every one to profit withal for it is written that by One Spirit we are all baptized into One Body And the Apostle Peter also ascribeth this Birth to this Seed and Word of God which we have so much declared of saying 1 Pet. 1.23 Being born again not of Corruptible Seed but of Incorruptible by the Word of God which liveth and abideth for ever Though then this Seed be small in its Appearance so that Christ Compares it to a grain of Mustard-seed which is the least of all seeds Matth. 13.31 32. and that it be hid in the earthy part of man's heart yet therein is Life and Salvation towards the sons of men wrapt up which comes to be Revealed as they give way to it The Kingdom of God is in the Seed in the hearts of all men And in this Seed in the hearts of all men is the Kingdom of God as in Capacity to be produced or rather Exhibited according as it receives depth is nourished and not choked Hence Christ saith that the Kingdom of God was in the very Pharisees Luke 17.20 21. who did Oppose and Resist him and were justly accounted as Serpents and a generation of Vipers Now the Kingdom of God could be no other ways in them than in a Seed even as the Thirty-fold and the Hundred-fold is wrapt up in a small Seed lying in a barren ground which springs not forth because it wants Nourishment and as the whole body of a great Tree is wrapt up potentially in the Seed of the Tree and so is brought forth in due season and as the Capacity of a Man or a Woman is not only in a Child but even in the very Embryo even so the Kingdom of Jesus Christ yea Jesus Christ himself Christ within who is the hope of glory and becometh Wisdom Righteousness Sanctification and Redemption is in Every man and woman's heart in that little Incorruptible Seed ready to be brought forth as it is Cherished and Received in the love of it For there can be no men worse than those rebellious and unbelieving Pharisees were and yet this Kingdom was thus within them and they were directed to look for it there so it is neither lo here nor lo there in this or the other Observation that this is known but as this Seed of God in the heart is minded and entertained And certainly hence it is even because this Light Seed and Grace that appears in the heart of man is so little regarded and so much overlooked that so few know Christ brought forth in them Calvinists Papists Arminians and Socinians Errors denying the Light to be Saving The one sort to wit the Calvinists they look upon Grace as an Irresistible Power and therefore neglect and despise this Eternal Seed of the Kingdom in their hearts as a low insufficient useless thing as to their Salvation On the other hand the Papists Arminians and Socinians they go about to set up their natural Power and Will with one Consent denying that this little Seed this small Appearance of the Light is that Supernatural Saving Grace of God given to Every man to save him And so upon them is verified that saying of the Lord Jesus Christ This is the Condemnation of the World that Light is come into the World but men love Darkness rather than Light the reason is added because their Deeds are Evil. All Confess they feel this but they will not have it to be of that virtue Some will have it to be Reason some a Natural Conscience some Certain Relicks of God's Image that remained in Adam So Christ as he met with Opposition from all kinds of Professors in his Outward Appearance so doth he now in his Inward It was the Meanness of his outward Man The Meanness of Christ's Appearance in the flesh that made many despise him saying Is not this the Son of the Carpenter are not his Brethren and Sisters among us Is not this a Galilean and came there ever a Prophet out of Galilea and such like Reasonings For they expected an Outward Deliverer who as a Prince should deliver them with great Ease from their Outward Enemies and not such a MESSIAH as should be Crucified shamefully and as it were lead them into many Sorrows Troubles and Afflictions So the Meanness of this Appearance makes the Crafty Jesuites the pretended Rational Socinians and the Learned Arminians overlook it desiring rather something that they might exercise their Subtilty Reason and Learning about and use the Liberty of their own Wills And the Secure Calvinists they would have a Christ to Save them without any Trouble to destroy all their Enemies for them without them and nothing or little within while they mean while be at Ease to live in their Sins secure Whence when all is well Examined the Cause is plain it is because their deeds are evil that with one Consent they Reject this Light The Nature of the Light for it Checks the Wisest of them all and the Learnedest of them all in secret it Reproves them neither can all
then makes just he adds But let them have a care lest by too great and empty subtilty unknown both to the Scriptures and the Fathers they lessen and diminish the weight and dignity of so great and Divine a Benefit so much celebrated in the Scripture to wit Justification of the Wicked For if to the formal Reason of Justification of the Ungodly doth not at all belong his Justification so to speak i. e. his being made Righteous then in the Justification of a sinner although he be justified yet the stain of sin is not taken away but remains the same in his Soul as before Justification And so notwithstanding the benefit of Justification he remains as before Unjust and a Sinner and nothing is taken away but the Guilt and obligation to Pain and the Offence and Enmity of God through non-Imputation But both the Scriptures and Fathers do affirm that in the Justification of a sinner their sins are not only remitted forgiven covered not imputed but also taken away blotted out cleansed washed purged and very far removed from us as appears from many places of the Holy Scriptures The same Forbes shews us at length in the following Chapter that this was the Confessed Judgment of the Fathers out of the Writings of those who hold the contrary Opinion some whereof out of him I shall note Calvin Inst. l. 3. c. 11. § 15. As First Calvin saith That the Judgment of Augustine or at lest his manner of speaking is not throughout to be received who although he took from man all praise of Righteousness and ascribed all to the Grace of God yet he refers Grace to Sanctification by which we are Regenerate through the Spirit unto newness of life Chemnitius saith That they do not deny but that the Fathers take the word Justify for Renewing Chemnitius in Exam. Concil Trid. de Just. p. 129. by which works of Righteousness are wrooght in us by the Spirit And p. 130. I am not ignorant that the Fathers indeed often use the word Justify in this signification to wit of making just Zanchius saith That the Fathers and chiefly Augustine interpret the word Justify according to this signification Zanchius in cap. 2. ad Eph. ver 4. loc de Just. Thes. 1.5 to wit of making Just so that according to them to be Justified was no other than of Unjust to be made Just through the Grace of God for Christ. He mentioneth more but this may suffice to our purpose Assert I § VIII Having thus sufficently proved that by Justification is to be understood a really being made Righteous I do boldly affirm and that not only from a Notional Knowledge Christ revealed and formed in the Soul of a man is the formal Cause of man's Justification but from a real inward experimental Feeling of the thing that the Immediate Nearest or Formal Cause if we must in Condescendence to some use this word of a man's Justification in the sight of God is the Revelation of Jesus Christ in the Soul changing altering and renewing the mind by whom even the Author of this inward Work thus formed and revealed we are truly justified and accepted Proof I in the sight of God For it is as we are thus covered and cloathed with him in whom the Father is always well-pleased that we may draw near to God and stand with Confidence before his Throne being purged by the blood of Jesus inwardly poured into our Souls and cloathed with his life and righteousness therein revealed And this is that Order and Method of Salvation held forth by the Apostle in that Divine saying Rom. 5.10 For if when we were Enemies we were reconciled to God by the Death of his Son much more being Reconciled we shall be saved by his Life For the Apostle first holding forth the Reconciliation wrought by the Death of Christ wherein God is near to receive and redeem man holds forth his Salvation and Justification to be by the Life of Jesus Now that this Life is an Inward Spiritual thing revealed in the Soul whereby it is renewed and brought forth out of Death where it naturally has been by the Fall and so quickned and made alive unto God the same Apostle shews Eph. 2.5 Even when we were dead in Sins and Trespasses he hath quickned us together in Christ by whose Grace ye are saved and hath raised us up together Now this none will deny to be the Inward Work of Renovation and therefore the Apostle gives that Reason of their being saved by Grace which is the inward Vertue and Power of Christ in the Soul but of this place more hereafter Of the Revelation of this Inward Life the Apostle also speaketh 2 Cor. 4.10 That the Life also of Jesus might be made manifest in our bodies and v. 11. That the Life also of Jesus might be made manifest in our mortal flesh Now this inward Life of Jesus is that whereby as is before observed he saith We are saved Secondly That it is by this Revelation of Jesus Christ and the New Proof II Creation in Vs that we are Justified doth evidently appear from that Excellent Saying of the Apostle included in the Proposition it self Tit. 3.5 According to his mercy he hath saved us by the washing of Regeneration and Renewing of the Holy Ghost c. Now that whereby we are saved that we are also no doubt Justified by which words are in this respect Synonymous The Immediate Cause of Justification is the inward Work of Regeneration Here the Apostle clearly ascribes the Immediate Cause of Justification to this inward work of Regeneration which is Jesus Christ Revealed in the Soul as being that which formally states us in a capacity of being Reconciled with God the Washing or Regeneration being that inward Power and Vertue whereby the Soul is cleansed and cloathed with the Righteousness of Christ so as to be made fit to appear before God Thirdly This Doctrine is manifest from 2 Cor. 13.5 Examine your own Proof III selves whether ye be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be Reprobates First It appears here how earnest the Apostle was that they should know Christ in them so that he presses this Exhortation upon them and inculcates it three times Secondly The Cause of Reprobation is Christ not known by Inward Revelation he makes the Cause of Reprobation or Not-justification the Want of Christ thus Revealed and known in the Soul whereby it necessarily follows by the Rule of Contraries where the parity is alike as in this case it is evident that Where Christ is inwardly known there the persons subjected to him are Approved and Justified For there can be nothing more plain than this that if we must know Christ in us except we be Reprobates or Vnjustified persons that if we do know him in us we are not Reprobates and consequently Justified ones Like unto
and always have denied that Popish Notion of Meritum ex Condigno Nevertheless we cannot deny but that God out of his Infinite goodness wherewith he hath loved mankind after he Communicates to him his holy Grace and Spirit doth according to his own Will Recompence and Reward the good Works of his Children and therefore this Merit of Congruity or Reward God Rewards the good Words of his Children in so far as the Scripture is plain and positive for it we may not deny neither wholly Reject the Word in so far as the Scripture makes use of it For the same Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Merit is also in those places where the Translators express it Worth or Worthy as Matth. 3.8 1 Thess. 2.12 2 Thess. 1.5 8. concerning which R. Baxter saith in the above cited Book p. 8. But in a larger sense as Promise is an Obligation and the thing Promised is said to be Debt so the Performers of the Conditions are called Worthy and that which they Perform Merit although properly all be of Grace and not of Debt Also those who are called the Fathers of the Church frequently used this word of Merit whose sayings concerning this matter I think not needful to insert because it is not doubted but evident that many Protestants are not averse from this word in the sense that we use it The Apology for the Augustan Confession Art 20. hath these words We agree that Works are truly Meritorious not of Remission of Sins or Justification but they are Meritorious of â—ther rewards Corporal and Spiritual which are indeed as well in this life as after this life And further Seeing Works Prop. 8 are a certain fulfilling of the Law they are rightly said to be Meritorious it is rightly said that a Reward is due to them In the Acts of the Conference of Oldenburgh the Electoral Divines p. 110. 265. say Conference of Oldenburgh In this sense our Churches also are not Averse from the word Merit used by the Fathers neither therefore do they defend the Popish Doctrine of Merit G. Vossius G. Vossius of the word Merit in his Theological These concerning the Merits of Good Works saith We have not adventured to condemn the word Merit wholly as being that which both many of the Ancients use and also the Reformed Churches have used in their Confessions Now that God judgeth and accepteth men according to their Works is beyond doubt to those that seriously will read and consider these Scriptures Matth. 17.26 Rom. 2.6 7 10. 2 Cor. 5.10 James 1.25 Hebr. 10.35 1 Pet. 1.17 Rev. 22.12 § XIII And to conclude this Theam let none be so bold as to mock God supposing themselves Justified and Accepted in the sight of God by virtue of Christ's Death and Sufferings while they remain unsanctified and unjustified in their own hearts and polluted in their sins left their Hope prove that of the Hypocrite which perisheth Neither let any foolishly Imagine Job 8.13 that they can by their own Works or by the performance of any Ceremonies or Traditions or by the giving of Gold or Money or by afflicting their Bodies in Will-worship and voluntary Humility or foolishly striving to Conform their Way to the ouward Letter of the Law flatter themselves that they Merit before God or draw a Debt upon him The Hope of the Hypocrite shall perish but Grace is to the Humble or that any man or men have power to make such kind of things Effectual to their Justification lest they be found foolish Boasters and Strangers to Christ and his Righteousness indeed But blessed for ever are they that having truly had a sense of their own Vnworthiness and Sinfulness and having seen all their own Endeavours and Performances fruitless and vain and beheld their own Emptiness and the vanity of their vain Hopes Faith and Confidence while they remained inwardly pricked pursued and condemned by God's Holy Witness in their hearts and so having applied themselves thereto and suffered his Grace to work in them are become chang'd and renew'd in the spirit of their minds past from death to Life and know Jesus arisen in them working both the Will and the Deed and so having put on the Lord Jesus Christ in Effect are Cloathed with him partake of his Righteousness and Nature such can draw near to the Lord with Boldness and know their Acceptance in and by him in whom and in as many as are found in him the Father is well-pleased PROPOSITION VIII Concerning Perfection In whom this Pure and Holy Birth is fully brought forth the body of Death and Sin comes to be Crucified and Removed and their Hearts united and subjected to the Truth so as not to obey any Suggestions or Temptations of the Evil one to be free from Actual Sinning and Transgressing of the Law of God and in that respect perfect yet doth this Perfection still admit of a Growth and there remaineth always in some part a Possibility of Sinning where the mind doth not most diligently and watchfully Attend unto the Lord. § I. SInce we have placed Justification in the Revelation of Jesus Christ formed and brought forth in the heart there working his Works of Righteousness and bringing forth the fruits of the Spirit The question is How far he may prevail in us while we are in this life or we over our Soul's Enemies in and by his strength Those that plead for Justification wholly without them meerly by Imputative Righteousness denying the Necessity of being cloathed with real and inward Righteousness do consequently affirm These are the words of the Westminster larger Catechism That it is Impossible for a man even the best of men to be Free of Sin in this life which they say no man ever was but on the contrary that none can neither of himself nor by any Grace received in this life O wicked Saying against the power of God's Grace keep the Commandments of God perfectly but that every man doth break the Commandments in thought word and deed Whence they also affirm as was a little before observed That the very best Actions of the Saints their prayers their worships are impure and polluted Whether it is possible to keep the Commandments of God We on the contrary though we freely acknowledge this of the Natural Fall'n Man in his first state whatever his profession or pretence may be so long as he is Vnconverted and Vnregenerate yet we do believe that those in whom Christ comes to be formed and the New Part I Man brought forth and born of the Incorruptible Seed as that Birth and man in Vnion therewith naturally doth the Will of God so it is possible so far to keep to it Controversy stated as not to be found daily Transgressors of the Law of God And for the more clear Stating of the Controversy let it be considered § II. First That we place not this possibility in Man 's own Will
II § IV. Secondly It is Inconsistent with the Justice of God For since he requires Purity from his Children It s Inconsistency with the Justice of God and Commands them to abstain from every Iniquity so frequently and precisely as shall hereafter appear and since his Wrath is revealed against all ungodliness and unrighteousness of men it must needs follow that he hath Capacitated man to answer his Will or else that he Requires more than he has given power to perform which is to declare him openly Vnjust and with the slothful servant to be a Hard Master We have elsewhere spoken of the Injustice these men ascribe to God in making him to damn the Wicked to whom they alledge he never afforded any means of being good But this is yet an Aggravation more Irrational and Inconsistent to say That God will not afford to those whom he has Chosen to be his own whom they confess he loveth the Means to please him What can follow then from so strange a Doctrine This Imperfection in the Saints either proceeds from God or from themselves If it proceed from them it must be because they are short in Improving or making use of the Power given them whereby they are Capable to Obey and so it is a thing possible to them as indeed it is by the help of that Power but this our Adversaries deny They are then not to be blamed for their Imperfection and Continuing in sin since it is not possible to them to do otherwise If it be not of themselves it must be of God who hath not seen meet to allow them Grace in that degree to produce that Effect And what is this but to attribute to God the Heighth of Injustice to make him require his Children to forsake sin and yet not to afford them sufficient means for so doing Surely this makes God more Vnrighteous than Wicked men Who will give their Children a Stone instead of Bread Who if as Christ saith Their Children require bread of them will not give them a stone or instead of a fish a serpent but these men confess We ought to seek of God power to Redeem us from Sin and yet believe They are never to Receive such a power such Prayers then cannot be in Faith but are all vain Is not this to make God as Vnjust to his Children as Pharaoh was to the Israelites in requiring brick and not giving them straw But blessed be God he deals not so with those that truly Trust in him and Wait upon him as these men vainly imagine for such Faithful ones find of a truth that his Grace is sufficient for them and know how by his power and Spirit to overcome the Evil one Proof III § V. Thirdly This Evil Doctrine is highly Injurious to Jesus Christ and greatly derogates from the Power and Vertue of his Sacrifice and renders his Coming and Ministry The great and principal End of Christ's Coming and Appearance was for the removing of Sin and to redeem us from all Iniquity as to the great End of it Ineffectual For Christ as for other Ends so principally he appeared for the Removing of Sin for gathering a righteous Generation that might serve the Lord in purity of mind and walk before him in fear and bring-in Everlasting Righteousness and that Evangelical Perfection which the Law could not do Hence he is said Tit. 2.14 to have Given himself for us that he might Redeem us from all Iniquity and purify unto himself a peculiar people zealous of good Works This is certainly spoken of the Saints while upon Earth But contrary thereunto these men Affirm That we are never Redeemed from all Iniquity and so make Christ's giving of himself for us void and ineffectual and give the Apostle Paul the Lie plainly by denying That Christ purifieth to himself a peculiar people zealous of good works How are they Zealous of Good works who are ever committing Evil ones How are they a Purified people that are still in Impurity as are they that daily sin unless sin be accounted no Impurity Moreover it is said expresly 1 Joh. 3.5 8. That for this purpose the Son of God was manifested that he might destroy the works of the Devil and ye know that he was manifested to take away our sins But these men make this purpose of none Effect for they will not have the Son of God to destroy the works of the Devil in his Children in this World Neither will they at all believe that he was manifest to take away our sins seeing they plead a necessity of always living in them And lest any should wrest this place of the Apostle as if it were spoken only of Taking away the guilt of sin as if it related not to this life the Apostle as of purpose to obviate such an Objection adds in the two following verses Whosoever abideth in him sinneth not c. I hope then they sin not daily in thought word and deed Let no man deceive you he that doth Righteousness is Righteous even as he is Righteous he that committeth sin is of the Devil But he that sinneth daily in thought word and deed committeth sin how comes such a one then to be the Child of God And if Christ was manifest to take away sin how strangely do they overturn the Doctrine of Christ that deny that it is ever taken away here And how Injurious are they to the Efficacy and Power of Christ's Appearance Came not Christ to gather a people out of Sin into Righteousness out from the Kingdom of Satan into the Kingdom of the Dear Son of God and are not they that are thus gathered by him his Servants his Children his Brethren his Friends Who as he was so are they to be in this World holy pure and undefiled And doth not Christ still Watch over them Stand by them Pray for them Preserve them by his Power and Spirit Walk in them and Dwell among them The Devil dwells among the Reprobates even as the Devil on the other hand doth among the Reprobate ones How comes it then that the Servants of Christ are less his Servants than the Devil 's are his or is Christ unwilling to have his Servants throughly pure which were gross Blasphemy to assert contrary to many Scriptures Or is he not able by his Power to preserve and enable his Children to serve him which were no less blasphemous to affirm of him concerning whom the Scriptures declare that he has Overcome sin death hell and the grave and Triumphed over them openly and that all power in heaven and earth is given to him But certainly if the Saints sin daily in thought word and deed as these men Assert they serve the Devil daily and are subject to his power and so he prevails more than Christ doth and holds the Servants of Christ in bondage whether Christ will or not But how greatly then doth it Contradict the End of Christ's Coming as it is
he was Separated to be an Apostle Capable to impart to the Romans Spiritual gifts and Chapter 8. vers 2. That the Law of the Spirit of Life in Christ Jesus had made him free from the Law of sin and death so then he was not Carnal And seeing there are Spiritual men in this life as our Adversaries will not deny and is intimated through this whole 8 Chapter to the Romans it will not be denied but the Apostle was one of them So then as his calling himself Carnal in Chap. 7. cannot be understood of his own proper state neither can the rest of what he speaks there of that kind be so understood yea after verse 24. where he makes that Exclamation he adds in the next verse I thank God through Jesus Christ our Lord signifying that by him he witnessed deliverance and so goeth on shewing how he had obtained it in the next Chapter viz. 8. v. 35. Who shall separate us from the love of Christ and vers 37. But in all these things we are more than Conquerors And in the last verse Nothing shall be able to separate us c. But wherever there is a Continuing in sin there is a separation in some degree seeing every Sin is contrary to God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Trangression of the Law I Joh. 3.4 and whoever committeth the least Sin is overcome of it and so in that respect is not a Conqueror * Whom sin has Conquer'd is no Conqueror but Conquered This Condition then which the Apostle plainly testified he with Some others had obtained could not consist with Continual Remaining and Abiding in Sin †Obj. IV. Fourthly They object the Faults and Sins of several Eminent Saints as Noah David c. I Answer That doth not at all prove the Case For the question is not Whether good men may not fall into sin which is not denied Answ. but Whether it be not possible for them not to sin It will not follow because these men sinned that therefore they were never free of sin but always sinned For at this rate of arguing it might be urged according to this Rule Contrariorum par ratio i. e. The reason of Contraries is alike That if because a Good man hath sinned once or twice he can never be free from sin Can they that sin be never freed from sin but must always be daily and continually a sinner all his life long then by the Rule of Contraries If a Wicked man have done good once or twice he can never be free from Righteousness but must always be a Righteous man all his life time which as it is most Absurd in it self so it is Contrary to the plain Testimony of the Scripture Ezech. 33.12 to the 18 th Lastly they Object That if Perfection or Freedom from sin be Attainable Object V this will render Mortification of Sin useless and make the Blood of Christ of no service to us neither need we any more pray for forgiveness of sins I Answer I had almost omitted this Objection Answ. because of the manifest Absurdity of it For can Mortification of sin be useless where the End of it is obtained seeing there is no attaining of this perfection but by mortification Doth the hope and belief of Overcoming render the Fight unnecessary Let rational men judge which hath most sense in it to say as our Adversaries do It is necessary that we fight and wrestle Who fights and not in hopes to Overcome his Foe but we must never think of overcoming We must resolve still to be overcome Or to say Let us fight because we may overcome Whether do such as believe they may be Cleansed by it or those that believe they can never be Cleansed by it render the Blood of Christ most effectual If Two Men were both grievously diseased and applied themselves to a Physician for Remedy which of those do most Commend the Physician and his Cure he that believeth he may be Cured by him and as he feels himself Cured confesseth that he is so and so can say This is a skilful Physician This is good Medicine behold I am made whole by it or he that never is Cured nor ever believes that he can so long as he lives As for praying for forgiveness we deny it not Praying for Forgiveness of Sin for that all have sinned and therefore all need to pray that their sins past may be blotted out and that they may be daily preserved from sinning And if hoping or believing to be made free from sin hinders praying for forgiveness of sin it would follow by the same Inference that men ought not to forsake Murder Adultery or any of these gross Evils seeing the more men are sinful the more plentiful occasion there would be of asking forgiveness of sin and the more work for Mortification But the Apostle hath sufficiently refuted such sin-pleasing Cavils in these words Rom. 6.1 2. Shall we continue in sin that Grace may abound God forbid But Lastly It may be easily answered by a Retortion to those that press this from the words of the Lord's Prayer Forgive us our debts that this militates no less against perfect Justification than against perfect Sanctification For if all the Saints the least as well as the greatest be perfectly Justified in that very hour wherein they are Converted as our Adversaries will have it then they have Remission of sins long before they die May it not then be said to them What need have ye to pray for Remission of Sin who are already Justified whose sins are long ago forgiven both past and Prop. 9 to come § X. But this may suffice Concerning this Possibility Jerom speaks clearly enough Testimonies of the Fathers concerning Perfection or Freedom from Sin lib. 3. adver Pelagium This we also say that a man may not sin if he will for a time and place according to his bodily weakness so long as his mind is Intent so long as the Cords of the Cythar relax not by any Vice And again in the same Book Which is that that I said that it is put in our power to wit being helped by the Grace of God either to sin Jerom. or not to sin For this was the Error of Pelagius which we indeed reject and abhor and which the Fathers deservedly withstood that man by his natural strength without the help of God's Grace could attain to that state Augustine so as not to sin And Augustine himself a great Opposer of the Pelagian Heresy did dot deny this possibility as Attainable by the help of God's Grace as in his Book de Spiritu Literâ cap. 2. and his Book de Naturâ Gratiâ against Pelagius cap. 42 50 60 63. de Gestis Concilii Palaestini Gelasius cap. 7. II. and de Peccatô Originali lib. 2. cap. II. Gelasius also in his Disputation against Pelagius saith But if any affirm that this may be
given to some Saints in this life not by the Power of man's strength but by the Grace of God he doth well to think so confidently and hope it faithfully That by the Gift of God all things are possible for by the Gift of God all things are possible That this was the Common Opinion of the Fathers appears from the words of the Aszansik Council Canon last We believe also this according to the Catholick Faith that all that are baptized through Grace by Baptism received and Christ helping them and Co-working may and ought to do whatsoever belongs to Salvation if they will faithfully labour Conclusion § XI Blessed then are they that believe in him who is both able and willing to Deliver as many as come to him through True Repentance from all Sin and do not resolve as these men do to be the Devil's Servants all their life time Phil. 3.14 but daily go on forsaking unrighteousness and forgetting those things that are behind Press forwards to the Mark the Prize an Overcoming press forwards towards the Mark for the Prize of the high Calling of God in Christ Jesus Such shall not find their Faith and Confidence to be in vain but in due time shall be made Conquerors through him in whom they have believed and so Overcoming shall be established as pillars in the house of God so as they shall go no more out Rev. 3.12 PROPOSITION IX Concerning Perseverance and the possibility of Falling from Grace Although this Gift and inward Grace of God be sufficient to work out Salvation yet in those in whom it is Resisted it both may and doth become their Condemnation Moreover they in whose hearts it hath wrought in part to purify and sanctify them in order to their further perfection may by disobedience fall from it The Grace of God is lost by Disobâ—dience turn it to wantonness 1 Tim. 1.19 make shipwrack of faith and after having tasted the heavenly Gift and been made partakers of the Holy Ghost again fall away Hebr. 6.4 5 6 yet such an Increase and Stability in the Truth may in this life be attained from which there cannot be a Total Apostasy § I. THe first Sentence of this Proposition hath already been treated of in the fifth and sixth Propositions where it hath been shewn that that Light which is given for Life and Salvation becomes the Condemnation of those that Refuse it and therefore is already proved in those places where I did demonstrate the possibility of man's Resisting the Grace and Spirit of God And indeed it is so apparent in the Scriptures that it cannot be denied by such as will but seriously consider these Testimonies Prov. 1.24 25 26. John 3.18 19. 2 Thess. 2.11 12. Acts 7.51 13.46 Rom. 1.18 As for the other part of it That they in whom this Grace may have wrought in a good measure in order to purify and sanctify them tending to their further perfection may afterwards through disobedience fall away c. the Testimonies of the Scripture included in the Proposition it self are sufficient to prove it to men of unbiassed Judgments But because as to this part our Cause is Common with many other Protestants I shall be the more brief in it For it is not my design to do that which is done already neither do I covet to appear knowing by writing much but simply purpose to present to the World a faithful Account of our Principles and briefly to let them understand what we have to say for our selves A falling from Grace by Disobedience Evinced § II. From these Scriptures then included in the Proposition not to mention many more which might be urged I argue thus If men may turn the Grace of God into Wantonness then they must once Arg. 1 have had it But the First is true Therefore also the Second If men may make shipwrack of Faith they must once have had it neither Arg. 2 could they ever have had true Faith without the Grace of God But the First is true Therefore also the Last If men may have tasted of the heavenly Gift and been made partakers Arg. 3 of the Holy Spirit and afterwards fall away they must needs have known in measure the operation of God's Saving Grace and Spirit without which no man could taste the heavenly Gift nor yet partake of the Holy Spirit But the First is true Therefore also the Last Secondly Seeing the Contrary Doctrine is built upon this false Hypothesis That Grace is not given for Salvation to any but to a certain Elect Number which cannot lose it The Doctrine of Election and Reprobation is Inconsistent with Preaching and daily Exhortation and that all the rest of mankind by an absolute Decree are debarred from Grace and Salvation that being destroyed this falls to the ground Now as that Doctrine of theirs is wholly Inconsistent with the daily Practice of those that Preach it in that they Exhort people to believe and be saved while in the mean time if they belong to the Decree of Reprobation it is simply Impossible for them so to do and if to the Decree of Election it is needless seeing it is as Impossible to them to miss of it as hath been before demonstrated So also in this matter of Perseverance their Practice and Principle are no less Inconsistent and Contradictory For while they daily Exhort people to be Faithful to the end shewing them if they Continue not they shall be Cut off and fall short of the Reward which is very true but no less Inconsistent with that Doctrine that affirms There is no hazzard because no possibility of departing from the least measure of true Grace Which if true it is to no purpose to beseech them to Stand to whom God hath made it Impossible to Fall I shall not longer insist upon the probation of this seeing what is said may suffice to answer my design and that the thing is also abundantly proved by many of the same Judgment That this was the Doctrine of the primitive Protestants thence appears that the Augustane Confession Condemns it as an Error of the Anabaptists to say That who once are Justified they cannot lose the Holy Spirit Many such like sayings are to be found in the Common Places of Philip Melanchthon Vossius in his Pelagian History lib. 6. testifies The Opinion of the Fathers concerning falling from Grace That this was the Common Opinion of the Fathers In the Confirmation of the twelfth These pag. 587. he hath these words That this which we have said was the common Sentiment of Antiquity those at present can only deny who other ways perhaps are men not Vnlearned but nevertheless in Antiquity altogether strangers c. These things thus observed I come to the Objections of our Opposers Object 1 § III. First they Alledge That those places mentioned of making shipwrack of Faith is only understood of seeming Faith and not of a real
he hath not Can ungodly men that are not gracious themselves be good stewards of the manifold Grace of God Good stewardship of what of God's abounding Grace which is the Ability and Stewardship received And therefore in the following verses he makes an Exclusive limitation of such as are not thus furnished saying If any man speak let him speak as the Oracles of God and if any man Minister let him do it as of the Ability that God giveth which is as much as if he had said They that cannot thus speak and thus Minister ought not to do it for this If denotes a necessary Condition Now what this Ability is is manifest by the former words to wit the Gift received and the Grace whereof they are Stewards as by the immediate Context and dependency of the words doth appear neither can it be understood of a meer Natural Ability because man in this condition is said not to know the things of God and so he cannot Minister them to others And the following words shew this also in that he immediately subjoineth That God in all things may be glorified but surely God is not glorified but greatly dishonoured when Natural Men from their meer natural Ability meddle in Spiritual things which they neither know nor understand Fourthly That Grace is a most Necessary Qualification for a Minister Proof IV appears by these Qualifications which the Apostle expresly requires 1 Tim 3.2 Tit. 1. c. where he saith A Bishop must be blameless vigilant sober of good behaviour apt to teach patient a lover of good men just holy temperate as the steward of God holding fast the faithful Word as he hath been taught Upon the other hand He must neither be given to wine nor a striker nor covetous nor proud nor self-willed nor soon angry Now I ask If it be not Impossible that a man can have all these above-named Vertues How can a Bishop have these Vertues without the Grace of God and be free of all these Evils without the Grace of God If then these Vertues for the producing of which in a man Grace is absolutely necessary be necessary to make a true Minister of the Church of Christ according to the Apostles judgment surely Grace must be necessary also Concerning this thing a Learned Man and well-skilled in Antiquity about the time of the Reformation writeth thus * Whatsoever is done in the Church without the Ministry of God's Spirit is vain and wicked Whatsoever is done in the Church either for Ornament or Edification of Religion whether in chusing Magistrates or instituting Ministers of the Church except it be done by the Ministry of God's Spirit which is as it were the Soul of the Church it is vain and wicked For whoever hath not been called by the Spirit of God to the great Office of God and Dignity of Apostleship as Aaron was and hath not entred in by the door which is Christ but hath otherways risen in the Church by the Window by the favours of men c. truly such a one is not the Vicar of Christ and the Apostles but a Thief and a Robber and the Vicar of Judas Iscariot †Who is Judas Iscariot's Vicar and Simon the Samaritan Hence it was so strictly appointed concerning the Election of Prelates which holy Dionysius calls the Sacrament of Nomination that the Bishops and Apostles who should Oversee the service of the Church should be men of most intire manners and life powerful in sound doctrine to give a reason for all things So also * Franciscus Lambertus Avenionensis in his Book concerning Prophecy Learning Tongues and the Spirit of Prophecy Argentorat excus anno 1516 de prov cap 24. another about the same time writeth thus Therefore it can never be that by the Tongues or Learning any can give a sound Judgment concerning the Holy Scriptures and the Truth of God Lastly saith he the sheep of Christ seek nothing but the voice of Christ which he knoweth by the holy Spirit wherewith he is filled he regards not Learning Tongues or any outward thing so as therefore to believe this or that to be the Voice of Christ his true shepherd he knoweth that there is need of no other thing but the Testimony of the Spirit of God Object 1 § XVII Against this Absolute Necessity of Grace they Object That if all Ministers had the Saving Grace of God then all Ministers should be Saved seeing none can fall away from or lose Saving Grace Answ. But this Objection is built upon a false Hypothesis purely denied by us and we have in the former Proposition concerning Perseverance already Refuted it Object 2 Secondly It may be objected to us That since we affirm that every man hath a measure of True and Saving Grace there needs no singular Qualification neither to a Christian nor Minister for seeing every man hath this Grace then no man needs forbear to be a Minister for want of Grace Answ. I answer We have above shewn that there is Necessary to the making a Minister a special and particular Call from the Spirit of God which is something besides the Vniversal Dispensation of Grace to all according to that of the Apostle Hebr. 5.4 No man taketh this honour unto himself but he that is Called of God as was Aaron Moreover we understand by Grace as a Qualification to a Minister All have God's Grace which calls to Righteousness but all are not so leaven'd in its Nature to bring forth fruits a blameless holy life not the meer measure of Light as it is given to Reprove and Call him to Righteousness but we understand Grace as it hath Converted the Soul and Operateth powerfully in it as hereafter concerning the Work of Ministers will further appear So we understand not men simply as having Grace in them as a Seed which we indeed affirm all have in a measure but we understand men that are gracious leavened by it into the Nature thereof so as thereby to bring forth these good fruits of a blameless Conversation and of Justice holiness patience and temperance which the Apostle requires as Necessary in a true Christian Bishop and Minister Object 3 Secondly They ‖ So Nic. Arnoldus sect 32. upon These 4. object the Example of the false Prophets of the Pharisees and of Judas But first As to the false Prophets there can nothing be more foolish and ridiculous as if because there were false Prophets truly false without the Grace of God therefore Grace is not necessary to a true Christian Minister Answ. Indeed if they had proved that true Prophets wanted this Grace The false not the true Prophets want the Grace of God they had said something but what have false Prophets common with true Ministers but that they pretend falsly that which they have not And because false Prophets want true Grace will it therefore follow that true Prophets ought not to have it that they may be true
Dispensation which hath so much the more of the Wisdom and Glory of God in it as it 's contrary to the nature of man's Spirit Will and Wisdom The silent Waiting upon God obtained § VII As there can be nothing more opposite to the Natural Will and Wisdom of man than this silent-Waiting upon God so neither can it be obtained nor rightly comprehended by man but as he layeth down his own Wisdom and Will so as to be content to be throughly subject to God And therefore it was not preached nor can be so practised but by such as find no outward Ceremony no Observations no Words yea not the best and purest Words even the Words of Scripture able to satisfie their weary and afflicted Souls because where all these may be the life power and vertue which make such things effectual may be wanting Such I say were necessitate to cease from all outwards and to be silent before the Lord and being directed to that Inward Principle of Life and Light in themselves as the most-excellent Teacher which can never be removed into a Corner came thereby to be Learned to Wait upon God in the measure of Life and Grace received from him and to Cease from their own forward words and actings in the natural willing and comprehension and feel after this inward Seed of Life that as it moveth they may move with it and be acted by its Power and influenced whether to pray preach or sing And so from this Principle of man's being Silent and not acting in the things of God of himself until thus acted by God's Light and Grace in the heart did naturally spring that manner of Sitting silent together and Waiting together upon the Lord. For many thus principled Meeting together in the pure fear of the Lord did not apply themselves presently to speak pray or sing c. being afraid to be found acting forwardly in their own wills but each made it their work to Retire inwardly to the measure of Grace in themselves not only being silent as to Words but even abstaining from all their own Thoughts Imaginations and Desires So Watching in a holy dependence upon the Lord and meeting together not only outwardly in one place What it is to meet in Jesus Name but thus inwardly in One Spirit and in One Name of Jesus which is his Power and Vertue they came thereby to enjoy and feel the arisings of this Life which as it prevails in each particular becomes as a flood of Refreshment and over-spreads the whole Meeting For man and man's Part and Wisdom being denied and chained down in every Individual and God exalted and his Grace in dominion in the heart thus his Name comes to be One in all and his Glory breaks forth and covers all and there is such a holy Awe and Reverence upon every Soul that if the natural part should arise in any or the wise part or what is not one with the Life it would presently be Chained down and Judged out And when any are through the breaking forth of this Power constrained to utter a Sentence of Exhortation or Praise or to breath to the Lord in Prayer Prov. 27. ver 19. then all are sensible of it for the same Life in them answers to it as in water Face answereth to Face This is that Divine and Spiritual Worship which the World neither knoweth nor understandeth which the Vulture-Eye seeth not into Yet many and great are the Advantages Advantages of silent Meetings which my Soul with many others hath tasted of hereby and which would be found of all such as would seriously Apply themselves hereunto For when people are gathered thus together not meerly to hear men nor depend upon them but all are inwardly taught to stay their Minds upon the Lord Isa. 10.20.26.3 and wait for his appearance in their hearts thereby the forward working of the spirit of man is stayed and hindered from mixing it self with the Worship of God and the Form of this Worship is so naked and void of all outward and worldly splendor that all occasion for man's Wisdom to be exercised in that Superstition and Idolatry hath no lodging here and so there being also an inward Quietness and Retiredness of mind the Witness of God ariseth in the heart and the Light of Christ shineth whereby the Soul cometh to see its own Condition And there being many joined together in this same Work there is an inward Travel and Wrestling and also as the measure of Grace is abode in an Overcoming of the power and spirit of darkness And thus we are often greatly strengthned and renewed in the spirits of our minds without a word and we enjoy and possess the holy Fellowship and Communion of the Body and Blood of Christ Eph. 4. ver 23. by which our inward man is nourished and fed Which makes us not to dote upon outward Water and Bread and Wine in our Spiritual things Now as many thus gathered together grow up in the strength power and vertue of Truth and as Truth comes thus to have Victory and Dominion in their Souls then they receive an Vtterance Speaking to Edification and speak steadily to the Edification of their Brethren and the pure Life hath a free passage through them and what is thus spoken Edifieth the Body indeed Such is the evident Certainty of that Divine Strength that is communicated by thus Meeting together and Waiting in silence upon God that sometimes when one hath come in that hath been Vnwatchful and Wandering in his Mind or suddenly out of the Hurry of outward Business and so not inwardly gathered with the rest so soon as he retires himself inwardly this Power being in a good measure raised in the whole Meeting will suddenly lay hold upon his Spirit and wonderfully help to raise up the good in him and beget him into the sense of the same Power to the melting and warming of his heart even as the Warmth would take hold upon a man that is Cold coming into a Stove or as a Flame will lay hold upon some little Cumbustible Matter being near unto it Yea if it fall out that several Met together be straying in their minds though outwardly silent and so wandering from the measure of Grace in themselves which through the working of the Enemy and Negligence of some may fall out if either one come in or may be in who is Watchful and in whom the Life is raised in a great measure as that one keeps his place he will feel a secret Travel for the rest in a Sympathy with the Seed which is oppressed in the other and kept from arising by their Thoughts and Wandrings A secret Travel one for another in Silent Meetings And as such a Faithful one waits in the Light and keeps in this Divine Work God oftentimes answers the secret Travel and Breathings of his own Seed through such a one so that the rest will find themselves secretly
necessary which as Protestants we affirm and have proved is false else we must confess that Water is not here understood of outward Water For to say that when Water and the Spirit are placed here just together and in the same manner thô there be not any difference or ground for it visible in the Text or deduceable from it That the necessity of Water is here Praecepti but not Medii but the necessity of the Spirit is both Medii and Praecepti is indeed confidently to affirm but not to prove * Obj. VI. Sixthly and lastly they Object That the Baptism of Water is a visible Sign or Badge to distinguish Christians from Infidels even as Circumcision did the Jews †Answ. I Answer This saith nothing at all unless it be proved to be a necessary Precept or part of the New Covenant-Dispensation it not being lawful to us to impose outward Ceremonies and Rites and say they will distinguish us from Infidels Circumcision was positively commanded and said to be a Seal of the first Covenant Circumcision a Seal of the first Covenant Water-baptism falsly called a Badge of Christianity Which is the Badge of Christianity but as we have already proved that there is no such Command for Baptism so there is not any Word in all the New Testament calling it a Badge of Christianity or Seal of the New Covenant and therefore to conclude it is so because Circumcision was so unless some better Proof be alledged for it is miserably to beg the Question The professing of Faith in Christ and a holy Life answering thereunto is a far better Badge of Christianity than any outward Washing which yet answers not to that of Circumcision since that affixed a Character in the flesh which this doth not so that a Christian is not known to be a Christian by his being baptized especially when he was a Child unless he tell them so much And may not the Professing Faith in Christ signify that as well I know there are divers of those called Fathers that speak much of Water-baptism What the Fathers say of Water-baptism and of the Sign of the Cross. calling it Character Christianitatis But so did they also of the Sign of the Cross and other such things justly rejected by Protestants For the Mystery of Iniquity which began to work even in the Apostles days soon spoiled the Simplicity and Purity of the Christian Worship so that not only many Jewish Rites were retained but many Heathenish Customs and Ceremonies introduced into the Christian Worship Heathenish Ceremonies introduc'd into the Christian Worship as particularly that word Sacrament So that it is great folly especially for Protestants to plead any thing of this from Tradition or Antiquity for we find that neither Papists nor Protestants use these Rites exactly as the Ancients did who in such things not walking by the most certain Rule of God's Spirit but doting too much upon Outwards were very Vncertain For most of them all in the Primitive Time did wholly plunge and dip those they Baptized which neither Papists nor Protestants do yea several of the Fathers accused some as Hereticks in their Days for holding some Principles common with Protestants concerning it as particularly Augustin doth the Pelagians for saying That Infants dying Vnbaptized may be saved And the Manichees were Condemned for denying that Grace is universally given by Baptism and Julian the Pelagian by Augustin for denying Exorcism and Insufflation in the use of Baptism All which things Protestants deny also Exorcism or Adjuration So that Protestants do but foolishly to upbraid us as if we could not shew any among the Ancients that denied Water-baptism seeing they cannot shew any whom they acknowledge not to have been Heretical in several things to have used it nor yet who using it did not use also the Sign of the Cross and other things with it which they deny There were some nevertheless in the darkest Times of Popery The Sign of the Cross. who testified against Water-baptism For one Alanus pag. 103 104 107. speaks of some in his Time Many in former Ages testified against Water-baptism that were burnt for the denying of it for they said that Baptism had no Efficacy either in Children or Adult Persons and therefore Men were not obliged to take Baptism Particularly Ten Canonicks so called were burnt for that Crime by the Order of King Robert of France as P. Pithaeus tells in his Fragments of the History of Guienne Which is also confirmed by one Johannes Floracensis a Monk who was famous at that Time in his Epistle to Oliva Abbot of the Ausonian Church I will saith he give you to understand concerning the Heresy that was in the City of Orleans on Childer-mass-day for it was true if ye have heard any thing that King Robert caused to be burnt alive nigh Fourteen of that City of the Chief of their Clergy and the more Noble of their Laicks who were hateful to God and abominable to Heaven and Earth Ten Canonicks burnt at Orleans and why for they did stiffly deny the Grace of Holy Baptism and also the Consecration of our Lord's Body and Blood The time of this Deed is noted in these words by Papir Masson in his Annals of France lib. 3. in Hugh and Robert Actum Aureliae public◠Anno Incarnationis Domini 1022. Regni Roberti Regis 28. Indictione 5. quando Stephanus Haeresiarcha Complices ejus damnati sunt exusti Aureliae Now for their calling them Hereticks and Manichees we have nothing but the Testimony of their Accusers which will no more invalidate their Testimony for this Truth against the use of Water-baptism or give more ground to charge us as being one with Manichees than because some called by them Manichees do agree with Protestants in some things that therefore Protestants are Manichees or Hereticks which Protestants can no ways shun For the Question is Whether in what they did they walked according to the Truth testified of by the Spirit in the Holy Scriptures So that the Controversy is brought back again to the Scriptures according to which I suppose I have formerly discussed it As for the latter part of the Thesis The Baptism of Infants an Humane Tradition denying the Vse of Infant-Baptism it necessarily follows from what is above-said For if Water-Baptism be Ceased then surely Baptising of Infants is not warrantable But those that take upon them to Oppose us in this matter will have more to do as to this latter part for after they have done what they can to prove Water-Baptism it remains for them to prove that Infants ought to be Baptized For he that proves Water-Baptism Ceased proves that Infant-Baptism is vain But he that should prove that Water-Baptism continues has not thence proved that Infant-Baptism is necessary That needs something further And therefore it was a pitiful Subterfuge of Nic. Arnoldus against this to say That the denying of
no man therefore judge you in Meat or Drink Is not Bread and Wine Meat and Drink But why Which are a Shadow of things to come But the Body is of Christ. Then since our Adversaries Confess 'T is but a Sign and Shadow they confess that their Bread and Wine is a Sign or Shadow therefore according to the Apostle's Doctrine we ought not to be Judged in the Observation of it But is it not fit for those that are Dead with Christ to be subject to such Ordinances See what he saith ver 20. Wherefore if ye be dead with Christ from the Rudiments of the World why as though living in the World are ye subject to Ordinances Touch not taste not handle not Which all are to perish with the Vsing after the Commandments and Doctrines of Men And which do perish with the Vsing What can be more plain if this serve not to take away the Absolute Necessity of the use of Bread and Wine what can it serve to take away Sure I am the Reason here given is applicable to them which all do perish with the using since Bread and Wine perisheth with the using as much as other things But further if the use of Water and Bread and Wine were that wherein the very Seals of the New Covenant stood and did pertain to the Chief Sacraments of the Gospel and Evangelical Ordinances so called then would not the Gospel differ from the Law The Law was Meats and Drinks not so the Gospel or be preferrable to it Whereas the Apostle shews the difference Heb. 9.10 in that such kind of Observations of the Jews were as a Sign of the Gospel for that this stood only in Meats and Drinks and divers Washings And now if the Gospel-Worship and Service stand in the same where is the difference Object If it be said These under the Gospel have a Spiritual Signification Answ. So had those under the Law God was the Author of those as well as Christ is pretended to be the Author of these But doth not this contending for the use of Water Bread and Wine as necessary Parts of the Gospel-Worship destroy the Nature of it as if the Gospel were a Dispensation of Shadows and not of the Substance whereas the Apostle in that of the Colossians above-mentioned argues against the Vse of these things as needful to those that are dead and arisen with Christ because they are but Shadows And since through the whole Epistle to the Hebrews The Law has Shades the Gospel brings the Substance he argues with the Jews to Wean them from their Worship for this Reason because it was Typical and Figurative Is it agreeable to right Reason to bring them to another of the same Nature What ground from Scripture or Reason can our Adversaries bring us to evince that one Shadow or Figure should point to another Shadow or Figure and not to the Substance And yet they make the Figure of Circumcision to point to Water-Baptism and the Paschal Lamb to Bread and Wine But was it ever known that one Figure was the Antitype of the other especially seeing Protestants make not these their Antitypes to have any more Vertue or Efficacy than the Type had For since as they say and that truly That their Sacraments confer not Grace Their Sacraments confer not Grace but that is conferred according to the Faith of the Receiver it will not be denied but the Faithful among the Jews received also Grace in the Use of their Figurative Worship And thô Papists boast that their Sacraments confer Grace ex opere operato yet Experience abundantly proveth the contrary § X. But supposing the Vse of Water-Baptism Opposers claim a Power to give their Sacraments from whence do they derive it and Bread and Wine to have been in the Primitive Church as was also that of Abstaining from things strangled and from Blood the Vse of Legal Purifications Acts 21.23 24 25. and Anointing of the Sick with Oil for the Reasons and Grounds before-mentioned Yet it remains for our Adversaries to shew us how they come by Power or Authority to Administer them It cannot be from the Letter of the Scripture else they behoved also to do those other things which the Letter declares also they did and which in the Letter have as much Foundation Then their Power must be derived from the Apostles either Mediately or Immediately but we have shewen before in the Tenth Proposition that they have no Mediate Power because of the Interruption made by the Apostasy And for an Immediate Power or Command by the Spirit of God to Administer these things none of our Adversaries pretend to it We know that in this as in other things they make a Noise of the Constant Consent of the Church and of Christians in all Ages Tradition no sufficient Ground for Faith but as Tradition is not a sufficient ground for Faith so in this matter especially it ought to have but small Weight for that in this Point of Ceremonies and Superstitious Observations the Apostasy began very early as may appear in the Epistles of Paul to the Galatians and Colossians and we have no ground to Imitate them in those things whose Entrance the Apostle so much withstood so heavily regretted and so sharply reproved But if we look to Antiquity we find that in such kind of Observances and Traditions they were very uncertain and changeable so that neither Protestants nor Papists do observe this Ceremony as They did both in that they gave it to Young Boys and to Little Children and for ought can be learned The Supper they gave to Young Boys and Children the Vse of this and Infant-Baptism are of a-like Age though the one be laid aside both by Papists and Protestants and the other to wit Baptism of Infants be stuck to And we have so much the less Reason to lay Weight upon Antiquity for that if we consider their Profession of Religion especially as to Worship and the Ceremonial Part of it we shall not find any Church now whether Popish or Protestant who differ not widely from them in many things as Daleus in his Treatise concerning the Vse of the Fathers well observeth and demonstrateth Daleus And why they should Obtrude this upon us because of the Ancients Practice which they themselves follow not or why we may not Reject this as well as they do other things no less zealously practised by the Ancients no sufficient Reason can be assigned I shall not nevertheless doubt but many whose Understandings have been Clouded with these Ceremonies have notwithstanding by the Mercy of God had some Secret Sense of the Mystery which they could not clearly understand because it was Vailed from them by their sticking to such Outward things and that through that secret Sense diving in their Comprehensions they ran themselves into these Carnal Apprehensions as imagining the Substance of the Bread was Changed or that if the Substance
any but that those Vertues are not in many of the Persons expressed by the Titles they bear neither will they allow to speak so to such in whom these Vertues are unless they be so dignified by outward Princes So that such as are truly Vertuous must not be styled by their Vertues because not priviledged by the Princes of this World and such as have them not must be so called because they have obtained a Patent so to be and all this is done by those who pretend to be his Followers that commanded his Disciples Not to call any Man Master and told them such could not believe as received Honour one from another and sought not the Honour which cometh from God only This is so plain to such as will indeed be Christians that it needs no Consequence Your Holiness Your Grace c. Fourthly As to those Titles of Holiness Eminency and Excellency used among the Papists to the Pope and Cardinals c. and Grace Lordship and Worship used to the Clergy among the Protestants it is a most blasphemous Usurpation For if they use Holiness and Grace because these things ought to be in a Pope or in a Bishop how come they to usurp that peculiarly to themselves Ought not Holiness and Grace to be in every Christian And so every Christian should say Your Holiness and Your Grace one to another Next how can they in Reason claim any more Titles than were practised and received by the Apostles and Primitive Christians whose Successors they pretend they are and as whose Successors and no otherwise themselves I judge will confess any Honour they seek is due to them Now if they neither sought received nor admitted such Honour nor Titles how came these by them If they say They did let them prove it if they can We find no such thing in the Scripture The Christians speak to the Apostles without any such Denominations neither saying If it please Your Grace Hypocrites want Titles Your Holiness Your Lordship nor Your Worship they are neither called My Lord Peter nor My Lord Paul nor yet Master Peter nor Master Paul nor Doctor Peter nor Doctor Paul but singly Peter and Paul and that not only in the Scripture but for some hundreds of Years after So that this appears to be a manifest Fruit of the Apostasy For if these Titles arise either from the Office or Worth of the Persons it will not be denied but the Apostles deserved them better than any now that call for them But the Case is plain the Apostles had the Holiness the Excellency the Grace and because they were Holy Excellent and Gracious they neither used nor admitted of such Titles But these having neither Holiness Excellency nor Grace will needs be so called to satisfy their Ambitious and Ostentive Minds which is a manifest Token of their Hypocrisy Fifthly as to that Title of Majesty usually ascribed to Princes we do not find it given to any such in the Holy Scripture but that it is specially and peculiarly ascribed unto God as 1 Chron. 29.11 Job 37.22 Psal. 21.5.29.4.43.3.63.1.96.6 Isa. 2.10.24.14.26.10 Heb. 1.3 2 Pet. 1.16 and many more Places Hence saith Jude ver 25. To the only wise God our Saviour be Glory and Majesty c. not to Men We find in Scripture the proud King Nebuchadnezar assuming this Title to himself Dan. 4.30 who at that Time received a sufficient Reproof by a sudden Judgment which came upon him Therefore in all the Compellations used to Princes in the Old Testament it is not to be found nor yet in the New Paul was very civil to Agrippa yet he gives him no such Title Neither was this Title used among Christians in the Primitive Times Hence the Ecclesiastical History of the Reformation of France relating the Speech of the Lord Rochefort at the Assembly of the Estate of France held under Charles the Ninth in the Year 1560 saith That this Harangue was well remarked in that he used not the Word Majesty invented by Flatterers of late Years And yet this Author minded not how his Master Calvin used this flattering Title to Francis the First King of France Eccles. hist. lib. 4. p. 445. Your Majesty not used How taken notice of in 1560. and not only so but calls him Most-Christian King in the Epistle to his Institutions though by his daily persecuting of the Reformers it was apparent he was far from being such even in Calvin's own Esteem Surely the complying with such vain Titles imposed and introduced by Antichrist greatly tended to stain the Reformation and to render it defective in many things Lastly All these Titles and Styles of Honour are to be rejected by Christians because they are to seek the Honour that comes from above and not the Honour that is from below But these Honours are not that Honour that comes from above but are from below The Proud Mind loves Titles For we know well enough what Industry and what Pains Men are at to get these Things and what part it is that seeks after them to wit the Proud Insolent Haughty Aspiring Mind For judge Is it the Meek and Innocent Spirit of Christ that covets that Honour Is it that Spirit that must be of no Reputation in this World that has its Conversation in Heaven Phil. 3.20 that comes to have Fellowship with the Sons of God Is it that Spirit I say that loves that Honour that seeks after that Honour that pleads for the upholding of that Honour that frets and rages and fumes when it is denied that Honour Or is it not rather the Lordly insulting Spirit of Lucifer Lucifer's Spirit the Prince of this World he that of old affected and sought after this Honour and loved not to abide in the Submissive Low Place And so all his Children are possessed with the same ambitious proud Mind seeking and coveting Titles of Honour which indeed belong not to them For let us examine Who are they 1 Sam. 2.30 that are Honourable indeed Is it not the Righteous Man Is it not the Holy Man Is it not the humble-hearted Man the meek spirited Man And are not such those that ought to be honoured among Christians Now of these may there not be Poor Men Labourers silly Fishermen And if so how comes it that the Titles of Honour are not bestowed upon such But who are they that generally receive and look for this Honour Are they not the Rich ones such as have abundance of the Earth as be like the Rich Glutton such as are proud and ambitious such as are Oppressors of the Poor such as swell with Lust and Vanity and all superfluity of Naughtiness Who are the very Abomination and Plague of the Nations are not these they that are accounted the Honourable that require and receive the Titles of Honour proud Hamans Now whether is this the Honour that comes from God or the Honour from below Doth God honour such as daily dishonour him
As appeared in the Example of the Apostles themselves Now these People who hold forth the Principles and Doctrines hereafter to be mentioned were not gathered together by an Vnity of Opinion or by a tedious and particular Disquisition of Notions and Opinions requiring an Assent to them and binding themselves by Leagues and Covenants thereto but the manner of their Gathering was by a secret Want The Gathering of the True Church its Rise and Foundation which many truly tender and serious Souls in divers and sundry Sects found in themselves which put each Sect upon the Search of something beyond all Opinion which might satisfy their weary Souls even the Revelation of God's righteous Judgment in their Heart to burn up the unrighteous Root and Fruits thereof that the same being destroyed and done away the inward Peace and Joy of the Holy Spirit in the Soul might be felt to abound and thence Power and Life to follow him in all his Commandments And so many came to be joined and united together in Heart and Spirit in this one Life of Righteousness who had long been wandring in the several Sects and by the inward Vnity came to be gathered in one Body From whence by degrees they came to find themselves Agreed in the plain and simple Doctrines of Christ. * Which External Agreement as well in Doctrines as in the Practices necessarily following thereupon became as one External Bond and Tye of their outward and visible Fellowship obvious to the World whereby they are distinguished even to the Observation of Man from the several Sects professing the Name of Christ as the true Christians of Old were by their Adherence to the Orthodox Principles from other Hereticks that laid claim likewise to be Christians And as this inward Power they longed for and felt to give them Victory over Sin and bring the Peace that follows thereon was that whereby they were brought unto that Vnity and Community together so they came first thence to Accord in the Vniversal Preaching of this Power to all and directing all unto it which is their First and Chiefest Principle and most agreeable to this Vniversal Love as I shall hereafter shew And it is very Observable that as those whose Gathering and Fellowship arises from this meer Vnity of Notions and Opinions do usually derive their Name and Designation from the First Authors Inventors and Fomentors of those Opinions as of old the Arians Nestorians Manichaeans c. and of late the Lutherans Calvinists Armenians Socinians Mennonites c. so those People whose Vnity and Fellowship did arise from their Mutual Sense of this Power working in and upon their Souls that Society derives not their Name from any particular Man and therefore are providentially delivered from that great Mark of a Sect. But as the Vngodly will be always throwing some Name or Reproach upon the Children and Servants of God it being observed that through the deep and inward Operation of this Power in them a Dread took hold on them not only to the begetting of God's Fear in their Hearts but even to the reaching and instructing of their outward Man hence the Name of Quakers or Tremblers hath been Cast upon them which serveth to distinguish them from others though not Assumed by them Yet as the Christians of Old albeit the Name of Christian was cast upon them by way of Reproach gloried in it as desiring above all things to be accounted the Followers of Christ so they also are glad that the World Reproacheth them as such who Tremble before the Lord and who work out their Salvation in Fear and Trembling And truly the Lord seems by his Prophets of old to have foretold that his Children should be so Reproached as Isa. 66.5 Hear the Word of the Lord ye that Tremble at his Word your Brethren that hated you that cast you out for my Name 's sake said Let the Lord be Glorified and He shall Appear to your Joy and they shall be ashamed where a Joyful Appearance of God is promised to these Hated and Reproached Tremblers or Quakers And Jer. 33.9 does more clearly Prophesy how this Reproachful Name when cast upon his Children shall be Owned and Countenanced by the Lord in these very plain and Comfortable Words And it shall be to me a Name of Ioy The Honour wherewith the Lord will Honour his despised People a Praise and an Honour before all the Nations of the Earth which shall hear all the Good that I do unto them and they shall Fear and Tremble or Quake for all the Goodness and for all the Prosperity that I procure unto * Alias Them it 2. Mark of a Sect. As the Nature of a Sect ariseth from the Love of Self and its Production so in the last place there can be no more signal or certain Mark of a Sect than When a People seek to advance and propagate their Way in the strength of their own Spirits A Sect arises from the Love of Self reckoning the Preaching and Publishing thereof by their own Natural or Acquired Parts without the Necessity of the Inward Motion of the Holy Spirit both lawful and commendable and not only so but the advancing and establishing of the same by Outward Force and Violence For here is Man working without God or the Guidance of his Spirit in his own meer Strength and Will to set up his own Images and Inventions under a Pretence of Truths and pure Christianity But those that dare not seek to Advance even that But the Truth from the Denial of Self which they are perswaded is Truth in their own Will and Spirit far less by outward Force and Violence but in and by God's Spirit as he leads and moves to it by his Life and Power shew that such are not a Sect nor Followers of Man's Inventions but of Christ alone waiting to follow Him as He acts and moves them by his own Spirit and Power and therefore are no Sectarians but meer Christians The Chief and First Principle then held by those Christians I. That there is somewhat of God his Life Light in all Men able to bring them to Salvation which as I observed before naturally ariseth and was assented to by them from their Inward Sense that Tied them together is That there is somewhat of God some Light some Grace some Power some Measure of the Spirit some Divine Spiritual Heavenly Substantial Life and Vertue in all Men which is a Faithful Witness against all Vnrighteousness and Vngodliness in the Heart of Man and leads draws moves and inclines the Mind of Man to Righteousness and seeks to leaven him as he gives way thereunto into the Nature of it self whereby an inward thorow and real Redemption may be wrought in the Hearts of all Men of whatsoever Nation Country or Kindred they be notwithstanding whatsoever outward Knowledge or Benefit they be by the Providence of God necessarily deprived of Because whatsoever
they want of that yet such a Measure of this Light Seed Life and Word is communicated to all as is sufficient truly to Convert them from the Evil of their Ways purify and cleanse them and consequently bring them to Salvation And in the Affirming of this they do not at all Exalt Self or Nature as do the Socinians in that they freely acknowledge that Man's Nature is defiled and corrupted and unable to help him or further him one step in order to Salvation judging nothing more needful than the full and perfect Denying and Mortification of Self in order thereunto Nor do they believe this Seed Light and Grace to be any part of Man's Nature or any thing that Properly and Essentially is of Man but that it is a Free Grace and Gift of God freely given to all Men in order to bring them out of the Fall and lead them to Life Eternal Neither do they suppose this Seed Word and Grace which is sufficient to lead to Salvation to be given to Men without Christ for they believe it to be the Purchase and Benefit of Christ's Death who tasted Death for every Man So that they Confess all to be derived to them in and by Christ the Mediator to whom they Ascribe all Yea they believe this Light Grace and Seed to be no other but a measure of that Life and Spirit that was in Christ Jesus which being in Him who is the Head in the Fulness of it is from Him in whom it Resideth as He is Ascended up unto and Glorified in the Heavens Extended to all Men in order to Redeem them from sin and Convert them to God Thus according to this Principle without Attributing any thing to Self or to the Nature of Man or Claiming any thing without Christ The Vniversal Love of God to all Men is Exhibited whereby the means of Salvation by Christ and Reconciliation unto God is so Asserted that no Man is altogether Excluded from it but each so Reached as puts him in a Capacity to be Saved Such then as Believe and Preach this Doctrine must of necessity be Esteemed great Advancers and Assertors of Vniversal Love as those that truly Establish it not through any Vncertainty or Doubtfulness in themselves but upon their own firm and acknowledged Principle since that doth necessarily Extend their Charity to the not only Supposing Salvation possible to Heathens in the most Barbarous and Unciviliz'd places of the World but even Concluding Salvation possible not only to the several sorts of Christians but even to such who by the Disadvantage of Education and the Remoteness of their Habitation are Ignorant of the Name of Christ. Providing that this Seed Grace Word and Light which is in them all and the Free Gift of God to them all Receive place in their Hearts so as to work out the Fruits and Nature of Vnrighteousness and to beget them unto Righteousness Purity and Holiness which according to this Principle is believed to be very possible where the External Knowledge is thus unavoidably wanting For albeit those who hold this Principle do believe that the outward Knowledge of Christ and those other Advantages which from the Vse of the Scriptures are enjoyed among Christians are very Comfortable and conducing to facilitate Salvation yet they reckon them not absolutely Needful holding them only to be Integral and no Essential parts of Christianity For they place the Essence or Being of Christianity only in the True and Real Conversion of the Heart by vertue of the Operation of this Light Seed and Grace there Let not the Reader thinkstrange that I Assert this Principle and enter not upon the probation of it having done that largely else-where as in my Apology it not being my business here so to do but only to shew how such and such Principles do not agree with Vniversal Love As on the other hand when I make mention of other Principles I do not offer to Refute them it being enough here to demonstrate that they are Contrary to Vniversal Love Even as the Essence and Being of a Man Consists in the Vnity of Soul and Body which is enough to Denominate one a Man albeit he should want a Leg or an Arm an Eye or an Ear or have some other Defect or even should be destitute of some of the Faculties of the mind as of the Memory c. that other Men have yet such a one would still and that truly be called a Man albeit not a Compleat and Entire Man Yea those that live in the most Barbarous and Vnciviliz'd places of the World where they are destitute and ignorant of all the Liberal Arts and Sciences used among us and of all those Conveniences which so much Conduce to the facilitating of Humane Society and accommodating of Man-kind in their Living together I say those are still truly accounted Men as having that which is truly Essential or Constitutive of a Man as such In like manner this Principle supposeth the possibility of Salvation both to those commonly called Heathens and to many among the Dark and Erroneous Sects of Christianity in that this Essential Part of Christianity is Extended to them albeit they want those other Integrals and Comfortable parts which may in and with respect to the Spiritual Man be fitly Compared to these Defects that those Barbarous Nations want which we Enjoy as to the Natural Man As none can deny but this Principle is most agreeing to Vniversal Love so the Practice of all even of those that deny it doth evidence and shew how agreeable it is as well to the Love of God as to Right Reason where when ever any of the Sects come to deal with a Heathen or any such against whom they cannot urge any thing from Scripture or Tradition as being Principles not acknowledged by them then they are always forced to recur to an Inward Innate Light in the Soul to which they labour to make manifest their Principles albeit they differ about the Nature and Sufficiency of it yet they are forced to Concede that this is God's Love to Man-kind and that in this the Vniversal Love of God is extended to all So that to every one to whom they come to Preach they may find something by which they may urge or commend their Doctrine of which I shall give one singular Example out of the words of Franciscus Xaverius a Jesuit whom that Tribe for the high Esteem they have of him term the Apostle of the Indies as it is Recorded in Bernhardus Varenus his Descriptio Regni Japoniae p. 195. Cap. 8. where he puts down the words of Francis Xaviers Letter thus p. 247. The Amargurians before they received Baptism Franc. Xavier his Letter of the Conversion of the Japonians were straitned with an odious and troublesome Scruple to wit That God seemed not unto them Merciful and Benign who had Condemned all the Japonians before our Coming to Eternal Punishment especially who ever did not
partaking of the Vniversal Love of God in order to the Salvation of their Souls Fourthly IV. That the Work of the Ministry is not Limited to Outward Ordination and Literature As the Confining of the Gifts and Graces of God to certain External Forms and Ceremonies are directly Opposite and Contrary to Vniversal Love such as the Limiting of the Work of the Ministry to outward Ordination and to a particular Tribe of Persons the making Human Parts and Arts more necessary thereto than the Grace of God so that the Grace of God is not judged sufficient to make a Man a Minister or to priviledge him to Preach without those other Artificial and Ceremonial Things so I say on the other hand those People to the Commending of the Vniversal Love of God to all but especially in the Visible Church do Affirm That as this Light and Grace of God is given to all in order to Save them so whoever finds himself truly Called in his Heart thereby and fitted to Minister to others may lawfully Preach and Declare to others the good Things that God has done for his Soul and Direct and Instruct them as by the same Grace he is enabled how they may come to the Experience and Attainment of the same things albeit he have no outward Ordination or Call from Men be not Initiated in their Ceremonies and Orders nor yet furnished with their Learning and School-Education This greatly Commends and holds forth the Love of God because it does not Confine the Ministry unto such a narrow Compass as by the several Sects it is done but supposeth that among those that had not the Scriptures and outward Knowledge there might have been Ministers or Preachers of Righteousness as it was said of * Noah Job Socrates Pythagoras several Arabians Indians Ethiopians Lovers of Righteousness Noah that he was one who was ere the Scriptures were writ and Job was another Besides Socrates amongst the Greeks Pythagoras amongst the Latines and several others that might be named among the Arabians Indians and Ethiopians And this Doctrine doth very much hold forth the Vniversal Love of God in the Visible Church in that it excludeth none from Ministring his Gift as he hath it albeit a poor Trades-man or Mechanick Men as is done among the far greater parts of the Sects of Christendom by the presumptuous Vsurpation of them V. That Washing or Sprinkling and Bread and Wine are not the Seals of God's Covenant with Man Fifthly This People do greatly Commend and hold forth the Vniversal Love of God to all In Denying the use of outward Carnal things which perish in the using such as Washing or Sprinkling with Water or Eating of Bread and Wine to be the Seals of God's Covenant with Man or to be the Means or Channels by which Grace and Spiritual Refreshment is ministred to the Soul For thereby they Confine not God's Love in the Communicating of his Gifts and Graces to the Application or not using of Elementary things which may be as truly as to the matter of them performed by the most wicked and greatest Hypocrite of the World as by the most Godly and Sincere as do the greatest part of the Sects among Christians who make such a noise of the Sacraments and Ordinances and do so quarrel and jangle about their matter and manner of performance but do affirm and believe that Increase of Grace and Refreshment in and by the Life of Christ is Conveyed unto the Souls of all those that are Faithful as this Seed receives a place and grows up in their hearts without these outward Ceremonies This cannot be performed but by such as are Sincere and Godly indeed for such can only be truly Faithful and wait in that place where Grace and Refreshment Strength and Power Wisdom and Courage Patience and all other good Gifts are received VI. That Persecution for Conscience is Unlawful Sixthly These People do much Establish Vniversal Love in that they affirm Persecution of Men for the matter of their Consciences to be Vnchristian and Vnlawful believing that as God can only Inform and Enlighten the Conscience so it is contrary to the Vniversal Love of God for Men to seek to Force and Restrain it as hath hitherto been sufficiently shewn VII That Wars and Fightings for Christians are Unlawful Lastly They do very truly and observably Establish Vniversal Love in that they Preach Love to Enemies and the necessity of bearing and suffering Injuries without Revenge holding it Vnlawful for Christians to Fight or use Carnal Weapons even to Resist such as Oppose them and wrongfully prejudice them As this is most agreeable to the Doctrine and Practice of Christ so is it to the Vniversal Love of God whose long-suffering Patience even towards the Wicked Stiff-necked and Rebellions after many Provocations doth above all declare his Love in which they cannot pretend to be Followers of him who believe it Lawful for them to Revenge every Injury to give Blow for Blow and Knock for Knock and so know not what it is patiently to receive and suffer such an Injury if they have any opportunity of Revenging themselves and so consequently cannot have Vniversal Love which necessarily supposeth and includes Love to Enemies And he that will Beat Kill and every way he can destroy his Enemy does but foolishly Contradict himself if he pretend to Love him And those that do not Preach and Practise Love to Enemies but that which is quite Contrary cannot justly pretend either to the Doctrine or Practice of Vniversal Love Wherefore I desire the Reader may make Application hereof as to the several Sects of Christians and Examine Whose Principles and Practices do most Agree herewith And seriously Consider Whether there be any Intire Vnited Body of Christians except these here mentioned who do Vnanimously hold forth so many Doctrines so directly Establishing and Agreeing to True Universal Love Written in Aberdeen Prison the first Month 1677. The CONTENTS SECT I. THE Introduction giving an Account of the Author's Experience in this matter with the Reasons moving him to Treat thereof pag. 977. SECT II. The Nature of Christian Love and Charity demonstrated the Consistency of true Zeal therewith its distinction from false Zeal 679. SECT III. The Controversy Stated with Respect to the different Sorts of Christians how it is to be fetched from the Nature of their Principles and not from the Practice of Particular Persons 682. SECT IV. An Examination of the Principles of several sorts of those called Christians Compared with this Universal Love and found defective As 1. Of Papists 2. Of Protestants in general 3. Of Socinians 686. SECT V. Some Principles of Christianity Proposed as they are held by a great Body of People and whole gathered Churches in Great Britain and Ireland which do very well Agree with true Universal Love 696. year 1677 AN Epistle of Love AND FRIENDLY ADVICE TO THE Ambassadors of the several Princes of Europe Met at
Answered His first is from the Parable Luke 16.31 where it is said They have Moses and the Prophets whom if they hear not neither will they be perswaded if one be raised from the Dead But this proves only that one raised from the Dead is not able to Convince those that will not hear Moses and the Prophets not that the Scripture is a more Primary and Principal Rule than what the Spirit Immediately reveals in the Soul For that Consequence will not nor doth follow nor is in the least proved by him neither can be unless he first prove that albeit the Testimony of one from the Dead be less powerful to perswade than the Scriptures yet it is more than the Immediate Testimony of the Spirit in the Heart which I deny and rests for him to prove before he Conclude any thing from this Place Next this Parable was used by Christ to the Jews to shew them their Hypocrisy who albeit they deceitfully pretended so much to Reverence and follow Moses and the Prophets as many now adays do the Scriptures yet they did not really hear them else they would have acknowledged him of whom Moses and the Prophets did so clearly write Since he also did as Great and Convincing Miracles before them as if they had the Testimony of one raised from the Dead And this leads me to take notice of what he saith p. 68. n. 24. in answer to my Argument drawn from the difference betwixt the Law that is written without and the Gospel that is written within where he accuseth me of Contradiction because of my Argument drawn from the Revelations that were under the Law and the Sameness of the Object But I have answered this Cavil in the former Section Yet since the Strength of this resolves in his supposing I Affirm There is no written Rule under the Gospel which he after Concludes the whole falleth to the Ground For I never denied the Scripture to be a secondary Rule and that is some Rule for to Say I Affirm There is no written Rule because the Written is not the Primary is a wild Conclusion And therefore all the rest of his Talk to prove That Christ Inspired the Apostles to write things to be a Rule to Christians is meerly superfluous since that that is a Rule though not the Primary was never denied by me And it may be here observed that all his Arguments to prove the Scripture to be a Rule unless they prove them to be the primary and principal One Conclude nothing and are against me to no purpose II. Their making Wise to Salvation and Perfection Answered ¶ 7. His Second Argument is deduced from 2 Tim. 3.16 where he cites the Apostle saying of the Scriptures They are able to make wise unto Salvation and to make the Man of God perfect Where is first to be observed his perverting of the Apostle's Words by an Addition of his own and therefore no wonder that he so frequently pervert mine For the Apostle saith not They are able to make the Man of God perfect but all Scripture given by Inspiration is that the Man of God may be perfect that is Contributeth in its Kind and Order towards the Perfection of the Saints But it follows not thence that they are the Primary Rule no more than though J. B. will affirm that his Book is written That the Man of God may be perfect that is to help him to Perfection that thence it is to be Esteemed the Primary and Chief Rule Thus is answered that of John 20.31 But these are written that ye may believe c. cited by him p. 74. for his Book is also written for that End yet the Consequence will not follow That they are able to make wise unto Salvation is not denied in so far as they declare of the Grace that brings Salvation and direct to the Light which leads to it But how he thence Inferreth They are the Primary Rule he must inform us the next time since he has forgotten to do it now And this may serve to Answer those Places where he according to his Custom Repeats it over and over again as p. 74 77 and 82. where he hath again the fore-mentioned Perversion and ennumerates the particular Vses applied to the Scripture he concludeth its Perfection as wanting nothing Now I deny not Perfection of the Scriptures urged by J. B. to make them the Primary Rule or Canno that every Book as well as Chapter and Verse of Scripture is Perfect as to its End that is so far to express the Mind of God as he was pleased at that time and also with a Respect to its Author as being written by the Dictates of the Spirit but that Place will not Conclude its Perfection either as the Primary Only or Adequate that is Entire Rule Else all the other Scriptures which were written after that Epistle of Paul as he will not deny but there were some so written must be denied being any part of the Rule and so to be any way necessary for that End The like Absurdities follow upon his using 2 Cor. 3.14 where the Apostle speaks of a Testament since he dare not deny a great part of that Testament was written afterwards And thus is also answered what he urges from Psal. 19.7 pag. 74 and 79. The Law of the Lord is perfect c. and from other Scriptures of like Import For if he understand Perfection in the first Sense it is not denied if in the Second which indeed is the Question it concludeth nothing without rendring all the Scripture written afterwards no part of the Rule or Canon to use his own Term. As for that of Peter which he insists upon in the End of his Paragraph p. 70. I deny it to be understood of the Scripture and gave my Reasons before and yet the Man takes that for Granted and thence Argues from it which is a most silly manner albeit very Familiar to him to beg the Question ¶ 8. Next he comes to Consider my Answer to their Objections but how he Removes them may be judged by the first he Observes p. 71. where instead of proving That these Words of Isa 8.20 usually brought by them To the Law and to the Testiny c. are meant of the Scripture which I desired ere any thing could be Inferred for it He Answers As if any that ever read the Bible could be Ignorant what is all along meaned by these Words Is not this a goodly Proof Reader I am one that have read the Bible and know by the Law is sometimes meant the Outward sometimes the Inward and Thousands more are yet to be Convinced J. B's goodly Proof for what is meant by Law and Testimony that that Place speaks only of the Outward And will need some better Argument than this of his ere we Change our Judgment But to proceed He thinks my saying That the Law was in a more special manner given to the Jews and more
Lives is no New-Coin'd Doctrine as those may see that will read Athanasius de Definitionibus and his Third Dialogue de Trinitate and Fourth Oration against the Arians and Cyrillus Alexandrinus in his Treatise upon John lib. 2. and 3. and lib. 8.47 and in his Thesaurus lib. 4. and Others that might be mentioned As for his arguing p. 96 that because I affirm The Seed of God is a Substance therefore according to me the Seed of Sin must be a Substance also which Consequence I deny and therefore what he builds against me upon this Supposition falls to the ground What he saith here and there scattered in these Pages of the Light will in its proper place come more fully to be Considered ¶ 2. Pag. 98. n. 17. after he has saluted me with the Titles of Effronted and Impudent he will have me one with Socinians and Pelagians because I deny Outward Death to be a Consequence of the Fall but where he proves I do so I see not It 's true I say The death threatned Gen. 2.17 was not outward death Adam did not die an outward Death the day he did Eat for Adam did not so die the Day he did eat and I do still believe so neither offereth he me any thing to give me ground to alter my mind but to Conclude thence I deny Outward Death to be a Consequence of the Fall was too hastily Inferred But what if I were Vndetermined in this matter and that it remained a Mystery to me for I believe not the being positive therein Essential to my Salvation which if I were truly what he saith seems not to me sufficient to Proselite me to his Opinion For albeit I willingly Confess with him that Sickness and all the other Miseries attending this Life yea and Death it self considering the Anguishes wherewith it is now generally accompanied are the Consequence of the Fall and of Sin yet I see not how it would thence follow that Adam should not have died seeing Death to him if he had not fall'n would have been freed of all these Miseries and rather a Pleasure than a Pain which has been known to have befall'n many Saints As for his n. 19. he Confesseth the matter of it is left to the next Chapter where I may meet him ¶ 3. Pag. 100. n. 20. He goes on at an high rate of Perverting For after he has said Who would suspect but I mean honestly He applieth to me the saying of Solomon He that hateth dissembleth with his Lips we must not believe him for there are seven Abominations in his heart But why am I with him guilty of this great Charge Because albeit I affirm That Man is wholly degenerate yet I say Whatever good Man doth in his Nature that doth not proceed from him but from the Divine Seed in him Answ. These words are none of mine but a Forgery of his own so incident it is for the Man to lie and pervert And therefore all his vapouring and absurd Inferences drawn from this throughout this Paragraph fall to the ground My words are That the nature by which the Apostle saith the Gentiles did the things Contained in the Law How the Gentiles did the things of the Law cannot be understood of the proper Corrupt Nature of Man but of a Spiritual Nature which proceedeth from the Seed of God as he receiveth a New Visitation of the Divine Love Where it is very plain I consider Man as visited a-new and that in the Strength of that Grace thereby received not of his degenerate Nature he doth that which is good Nor do I any where say as he falsly insinuates That this Spiritual Nature is in all Men though I do say That all Men are visited by God in order to beget this spiritual Nature in them as will after come in its place to be spoken of Now all his battering of this my Assertion in the three following pages depends upon this Supposition That the good Acts done by the Gentiles are not done by vertue of any such Visitation but only by a Light of Corrupt Nature which remained in them after the Fall So that it is but a meer begging of the Question until that be first debated But he thinks he has brought me under a great Dilemma p. 103. urging That since I say All their Imaginations are Evil I must say Every Heathen has this Spiritual Nature in him yea and the Devils must be Partakers of it because they believe there is a God which is a good Thought Answ. The difference between Head-Knowledge and the partaking of the Divine Nature He is too hasty in his Reasonings for that the knowledge a Man may receive from the Divine Seed makes him instantly to partake of the Divine Nature is not proved by him and he knows I believe all Men to be Visited by this Divine Seed which may give them an Head knowledge which they may retain as some Men do the Truth in Vnrighteousness and yet not receive it in the Love of it So though they have it from a Divine Seed yet it will not follow they must necessarily so receive it as to become Partakers of the Divine Nature And as for the Devils he will Confess that once they had this Knowledge from a Spiritual Nature and though they have fall'n yet they may retain the Memory of it for that their Fall and Man's is every way alike he will not Affirm He saith p. 102. That to believe good done by Heathens that is by such as have not the benefit of the outward Knowledge of Christ is done in vertue of a Divine Seed overturns the Gospel but he leaves the Confirmation of it to the Sequel where I shall attend him N. 25. he tells me very fairly The Apostle doth not Contradict himself as if I had ever imagined he did but the question is Whether the Meaning he gives the Apostle's words implies not a Contradiction which indeed he can no ways Reconcile but upon the Supposition above denied And the Reader may judge whether he or I do most fully acknowledge Man's fall and most truly Exalt the Grace of God he that affirmeth That Man notwithstanding the Fall yet retaineth some Reliques of the Image of God yea so that the Law of God which is Holy Just Good and Spiritual is written in his Heart pag. 105. and all this Considered as fall'n Man without receiving any Grace and Benefit from Christ or I J. B's false Assertions that Man retained some Relicks of the Image of God in the Fall who affirm That Man by the Fall was wholly degenerated retaining nothing of the Image of God in whom albeit there remained a Seed of Righteousness yet no other ways than as a Naked Seed in Barren Ground in vertue of which he can do nothing until visited by a New Visitation which he receives by vertue of Christ as Mediator And yet while he ascribeth all this to Vnregenerate Men he saith in a few Lines
there shall be no Application Whether this be Malice or Forgetfulness himself best knows But this is sad he seldom forgets to be Malitious but often to be Just yet as to the Bulk of his Reasonings of that matter perhaps he bestows them for the Confutation of those others he speaks of besides the Quakers against whom he saith he writes who if they judge it their Concern may Answer it â—et in this prolixe Disputation he has Cast-in some Arguments which seem not only to urge against this Meer Possibility as he terms it but also against Christ's dying for all in any respect such as from page 169. N. 19. to page 175. J. B.'s false Doctrine That Christ died to take away Peoples Sins with out Repentance But these are such as his usually are which only proceed upon the Question 's being begged For whereas he saith That those for whom Christ died he died to take away their Sins It is not denied provided they resist not the Grace purchased thereby so that Faith and Repentance be wrought in them But he urges this in the following page 170. That since this Non-performance of the Condition is a Sin if he died for all Sins he must have died for this also and if there be another Condition imagined for that too and so in Infinitum I Answer This Reasoning would infer those to be saved by the Death of Christ who never Repent especially with those who judge Men may sin yea must sin all their life-time and yet be saved Neither doth the Absurdity reach those who affirm Christ to have died for all as to obtain Remission of Sins that are past and Graee sufficient to work Faith and Repentance yea and Restore those that may Fall into sin after their Conversion if not Resisted and this is sufficient to Infer that Christ died for all neither can that Absurdity more reach them than the Apostle who speaks of such as Denied the Lord that bought them And since the Evangelist placeth the Benefit upon the Reception Why all are not benefitted by Christ's Death saying But unto as many as received him he gave Power to become the Sons of God all these Scriptures afterwards cited by him signifying the Efficacy of Christ's Blood is not denied they themselves Confess it was Sufficient and of Value enough to have Redeemed every Man but that doth not hinder it from proving Ineffectual to such as will not Receive it as is above shewen And therefore his Question p. 172. If Christ died for the Sins of all Persons how cometh it that they are not all actually pardoned is easily answered Because of their Non-reception of the Grace Christ dyed for all yet all are not saved and why by which his Death should be made Effectual to them And albeit this maketh Free-will Author of Condemnation as himself will acknowledge yet not of Salvation as shall after appear His next Argument p. 174. is That if Christ had died for all Men all Men should be saved because he hath purchased Faith and Salvation for all for whom he has died and this he supposeth he has shewen before But his Confidence in his own Arguments doth not Influence other Men I am yet to see where he has proved any such thing The Scriptures he brings such as Rom. 8.32 39. c. to prove this speak of those who had really received the Grace and in whom Regeneration was working by it and do indeed very well prove that Christ died for them yea what if I should say hath purchased them Grace prevalent to Salvation Yet they will not prove that he has not died for others also also that may miss of Salvation Pag. 175. N. 25. he saith It is considerable that no where in Scripture we find it expresly affirmed That Christ died for all Men Why then is all trouble made But is it not expresly said Heb. 2.9 That we see Jesus That he by the Grace of God should tast Death for every Man Let him tell us what less that Importeth yea if it be not more Emphatick to say Christ tasted Death for every Man than to say Christ died for all Men It is much the Man would so proclaim his Ignorance ¶ 6. After more of his Tedious and Superfluous Reasonings against this Meer Possibility as he calls it he comes p. 194. N. 48. to Overturn my Grounds for Vniversal Redemption and first in answer to the Angels Song Luke 2.10 urged by me wherein they hold forth the Coming of Christ The Angel's good Tidings were to all People as well in general as in particular as Tidings of great Joy to all People This he saith is to shew the Offer was to be made now to all Kindreds Nations Tongues and Languages And what then It is not said only so excluding all Particulars of these since the Word ALL in the Common Acceptation comprehends every Particular as well as all Sorts and he should have given some Reason from Scripture why he Restricts it here But in stead of that he Contradicts himself in the very following Words saying For he was to Reign over the House of Jacob Luk. 1. v. 13. for this if it Vrge any thing it will Exclude his former Concession if it be not Exclusive he can prove nothing from it Neither doth he more pertinently alledge Matth. 1.21 That he was to save his People from their Sins for that Scripture doth not say That he purchased not a Capacity for some to be his People who by their Resisting lost the Benefit offered them How often would I have gathered you and ye would not saith Christ Mat. 23.37 Luke 13.34 He saith further This would not have been glad Tidings if it had been a meer Possibility But I affirm no such thing To my urging Christ's Commission Mark 16.15 To preach the Gospel to every Creature and that of Paul Col. 1.28 he saith It will no more prove That Christ died for all Men than for Devils and Beasts for they are Creatures But how silly and perverse this Answer is is easily apparent For is it lawful to preach the Gospel to Beasts and Devils or is it as unlawful to preach the Gospel to any Men J. B.'s Perversion Christ's Commission to preach the Gospel to every Creature for Salvation as it is to do it to Beasts and Devils But on the contrary since he will not deny but it is a Duty to preach the Gospel to all Men Indefinitely yea in this Place he acknowledges it they being the proper Subjects of it so that of them must be understood every Creature here mentioned Pag. 196. N. 50. To my arguing The Gospel Inviteth all and that it would be a mocking of Men if Christ died not for all to Command them all to believe that Christ died for them He saith This is built upon an Vntruth that the Gospel doth not Command all to whom it is preached to believe that Christ died for them but only to
Expostulateth with and Lamenteth over Jerusalem But for Answer to all this albeit these Places were granted all of them to be particular yet so much is gained by them Some that did perish had a day of Visitation contrary to J. B.'s false Position that some that did perish had a Day of Visitation in which they might have been saved And thus his Doctrine Salvation was never possible to any but to such as must necessarily be saved is overturned and he should at least have answered them as to this Further all the Scripture-Proofs and Complaints are not particular but some of them general and one general one is enough to prove my Assertion albeit as to that I may see what he saith hereafter to Answer that as to the Vniversality it is more particularly proved in my Apology such as Gen. 6.3 which is spoken of Men Indefinitely And whereas he supposeth This striving of God with Men to be only by his Word and Servants meaning the outward Word he doth but beg the Question Likewise that of Micah 6.8 he hath shewen thee O Man what is good and what doth the Lord require of thee but to do justly and to love Mercy and to walk humbly with thy God where the Word but doth shew this is all that is required and that no more is Required than is shewen to Man Indefinitely Others might be mentioned And whereas in this and other Places he saith My Argument will not prove that Men have Power to lay hold on Salvation without the Grace and Spirit of God It is true For as I never affirmed any such thing as is above observed so I never intend to bring any Argument to prove it Pag. 222 N. 14. in answer to 1 Pet. 3.20 brought by me he saith I fore saw it would be answered that the long-suffering of God there mentioned was not unto Salvation But the Man is Vnhappy in his Conjectures of other Mens Thoughts It will not follow it was not to Salvation because the Parties towards whom it was remained Obstinate and so perished And albeit the Apostle Peter 2 Pet. 3.15 be speaking to his Brethren who might have been advanced in Grace yet he shews not how it thence follows that the Long-suffering there mentioned is restricted to them only The Text saith no such thing And what though this Epistle of Peter was not particularly directed to the Romans to whom Paul wrote yet this being a general Epistle Included the Church of Rome among the rest And others had need to have seen Paul 's Epistles to the Romans since aâ—cording to him it was a part of their Principle and only Rule of Faith and Manners But to overturn what I observed here from Peter's taking notice of Some Wresting Paul 's Writings he bringeth nothing but his own Affirmation His Answer to what I urge from the Riches and Bounty of God towards Men spoken of Rom. 2.4 which could not be if Salvation were Impossible to them is That the Riches there mentioned is understood of the good things of this Life Contrary to the express Words of the Text J. B.'s Explanation of the Riches of God's Goodness c. contrary to the Text. which shews That the Nature of that Riches and Long-suffering is to Lead to Repentance and ver 7. Eternal Life is proposed as the Reward of such as by not despising of those Riches are led to Repentance and continue in well-doing And whereas he adds This cannot be done by the meer Strength of Nature without the Grace of God I never said so And therefore like to this Calumny is what he saith p. 225. where that he may take occasion to Rail and Reflect he would make his Reader believe that I argue That because Men can do evil they have therefore a Power to do good and then pleases himself to add These are Quaker like Inferences that want all solidity and no little of Sobriety At last he desires me to prove The Talents saving Grace that by the Talents mentioned Mat. 25.15 is understood Saving Grace But if he think that be not meaned by them I would know of him what is meaned For it is observable he doth not because de dare not deny that Saving Grace or the means of Salvation is meaned by them Doth not Christ make use of this Parable to Compare the Kingdom of Heaven to it and is it not of the same Import with the former of the Ten Virgins five whereof who had Oil in their Lamps I suppose he will Confess this was Saving Grace entred with the Bridegroom Is it not said to those that Improved their Talents Well done good and faithful Servant enter into the joy of thy Lord It is much the Man had Confidence to insinuate so much as a Denial that Saving Grace is here meaned As to what he adds of this being not Vniversal and not proving that Men have Power of themselves without Divine Help and Grace I have answered it above ¶ 3. I come now to his Tenth Chapter Intituled Of Vniversal Grace and Light where he grows warm to purpose and Rails almost Constantly He is scarce well entred this Chapter when he accounts the further Piece of our Divinity as he terms it and against which himself writes as Non-sense and the foaming of a distracted Brain yea p. 228. such as he doubts whether it can be understood at all pag. 230. whos 's Meaning is Vnintelligible But what need he bestow near forty Pages J. B. bestows near 40 pages to refute Vnintelligible Nonsense as he calls it to Refute Vnintelligible Nonsense For if it be so he cannot be sure he has Refuted it since no man can be sure he has answered that sufficiently he doth not Vnderstand And his Malice has so Over-driven him that he writeth down his own Judgment saying pag. 227. Some may justly blame him for spending Words and wasting Time upon such a non-Sensical self-Contradictory Proposition Yet the Man will be doing that for which he Confesseth he is justly Blameable and so much the more as he further Confesseth p. 261. That non-Sense cannot be well Answered Of this Violent Railing take one Instance p. 248. where in Answer to my saying That the Light of Christ will not Consent to any Abomination but taketh away Blindness openeth theVnderstanding and directeth the Judgment and Conscience J. B. 's Railing Stuff against the Quakers he addeth And while the Quakers preach up this as a sure Guide to Life Eternal they are abominable Pelagian and Socinian Deceivers who should be fled from as the most impudent and sworn Enemies of the Grace of God and of his Gospel that ever appeared out of the bottomless Pit a company of pure Pagan-Preachers whose Doctrine is Paganism and driveth thereunto The Reader may judge of the rest which he may find in Terms no less Abusive very frequent pag. 227 233 234 237 238 240 248 258 260 261 266. All which Railing as it occurreth in these
they urge from Rom. 3.20 by the Deeds of the Law there shall no Flesh be justified Works of the Moral Law Justify not which I shew is to be understood of Works done and not by the Grace of God he answers That such are no good Works at all But may not a Man do some of the Works which even the Moral Law commands such as not to commit Murder Theft or Adultery without the Grace of God Hath not he confessed as much of some Heathens whom he judgeth not to have had the Grace of God and will he say these Works are not materially good albeit not formally with a respect to any advantage as to Salvation they receive by them And though it should be confessed That all is not always Requisite to be Antecedent to Justification which falls out to be Antecedent to Salvation yet the Question is Whether there be anything absolutely Requisite to be Antecedent to Salvation which is not also absolutely Requisite to be Antecedent to Justification If not then if Works be absolutely necessary or so far as they are absolutely necessary to Salvation they must also be so to Justification If he say other ways then as I observed before full and perfect Justification according to him must not be esteemed sufficient to Salvation J. B. pleads the Works of the Spirit to be Impure Pag. 322. N. 42. He comes to prove the Best Works even those wrought by the Spirit in the Saints to be Impure which before also he had affirmed pag. 307. there he would Infer we say the same of good Works because I affirm That Works done by Man's own Strength are polluted But it will not thence follow we believe Works done by the Grace of God to be such But for this Impurity of good Works he marks Psal. 143.2.130 3. Job 9.16 none of which speak one Word of good Works thus understood Then he mentions Esai 64.6 All our Righteousness is as filthy Rags but silently passeth over how I shew their own Authors as Calvin and Musculus c. affirm this not to be understood of Evangelical Righteousness and himself overturns what he urges from this Works of the Spirit to be pure and undefiled confessed by J. B. affirming That we ought not to call the Work of the Spirit of God in his People Filthy Rags But if they were so they might be so called and yet he overturns it further by confessing Some Works wrought by the Apostles were undefiled then all the Works wrought by the Spirit in the Saints cannot be said to be Impure which is their Assertion And the Instance of Clean Water passing through an Vnclean Pipe doth not hold which is their great probation He will not Contend with what I say about the word Merit neither hath he much against my Conclusion in this matter yet that he may end this Chapter like himself he concludeth it with a gross Lie and Railing saying I affirm A Man may be Regenerated without the least help of the Grace of God J. B's gross Lie which as I wholly abhor so there cannot be a greater Falshood alledged upon me SECT IX Wherein his Fourteenth Chapter Of Perfection is Considered ¶ 1. I Come now to his Fourteenth Chapter Of Perfection where after he has repeated my Eighth Proposition he reckons it Confidence in me to Accuse their Answer in their Larger Catechism of speaking against the Power of Divine Grace which saith That Man is not able by any Grace of God received in this Life to keep the Commands of God But in stead of justifying this Assertion he saith They are not ashamed of it Then he recurreth a little to his Author Hicks according to his Custom and falls a Railing where among other great Charges he accuseth the Quakers of Reproaching Reviling Calumnies Scolding and the like J. B. a Railer exceeding others confessed by his own Party Also pag. 329. speaking of bridling the Tongue But he of all Men should have been silent in this who is such a Railer in the Superlative Degree that some of his own Faith who have Bad enough Thoughts of the Quakers have said that he not only Equals them but Exceeds them in Railing Of his Railing in this Chapter the Reader may further observe pag. 332 345-349 Here as in his former Chapter to enervate the Perfection asserted by me he brings forth his old and often-repeated Calumny as if I asserted This Perfection to proceed meerly from the Light of Nature affirming The Light pleaded for by me p. 227. to be such His false Charges as never came from the Grace of God to be Flesh Blindness Enmity to God Natural Sensual c. affirming that I say Man is Regenerated Sanctified Justified though not one Ray of Divine Illumination hath shined into his Soul nor one Act of Grace has reached either his Intellect Will or Affection to cause this Change The like p. 331. All which is most abominable false and never either believed or asserted by me and therefore all he concludes upon this malitious Assertion falls to the Ground and needs no further Answer Next he bestows much Pains p. 328 329. to shew from the Hebrew and Greek Word that Perfection is sometimes understood of Sincerity and Integrity and Perfection in these Respects he thus Defines In Regeneration the whole Man is changed Perfection defined so that he is now born a New Creature sanctified wholly in Mind Heart Spirit Affections Consciences Memory and Body though but in a small Measure or degree and again Yielding impartial Obedience through the Grace of God unto all God's Precepts waving none But if he will stand by what he here Asserts I will desire no more albeit he falsly say in the following page That all this will not satisfy us For I would desire the next time Breaking the Commands daily c. is not Perfection nor a growing in Grace he would Reconcile this with Breaking the Commands daily in Thought Word and Deed. To prove this he insists in Contradiction to what he said before p. 330. N. 7. and his Proofs are 1 Because in Christ's House there are diverse Sizes and Degrees of Persons as Babes or little Children young Men old Men And this is not denied but the thing he should have proved is that none of those Degrees can be without daily breaking God's Commands His Second Proof is yet more rare Christians are exhorted to grow in Grace to put off the Old Man which is corrupt to put on the New Man to mortify their Members Very good But is To break the Commands daily in Thought Word and Deed the way to grow in Grace to put off the old Man and on the New If this be not to pervert Christianity what can be said to be so If Men can dream waking as he sometimes supposes he has sure been in this Posture when he brought this Proof But he adds That this Perfection rendreth Gospel-Commands useless But
are the Laws useless if Men obey them This saith he takes away the Exercise of Repentance the Exercise of Prayer and maketh the Petitions of the Lord's Prayer useless forgive us our Sins On this he also insisteth pag. 345 346.349 That because all have sinned they have need to Repent and pray for Forgiveness and the Continuance of it I have shewen in my Apology But if this his Argument hold true to prove That Men must sin all their Life time and break the Commands every day in Thought Word and Deed then the greatest Sinners and most Wicked profligate Villains do less make useless Gospel-Commands than others because they afford more Matter to Exercise Repentance and Prayer for Forgiveness of Sins J. B. believes Perfection foments Pride ◠and taketh away the Vsefulness of Ordinances But he proceedeth That this tendeth to foment Pride and Security and taketh away diligent Watchfulness and holy Fear Humility and the Vsefulness of the Ordinances of Christ But where dom from Sin is where can Pride and Security have place or Diligence and Humility be wanting But with him to sin is the way not to be proud and secure but to be watchful and humble Let the Judicious Reader judge whether they that break the Commands daily in Thought Word and Deed and affirm they must do so all their Life-time be more diligent and humble and less proud and secure than such as keep and obey them for such Ordinances as must be made useful by daily breaking God's Commands in Thought Word and Deed I resolve never to Cry up but always Cry down by the Grace of God however J. B. may Rail at me for it Some Scriptures here added by him will come herereafter to be Examined ¶ 2. Pag. 332. N. 9. When he comes to take notice of my stating this Matter as not being such a Perfection as cannot admit of a daily Increase but only a being kept from Sin and receiving Strength to fulfil the Will of God for these are my words he would upon this both in this Place and elsewhere pag. 333 341. c. urge this Absurdity That since the least Sin is a Transgression of the Law it follows that no Regenerated Man can sin and that no Man that sinneth is Regenerated But we will not wonder at his Inference here considering his many other Perversions But to shew he has no ground to urge this Absurdity let it be Considered Regeneration begun carrying on and perfected that we are to consider Regeneration as begun and carrying on and as perfected and accomplished he which hath begun a good Work in you saith the Apostle Paul Phil. 1.6 And again Ye did run well Gal. 5.7 with many other Places which might be mentioned Whereby it is clear That Regeneration is not wrought in an Instant and if he think so he must prove it ere he conclude any thing from it and those were already Converted and Regeneration begun in them Now albeit such may Sin and that every Sin doth Hinder and Impe the Work of Regeneration yet it doth not Destroy it nor wholly Annihilate it Physick given to a Man Physick doth not Cure in an instant in whom there is an Inward and Inveterate Disease doth not Cure Instantly and albeit by some heedless Actions he may hinder the Cure from being perefected so soon yet every one of these Actions do not render it altogether Vnsuccessful Also as to the Comparison of a Child which he accepts of A Child has not the Strength of a Man So those that are born of God albeit he have all the Integral Parts of a Man yet he has not that Vigour and Strength of Body nor yet that Vnderstanding nor Exercise of Mind that a Man hath and thence can neither defend himself nor do either in Body or Mind that a Man can do Now what I speak of such as are born of God saying That I dare not affirm but there may be some that cannot sin I understand this of Absolute Compleat and Full Regeneration Not that I deny but such as are Entred and in part Regenerated may be also said to be born of God though not in that absolute Sense and therefore still under the possibility of sinning and Capacity thereunto And thus his great Absurdity upon which he Insists so much is removed Next he proceeds p. 334. to shew my Agreement with the Pelagians but the very Citation he brings to prove it out of Vossius History bewrays his Weakness and shews the Contrary where it is manifest that the thing Condemned in Pelagius was his affirming Men might keep the Commands by the Power of Nature which I never said but always denied The Fathers believed a Freedom from Sin And whereas he cites the Fathers Saying That none by the Strength of Grace did live all their Days without sin That the perfection ascribed to some in Scripture was not from Nature but from Grace c. This clearly shews they believed Men might be free from Sin by Grace sometime though none had been so far all their Life-time Which shews they were far from believing Man must break the Commands daily in Thought Word and Deed Which is his Affirmation What he adds of the Fathers Arguments against the Pelagians and of the Opinions of the Socinians and others in this Matter I judge it not my Work to meddle with it I heed not in this what these Sects say but believe the Truth without respect to them as it is clearly proposed in Scripture I could easily Recriminate by shewing things wherein he Agrees with Papists Socinians Arminians Antinomians Pelagians Anabaptists and others against us if I judged it pertinent to be filling up Paper with such Stuff to make a Noise as he doth hundreds of Times to nauseating but I love to abstain from such Superfluities and come to the purpose And will now Consider What he saith in Answer to my Arguments ¶ 3. He begins pag. 337. n. 18. and to my saying Their Doctrine is against the Wisdom of God who is of purer Eyes than he can behold Iniquity he asketh Is it against these Attributes of God that Sin should be in the World But my following words shew I spake of the Godly neither will it follow what he adds after That then they must be as free of Sin here as in Heaven and that at first for I urge it to be Contrary to God's Wisdom to make this Freedom Impossible unto them only Means for their being free being given them and not his permitting Sin And whereas he proceeds in Answer to my saying That if Man be always joined to Sin he should be always disjoined from God according to Isaiah 59.2 whereas on the contrary they to wit the Saints are said to be Partakers of the Divine Nature 2 Pet. 1.4 and one Spirit with him 1 Cor. 6.17 he answers All this would plead for a Sinlesness from the very first Instant of Regeneration In the absolute
Sense above mentioned it doth as also for the necessity of pressing after Regeneration begun and Perfection pressed after and for the possibility of obtaining it after Regeneration begun since so far as Man is joined to Sin his perfect Regeneration is Retarded Yet as himself towards the end of this Paragraph saith It may be begun where some Members may yet be to be mortified and albeit some Corruption be not wholly purged out yet God can have Fellowship with his own work of Grace in the Soul and with the Soul so far as it is sanctified and renewed but no further Pag. 339 n. 19. he saith I wickedly dispute for God c. to say It is against his Wisdom not to have found Means whereby he might be served but by such Actions by which the Devil is no less yea is more served But his Charge is upon the naked Supposition that their Doctrine is the Truth which is pitifully to beg the question Yea he indirectly notwithstanding much winding about to avoid it Confesseth my Charge saying There is no formal service performed to the Devil so he grants some Material Service to be performed to him Is not the Devil served and that Service justly displeasing to God unless it be a Formal Service for to serve the Devil formally is to acknowledge him as their Master and give him Service as due to him which many do not who yet may be said truly enough to serve him He addeth The Spiritual Warfare J. B. pleads for is not to Overcome but to break daily the Commandments of God in Thought Word and Deed. That God bath seen meet his Children be in a spiritual Warfare What then Can no Man be in a Warfare unless he be Overcome Men may be Engaged in War and may be liable to be Assaulted yea may be often-times narrowed straitned and beset by the Enemy and sometimes wounded and yet never overcome but what he pleads for is not only a Warfare but a being Worsted and Overcome and that Every Day for so truly are such Overcome by the Devil Who daily break the Commandments of God in Thought Word and Deed as he affirms of all God's Children He goes on n. 20. to say I run my self blind in saying it is against God's Justice to require Men to abstain from all Sin and not enable them to do it because it would prove all the Wicked are Perfect for God requires of them Obedience But it seems himself has been blind when he made this Answer I never urged that because God gave Men power therefore they are perfect as he foolishly throughout this Paragraph Imagineth and then battereth against this Man of Straw of his own making And that this proves that Wicked Men might if they had not Resisted God's Grace have forsaken their Wickedness and been Perfect I deny not neither doth he prove the Contrary He confesseth Manâ—s Imperfection to be of themselves but he thinks it cannot be accounted Vnrighteousness in God to Require and yet not to give that measure of Grace whereby Men should become Perfect because that power which was once given was sinfully Cast away But all this dependeth upon the Supposition that Man lost his power in Adam which was before Discust and is now in him but a begging of the Question And when I shew That their Doctrine maketh God more Vnjust than the vilest of Men J. B.'s Doctrine makes God to give a Stone instead of Bread c. who will not give to their Children asking Bread a Stone c. he reproacheth me as a Blasphemous Tongue But let us see how he frees their Doctrine of this foul Consequence The Lord forbid saith he they hope for a full Deliverance but it is in Heaven This Answer confirmeth the Charge and doth not lessen it and so for all his Brag the Stone yet remains according to them instead of Bread and is like to Choke him unless he find some better way to digest it than thus for God requires to forsake Sin here and yet according to them denies the power here for concerning being free from Sin in Heaven there is no question He addeth pag. 341. That my saying Their Doctrine is Injurious to the Sacrifice of Christ's Death which was To take away Sin destroys all I said of Vniversal Redemption but he forgets to shew How perhaps we may Expect it next since his 8 th Chapter is already Answered His saying They affirm that the stain of Sin is taken away and Victory obtained doth not answer because they refer that to another Life and the question is concerning this And to my saying That if the Children of God Sin in Thought Word and Deed daily then there is no difference betwixt the Holy and Profane he answereth The difference is great because what the Wicked do is done with full purpose of heart c. but the Other mourneth over and repenteth of his Sin This difference is in respect of Repentance not of Sinning in their Sinning they are both alike That there is a Difference betwixt him that Continueth in Sin J. B.'s Godly continue in Sin all their Life-time and Sin daily and him that Repenteth I deny not but since he supposes the Godly to Continue in Sin all their life-time yea in daily Sinning the Similitude still remaineth and such will do well to take heed Who break God's Commands daily in Thought Word and Deed lest notwithstanding they may be in J. B.'s Account the Godly yet in Jesus Christ's they prove such to whom it shall be said Depart ye Workers of Iniquity I know you not ¶ 4. Pag. 343. N. 23. Instead of answering my Argument shewing Their Doctrine maketh the Work of the Ministry Preaching and Praying useless he saith Hence we see the necessity of a standing Ministry which I am against This is false as shall appear He adds The Ministry is to bring them on toward Perfection but the question is Whether that Perfection is not attainable here For a Perfection that admitteth not of a growth I plead not If he would have had this Answer understood to be to the purpose he should have said That such as Sin not cannot be said to admit of a growth which he doth not so much as attempt nor offer to prove What I affirm to the Contrary in the Example of Christ who notwithstanding he was always free of Sin is said to Increase both in Favour with God and Man Luk. 2.52 To this mentioned in my Apology notwithstanding his Prolixity he is as Mute as a Fish How their Doctrine makes Prayers useless I have shewen before Instead of answering Col. 4.12 where Epaphras is said To labour fervently in Prayers Perfection prayed for and Vnblameableness c. that the Colossians might stand perfect and compleat in all the Will of God and to 1 Thess. 3.12 13. where Paul prays That the Lord would make them increase and abound in Love c. to the end he might
Called he Refers to what is written of the Possibility of falling from Grace To which also I Refer it And in this also resolveth what he saith pag. 380. N. 4. In his very first Paragraph he has his Old Calumny That all the Power Vertue and Life of the Spirit according to me is not to be understood of what is imported by these Words in Scripture And this he insinuateth again pag. 379 380 384. But as this is false so what is built upon it falls to the Ground Because I deny the absolute Necessity of Humane Learning to the Ministry therefore he insinuates as if I thought it utterly Vseless pag. 379. which is false And so what he saith p. 382 The Sciences may be of Vse but make no Gospel-Teacher 383 384. to prove the Vsefulness of Natural Sciences is to no purpose against me who deny not their Vsefulness among Men nor yet say when well Improved they are Vseless to a Minister or that such things may not be Improved by a Minister when acted by the Spirit so to do as Paul did the saying of the Heathen-Poet The thing then I only deny is That they are absolutely needful Qualifications to a Minister What he mentions to be said by Calvin of the Philosophy spoken of by Paul Col. 2.8 I can very well agree to without Prejudice to any thing said by me I do not say as he falsly affirms p. 383. That Learning and Grace are contradictory And whereas he saith He is far from saying that Learning is more necessary than Grace he doth but Cheat his Reader and Contradict himself and his Learned Mr. Durham who makes Grace only needful to the well-being but Learning to the being of a Minister And their Admitting of Ministers shews this for they will Admit none till they be sure he has Learning But many whom they are not sure have Grace yea upon the Supposition they want Grace yet they think they ought to be held and reputed by the People as true and lawful Ministers And whereas he insinuateth pag. 383. that I bring in a Fable which he saith I have ready at Hand if he dare Charge me in this with the Asserting of a Falshood in Matter of Fact I will give Evidence for Proof the Persons being yet alive But until he do that Without Grace none can be a Member of Christ's Body which is the Church my knowing the thing to be True gives me ground enough to Assert it To my Argument shewing That without Grace a Man cannot be a Member of Christ's Body which is the Church far less a Minister in stead of Answer after he has accused me as not understanding the Difference betwixt the Visible and Invisible Church he tells Christ is an Head to both Which I deny not That I apply Eph. 4.7.11.16 1 Cor. 12. solely to the Invisible Church so as to exclude the Visible is his Mistake not my Ignorance Then he goeth about to shew the Difference betwixt Gift and Grace but that any had the Gifts there mentioned who were altogether void of Grace remains for him to prove Besides what is mentioned he is not sparing of his Calumnies in this Chapter as where he saith pag. 382. That I deny that about the Time of Reformation there was a Christian World which is false in respect of Profession in which Sense I only here understood it And pag. 385. albeit he find me calling the Heresy of Arius horrid yet upon the Trust of his Author Mr. Clapham he affirmeth The Quakers to be in this Erroneous But sure I have better Reason to be acquainted with the Quakers Doctrines than any of his lying Authors Another of his Calumnies is pag. 386. That we lay aside all Means in coming to the Saving Knowledge of God's Name And albeit his Railing in this Chapter be thick enough that the Reader may easily observe it yet for his more particular Direction let him observe 380 381-385 386. And whereas pag. 386. N. 11. he enumerateth several Particulars wherein he affirmeth We agree with Papists he may find them Refuted and Answered in G. K.'s Book called Quakerism no Popery And in the last two Sections of that Book written by me he may find himself and his Brethren proved far more guilty of that Crime than we which because the Professor John Menzies If Number and Increase bespeak Delusion J. B.'s surpasseth Ours and leaves him in Confusion against whom it is written found not yet Time to Answer he as having more leisure may assume that Province If the Increase of our Number be as he saith a Clear Verification of 2 Thess. 2.9 10 11 12. That we are of the Deluded ones there spoken of then it must be a Clearer Verification of it as to them that they are of that Deluded Company since they are more Numerous than we and also Increased more suddenly As for his Exhortations and Wishes in the end because I will be so Charitable as to suppose they come from some Measure of Sincerity I do not wholly Reject them only I must tell him that nothing has more Conduced of an External Mean to Confirm me in the Belief of the Verity of the Principles I hold than his Treatise because of the many gross Calumnies manifest Perversions J. B's gross Calumnies Perversions and Railing Truth needed no such Way and Method of Defence and furious Railing in it since I know the Truth needed no such Method to defend it and I can not believe one in the Truth would use it since Lying is contrary to the Truth Therefore if he will lay aside all this Falshood and Passion he may have a more sure Ground of hope to see the Truth manifested to the dispelling of Error ¶ 4. He beginneth his Nineteenth Chapter of the Ministerial Office with supposing That their Order is according to Scripture and that what we plead for is quite contrary And so ushereth himself into a Rant of Railing with which he concludeth this Paragraph saying That the Evil Spirit that acteth us is such an Enemy to all Gospel Order that it cryeth up only Paganish and Devilish Confusion More of this kind the Reader may observe pag. 388 389 391 392-394 His Calumnies and Perversions are also very frequent in this Chapter as pag. 387. where he saith We cast away all Order and in stead thereof bring in the Confusion of Babel and pag. 388. because we are not for the Shadow without the Substance therefore he saith We make a Repugnancy betwixt them which is also false And again in the same page N. 4. because I say It was never the Mind of Christ to establish the Shadow of Officers without the Power and Efficacy of the Spirit therefore he concludes That the Quakers think that Men can establish the Spirit Which silly Perversion will easily be manifest to every intelligent Reader And after the like manner pag. 389. N. 5. because I say That upon setting up meer Shadows where the
it is not he that speaketh but the Spirit in him for this savoureth not of a Christian Spirit to seek to draw an Absurdity or make a Mock of that which is no other than Christ's Express Words Matth. 10.20 Mark 13.3 And indeed what he saith in this page N. 9. in answer to these Scriptures seemeth rather a Mock at Christ and his Apostles than any Answer asking me If I know not that Christ gave them their Preaching with them telling them what they should say And as ye go preach saying The Kingdom of God is at Hand And a little after he saith They had their Sermon taught them before-hand But dare he say That Christ's Words before-mentioned were therefore false This he must say or else prove nothing Or will he say that the Apostles in all that Progress said nothing but these seven Words The Kingdom of God is at Hand For according to him this was all they said which they had learned afore-hand and not as the Holy Ghost taught them in that Hour what to say albeit it be Christ's Express Words Luke 12.12 Pag. 447. to my Argument that according to their Doctrine the Devil himself ought to be heard seeing he knoweth the Notion of Truth and excelleth many of them in Learning and Eloquence he answers Why doth the Man thus speak Vntruth Do we say that every one though he were the Devil if he speak Truth should be heard Do they not say That Men ought to be heard and accounted as Ministers albeit void of the true Grace of God if having the formality of the outward Call And to prove this do not they bring the Example of Judas whom Christ called a Devil And they suppose him to have been such even when sent by Christ and deserved to be heard as his Apostle Let him consider then how he can shun what I have affirmed And albeit the Devil may speak without Study J. B. argues for acquiring the Gift of Preaching by outward Study of the Letter yet he cannot be said to Speak by the Spirit of God which is the thing we affirm needful to Gospel-Preaching And for his last Argument pag. 448. That since extraordinary Gifts Ceased there hath been no ordinary way of Preaching but by ordinary Gifts studied and acquired It is but a bare begging of the Question and the same upon the Matter with his new-enforced Objection which I answered towards the beginning of my Third Section of Immediate Revelation ¶ 4. I come now to his Twenty fourth Chapter of Prayer And as to his first Paragraph there needs no Debate for except some Railing intermixed I own what is asserted in it as to the Necessity of Prayer and its being through Christ as Mediator In the next he alledgeth I speak untruly in saying That the Acts of their Religion are produced by the Strength of the Natural Will for they can pray when they please But how truly this is affirmed concerning them will after appear Albeit in opposition to it after citing a passage out of the Larger Catechism J. B. owns the Spirit necessary to Prayer he saith They own the Influences of the Spirit as alsolutely necessary to this Duty Which if he would hold to there needed no further Debate I should agree to it For he doth untruly state the Question when he saith a little after That the Motions and Inspirations I plead for are extraordinary which is false and never said by me And therefore his building on it is in vain as well here as pag. 452-457-459 461. where he insinuates That I judge not the gracious and ordinary Influences of the Spirit a sufficient Warrant to pray which is false What he saith pag. 451. of the Necessity of Prayer at some times and of the Scriptures mentioning Prayers being made three times a day I deny not nor is it to the purpose The Question is Whether any can pray acceptably without the Spirit We see he hath granted they cannot then the thing to be proved is Whether the general Command authorized any to set about it albeit in a manner which is granted will not avail and is unacceptable So the matter resolves in Examining what he can say from Scripture or other ways to prove this And that there may be no Mistake let it be considered that I deny not the General Obligation to pray upon all so that they Who do not pray do sin who do not pray sin albeit they be not sensible of the Spirit 's Help enabling them to do it But that the way to avoid this Sin is not to Commit another to pray without the Spirit but to Wait for the Spirit that they may pray acceeptably seeing without it though they should use words of Prayer it would be no fulfilling of the Command And first then to what he argueth pag. 452. from the Reiterated Commands of God to pray I answer That God's Command lays upon Man an Obligation to pray I deny not but God commands no Man to pray unacceptably God Commands the right Performance of Prayer and this he has confessed cannot be without the Spirit therefore God commands no Prayer without the Spirit God Commands no Prayer without the Spirit neither is the Command answered or fulfilled by such as pray without it To this he Objecteth pag. 453 and 458. That the same Moral Duties might be shifted until the Spirit lead to them and also Natural Acts of Sleeping Eating c. which are Abomination in the Wicked And yet to go round he accuseth me p. 454 albeit falsly of saying Men may pray without the Grace of God Which by this Objection is his own Faith since he will not deny but Men may Sleep and Eat without the Grace of God But to this Objection I answered in my Apology shewing the difference betwixt these Acts and Acts of Worship which he grants pag. 461. And albeit I confess which he urgeth here that these profit not the Man at all as with respect to God's Favour when done without the Spirit yet they really fulfil the Matter of the thing Commanded in relation to our Neighbours and to our selves in Eating Drinking Sleeping else it would be Self-Murder But in Prayer the matter is not fulfilled without the Spirit which relateth only to God to whom every Prayer without the Spirit is an Evil Savour and not in any true and proper Sense a Prayer for Prayer as to the material Part cannot be performed without the Spirit He confesseth according to their Catechism That the Spirit is needful to know what to pray for which is the material part but the necessity of the Spirit as to these other things is only as to the formal part The formal part of Nature's Acts directed by the Spirit or right manner And this pleading for Praying from these Natural Acts shews how he Contradicts himself in saying It is untrue that they are for Prayer without the Spirit for if they be not this Argument were
Impertinent which is As these ought to be done without the Spirit so ought the other And yet he more manifestly Contradicts this pag. 456. saying That God requireth not Men to feel the Influences of the Spirit as a preparation to Prayer yea that Men ought to pray even when and because they feel they want them For if it be true that he said before That these Influences are necessary to the right performance of Prayer either Men ought to perform Prayer wrong or this must be a manifest Contradiction But since this manner of Prayer is owned really in their Praying at set times whether they have the Spirit 's Influence or not it shews I spake no Vntruth of them and that his saying so was untruly said by him And hence also the Man's Impudence may be seen pag. 460. in saying I am a liar in affirming they profess they may pray without the Spirit and have their set times But the thing I say is Professors limit themselves to pray at set Times without Waiting for the Spirit That they limit themselves so as to lay a Necessity upon themselves to pray at set Times as before and after Sermon and before and after Meat and this he cannot deny Or if he should their Vniversal Practice would declare him a Liar And if they pray at set Times and that professedly without Waiting for the Spirit 's Influence yea when they are sensible they Want it do not they profess to pray without the Spirit What he saith here and elswhere that this was the Opinion of Swenkfeldius and the Familists is not to the purpose For what we believe in this we do it as being the Truth and not with respect to such of whose Belief we take no notice so as to make it any Ground for our Faith And to shew how Impertinent this Classing us with others is to render us odious upon every occasion I may tell him here once for all That even as to this very thing of Prayer he agrees against us with Papists Socinians Pelagians Episcopalians Independents Anabaptists Lutherans Arminians Antinomians yea and with Pagans Turks and Jews all which affirm with him That Men may and ought to pray at certain Times and upon certain Occasions albeit not having any present Motions or Influence of the Spirit of God so to do J. B. pleading for Prayer forgets to Pray for but not to Rail against such he accounts his Enemies ¶ 5. What he saith here in several Places of Introversion I refer to what is said before to avoid Repetition It might have been thought that in this Chapter of Prayer and where he urges it so much from the general Command that he would have minded it would have been more suitable to pray for such as he may account his Enemies and even Hereticks than Rail at them but the Treating upon this Subject has had no such Inference with him And therefore he is sure to keep here his Old Style of Railing which the Reader may observe pag. 452-456-459 460 461. He hath divers little Cavils and Quibbles in this Chapter which I willingly omit as not concerning the Weight of the Question only to give the Reader a Tast of them I shall note one or two Pag. 455. upon these Words sub degustationem he fancieth The Quakers hold a State of Prayer distinct both from Publick and Private But if he had not been very Critical and ready to Catch albeit he omits more weighty things he had not troubled himself with this which is an Error either of the Transcriber or Printer for it is in my Copy ad cibum meaning the Prayers before and after Meat and that the other Word doth also signify The next is his asking What I mean by Ejaculations emitted to Man's self Ejaculations quibbled at by J. B. allowed in Scripture and this he saith looks like a piece of Quaker Idolatry This shews the Man's eagerness to stretch every thing to make an Accusation for by this I intended nothing but to express such Prayers as Men make unheard of others And if this be a piece of Quakers Idolatry it is such as he must account the Apostle Paul guilty of as well as I whole words are 1 Cor. 14. v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibi ipsi loquatur let him speak to himself as both Arias Montanus Beza translate it as well as the English And that this is understood of Prayer see from verse 24. So the furious Man may see whither his Malice hath driven him He forgetteth not also in this Chapter his old Calumny and therefore hath it here oftner than once that As all the rest so the Prayers of the Quakers as well as Preparations thereunto come only from that Light of Nature as pag. 455 456 457. and hence he accuseth me of Pelagianism A Man can no more Pray without the Spirit than he can see without Eyes p. 459. for saying That to Command a Man to pray without the Spirit is to command him to see without Eyes and work without Hands because Pelagius said that whatever God commanded us to do he gave us sufficient Strenghth to do it But if Pelagius said so he understood it of an Ability without the Spirit of God for which the Ancients condemned him Whereas my very Assertion here is in as opposite Terms to that as any thing can be since I argue that a Man can no more pray without the Spirit than he can see without Eyes And indeed all this Man 's Reasoning in this Chapter savors strongly of Pelagianism where he pleads throughout for Mens setting about Spiritual duties without the Spirit yea pag. 463. he saith That the Divine Indulgence towards such as have begun to pray without the Spirit and afterwards have found it assisting them in their Prayer is a strong inducement and encouragement to them For this agrees exactly to the Semipelagian principle Facienti quod in se est Deus non denegat gratiam i. e. God will not deny Grace to such as do what they can And indeed this allowing Men to perform Spiritual duties without the allowance of the Spirit as this Man doth pleading for it and reckoning the contrary Absurd pag. 453. is Compleat Pelagianism and doth clearly import that Man by the working of Nature can acquire the Spirit and can do something in order to obtaining the Spirit of himself before he have it J. B. with Pelagians plead for a Prayer from Nature's Law and Light and thence this Man pleads so much pag. 451. for the general Vse of Prayer from the Light and Law of Nature Let him Reconcile this if he can with his other Doctrines and Clear himself of Pelagianism And it is so much the more considerable that he has fall'n into this Pit of which he so often falsly accuseth me as also pag. 461. He asketh again pag. 460. Why we come to their places of Worship if our Conscience be hurt in joining with them and thence
the Apostle 307. Augustin's Testimony in the Case of Circumcision observing of Meats Drinks Washings and Sacrifices 586. his Zeal against Pelagius 311. Aurelia there ten Canonicks were burnt and why 593. Authority of Princes justly owned 710. B. Backsliders like Salt that hath lost its Savour 192. Baptism is one its Definition 474 476 to 483. 854 860. It is the Baptism of Christ and of the Spirit not of Water 475 to 484. The Baptism of Water which was John's Baptism was a Figure of this Baptism and is not to be continued 85 86 88 475 478 481 482 to 493 653. Baptism with Water doth not cleanse the Heart 476 479. nor is it a Badge of Christianity as was Circumcision to the Jews 484 492. That Paul was not sent to Baptize is explained 484 485 486. Concerning Water Baptism Christ speaks of Matth. 28.20 it is explained 486 487. How the Apostles Baptized with Water is explained 484 485 486 649 650. To Baptize signifies to plunge and how Sprinkling was brought in 490 491. Those of old that used Water-Baptism were plunged and they that were only Sprinkled were not admitted to an Ecclesiastick Function and why 491. Against the use of Water-Baptism many heretofore have Testified 493. Infant-Baptism is a meer humane Tradition 475 647. The Corrupt Acceptation of the Word Baptism denied 84. John's Baptism no part of the Gospel-dispensation but served only to prepare the way to Christ 651. it differs from that of the Spirit as the Shadow from the Substance 29 30. Augustin â—s Testimony of its being Ceased 586. Cyprian's Testimony of its being void 648. None are to be found that have the Power of Administring it 647. it being but a Carnal Ordinance 649. and no part of the Gospel-Dispensation 651. carrying a Repeal in its bosom 652. The Apostles had no Commission for it but was used in Condescension to the weak 31. it being a Command only to particulars 32. For sprinkling or Water-Baptism is not the Baptism of Christ 87. it being discontinued as the Offerings of old 89 147. there remains the one Baptism ibid. 169. viz. that with the Spirit which is sometimes ascribed to Godly Men as the Instruments 488. Matth. 28.19 explained 651. John 3.30 explained 653. of Baptism 856 859 830. Believers ought not to go to Law before the Unjust 208. such practice brings dishonour to the Truth 209 240. Beroeans searching Scriptures 307 757. Bible The last Translations always find fault with the first 302 303. That one Man should take the Bible and speak upon it the rest of the Congregation being denyed that priviledge is an Invention brought up in the Apostacy 12 13. Birth The spiritual birth 195. holy Birth 452. new Birth 122 163 353. see Justification The New Birth the inward Appearance of Christ and the Unity of the Saints with him 163 164. Bishop of Rome concerning his Primacy 286. how he abuseth his Authority and by what he deposeth Princes and absolveth people from the Oath of Fidelity 523. Blood To abstain from Blood and things strangled 169 193 511 513 653. Blood of Christ see Communion The Blood of Christ is felt within to wash the Conscience 10. Bloodshed and Contention about Forms of Worship 489. Body to bow the Body see Head Bonaveentur 444. Books Canonical and Apocryphal see Canon Scripture Bow to bow the Knee see Uncover the Head Bread The breaking of Bread among the Jews was no singular thing 504 507. It is now otherways performed than it was by Christ 506. whether Leavened or Vnleavened Bread is to be used Also it is hotly disputed about the manner of taking it and to whom it is to be given 506 507 169. see Communion Daily Bread in the Lord's Prayer may be Translated Supersubstantial Bread C. Calvinists see Protestants they deny Consubstantiatian 289. They maintain Absolute Reprobation 286. they think Grace is a Certain Irresistible Power and what sort of a Saviour they would have 354 355. their Faith of the Flesh and Blood of Christ 496 497 498 499. They use Leavened Bread in the Supper 507. they feign a Revealed and Secret Will in God which are Contradictory 694 695. Calvin 514. Canon Whether the Scripture be a filled up Canon 308 309 Whether it can be proved by Scripture that any Book is Canonical ibid. see Scriptures Castellio banished 527. Ceremonies see Superstition CHRIST see Communion Justification Redemption Word he sheweth himself daily revealing the Knowledge of the Father 271. without his School there is nothing learned but busie talking 271. he is the Eternal Word 274. no Creature hath Access unto God but by him 274 275. he is the Way the Truth and the Life 275. he is the Mediator between God and Man 275 368. he is God and in time he was made partaker of Man's Nature 275. yesterday to day the same and for ever 280. the Fathers believed in him and how 279 280. His Sheep hear his Voice and contemn the Voice of a Stranger 297 418 420. It is the Fruit of his Ascension to send Pastors 304 see Gifts he dwelleth in the Saints and how 334. see Birth His Coming was necessary 335. by his sacrifice we have Remission of Sins 335 358 368. whether he be and how he is in all is explained 6 63 336. being formed within he is the formal Cause of Justification 364 379. by his Life Death c. he hath opened a way for Reconciliation 379 380. 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 369. how we are partakers of his Sufferings 393 394. for what end he was manifested 390 391. he delivers his own by Suffering 520. Concerning his outward and Spiritual Body 466 497. Concerning his outward and Inward Coming 510. Christ is compared to a grain of Mustard-Seed Clem. Alex 579. his Divinity and being from the beginning 162. his Appearance in the Flesh ibid. the end and use of that Appearance 163 117. his Inward Manifestation ibid. he having fulfilled the Law and the righteousness thereof gave witness to the Dispensation of the Gospel 187. Christ at this Day speaketh in his Servants and will to the end of the World 644. the Seed and Spiritual Body of Christ both in him and us belonging to Christ is as really united unto the Word as his outward Body was 628. the Seed is not our Souls The Seed and Spiritual Nature of Christ is one and the same both in him and in us ibid. Christ's outward Satisfaction is owned against the Socinians The Sufferings of Christ in Men are voluntary and yet without sin Christ's outward Sufferings at Jerusalem were necessary unto Mens Salvation ibid. the Doctrine of the Incarnation Sufferings Death Resurrection c. are necessary every where to be preached 629. Christ Crucified within 9. his Indwelling and In being differ 6 796. without Inward Holiness and Righteousness none can lay Claim to Christ
to the Grace given 300. the confining of the Gifts and Graces of God to certain External Forms and Ceremonies is directly opposite to Vniversal Love 703. by the Gift of God all things are possible 398. Gilpin John his Story answered 74. God How he hath always manifested himself 269 unless he speak within the Preacher makes a rustling to no purpose 271 272. None can know him aright unless he receive it of the Holy Ghost 270 271 272. God is to be sought within 272. he is known by Sensation and not by meer Speculation and Syllogistick Demonstrations 271. he is the Fountain Root and Beginning of all good Works and he hath made all things by his Eternal Word 274. God speaking is the Object of Faith 278. among all he hath his own Chosen ones 270. he delights not in the Death of the Wicked see Redemption he hath manifested his Love in sending his Son 367 368 see Justification he rewards the good Works of his Children 386. whether it be possible to keep his Commandments 388. he is the Lord and the only Judge of the Conscience 515 517 he will have a free Exercise 522. his Forbearance and Long-suffering 343 344 223 217. When God hardens 344. what Man does act without his Power is not accepted 453. by Manifestation he cometh forth into the Creatures and yet is still in himself 580. whom to know is Eternal Life 115. God's Voice is known by a Spiritual and Supernatural Sense 898 God is Light 65 115 161. There is in all Men a Supernatural Idea of God as of a most perfect being 900. his Glory and Beauty makes all the Glory of this World as Dross and Dung 902. his Condescension to the Weak 35. of all things Sin is most contrary to his Nature 320. whose Riches and Bounty lead Men to Repentance 791. who speaks inwardly to the Mind of Man 896. Godliness from a tender Age the Happiness of few and why 677. Good that which is good for one to do may be sinful to another 300. the Good in all ought to be Commended 682 and the Evil not to be encouraged 683. Gospel see Redemption the Truths of it are as Lies in the Mouths of Profane and Carnal Men 276 284 285. the Nature of it is explained 285 286. It is distinguished from the Law and is more excellent than it 386 287 298. see Covenant Law whether any ought to preach it in this or that Place is not found in Scripture 299 416 417. its Works are distinguished from the Works of the Law 382. how it is to be propagated and of its Propagation 517. The Worship of it is inward 484. it is an inward Power 349 350. Evil under the Gospel not to be resisted 665. its most excellent Dispensation is to be like Christ 664 The Gospel of Salvation is brought nigh unto all 125. which is the Power of God 126. a new Revelation of the good old Gospel and Doctrines 308. this Gospel is made a Mock and Illusion by the false Doctrine of Absolute Reprobation 319 321 322. is preached to every Creature 323. or in every Creature 799. which Gospel is hid in them that are lost 632. a twofold Dispensation of it 664. the preaching of it perverted by our Adversaries 782. the History of the Gospel is necessary 793. yet the Declaration is not the Power or Manifestation of God in Man 799. which Assertion is neither Heathenism nor Jesuttism c. ibid. and Salvation is not impossible without the hearing of the Gospel or outward preaching 805. Government see Church Magistrate Order and Government Asserted in the Church of Christ 193. being appointed by Christ himself and the form thereof 194. the Abuse makes not void the true use ibid. the end thereof 195. being practised by the Apostles and Primitive Christians ibid. 199. the Apostles Doctrine concerning it 196. dissenting Reasonings against it 197. It is no inconsistency or Contradiction to be a Follower of the Grace of God in ones self and to be a Follower of Men in whom the Spirit of God hath the Dominion ibid. in what Cases and how far this Government extends i as to Outwards and Temporals 206 211. ii in Matters Spiritual and purely Conscientious 212 224. It differs from the Oppressing and persecuting principality of the Church of Rome and other Antichristian Assemblies 230 235. Grace the Grace of God can be lost through Disobedience 398 c. Saving Grace see Redemption which is required in the calling and qualifying of a Minister see Minister in some it worketh in a special and prevalent manner that they necessarily obtain Salvation 340 341. Your Grace see Titles Grace is given in order to save 63 64. what it teaches 128. all have Grace sufficient for Salvation 341 578 699. if not resisted works Salvation 801. the Calvinists make Grace an Irresistible Power falsly 803 827 828 834. God's Grace and Love is Universal 164. its Work in the Heart 387 802. concerning falling from Grace 136 138 167. a graceless Man is rendered unfit to receive the new Wine of the Gospel in his unclean Vessel 656. Greeks the Wisdom of the Greeks appeared in their worldly Affairs 764. H. Hai Ebn Yokdan 365 Hands Laying on of Hands 417 511 660 833. Paul wrought with his Hands 652 435 Head Of uncovering the Head in Salutations 531 533 540 543 564 565 874. to put off the Hat one to another not commanded by Christ 3. is one of the Corrupt Customs of the World ibid. not warranted to Man by Scripture but to God 60. and Salutations commanded by Christ are owned by the Quakers 2 3. who don 't consist in taking off the Hat and bowing of the Body 874 see Honor Salutations Hearing Inward and outward Hearing distinguished 603 803 804. Faith comes not by outward Hearing 904 905. see Infants Heart the Heart is Deceitful and Wicked 30 312 314. Obdurateness and Hardness of Heart when begotten 789. Hardness of Heart and blindness justly reprovable and all the Enormities following thereupon 242. man cannot procure to himself tenderness of Heart in his own will 338 Heathens Albeit they were Ignorant of the History yet they were sensible of the Loss by the Fall 361. some Heathens would not Swear 555. Heathenish Ceremonies were brought into the Christian Religion 492. Heathen-Philosophers Divine Knowledge 361 362. they declared that Inward Concupiscence is sin 604. the Gospel held forth to them 327. and Christ was given as a Light to inlighten the Gentiles 358. Concerning the Heathens Book of Nature 630 631. Salvation is possible to them in the most barbarous places 700 803 804. they having a Day of Visitation through the Gospel 788. Those that deny the Inward Principle of Grace and Light given to all Men are forged to urge the same against an Heathen because he doth not acknowledge any Scripture or Tradition 700 701. See Gentiles Pagans Heathen-Persecution see Persecution Hebrew The various Lections of the Hebrew Character of the Bible 303. Henry