Worshipping of Angels and other such Acts of voluntary Humility A. Now the Spirit speaketh expresly that in the latter times some shall depart from the Faith 1 Tim. 4.1 2 3. giving heed to seducing Spirits and Doctrines of Devils speaking Lies in Hypocrisie having their Conscience seared as with an hot Iron forbidding to Marry and commanding to Abstain from Meats which God hath Created to be received with Thanksgiving of them which believe and know the Truth Let no Man beguile you of your Reward in voluntary Humility Col. 2.18 and Worshipping of Angels intruding into these things which he hath not seen vainly puft up by his Fleshly Mind CHAP. XIII Concerning Magistracy Question WHat is the Duty of a Magistrate Answer The God of Israel said the Rock of Israel spake to me he that Ruleth over Men must be Just 2 Sam. 23.3 Ruling in the Fear of God Q. What do the Scriptures speak of the Duty of such Subjection as are under Authority A. Let every Soul be Subject to the Higher Powers Rom. 13.1 2 3 4 5. for there is no Power but of God The Powers that be are ordained of God Whatsoever therefore resists the Power resists the Ordinance of God and they that resist shall receive to themselves Damnation For Rulers are not a Terror to good Works but to the Evil. Wilt thou then not be afraid of the Power Do that which is Good and thou shalt have Praise of the same for he is the Minister of God to thee for Good But if thou do that which is Evil be afraid for he beareth not the Sword in vain for he is the Minister of God a Revenger to execute Wrath upon him that doth Evil. Wherefore Ye must needs be subject not only for Wrath but also for Conscience sake Submit your selves to every Ordinance of Man for the Lord's sake whether it be to the King as Supream 1 Pet. 2.13 14 15. or unto Governours as unto them that are sent by him for the Punishment of Evil-Doers and for the Praise of them that do well for so is the Will of God that with Well-doing ye may put to silence the Ignorance of foolish Men. Tribute Q. Ought Tribute to be paid to them A. For for this Cause pay we Tribute also for they are God's Ministers Rom. 13 6 7. attending continually upon this very thing Render therefore to all their Dues Tribute to whom Tribute is due Custom to whom Custom Fear to whom Fear Honour to whom Honour Then saith he unto them Render therefore unto Caesar the things which are Caesar's Matth. 22.21 and unto God the things that are God's Obedience Q. Are we obliged to obey Magistrates in such things as we are perswaded in our Minds are contrary to the Commands of Christ Acts 4.18 19 20. A. And they called them and commanded them not to speak at all nor teach in the Name of Jesus but Peter and John answered and said unto them Whether it be right in the sight of God to hearken unto you more than unto God judge ye for we cannot but speak the things which we have seen and heard And when they had brought them Acts 5 27 28 29. they set them before the Council and the High-Priest asked them saying Did not we straightly command you that ye should not Teach in this Name And behold ye have filled Jerusalem with your Doctrine and intended to bring this Man's Blood upon us Then Peter and the other Apostles answer'd and said We ought to obey God rather than Man Moderation Q. What ought to be Magistrates Behaviour in such Cases according to the Counsel of wise Gamaliel A. Then stood there up one in the Council a Pharisee named Gamaliel Acts 5.34 35 38 39. a Doctor of Law had in Reputation among the People and commanded to put the Apostles forth a little space and said unto them Ye Men of Israel take heed to your selves what ye intend to do as touching these men And now I say unto you Refrain from these men and let them alone for if this Counsel or this Work of Men it will come to nought but if it be of God ye cannot overthrow it leâ—t happily ye be found even to fight against God Tares Q. What Command giveth Christ to his People under the Gospel in Relation to this matter How doth he hold forth their Duty under the Parable of the Tares A. So the Servants of the Houshold came and said unto him Sir didst thou not sow Good Seed in thy Field Matth. 13.27 28 29. from whence then hath it Tares He said unto them An Enemy hath done this The Servants said unto him Wilt thou then that we go and gather them up But he said Nay lest while ye gather up the Tares ye root up also the Wheat with them Tares the Wicked Q. Doth he explain these Tares of the Wicked whom the Godly must not take upon them to cut off lest through mistake they hurt the Good but leave it to God to do it by his Angels A. * Matth. 13.38 39 40 41. The Field is the World the good Seed are the Children of the Kingdom but the Tares are the Children of the Wicked One the Enemy that sowed them is the Devil the Harvest is the End of the World and the Reapers are the Angels And therefore the Tares are gathered and burnt in the Fire So shall it be in the end of this World the Son of Man shall send forth his Angels and they shall gather out of his Kingdom all things that offend and them which do Iniquity CHAP. XIV Concerning the Resurrection Question WHat saith the Scripture of the Resurrection of the Dead Answer And have Hope towards God Acts 24.15 which they themselves also allow that there shall be a Resurrection of the Dead both of the Just and Unjust Q. To what different End shall the Good be raised from the Bad and how are they thereunto reserved A. Marvel not at this for the Hour is coming in the which all that are in the Graves shall hear his Voice and shall come forth John 5.28 29. they that have done good unto the Resurrection of Life and they that have done Evil unto the Resurrection of Condemnation But the Heavens and the Earth which are now 2 Pet. 3.7 by the same Word are kept in store reserved unto Fire against the Day of Judgment and Perdition of Ungodly Men. Q. What must be answered to such as ask how the Dead are raised and with what Body A. Thou Fool that which thou sowest is not quickened 1 Cor. 15.36 37 38 39 40 41 42 43 44. except it die and that which thou sowest thou sowest not that Body which shall be but bare Grain it may chance of Wheat or some other Grain But God giveth it a Body as it hath pleased him and to every Seed his own Body All
carnal but mighty through God to the pulling down of strong Holds casting down Imaginations and every High Thing that exalteth itself against the Knowledge of God and bringing into Captivity every Thought to the Obedience of Christ y 2 Cor. 10 3.4 5. For Wars and Fightings come of the Lusts that war in the Members z Jam. 4.1 2. Therefore Christ commands not to resist Evil but whosoever will smite on the right Cheek to turn the other also a Mat. 5.39 Because Christians are Lambs among Wolves b Luke 10.3 Therefore are they hated of all Men for Christ's sake c Mat. 10.22 And all that will live Godly in Christ Jesus must suffer Persecution d 2 Tim. 3.12 Such are Blessed for theirs is the Kingdom of Heaven e Mat. 5 10. For though they have lost their Lives yet shall they save them f Mat. 16.25 And because they have confessed Christ before Men he will also confess them before the Angels of God g Luke 12.8 9. We ought not then to fear them which kill the Body but are not able to kill the Soul but rather him which is able to destroy both Soul and Body in Hell h Mat. 10.28 ARTICLE XXII Concerning Magistracy LEt every Soul be subject to the Higher Powers for there is no Power but of God the Powers that be are ordained of God Whosoever therefore resists the Power resists the Ordinance of God and they that resist shall receive to themselves Damnation For Rulers are not a Terror to Good Works but to the Evil wilt thou then not be afraid of the Power do that which is good and thou shalt have Praise of the same for he is the Minister of God to thee for good But if thou do that which is Evil be afraid for he beareth not the Sword in vain for he is the Minister of God a Revenger to execute Wrath upon him that doth Evil. Wherefore we must needs be subject not only for Wrath but also for Conscience sake For for this Cause pay we also Tribute for they are God's Ministers attending continually upon this very thing Render therefore to all their Dues Tribute to whom Tribute is due Custom to whom Custom Fear to whom Fear Honour to whom Honour i Rom. 13.1 2 7. Therefore are we to submit ourselves to every Ordinance of Man for the Lord's sake whether it be to the King as Supream or unto Governours as unto them that are sent by him for the Punishment of Evil-Doers and for the Praise of them that do Well for so is the Will of God that with well-doing we may put to Silence the Ignorance of Foolish Men k 1 Pet. 2.13 14 15. Yet it is right in the Spirit of God to hearken unto him more than unto them l Acts 4.19 And though they straightly Command us not to teach in Christ's Name we ought to obey God rather than Men m Acts 5.28 29. ARTICLE XXIII Concerning the Resurrection THere shall be a Resurrection of the Dead both of the Just and Vnjust n Acts 24.15 They that have done Good unto the Resurrection of Life and they that have done Evil unto the Resurrection of Damnation o John 5.29 Flesh and Blood cannot inherit the Kingdom of God neither doth Corruption inherit Incorruption p 1 Cor. 15.50 Nor is that Body sown that shall be but God gives it a Body as it has pleased him and to every Seed his own Body It is sown in Corruption it is raised in Incorruption It is sown in Dishonour it is raised in Glory It is sown in Weakness it is raised in Power It is sown a Natural Body it is raised a Spiritual Body q 1 Cor. 15.37 38 42 43 44. CHAP. XVII A short Expostulation with and APPEAL to all other Professors COme let us reason with you all ye Professors of Christianity of what sort or kind soever and bring forth your Catechisms and Confessions of FAITH to that which by most of your selves is accounted the Touch-Stone or Rule And suffer your selves no more to be blinded and to Err through your Ignorance of the Scriptures and of the Power of God but freely acknowledge and confess to that Glorious Gospel and Light which the Scriptures so clearly witness to and your Experience must needs answer as also to these other Doctrines The Noble Principle of Truth all are Invited unto which consequentially depend upon the behalf of that Noble and truly Catholick Principle wherein the Love of God is so mercifully exhibited to all Men and his Justice and Mercy do like Twins so Harmoniously Concord his Mercy in the oft tendering of his Love through the Strivings and Wrestlings of his Light during the day of every man's Visitation and his Justice both in the destroying and cutting away of the Wicked Nature and Spirit in those that suffer themselves to be Redeemed through his Judgments and in the utter Overthrow of such who rebelling against the Light and doing Despight to the Spirit of Grace hate to be Reformed Now not only this Fundamental Principle is clearly held forth in this Treatise but all these that depend upon it as the real and inward Justification of the Saints through the Power and Life of Jesus Revealed in them their full and perfect Redemption from the Body of Death and Sin as they grow up by the Workings and Prevalency of his Grace And yet lest Security should enter there is great need of Watchfulness in that they may even depart after they have really witnessed a good Condition and make Ship-wrack of the Faith and of a good Conscience with all the parts of the Doctrine of Christ as they lie linked together like a Golden Chain which doth very much evidence the Certainty and Vertue of Truth above all Heresies Error and Deceit however so cunningly gilded with the specious Pretences thereof For Truth is intire in all its parts and consonant to it self without the least Jar having a wonderful Coherence and notable Harmony The Harmony of Truth as of a well-tuned Instrument answering together like the Strings of a well-tuned Instrument whereas the Principles of all other Professors though in some things most of them come near and divers acknowledge that which is Truth yet in most things they stray from it so that their Principles greatly contradict and Jar one against another And though they may alledge Scriptures for some of their Principles yet they are put strangely to wrest it and to deny it for others My Appeal then to and Expostulation with all sorts of Professors is not to prove some one or two Points by the Scriptures for there be some general Notions of Truth which most if not all agree to but the whole Body of our Principles as they stand in relation to each other which none of them all is able to do For among the many Professors their Catechisms and Confessions of Faith I
Bread Is it the Outward or is it the Inward and Spiritual The one Bread not many If it be the Outward then there is no Inward and Spiritual Bread Or if it be the Inward and Spiritual which is that one Bread then that Outward Bread as being but a Figure is ceased from being of use as to any necessity And this he spoke unto the Wise who saw beyond the Shadow and Figure unto the Substance the end of it which was that Heavenly Bread and Refreshment which Christ himself giveth unto those Souls to feed upon who know the Mystery of his Indwelling in them which Bread is indeed his Body So that now the Bread being one which is the Body of Christ the Outward Bread hath no place in the Supper of the Lord for then there should be not one Bread but two for the Outward Bread and the Inward are two and not one Bread And if any say The outward Bread though it be not properly the Body of Christ and thing signified yet it may be said to be one with it because of that Agreement betwixt the sign and the thing signified I Answer That is not sufficient why the outward Bread should be called the one Bread or one with the thing signified otherwise by the same evasion one might plead for the Continuance of all the Sacrifices and Offerings of Rams and Bulls and Goats and say they are one with that one Offering of Christ mentioned Hebr. 10.14 because they signified that one Offering Now were not this an abominable wresting of the Apostle's words to say All these outward Offerings were the one Offering because they did signify it For indeed he does contra-distinguish them from this one Offering that because of its being come he infers they were to pass away And so it is as plain that the Apostle contra-distinguished betwixt that one Bread and the outward Bread together with the other Figures and Shadows according to which writing to the Colossians he saith Coloss. 2.16 17. Let no man condemn you in Meat or Drink or Holy Day or New Moon or Sabbath-days which are a Shadow of things to come but the Body is of Christ. And he bids them seek the things above and not the things which the Apostle said did perish in the using saying Touch not taste not handle not Coloss. 2.10 21 22. compared with Coloss. 3.1 2. which he spoke because they began to lay too great a weight upon these things and to hold them up as perpetual which were to pass away For a Sixth Reason thou say'st The Apostles and Primitive Christians who did partake of the Spirit in a large measure did use it Answ. That they used it for some time is granted but that they used it as of Necessity or Command is denied nor did they use it for themselves but for the sake of the weak who could not be suddenly weaned from it Thy Seventh Reason is That it is the Mind and Will of God that this Ordinance should be continued in his Church until the Second Coming of Christ to Judgment Christ's Second Coming is spiritual By which Second Coming thou and you understand his Outward Coming for which you have no ground to say that he bid them Observe it till his outward Coming so many hundred years after for the Scripture speaks nothing so but thus Ye shew forth my Death till I come Now we say he did Come according to his Promise in a Spiritual and Inward way of Appearance in their Hearts feeding them with the heavenly Food and Refreshment of his own Life and Spirit which is the Substance And concerning this Coming he spake unto them in many places particularly John 14.18 I will not leave you Fatherless I will come unto you Yet a little while and the World seeth me not but ye shall see me And Verse 23. If any Man love me he will keep my Word and my Father will love him and we will come unto him and make our Abode with him Which Coming was inward according to Verse 20. You in me and I in you And those that witnessed him thus Come needed not outward Bread and Wine to remember them of him for his own Spirit would bring all things to their remembrance they need not look upon the Figure and Shadow who have the Substance Paul said We look not upon things which are visible neither will God's Condescendence to their Weakness God's Condescension to the Weak who were but newly Redeemed from out of a mass of Heathenish Superstitions prove a Command or a Rule to the whole Church or a Warrant for any now to be found in the Administration thereof and to hold up the outward Figure do cloak themselves by shutting out and denying the Spiritual Appearance of Christ as he doth immediately Reveal himself in his Children in whom he has made manifest the Substance which ends the Shadow For an Eighth Reason thou say'st That Persons who cast off this Ordinance are their Soul 's great Enemies for they stand in the way of their Soul 's Spiritual good in that this is a Spiritual Nourishing strengthening Ordinance where Spiritual Food is offered and delicate Meat and Drink for strengthening Believers in their Journey to Heaven To which I Answer That those who neglect and despise having Fellowship and Communion with God and laugh and scoff at the useful and necessary Duty of Waiting upon the Lord in silence wherein his Children feel their Souls nourished with the Body and Blood of Christ The â—â—ue Nourishment of the Soul and with Spiritual Manna which descends from Heaven and is distilled into their Souls not only once or twice a year which are the Seasons wherein that which thou termest Spiritual Food is ministred among you but daily and hourly by the fresh Incoms of Life such indeed are to their Souls great Enemies though they be sticking to the performance of some External Ceremonies wherein in former times God in Condescendence to some because of the simplicity of their hearts appeared and yet even then frequently and as much and more at other times But now the Sun is set upon those who will needs be upholding the Shadow in opposition to the Substance therefore their Table is become polluted The polluted Table and may more truly be termed the Table of Devils than the Communion of the Body of Christ where a mixt Multitude of all sorts of Wicked Persons living out of God's fear sit down together being seemingly in words Excommunicated from Approaching by the Preacher and yet presently Admitted to it by the same And to turn away from such an Ordinance so called is no sin nor hurt but all who become obedient to the Light of Christ in them will find in their place to forsake it as being such an Ordinance which the Apostle said Touch not taste not handle not which is all to perish with the using In the fourth place Page 41. thou wilt prove That the Ministry of the
Rational Principle sets it self up there above the Seed of God to reign and rule as a Prince in Spiritual things while the Holy Seed is wounded and bruised there is Anti-Christ in every man or somewhat Exalted above and against Christ. Neverthless we do not hereby Affirm as if Man had received his Reason to no purpose or to be of no Service unto him in no wise we look upon Reason as fit to Order and Rule man in things Natural The Divine Light and Natural Reason distinguished For as God gave two great Lights to Rule the outward World the Sun and Moon the greater Light to rule the Day and the lesser Light to rule the Night so hath he given man the Light of his Son a Spiritual Divine Light to Rule him in the things Spiritual and the Light of Reason to Rule him in things Natural And even as the Moon borrows her Light from the Sun so ought men if they would be rightly and comfortably ordered in natural things to have their Reason enlightned by this Divine and pure Light Which Inlightned Reason in those that obey and follow this true Light we Confess may be Vseful to man even in Spiritual things as it is still subservient and subject to the other Even as the Animal Life in man regulated and ordered by his Reason helps him in going about things that are Rational The Light distinguished from Man's natural Conscience We do further rightly distinguish this from man's natural Conscience for Conscience being that in man which ariseth from the natural Faculties of man's Soul may be Defiled and Corrupted it is said expresly of the Impure Tit. 1.15 That even their Mind and Conscience is defiled But this Light can never be Corrupted nor Defiled neither did it ever Consent to Evil or Wickedness in any for it is said expresly that it makes all things manifest that are reprovable Eph. 5.13 and so is a faithful Witness for God against every Vnrighteousness in man CONSCIENCE defined Now Conscience to define it truly comes from Conscire and is that Knowledge which ariseth in man's heart from what agreeth contradicteth or is contrary to any thing believed by him whereby he becomes Conscious to himself that he transgresseth by doing that which he is perswaded he ought not to do So that the Mind being once blinded or defiled with a wrong belief there ariseth a Conscience from that Belief which troubles him when he goes against it Example of a Turk As for Example A Turk who hath possess'd himself with a false Belief that it is Vnlawful for him to drink Wine if he do it his Conscience smites him for it but though he keep many Concubines his Conscience troubles him not because that his Judgment is already defiled with a false Opinion that it is lawful for him to do the one and unlawful to do the other Whereas if the Light of Christ in him were minded it would Reprove him not only for committing Fornication but also as he became obedient thereunto Inform him that Mahomet is an Impostor as well as Socrates was informed by it in his day of the falsity of the Heathens Gods Example of ◠Papist So if a Papist eat flesh in Lent or be not diligent enough in Adoration of Saints and Images or if he should Contemn Images his Conscience would smite him for it because his Judgment is already blinded with a false Belief concerning these things Whereas the Light of Christ never Consented to any of those Abominations Thus then man's natural Conscience is sufficiently distinguished from it for Conscience followeth the Judgment doth not Inform it but this Light as it is Received removes the Blindness of the Judgment opens the Vnderstanding and rectifies both the Judgment and Conscience So we Confess also that Conscience is an Excellent thing where it is rightly Inform'd and Inlightned Wherefore some of us have fitly Compar'd it to a Lanthorn The natural Conscience compared to a Lanthorn and the Light of Christ the Candle and the Light of Christ to the Candle A Lanthorn is useful when a Clear Candle burns and shines in it but otherwise of no use To the Light of Christ then in the Conscience and not to man 's natural Conscience it is that we continually Commend men this not that is it which we preach up and direct People to as to a most certain Guide unto Life Eternal Lastly This Light Seed c. appears to be no Power or natural Faculty of man's Mind because a Man that 's in his Health can when he pleases stir up move and exercise the Faculties of his Soul he is absolute Master of them and except there be some natural Cause or Impediment in the way he can use them at his pleasure but this Light and Seed of God in man he cannot Move and Stir up when he pleaseth but it moves blows and strives with man as the Lord seeth meet For though there be a possibility of Salvation to every man during the day of his Visitation yet cannot a Man at any time when he pleaseth or hath some sense of his Misery The Waiting upon the Movings of the Light and Grace stir up that Light and Grace so as to procure to himself Tenderness of heart but he must Wait for it which comes upon all at certain times and seasons wherein it works powerfully upon the Soul mightily tenders it and breaks it at which time if man Resist it not but close with it he comes to know Salvation by it Even as the Lake of Bethesda did not Cure all those that washed in it but such only as Washed first after the Angel had moved upon the waters so God moves in love to mankind in his Seed in his heart at some singular times Setting his sins in order before him and seriously Inviting him to Repentance offering to him Remission of Sins and Salvation which if man accept of he may be saved Now there is no man alive and I am confident there shall be none to whom this Paper shall come who if they will deal faithfully and honestly with their own hearts will not be forced to acknowledge but they have been sensible of this in some measure less or more which is a thing that man cannot bring upon himself with all his Pains and Industry This then O Man and Woman is the Day of God's gracious Visitation to thy Soul which thou shalt be happy for ever if thou Resist not This is the Day of the Lord which as Christ saith is like the Lightning Matt. 24.27 John 3.8 that shineth from the East unto the West and the Wind or Spirit which blows upon the heart and no man knows whither it goes nor whence it comes § XVII And lastly This leads me to speak concerning the manner of Quest. 7 this Seed or Light 's Operation in the hearts of all men which will shew yet more manifestly how we differ vastly from all
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