and I my self with others have shared of in suffering there they have often beaten us and cast water and dirt upon us there they have danced leaped sung and spoken all manner of prophane and ungodly words offered violence and shameful behaviour to grave Woman and Virgins jeared mocked and scoffed asking us If the Spirit was not yet come and much more which were tedious here to relate and all this while we have been seriously and silently sitting together and waiting upon the Lord so that by these things our inward and spiritual Fellowship with God and one another in the pure life of Righteousness hath not been hindered But on the contrary the Lord knowing our sufferings and reproaches for his Testimonies sake hath caused his Power and Glory more to abound among us and hath mightily refreshed us by the sense of his love which hath filled our Souls and so much the rather as we found our selves gathered into the Name of the Lord which is the strong Tower of the Righteous whereby we felt our selves sheltered from receiving any inward hurt through their malice and also that he had delivered us from that vain name and profession of Christianity under which our opposers were not ashamed to bring forth these bitter and cursed Fruits yea sometimes in the midst of this tumult and opposition God would powerfully move some or other of us by his Spirit both to testifie of that joy which notwithstanding their malice we enjoyed and powerfully so declare in the evidence and demonstration of the Spirit against their folly and wickedness so as the power of Truth hath brought them to some measure of quietness and stillness and stopped the impetuous streams of their fury and madness that as ever of old Moses by his Rod divided the Waves of the Red Sea that the Israelites might pass so God hath thus by his Spirit made a way for us in the midst of this raging wickedness peaceably to enjoy and possess him and accomplish our Worship to him So that sometimes upon such occasions several of our opposers and interrupters have hereby been convinced 〈…〉 Truth and gathered from being Persecutors to be Sufferers with 〈…〉 let it not be forgotten but let it be inscribed and abide for a constant remembrance of the thing that in these beastly and bruitish pranks used to molest us in our Spiritual meetings none have been more busie than the Young Students of the Universities who were learning Philosophy and Divinity so called and many of them preparing themselves for the Ministry Should we commit to writing all the abominations committed in this respect by the young fry of the Clergy it would make no small Volumn as the Churches of Christ gathered into his Pure Worship in Oxford and Cambridge in England and Edinburgh and Aberdeen in Scotland where the Universities are can well bear witness § XIV Moreover in this we know that we are partakers of the New Covenant's Dispensation and Disciples of Christ indeed sharing with him of that Spiritual Worship which is performed in the Spirit and in Truth because as he was so are we in this world For the Old Covenant Worship had an outward Glory Temple and Ceremonies and was full of outward Splendor and Majesty having an outward Tabernacle and Altar beautified with Gold Silver and Precious Stones and their Sacrifices were tied to an outward particular place even the outward Mount Zion and those that prayed behoved to pray with their Faces towards that outward Temple and therefore all this behoved to be protected by an outward arm nor could the Jews peaceably have enjoyed it but when they were secured from the violence of their outward Enemies and therefore when at any time their Enemies prevailed over them their Glory was darkned and their Sacrifices stopped and the Face of their Worship marred hence they complain lament and bewail the destroying of the Temple as a loss irreparable But Jesus Christ the Author and Institutor of the New Covenant Worship testifies that God is neither to be worshipped in this nor that place but in the Spirit and in Truth and forasmuch as his Kingdom is not of this World neither doth his Worship consist in it or need either the Wisdom Glory Riches or Splendor of this world to beautifie or adorn it nor yet the outward power or arm of flesh to maintain uphold or protect it but it is and may be performed by those that are spiritually minded notwithstanding all opposition violence and malice of men because it being purely Spiritual it is out of the reach of natural men to interrupt or molest it even as Jesus Christ the Author thereof did enjoy and possess his Spiritual Kingdom while oppressed persecuted and rejected of men and as in despite of the malice and rage of the devil he spoiled principalities and powers triumphing over them and through death destroyed him that had the power of death that is the devil so also all his followers both can and do worship him not onely without the arm of Flesh to protect them but even when oppressed For their worship being spiritual is by the power of the Spirit defended and maintained but such worships as are carnal and consist in carnal and outward ceremonies and observations need a carnal and outward arm to protect them and defend them else they cannot stand and subsist And therefore it appears that the several worships of our opposers both Papists and Protestants are of this kind and not the true Spiritual and New Covenant worship of Christ because as hath been observed they cannot stand without the protection or countenance of the outward Magistrate neither can be performed if there be the least opposition for they are not in the patience of Jesus to serve and worship him with sufferings ignomies calumnies and reproaches And from hence have sprung all those wars fightings and bloodshed among Christians while each by the arm of Flesh endeavoured to defend and protect their own way and worship and from this also sprung up that monstrous opinion of persecution of which we shall speak more at length hereafter § XV. But Fourthly The nature of this Worship which is performed by the Operation of the Spirit the natural man being silent doth appear from these words of Christ John 4.23 24. But the hour cometh and now is when the true Worshippers shall Worship the Father in Spirit and in Truth For the Father seeketh such to Worship him God is a Spirit and they that Worship him must Worship him in Spirit and in Truth This Testimony is the more specially to be observed for that it is both the first chiefest and most ample testimony which Christ gives us of his Christian Worship as different and contradistinguished from that under the Law For First he sheweth that the season is now come wherein the Worship must be in Spirit and in Truth For the Father seeketh such to Worship him so then it is no more a Worship
own Eternal Word and Power so no Creature has access again unto him but in and by the Son according to his own express words No man knoweth the Father but the Son and he to whom the Son will reveal him Matth. 11.27 Luk. 10.22 And again he himself saith I am the Way the Truth and the Life no man cometh unto the Father but by me Joh. 14.6 Hence he is fitly called the Mediator betwixt God and Man For having been with God from all Eternity being himself God and also in time partaking of the nature of man through him is the goodness and love of God conveighed to mankind and by him again man receiveth and partaketh of these mercies Hence is easily deduced the probation of this first Assertion thus If no man know the Father but the Son and he to whom the Son will reveal him then there is no knowledge of the Father but by the Son But no man knoweth the Father but the Son Therefore there is no knowledge of the Father but by the Son The first part of the antecedent are the plain words of Scripture The consequence thereof is undeniable except one would say that he hath the knowledge of the Father while yet he knows him not which were an absurd repugnance Again If the Son be the Way the Truth and the Life and that no man cometh unto the Father but by him then there is no knowledg of the Father but by the Son But the first is true Therefore the last The antecedent are the very Scripture words The consequence is very evident For how can any know a thing who useth not the way without which it is not knowable But it is already proved that there is no other way but by the Son so that who so uses not that way cannot know him neither come unto him § VI. Having then laid down this first Principle I come to the second viz. That there is no Knowledg of the Son but by the Spirit or that the Revelation of the Son of God is by the Spirit Where it is to be noted that I alwayes speak of the saving certain and necessary Knowledge of God which that it cannot be acquired otherwayes than by the Spirit doth also appear from many clear Scriptures For Jesus Christ in and by whom the Father is revealed doth also reveal himself to his Disciples and Friends in and by his Spirit as his manifestation was sometimes outwards when he testified and witnessed for the Truth in this World and approved himself faithful throughout So being now withdrawn as to the outward man he doth teach and instruct mankind inwardly by his own Spirit he standeth at the door and knocketh and who so heareth his Voice and openeth he comes in to such Rev. 3.20 Of this Revelation of Christ in him Paul speaketh Gal. 1.6 in which he placeth the excellency of his Ministry and the certainty of his Calling And the Promise of Christ to his Disciples Lo I am with you to the end of the World confirmeth this same thing for this is an inward Presence and Spiritual as all acknowledg But what relates hereto will again occur I shall deduce the proof of this Proposition from two manifest places of Scripture The first is 1 Cor. 2.11 12. What man knoweth the things of a man save the Spirit of a man which is in him Even so the things of God knoweth no man but the Spirit of God Now we have received not the Spirit of the World but the Spirit which is of God that we might know the things which are freely given us of God The Apostle in the verses before speaking of the wonderful things which are prepared for the Saints after he hath declared that the natural man cannot reach them adds that they are revealed by the Spirit of God ver 9 10. giving this reason for the Spirit searcheth all things even the deep things of God And then he bringeth in the comparison in the verses above mentioned very apt and answerable to our purpose and Doctrine that as the things of a man are only known by the Spirit of man so the things of God are only known by the Spirit of God that is that as nothing below the Spirit of man as the Spirit of Brutes or any other Creatures can properly reach unto nor comprehend the things of a man as being of a more noble and higher Nature so neither can the Spirit of man or the natural man as the Apostle in the 14 verse subsumes receive nor discern the things of God or the things that are Spiritual as being also of a higher Nature which the Apostle himself gives for the reason saying neither can he know them because they are spiritually discerned So that the Apostles words being reduced to an argument do very well prove the matter under debate thus If that which appertaineth properly to man cannot be discerned by any lower or baser Principle than the Spirit of man then cannot these things that properly relate unto God and Christ be known or discerned by any lower or baser thing than the Spirit of God and Christ. But the First is true Therefore also the Second The whole strength of the argument is contained in the Apostles words before mentioned which therefore being granted I shall proceed to deduce a second argument thus That which is Spiritual can only be known and discerned by the Spirit of God But the Revelation of Jesus Christ and the true and saving knowledg of him is Spiritual Therefore the Revelation of Jesus Christ and the true and saving knowledge of him can only be known and discerned by the Spirit of God The other Scripture is also a saying of the same Apostle 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Holy Ghost The Scripture which is full of Truth and answereth full well to the inlightned understanding of the Spiritual and real Christian may perhaps prove very strange to the carnal and pretended follower of Christ by whom perhaps it hath not been so diligently remarked Here the Apostle doth so much require the Holy Spirit in the things that relate to a Christian that he positively averrs we cannot so much as affirm Jesus to be the Lord without it which insinuates no less than that the Spiritual Truths of the Gospel are as lyes in the Mouths of carnal and unspiritual men for though in themselves they be true yet are they not true as to them because not known nor uttered forth in and by that Principle and Spirit that ought to direct the mind and actuat it in such things they are no better than the counterfeit representations of things in a comedy neither can it be more truly and properly called a real and true knowledg of God and Christ than the actings of Alexander the great and Julius Caesar c. if now transacted upon a Stage might be called truly and really their doings or the persons representing them might be said truly
but inward and immediate revelation as we have before proved Their example can be no ways applicable to us except we believe in God as they did that is by the same object The Apostle clears this yet further by his own example Gal. 1.16 where he saith so soon as Christ was revealed in him he consulted not with flesh and blood but forthwith believed and obeyed The same Apostle Heb. 13.7 8. where he exhorteth the Hebrews to follow the faith of the Elders adds this reason considering the end of their conversation Jesus Christ the same to day yesterday and for ever hereby notably insinuating that in the object there is no alteration If any now object the diversity of Administration I answer that altereth not at all the object for the same Apostle mentioned this diversity three times 1 Cor. 12.4 5 6. centreth always in the same Object the same Spirit the same Lord the same God But further if the object of Faith were not one and the same both to us and to them then it would follow that we were to know God some other way than by the Spirit But this were absurd Therefore c. Lastly this is most firmly proved from a common and received maxim of the School-men to wit Omnis actus specificatur ab objecto every act is specified from its object from which if it be true as they acknowledg tho for the sake of many I shall not recur to this argument as being too nice and Scholastick Neither lay I much stress upon those kind of things as being that which commends not the simplicity of the Gospel If the object were different then the faith would be different also Such as deny this Proposition now adays use here a distinction granting that God is to be known by his Spirit but again denying that it is immediate or inward but in and by the Scriptures in which the mind of the Spirit as they say being fully and amply expressed we are thereby to know God and be led in all things As to the negative of this assertion that the Scriptures are not sufficient neither were ever appointed to be the adequate and only rule nor yet can guide or direct a Christian in all those things that are needful for him to know we shall leave that to the next Proposition to be examined What is proper in this place to be proved is that Christians now are to be led inwardly and immediatly by the Spirit of God even in the same manner though it befal not to many to be led in the same measure as the Saints were of old § X. I shall prove this by divers Arguments and first from the Promise of Christ in these words Joh. 14.16 And I will pray the Father and he will give you another Comforter that he may abide with you for ever 17. Even the Spirit of Truth whom the World cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you Again ver 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your remembrance and 16.13 But when that Spirit of Truth shall come he shall lead you into all Truth for he shall not speak of himself but whatsoever he shall hear he shall speak and shall declare unto you things to come We have here first who this is and that is divers wayes expressed to wit The Comforter the Spirit of Truth the Holy Ghost and sent of the Father in the Name of Christ. And hereby is sufficiently proved the fottishness of those Socinians and other carnal Christians who neither know nor acknowledge any internal Spirit or Power but that which is meerly Natural by which they sufficiently declare themselves to be of the World who cannot receive the Spirit because they neither see him nor know him Secondly Where this Spirit is to be He dwelleth with you and shall be in you And Thirdly What his Work is He shall teach you all things and bring all things to your remembrance and guide you into all Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As to the First Most do acknowledge that there is nothing else understood than what the plain words signifie which is also evident by many other places of Scripture that will hereafter occur Neither do I see how such as affirm otherwayes can avoid Blasphemy For If the Comforter the Holy Ghost and Spirit of Truth be all one with the Scriptures then it will follow that the Scriptures is God seeing it is true that the Holy Ghost is God If these Mens reasoning might take place where ever the Spirit is mentioned in relation to the Saints thereby might be truly and properly understood the Scriptures Which what a non-sensical Monster it would make of the Christian Religion will easily appear to all Men. As where it is said A Manifestation of the Spirit is given to every man to profit withal it might be rendred thus A manifestation of the Scriptures is given to every man to profit withal What notable sense this would make and what a curious interpretation let us consider by the sequel of the same chapter 1 Cor. 12.9 10 11. To another the gifts of Healing by the same Spirit to another the working of Miracles c. But all these worketh that one and the self same Spirit dividing to every man severally as he will What would now these great masters of Reason the Socinians judge if we should place the Scriptures here instead of the Spirit Would it answer their Reason which is the great guide of their Faith Would it be good and sound Reason in their Logical Schools to affirm that the Scriptures divideth severally as it will and giveth to some the gift of Healing to others the working of Miracles If then this Spirit a manifestation whereof is given to every man to profit withal be no other than that Spirit of Truth before-mentioned which guideth into all Truth this Spirit of Truth cannot be the Scriptures I could infer an hundred more absurdities of this kind upon this sottish Opinion but what is said may suffice For even some of themselves being at times forgetful or ashamed of their own Doctrine do acknowledge that the Spirit of God is another thing and distinct from the Scriptures to guide and influence the Saints Secondly That this Spirit is inward in my opinion needs no interpretation nor commentary He dwelleth with you and shall be in you This indwelling of the Spirit in the Saints as it is a thing most needful to be known and believed so is it as positively asserted in the Scripture as any thing else can be If so be the Spirit of God dwell in you saith the Apostle to the Romans 8.9 and again Know ye not that ye are the Temple of the Holy Ghost and that the Spirit of God dwelleth in you 1 Cor. 6.19 Without this the
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 The Eighth Proposition 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 Souls 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 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 We on the contrary though we freely acknowledg this of the Natural Faln man in his first state whatever his profession or pretence may be so long as he is unconverted and unregenerate yet we do believe that those in whom Christ comes to be formed and the new man brought forth and born of the incorruptible Seed as that birth and man in union therewith naturally doth the will of God so it is possible so far to keep to it as 〈◊〉 to be found daily Transgressors of the Law of God And for 〈…〉 stating of the controversie let it be considered 〈…〉 that we place not this possibility in man 's own will and 〈…〉 is a man the Son of faln Adam or as he is in his natural state however wise or knowing or however much endued with a notional and literal knowledg of Christ thereby endeavouring a conformity to the letter of the Law as it is outward Secondly that we attribute it wholly to man as he is born again renewed in his mind raised by Christ knowing Christ alive reigning and ruling in him and guiding and leading him by his Spirit and revealing in him the Law of the Spirit of Life which not only manifests and reproves sin but also gives power to come out of it Thirdly that by this we understand not such a perfection as may not daily admit of a growth and consequently mean not as if we were to be as Pure Holy and Perfect as God in his Divine Attributes of Wisdom Knowledg and Purity but only a perfection proportionable and answerable to man's measure whereby we are kept from transgressing the Law of God and enabled to answer what he requires of us even as he that improved his Two Talents so as to make Four of them perfected his work and was so accepted of his Lord as to be caled a good and faithful Servant nothing less than he that made his Five Ten. Even as a little Gold is perfect gold in its kind as well as a great mass and a Child hath a perfect body as well as a man though it daily grow more and more Thus Christ is said Luke 2.52 to have increased in Wisdom and Stature and in favour with God and man though before that time he had never sinned and was no doubt perfect in a true and proper sense Fourthly though a man may witness this for a season and therefore all ought to press after it yet we do not affirm but those that have attained it in a measure may by the wiles and temptations of the Enemy fall into iniquity and lose it sometimes if he be not watchful and diligently attend not to that of God in the heart And we doubt not but many good and holy men who hath not arrived to everlasting life have had divers ebbings and flowings of this kind for though every sin weaken a man in his Spiritual condition yet it doth not so as to destroy him altogether or render him uncapable of rising again Lastly though I affirm that after a man hath arrived to such a condition in which a man may not sin he yet may sin I will nevertheless not deny but there may be a state attainable in this life in which to do Righteousness may become so natural to the Regenerate Soul that in the stability of this condition they cannot sin Others may perhaps speak more certainly of this state as having arrived to it For me I shall speak modestly as acknoâ—ledging my self not to have arrived at it yet I dare not deny it for that it seems so positively to be asserted by the Apostle in these words 1 John 3.9 He that is born of God sinneth not neither can he because the Seed of God remaineth in him The Controversie being thus stated which will serve to obviate objections I shall proceed first to shew the absurdity of that Doctrine that pleads for sin for term of life even in the Saints Secondly prove this Doctrine of perfection from many pregnant Testimonies of the Holy Scripture And lastly answer the arguments and objections of our opposers § III. First then this Doctrin viz. that the Saints nor can nor ever will be free of sinning in this life is inconsistent with the Wisdom of God and with his glorious Power and Majesty Who is of purer Eyes than to behold Iniquity who having purposed in himself together to him that should worship him and be witnesses for him on earth a chosen people doth also no doubt sanctifie and purifie them For God hath no delight in iniquity but abhors transgression and though he regard man in transgression so far as to pitty him and afford him means to come out of it yet he loves him not neither delights in him as he is joyned thereunto Wherefore if man must alwaies be joyned to sin then God should alwaies be at a distance with them as it is written Isa. 59.2 Your iniquities have separated between you and your God and your sins have hid his Face from you whereas on the contrary the Saints are said to partake even while here of the Divine Nature 2 Pet. 1.4 and to be one spirit with the Lord 1 Cor.
men without that art and rules or sophistical learning deduce a certain conclusion out of true Propositions which scarce any man of Reason wants we deny not the use of it and I have sometimes used it in this Treatise which also may serve without that Dialectical art As for the other part of Philosophy which is called Moral or Ethicks it is not so necessary to Christians who have the rules of the Holy Seriptures and the Gift of the Holy Spirit by which they can be much better instructed The Physical and Metaphysical part may be reduced to the arts of Medicine and the Mathematicks which have nothing to do with the essence of a Christian Minister And therefore the Apostle Paul who well understood what was good for Christian Ministers and what hurtful thus exhorted the Colossians Col. 2.8 Beware lest any man spoil you through Philosophy and vain deceit And to his beloved Disciple Timothy he writes also thus 1 Tim. 6.20 O Timothy keep that which is committed to thy trust avoiding profane and vain babblings and oppositions of science falsly so called § XXI The third and main part of their literature is School Divinity a monster made up betwixt some Scriptural notions of Truth and the Heathenish terms and maximes being as it were the Heathenish Philosophy Christianized or rather the literal external knowledge of Christ Heathenized it is man in his first faln natural state with his devilish wisdom pleasing himself with some notions of Truth and adorning them with his own serpentine and worldly wisdom because he thinks the simplicity of the Truth too low and mean a thing for him and so despiseth that simplicity wheresoever it is found that he may set up and exalt himself puffed up with this his monstrous birth it is the devil darkening obscuring and veiling the knowledge of God with his sensual and carnal wisdom that so he may the more securely deceive the hearts of the simple and make the Truth as it is in it self despicable and hard to be known and understood by multiplying a thousand hard and needless questions and endless contentions and debates all which whoso perfectly knoweth he is not a whit less the servant of sin than he was but ten times more in that he is exalted and proud of iniquity and so much the further from receiving understanding or learning the Truth as it is in its own naked simplicity because he is full learned rich and wise in his own conceit and so those that are most skilled in it wear out their day and spend their precious time about the infinite and innumerable questions they have feigned and invented concerning it A certain learned man called it a two-fold discipline as of the race of the centaurs partly proceeding from Divine sayings partly from Philosophical reasons A thousand of their questions they confess themselves to be no ways necessary to Salvation and yet many more of them they could never agree upon but are and still will be in endless janglings about them The Volumes that have been written about it a man in his whole age though he lived very old could scarce read and when he has read them all he has but wrought himself a great deal more vexation and trouble of Spirit than he had before These certainly are the words multiplied without knowledge by which counsel hath been darkened Job c. 38. v. 2. They make the Scripture the text of all this Mass and it 's concerning the sense of it that their voluminous debates arise But a man of a good upright heart may learn more in half an hour and be more certain of it by waiting upon God and his Spirit in the heart than by reading a thousand of their Volumes which by filling his head with many needless imaginations may well stagger his faith but never confirm it and indeed those that give themselves most to it are most capable to fall into error as appeareth by the example of Origen who by his learning was one of the first that falling into this way of interpreting the Scriptures wrote so many Volumes and in them so many errors as very much troubled the Church Also Arius led by this curiosity and humane scrutiny despising the simplicity of the Gospel fell into his error which was the cause of that horrible Heresie which so much troubled the Church methinks the simplicity plainness and brevity of the Scriptures themselves should be a sufficient reproof for such a science and the Apostles being honest plain illeterate men my be better understood by such kind of men now than with all that mass of scholastick stuff which neither Peter nor Paul nor John ever thought of § XXII But this invention of Satan wherewith he began the Apostasie hath been of dangerous consequence for thereby he at first spoiled the simplicity of Truth by keeping up the Heathenish learning which occasioned such uncertainty even among those called Fathers and such debate that there are few of them to be found who by reason of this mixture do not only frequently contradict one another but themselves also And therefore when the Apostasie grew greater he as it were buried the Truth with this vail of darkness wholly shuting out people from true knowledg and making the learned so accounted busie themselves with idle and needless questions while the weighty Truths of God were neglected and as it were went into desuetude Now though the grossest of these abuses be swept away by Protestants yet the evil root still remains and is nourished and upheld and upon the growing hand that this science is kept up and deemed necessary for a Minister for while the pure learning of the Spirit of Truth is despised and neglected and made ineffectual man 's faln earthly wisdom is upheld and so in that he labours and works with the Scriptures being out of the Life and Spirit those that wrote them were in by which they are rightly understood and made use of And so he that is to be a Minister must learn this art or trade of merchandizing with the Scriptures and be that which the Apostle would not be to wit a trader with them 2 Cor. 2.17 That he may acquire a trick from a verse of Scripture by adding his own barren notions and conceptions to it and his uncertain conjectures and what he hath stoln out of Books for which end he must have of necessity a good many by him and may each Sabbath day as they call it or oftner make a Discourse for an hour long and this is called the preaching of the word whereas the Gift Grace and Spirit of God to teach open and instruct and to preach a word in season is neglected and so man's arts and parts and knowledg and wisdom which is from below set up and established in the Temple of God yea and above the little Seed which in effect is Antichrist working in the Ministry and so the Devil may be as good and able a Minister as the
perswading that whatsoever a good man saith may be equivalent with an Oath Who then needs further to doubt but that since Christ would have his Disciples attain the highest pitch of Perfection he abrogated Oaths as a rudiment of infirmity and in place thereof established the use of Truth Who can now any more think that the holy Martyrs and ancient Fathers of the first three hundred years and many others since that tâ—me have so opposed themselves to Oaths that they might only rebuke vain and rash Oaths by the Creatures or heathen Idols which were also prohibited under the Mosaical Law and not also swearing by the True God in Truth and Righteousness which was there commanded as Polycarpus Justin Mart. Apol. 2. and many Martyrs as Eusebius relates Tertullian in his Apol. cap. 32. ad Scap. cap. 1. of Idolatry c. 11. Clem. Alexan. Strom. lib. 7. Origen in Matth. Tract 25. Cypr. lib. 3. Athanas. in pass cruc Dom. Christi Hilarius in Mat. 5.34 Basil. Magn. in Psal. 14. Greg. Nyssenus in Cant. Orat. 13. Greg. Nazian in dial contra juramenta Epiphan ad versus haeres lib. 1. Ambros. de Virg. lib. 3. Idem in Mat. 5. Chrysost in Genes hom 15. Idem hom in Act. Apost cap. 3. Hieronymus Epist. lib. part 3. Ep. 2. Idem in Zach. lib. 2. cap. 8 Idem in Mat. lib. 1. cap. 5. Augustin de serm Dom. serm 28. Cyrillus in Jer. 4. Theodoretus in Deut. 6. Isidor Pelâ—sioâ—a Ep. lib. 1. Epist. 155. Chromatius in Mat. 5. Johan Damascenus l. 3. c. 16. Casiodorus in Psal. 94. Isidorus Hispalensis cap. 31. Antiochus in Pandect script hom 62. Beda in Jac. 5. Haimo in Apoc. Ambros. Ansbertus in Apoc. Theophylactus in Mat. 5. Pascasius Ratbertus in Mat. 5. Otho Brunsfelsius in Mat. 5. Druthmarus in Mat. 5. Euthymius Eugubinus Bilblioth vet patr in Mat. 5. OEcumenius in Jac. c. 5. v. 12. Anselmus in Mat. 5. Waldenses Viclevus Erasmus in Mat. 5. in Jac. 5. Who can read these places and doubt longer of their sense in this matter And who believing that they were against all Oaths can bring so great an indignity to the Name of Christ as to seek to subject again his followers to so great an indignity Is it not rather time that all good men labour to remove this abuse and infamy from Christians Lastly They Object This will bring in fraud and confusion for Impostors will counterfeit probity Obj. and under the benefit of this dispensation will be without fear of punishment I answer There are two things only which oblige a man to speak the Truth Answ. First Either the fear of God in his heart and love of Truth for where this is there is no need of Oaths to speak the Truth Or Secondly the fear of punishment from the Judge Therefore let there be the same or rather greater punishment appointed to those who pretend so great truth in words and so great simplicity in heart that they cannot lie and so great reverence towards the Law of Christ that for Conscience sake they deny to Swear in any wise if they fail and so there shall be the same good order yea greater security against deceivers as if Oaths were continued and also by that more severe punishment to which these false dissemblers shall be liable Hence wicked men shall be more terrified and good men delivered from all oppression both in their liberty and Goods for which cause for their tender Consciences God hath often a regard to Magistrates and their state as a thing most acceptable to him But if any can further doubt of this thing to wit if without confusion it can be practised in the Common-wealth let him consider the state of the United Netherlands and he shall see the good effect of it for there because of the great number of Merchants more than in any other place there is most frequent occasion for this thing and tho the number of those that are of this mind be considerable to whom the States these hundred years have condescended and yet daily condescend yet nevertheless there has nothing of prejudice followed thereupon to the Common-wealth Government or good order but rather great advantage to Trade and so to the Common-wealth § XIII Sixthly The last thing to be considered is revenge and war an evil as opposit and contrary to the Spirit and Doctrin of Christ as Light to Darkness For as is manifest by what is said through contempt of Christ's Law the whole world is filled with various oaths cursings blasphemous profanations and horrid perjuries so likewise through contempt of the same Law the world is filled with violence Oppression Murders ravishing of Women and Virgins Spoilings Depredations Burnings Vastations and all manner of Lasciviousness and Cruelty so that it is strange that men made after the Image of God should have so much degenerated that they rather bear the Image and nature of roaring Lions tearing Tygers devouring Wolves and raging Boars than of rational Creatures endued with reason and is it not yet much more admirable that this horrid Monster should find place and be fomented among those men that profess themselves Disciples of our peaceable Lord and Master Jesus Christ who by excellency is called the Prince of Peace and hath expresly prohibited his children all violence and oâ— the contrary commanded them that according to his example they should follow Patience Charity Forbearance and other vertues worthy of a Christian. Hear then what this great Prophet saith whom every Soul is commanded to hear under the pain of being cut-off Matth. 5. from v. 38. to the end of the chapter For thus he saith Ye have heard that it hath been said an eye for an eye and a tooth for a tooth But I say unto you That ye resist not evil But whosoever shall smite thee on thy right cheek turn to him the other also And if any man will sue thee at law and take away thy coat let him have thy cloak also And whosoever shall compel thee to go a mile go with him twain Give to him that asketh thee and for him that would borrow of thee turn not thou away Ye have heard that it hath been said Thou shalt love thy Neighbour and hate thine Enemy But I say unto you Love your Enemies bless them that curse you do good to them that hate you and pray for them which despitefully use you and persecute you That ye may be the Children of your Father which is in Heaven for he maketh his Sun to rise on the evil and on the good and sendeth rain on the just and on the unjust For if ye love them which love you what reward have ye Do not even the Publicans the same And if ye salute your brethren only what do you more than others Do not the Publicans so Be ye therefore perfect even as your Father which in heaven is perfect These words with a respect to revenge as the former in the case of
173. concerning the Lord's Prayer 245. to pray without the Spirit is to offend God 249 369. concerning the Prayer of the will in silence 256. see Worship Prayer the Prayers of the People were in the Latin Tongue 207. Preacher see Minister Preaching what it is termed the Preaching of the Word 211 218 233 234. to Preach without the Spirit is to offend God 249. see Worship it is a permanent Institution 291. it is learned as another Trade 218. Predestinated God hath after a special manner predestinated some to Salvation of whom if the places of Scripture which some abuse be understood their objections are easily solved 97. Priest under the Law God spake immediately to the High-Priest 14 27. Priests see Minister of the Law 187. 188 205 220 221. Profession an outward profession is necessary that any be a member of a particular Christian Church 183. Prophecy and to prophecy what it signifies 215 216. of the liberty of prophecying 217. Prophets some Prophets did not miracles 198 199. Protestants the rule of their Faith 30. they are forced ultimately to recur unto the immediate and inward revelation of the Holy Spirit 36. what difference betwixt the execrable deeds of those of Munster and theirs 30 31 32 33. they make Phylosophy the hand-maid of Divinity 50. they affirm John Hus prophecyed of the Reformation that was to be 57. whether they did not throw themselves into many errors while they were expecting a greater light 83. they opposed the Papists not without good cause in the doctrin of Justification but they soon ran into another extreme 130 131. they say that the best works of the Saints are defiled 136. whether there be any difference between them and the Papists in superstitions and manners and what it is 184 185 197 198. what they think of the call of a Minister 188 189 190 191 192 196 197 198 199. it's lamentable that they betake them to Judas for a Patron to their Ministers and Ministry 205. their zeal and endeavours are praised 206. of their School-divinity 210 211. of the Apostles and Evangelists of this time 217. whom they exclude from the Ministry 219. that they Preach to none until they be first sure of so much a year 221. the more moderate of them exclaim against the excessive Revenues of the Clergy 224. tho they had forsaken the Bishop of Rome yet they would not part with old Benefices 226. they will not labour 227. whether they have made a perfect Reformation in worship 231 232. their worship can easily be stopped 251. they have given great scandal to the Reformation 272. they deny water-baptism to be absolute necessary to Salvation 285. of water-baptism 299 300 301. of the flesh and blood of Christ 308 309 310. they use not washing of feet 320. how they did vindicate liberty of Conscience 341. some affirm that wicked Kings and Magistrates ought to be deposed yea killed 342. how they meet when they have not the consent of the Magistrate 248 249. of Oaths and Swearing 372 373. Psalms singing of Psalms 275. Q Quakers i. e. Tremblers and why so called 117 242. they are not contemners of the Scriptures and what they think of them 38 40 41 48 49 50 54 55 89. nor of Reason and what they think of it 91 92. they do not say that all other secondary means of knowledg are of no service 9. they do not compare themselves to Jesus Christ as they are falsly accused 88. Nor do they deny those things that are written in the Holy Scriptures concerning Christ his conception c. 89 141. they were raised up of God to shew forth the Truth 83 84 115 116 126 212 243. their doctrin of Justification is not Popish 129 134 151 158. they are not against meditation 248. their worship cannot be interrupted 250. and what they have suffered 249 252. how they vindicate Liberty of Conscience 346 347. they do not persecute others 349. Their adversaries confess that they are found for the most part free from the abominations which abound among others yet they count those things Vices in them which in themselves they extol as notable Vertues and make more noise about the escape of one Quakea than of an hundred among themselves 351 352. they destroy not the mutual relation that is betwixt Prince and People Master and Servant Father and Son nor do they introduce community of Goods 352 353. Nor say that one man may not use the Creation more or less than another 353. R Ranters the blasphemy of the Ranters or Libertines saying that there is no difference betwixt good and evil 167. Reason what need we set up corrupt reason 23. concerning Reason 30 92 93. Rebekkah 241. Reconciliation how reconciliation with God is made 136 to 141. Recreations see Plays Redemption is considered in a twofold respect First performed by Christ without us and secondly wrought in us 134 135. it is Universal God gave his Only begotten Son Jesus Christ for a Light that whosoever believeth in him may be saved 67 68 103 104. the benefit of his death is not less Universal than the seed of sin 67. there is scarce found any Article of the Christian Religion that is so expresly confirmed in the holy Scriptures 71 72 73 74 75 76. this doctrin was Praached by the Fathers so called of the first 600 years and is proved by the sayings of some 78 79. those that since the time of the Reformation have affirmed it have not given a clear testimony how that benefit is communicated to all nor have sufficiently taught the Truth because they have added the absolute necessity of the outward knowledg of the history of Christ yea they have thereby given the contrary party a stronger argument to defend their precise decree of Reprobation among whom were the Remonstrants of Holland 68 80 81 82. God hath now raised up a few illiterate men to be dispensers of this Truth 89 90 116 117. this doctrin sheweth forth the Mercy and Justice of God 83 84 96 97. it is the foundation of Salvation 84. it answers to the whole tenor of the Gospel promises and threats 84. it magnifies and commends the merits and death of Christ 84. it exalts above all the Grace of God 84. it overturns the false doctrin of the Pelagians Semi-pelagians and others who exalt the Light of Nature and the freedom of man's will 84. it makes the Salvation of man solely to depend upon God and his condemnation wholly and in every respect to be of himself 84. it takes away all ground of Despair and feeds none in security 85. it commends the Christian Religion among Infidels 85. it sheweth the Wisdom of God 85. and it is established tho not in words yet by deeds even by those Ministers that oppose this doctrine 85. it derogates not from the attonement and sacrifice of Jesus Christ but doth magnifie and exalt it 89. there is given to every one none excepted a certain day and time of
iii 27 277 iv  156  19 148 v 12 20 339  24 383 vi 6 220  14 78 Ephesians i 13 179  14 279 ii  63  4 5 6 169  5 148  8 200  15 134 iii 9 10 iv  214  5 18 277  7 11 16 201  11 165 294  23 239  23 24 149  24 169 iv 30 279 v 8 104  11 350  13 83 93   116  25 26 27 165 vi 12 383  18 268 Philippians i 6 177  8 376  21 66 ii 13 155 iii 10 134  14 178  15 346 Colossians i 13 104  23 83 108  24 135  27 28 148  28 74 ii 6 16 20 327  8 350  12 277  15 253  19 194 iii 1 325  2 370  16 276 iv 2 243  12 166 I Thessalonians i 5 215 ii 12 158 iii 13 166 v 5 104  6 243  12 13 217  17 265  19 20 219  21 346  23 166  27 376 II Thessalonians i 5 8 158 ii 11 12 175 I Timothy i 19 177 ii 1 3 4 6 75  3 71  8 9 10 366  11 220 iii 2 203  2 3 4 5 6 229  15 193 v 16 220  17 217 vi 5 6 c. 229  7 8 9 10 224  8 230  20 209 II Timothy iii 2 229  15 16 17 49  17 166 iv 5 243  7 180 Titus i c  203  7 8 9 229  10 11 230  15 93 ii 11 118 200  14 134 164 iii 5 154  7 144  10 331 Hebrews i 3 356 ii 9 76 iii 14 177 iv 12 13 110 v 4 204 229 vi 16 377 vii 26 140 viii 10 26 ix 9 168  10 328 x 24 259 xi  17  6 138  7 14 15 xii 14 151  16 17 87  22 23 169 xiii 7 8 18  17 217 James i 21 107  25 249  27 78 ii 24 151 iii 9 10 170 iv 1 383 v 6 128  12 371  14 303 326 I Peter i 5 177  14 350  17 367  23 114 ii 5 205  21 90  22 140  22 24 134 iii 3 4 366  18 134  20 99  21 277 iv 7 243 249  10 11 202 229 v 5 217 II Peter i 4 135 162  10 45 179  12 13 49  16 356 ii 1 2 3 230  3 211  1 3 14 15 229  20 78 iii 9 71 77  15 99 I John i 1 206  7 133  8 170 ii 1 2 77  2 to 6 167  15 78  27 27 iii 1 13 78  2 to 10 167  4 172  5 8 164  7 20 149  9 163 iv 4 5 78  9 75  10 134  13 35 46 v 3 169  6 35 46  14 269  19 78 Jude i 16 229  20 268 Revelation ii 9 194  20 338 iii 12 174 179  16 292  20 11 315 xiv 1 to 5 169 xix 10 363 xxii 9 363  14 151  18 56 A TABLE Of the Chief Things A ABraham's Faith 15. Adam See man sin redemption what happiness he lost by the Fall 63. what death he died 59 66. He retained in his nature no will or light capable of it self to manifest Spiritual things 59. whether there be any reliques of the heavenly image left in them 62 91. Alexander Skein's Queries proposed to the Preachers 271 272. Anabaptists of Great Britain 31 251. Anabaptists of Munster how their mischievous actings nothing touch the Quakers 28 29 30 31 32. Anicetus 30. Anointing the Anointing teacheth all things it is and abideth for ever a common priviledge and sure Rule to all Saints 27 28. Antichrist is exalted when the seed of God is expressed 20 92. his work 213 214 228. Antinomians their Opinion concerning Justification 137. Apostasie 174 211. Apostle who he is their number was not limitted and whether any may be now adaies so called 216 217. Appearances See Faith Arians they first brought in the Doctrin of Persecution upon the account of Religion 342. Arius by what he fell into error 210.211 Arminians See Remonstrants Assemblings are needful and what sort 33 237 c. See Worship they are not to be forsaken 245. Astrologer 35. Aurelia there ten Canonicks were burnt and why 301. B Baptism is one its definition 277 279 280 281 283 284. It is the Baptism of Christ and of the Spirit not of Water 277 279 to 287. the Baptism of Water which was John's Baptism was a figure of this Baptism and is not to be continued 277 280 285 286 to 302. Baptism with Water doth not cleanse the heart 280 288. nor is it a badge of Christianity as was Circumcision to the Jews 202 291 301. that Paul was not sent to Baptize is explain'd 290 291 292. concerning what Baptism Christ speaks Mat. 28.20 it is explained 293 204. how the Apostles Baptized with Water is explained 296 297 298 299. to Baptize signifies to Plunge and how Sprinkling was brought in 299 300. those of old that used Water-baptism were plunged and they that were only sprinkled were not admitted to an Ecclesiastick Function and why 399. against the use of Water-baptism many heretofore have testified 301. Infant-baptism is a meer humane tradition 277 302 Bible the last Translations alwaies find fault with the first 47. Birth the Spiritual birth 37. holy birth 248 see Justification Bishop of Rome concerning his primacy 30. how he abuseth his authority and by what he deposeth Princes and absolveth the people from the Oath of Fidelity 341 344. Blood to abstain from blood and things strangled 303 326 329. it hath been shed 310. Blood of Christ see Communion Body to bow the body see Head Books Canonical and Apocryphal see Canon Scripture Bonaventure 236. Bow to bow the knee see uncover the Head Bread the breaking of bread among the Jews was no singular thing 317 321. it is now other waies performed than it was by Christ 322. whether unleavened or leavened bread is to be used also it is hotly disputed about the manner of taking it and to whom it is to be given 321 322. see Communion C Calvinists see Protestants they deny consubstantiation 30. they maintain absolute reprobation 26. they think Grace is a certain irresistible power and what sort of a Saviour they would have 115 116. of the flesh and blood of Christ 307 309.310 they use leavened bread in the Supper 321. Canon whether the Scripture be a filled up Canon 55. whether it can be proved by Scripture that any Book is Canonical 55 56. Castellio banished 345. Ceremonies see Superstition Christ see Communion Justification Redemption Word He sheweth himself daily revealing the knowledge of the Father 6. without his
School there is nothing learned but busie-talking 6. He is the Eternal Word 9. No Creature hath access to God but by him 9 10. He is the Way the Truth and the Life 10. he is Mediator between God and man 10 133. He is God and in time He was made partaker of man's nature 10. yesterday to day the same and for ever 18. the Fathers believed in him and how 17 18. his Sheep hear his voice and contemn the voice of a Stranger 40 201 203. it is the fruit of his ascension to send Pastors 50. he dwelleth in the Saints and how 88. his coming was necessary 89. By his Sacrifice we have remission of sins 89 119 120 133. whether he be and how he is in all is explained 90. being formed within he is the formal cause of Justification 128 148. by his life death c. he hath opened a way for Reconciliation 149 150. his obedience righteousness death and sufferings are ours and it is explained that Paul said he filled up that which was behind of the afflictions of Christ in his flesh 135. how we are partakers of his suffering 167 168. for what end he was manifested 164 165. he delivers his own by suffering 265. concerning his outward and Spiritual body 305 306. concerning his outward and inward coming 325. Christian how he is a Christian and when he ceaseth so to be 4 8 20 21 23 24 169 290 191 193 200.201 the foundation of his Faith 36 37. his priviledge 37. when men are made Christians by Birth and not by coming together 184 185. they have borrowed many things from Jews and Gentiles 278 279. they recoil by little and little from their first purity 293. the Primitive Christians for some Ages said We are Christians we Swear not 378. and We are the Souldiers of Christ it is not lawful for us to fight 386. Christianity is made as an Art 8. it is not Christianity without the Spirit 19 20 21 39 40. it would be turned into Scepticism 208 290 300. it is placed chiefly in the renewing of the heart 186. wherein it consists not 244. what is and is not the mark thereof 290 291 300. why it is odious to Jews Turks and Heathens 309. what would contribute to its Commendation 354. Church without which there is no Salvation what She is Concerning her Members Visibility Profession Degeneration Succession 181 to 199. whatsoever is done in the Church without the instinct of the Holy Spirit is vain and impious 203. the same may be said of her that in the Schools of Theseus's Boat 219. in her corrections ought to be exercised and against whom 323. she is more corrupted by the accession of Hypocrites 340. the Contentions of the Greek and Latin Churches about Unleavened or Leavened Bread in the Supper 321. the lukewarmness of the Church of Laodicea 192. there are introduced into the Roman-Church no less 〈◊〉 and Ceremonies than among 〈◊〉 and Jews 185. Circumcision a Seal of the Old Covenant 298. Clergy 214 218 216 226 227 321. Cloathes that it is not lawful for Christians to use things superfluous in Cloaths 364 365 366 388 389. Comforter for what end he was sent 6 7. Commission The Commission of the Disciples of Christ before the Work was finished was more legal than Evangelical 202. Communion The Communion of the Body and Blood of Christ is a Spiritual and inward thing 303. that Body that Blood is a Spiritual thing and that it is that heavenly Seed whereby life and Salvation was of old and is now communicated 303 304. how any becomes partaker thereof 307 308 309. it is not tyed to the Ceremony of breaking Bread and drinking Wine which Christ used with his Disciples This was only a Figure 304 308 to 316. whether that Ceremony be a necessary part of the New Covenant and whether it is to be continued 316 to 331. Spiritual Communion with God through Christ is obtained 59. Community of Goods is not brought in by the Quakers 333 352 353. Complements See Titles Conscience See Magistrate It s definition what it is It is distinguished from the Saving Light 92 93 94 332. the good Conscience and the Hypocritical 176. He that acteth contrary to his Conscience sinneth and concerning an erring Conscience 332. What things appertain to Conscience 332. what sort of Liberty of Conscience is defended 333. It is the Throne of God 333. It is free from the Power of all men 345. Conversion what is man's therein is rather a Passion than an action 102. Augustine's saying 95. this is cleared by two Examples 95 96. Correction how and against whom it ought to be exercised 333. Covenant The difference betwixt the New and Old Covenant-worship 26 232 233 253 254 255 289 290. See also Gospel Law Cross. The Sign of the Cross 301. D. Dancing See Plays Daies whether any be holy and concerning the Day commonly called The Lord's Day 235 316. Deacons 323. Death See Adam Redemption it entred into the World by sin 65 66. in the Saints it is rather a passing from Death to Life 66. Devil He cares not at all how much God be acknowledged with the mouth provided he be worshipped in the heart 8 116 117. he can form an outward sound of words 16. he haunts among the wicked 165. how he came to be a a Minister of the Gospel 211 212 213. when he can work nothing 249 250. he keeps men in outward signs shadows and forms while they neglect the Substance 310 311 323. Dispute The dispute of the Shoemaker with a certain Professor 208 209. of an Heathen Philosopher with a Bishop in the Council of Nice and of the unletter'd Clown 209 210. Divinity School-Divinity 200. how pernicious it is 209 210 211 212 213. Dreams See Faith Miracles E Ear. There is a Spiritual and a bodily Ear 7 16. Easter is celebrate other-waies in the Latine Church than in the Eastern 30. the celebration of it is grounded upon Tradition 30. Elders 14 217. Elector of Saxony the scandal given by him 272. Eminency Your Eminency See Titles Enoch walked with God 169. Epistle see James John Peter Esau 241. Ethicks or Books of Moral Philosophy are not needful to Christians 209. Evangelist who he is and whether any now adaies may be so called 216 217. Excellency your Excellency see Titles Exorcism 301. F Faith its definition and what its object is 14 15 16. how far and how appearances outward voices and dreams were the object of the Saints Faith 16. that Faith is one and that the Object of Faith is one 17. its foundation 36 37. see Revelation Scripture Farellus 321. Father see Knowledge Revelation 14. Fathers so called they did not agree about some Books of the Scripture 39 48. they affirm that there are whole Verses taken out of Mark and Luke 29. concerning the Septuagint Interpretation and the Hebrew Copy 48. they preached universal redemption for the first four Centuries 78. they frequently used the word Merit in