An Apology For The True Christian Divinity - free ebook by Robert Barclay

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An Apology For The True Christian Divinity

Robert Barclay

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AN APOLOGY FOR THE True Christian Divinity,

AN APOLOGY FOR THE True Christian Divinity,

BEING AN EXPLANATION and VINDICATION OF THE PRINCIPLES and DOCTRINES Of the People called QUAKERS . Written in Latin and English By ROBERT BARCLAY , And since translated into High Dutch , Low Dutch , French , and Spanish , for the Information of Strangers. The Eighth Edition in ENGLISH . BIRMINGHAM ; Printed by JOHN BASKERVILLE, and sold by the Booksellers of London and Westminster . M DCC LXV. And since translated into High Dutch , Low Dutch , French , and Spanish , for the Information of Stran

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TO CHARLES II. KING OF GREAT BRITAIN, And the Dominions thereunto belonging: ROBERT BARCLAY,

TO CHARLES II. KING OF GREAT BRITAIN, And the Dominions thereunto belonging: ROBERT BARCLAY,

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 unsearchable Providence , more signally observed, and their Lives and Actions more diligently remarked, and enquired in

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R. B. Unto the Friendly Reader wisheth Salvation.

R. B. Unto the Friendly Reader wisheth Salvation.

Forasmuch as that, which above all Things I propose to myself, is to declare and defend the Truth ; for the Service whereof I have given up and devoted myself, and all that is mine; therefore there is nothing which for its Sake (by the Help and Assistance of God) I may not attempt. And in this Confidence, I did sometime ago publish certain Propositions of Divinity, comprehending briefly the chief Principles and Doctrines of Truth ; which appearing not unprofitable to some, and being beyond my Ex

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THESES THEOLOGICÆ.

THESES THEOLOGICÆ.

ROBERT BARCLAY , A Servant of the Lord God , and one of those who in Derision are called Quakers , wisheth unfeigned Repentance, unto the Acknowledgment of the Truth. FRIENDS, Unto You these following Propositions are offered; in which, they being read and considered in the Fear of the Lord, you may perceive that simple, naked Truth, which Man by his Wisdom hath rendered so obscure and mysterious, that the World is even burthened with the great and voluminous Tractates which are made about it, a

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PROPOSITION I.

PROPOSITION I.

Seeing the Height of all Happiness is placed in the true Knowledge of God , [27] (This is Life Eternal, to know thee the only true God, and Jesus Christ whom thou hast sent) the true and right understanding of this Foundation and Ground of Knowledge is that which is most necessary to be known and believed in the first Place . [27] John 17. 3. He that desireth to acquire any Art or Science, seeketh first those Means by which that Art or Science is obtained: If we ought to do so in Things Natural

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§. I.

§. I.

Knowledge Spiritual and Literal distinguished. For the better understanding then of this Proposition, we do distinguish betwixt the certain Knowledge of God, and the uncertain; betwixt the spiritual Knowledge, and the literal; the saving Heart- Knowledge, and soaring, airy Head-Knowledge. The last, we confess, may be divers Ways obtained; but the first, by no other Way than the inward immediate Manifestation and Revelation of God’s Spirit, shining in and upon the Heart, inlightning and opening t

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§. II.

§. II.

The Certainty of which Truth is such, that it hath been acknowledged by some of the most refined and famous of all Sorts of Professors of Christianity in all Ages; who being truly upright-hearted, and earnest Seekers of the Lord, (however stated under the Disadvantages and epidemical Errors of their several Sects or Ages) the true Seed in them hath been answered by God’s Love, who hath had Regard to the Good, and hath had of his Elect Ones among all, who finding a Distaste and Disgust in all oth

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§. III.

§. III.

By Revelation is the true Knowledge of God. If those therefore who have all the other Means of Knowledge, and are sufficiently Learned therein, whether it be the Letter of the Scripture, the Traditions of Churches, or the Works of Creation and Providence, whence they are able to deduce strong and undeniable Arguments (which may be true in themselves) are not yet to be esteemed Christians , according to the certain and infallible Definition above-mentioned; and if the inward and immediate Revelat

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§. IV.

§. IV.

The Sum then of what is said amounts to this, That where the true Inward Knowledge of God is, through the Revelation of his Spirit, there is all; neither is there an absolute Necessity of any other. But where the best, highest, and most profound Knowledge is, without this there is nothing, as to the obtaining the great End of Salvation. This Truth is very effectually confirmed by the first Part of the Proposition itself, which in few Words comprehendeth divers unquestionable Arguments, which I s

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§. V.

§. V.

For the infinite and most wise God, who is the Foundation , Root and Spring of all Operation , hath wrought all Things by his Eternal Word and Son. [40] This is that Word that was in the Beginning with God, and was God, by whom all Things were made, and without whom was not any Thing made that was made , [41] This is that Jesus Christ, by whom God created all Things, by whom, and for whom, all Things were created, that are in Heaven and in Earth, visible and invisible, whether they be Thrones, o

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§. VI.

§. VI.

Where it is to be noted, that I always speak of the saving, certain and necessary Knowledge of God; which that it cannot be acquired otherways 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 outward, when he testified and witnessed for the Truth in this World , and approved himself faithful throughout; so being now withdraw

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§. VII.

§. VII.

For making the Truth of this Assertion appear, it will be but needful to consider God’s manifesting himself towards, and in relation to his Creatures, from the Beginning, which resolves itself always herein. The first Step of all is ascribed hereunto by Moses , Gen. i. 2. And the Spirit of God moved upon the Face of the Waters . The Revelation is by the Spirit of God. I think it will not be denied, that God’s Converse with Man, all along from Adam to Moses , was by the Immediate Manifestation of

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§. VIII.

§. VIII.

Proved. This will easily appear by the Definition of Faith, and considering what its Object is: For which we shall not dive into the curious and various Notions of the School-men, but stay in the plain and positive Words of the Apostle Paul , who, Heb. xi. describes it two Ways. What Faith is? Faith (saith he) is the Substance of Things hoped for, and the Evidence of Things not seen : Which, as the Apostle illustrateth it in the same Chapter by many Examples, is no other but a firm and certain B

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§. IX.

§. IX.

Object. If any now object the Diversity of Administration ; Answ. I answer; That altereth not at all the Object : For the same Apostle mentioning this Diversity three Times, 1 Cor. xii. 4, 5, 6. centereth 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, &amp;c. Lastly, T

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§. X.

§. X.

Query I . Who is this Comforter? As to the First , Most do acknowledge that there is nothing else understood than what the plain Words signify: which is also evident by many other Places of Scripture, that will hereafter occur; neither do I see how such as affirm otherways 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 are God, seeing it is true that the Holy Ghost is God. Nonsensical Con

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§. XI.

§. XI.

Answ. This Opinion, though somewhat more tolerable than the former, is nevertheless not altogether according to Truth, neither doth it reach the Fulness of it. Arg 1. 1. Because there be many Truths, which, as they are applicable to Particulars and Individuals, and most needful to be known by them, are in no-wise to be found in the Scripture, as in the following Proposition shall be shewn. Besides, the Arguments already adduced do prove, that the Spirit doth not only Subjectively help us to disc

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§. XII.

§. XII.

1. Common. First , This could not be any special, peculiar, or extraordinary Privilege, but that which is common to all the Saints, it being a general Epistle, directed to all them of that Age. 2. Certain. Secondly , The Apostle proposeth this Anointing in them, as a more certain Touch-stone for them to discern and try Seducers by, even than his own Writings; for having in the former Verse said, that he had written some Things to them concerning such as seduced them, he begins the next Verse, Bu

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§. XIII.

§. XIII.

Answ. But this bespeaketh much Ignorance in the Opposers; for we distinguish between the Thesis and the Hypothesis ; that is, between the Proposition and Supposition . For it is one Thing to affirm, that the true and undoubted Revelation of God’s Spirit is certain and infallible ; and another Thing to affirm, that this or that particular Person, or People, is led infallibly by this Revelation, in what they speak or write, because they affirm themselves to be so led, by the inward and immediate R

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§. XIV.

§. XIV.

Tradition, Scripture, and Reason, made a Cover for Persecution and Murder. For what have the Papists pretended for their many Massacres , acted as well in France as elsewhere, but Tradition , Scripture , and Reason ? Did they not say, That Reason persuaded them, Tradition allowed them, and Scripture commanded them, to Persecute, Destroy, and Burn Hereticks , such as denied this plain Scripture, Hoc est Corpus meum, This is my Body? And are not the Protestants assenting to this Bloodshed, who ass

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§. XVI.

§. XVI.

Immediate Revelation the Immoveable Foundation of all Christian Faith. That which all Professors of Christianity , of what Kind soever, are forced ultimately to recur unto, when pressed to the last; That for and because of which all other Foundations are recommended, and accounted worthy to be Believed, and without which they are granted to be of no Weight at all, must needs be the only most true, certain, and unmoveable Foundation of all Christian Faith. But Inward, Immediate, Objective Revelat

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§. I.

§. I.

We confess indeed there wants not a Majesty in the Style, a Coherence in the Parts, a good Scope in the Whole; but seeing these Things are not discerned by the natural, but only by the spiritual Man, it is the Spirit of God that must give us that Belief of the Scriptures which may satisfy our Consciences; therefore some of the Chief among Protestants , both in their particular Writings and publick Confessions, are forced to acknowledge this. Calvin’s Testimony that the Scripture certainly is fro

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§. II.

§. II.

That whereof the Certainty and Authority depends upon another, and which is received as Truth because of its proceeding from another, is not to be accounted the principal Ground and Origin of all Truth and Knowledge: But the Scriptures Authority and Certainty depend upon the Spirit by which they were dictated; and the Reason why they were received as Truth is, because they proceeded from the Spirit: Therefore they are not the principal Ground of Truth. To confirm this Argument, I added the Schoo

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§. III.

§. III.

But in that there are numberless Things, with regard to their Circumstances, which particular Christians may be concerned in, for which there can be no particular Rule had in the Scriptures: Therefore the Scriptures cannot be a Rule to them. I shall give an Instance in two or three Particulars to prove this Proposition. It is not to be doubted but some Men are particularly called to some particular Services; their being not found in which, though the Act be no general positive Duty, yet in so fa

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§. IV.

§. IV.

But Secondly, Though we were rid of this Difficulty, how many illiterate and yet good Men are there in the Church of God, who cannot read a Letter in their own Mother Tongue? Which Imperfection, though it be inconvenient, I cannot tell whether we may safely affirm it to be sinful. These can have no immediate Knowledge of the Rule of their Faith; so their Faith must needs depend upon the Credit of other Men’s Reading or Relating it unto them; where either the altering, adding, or omitting of a li

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§. V.

§. V.

Answ. I answer; Not at all. The Proposition itself declares how much I esteem them; and provided that to the Spirit from which they came be but granted that Place the Scriptures themselves give it, I do freely concede to the Scriptures the second Place, even whatsoever they say of themselves; which the Apostle Paul chiefly mentions in two Places, Rom. xv. 4. Whatsoever Things were written aforetime, were written for our Learning, that we through Patience and Comfort of the Scriptures might have

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§. VI.

§. VI.

Thus far we have shewn both what we believe, and what we believe not, concerning the Holy Scriptures, hoping we have given them their due Place. But since they that will needs have them to be the only, certain, and principal Rule, want not some Shew of Arguments, even from the Scripture itself (though it no where calls itself so) by which they labour to prove their Doctrine; I shall briefly lay them down by Way of Objections, and answer them, before I make an End of this Matter....

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§. VII.

§. VII.

Answ. To which I answer; That that is to beg the Thing in Question, and remains yet unproved. Nor do I know for what Reason we may not safely affirm this Law and Word to be Inward : But suppose it was Outward , it proves not the Case at all for them, neither makes it against us; for it may be confessed, without any Prejudice to our Cause, that the outward Law was more particularly to the Jews a Rule, and more principally than to us; seeing their Law was outward and literal, but ours, under the N

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§. VIII.

§. VIII.

Answ. 1. Here, say they , the Bereans are commended for searching the Scriptures, and making them the Rule. I answer; That the Scriptures either are the principal or only Rule, will not at all follow from this; neither will their searching the Scriptures, or being commended for it, infer any such Thing: For we recommend and approve the Use of them in that Respect as much as any; yet will it not follow, that we affirm them to be the principal and only Rule. Answ. 2. Secondly , It is to be observe

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§. IX.

§. IX.

Obj. 4. If the Scripture be not the adequate, principal, and only Rule, then it would follow that the Scripture is not complete, nor the Canon filled; that if Men be now immediately led and ruled by the Spirit, they may add new Scriptures of equal Authority with the Old; whereas every one that adds is cursed: Yea, what Assurance have we, but at this Rate every one may bring in a new Gospel according to his Fancy? Answ. The dangerous Consequences insinuated in this Objection were fully answered i

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§. I.

§. I.

We come now to examine the State and Condition of Man as he stands in the Fall ; what his Capacity and Power is ; and how far he is able, as of himself, to advance in Relation to the Things of God . Of this we touched a little in the Beginning of the second Proposition; but the full, right, and thorough Understanding of it is of great Use and Service; because from the Ignorance and Altercations that have been about it, there have arisen great and dangerous Errors, both on the one Hand and on the

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§. II.

§. II.

If then we may affirm, that Adam did not retain in his Nature (as belonging thereunto) any Will or Light capable to give him Knowledge in spiritual Things, then neither can his Posterity: For whatsoever real Good any Man doth, it proceedeth not from his Nature, as he is Man, or the Son of Adam ; but from the Seed of God in him , as a new Visitation of Life, in order to bring him out of this natural Condition: So that, though it be in him , yet it is not of him ; and this the Lord himself witness

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§. III.

§. III.

[53] Antequam progrediar. Object. They say, The Greek Word [Greek: psychikos: ψυχικος] ought to be translated animal , and not natural ; else, say they , it would have been [Greek: physikos: φυσικος]. From which they seek to infer, that it is only the Animal Man, and not the Rational, that is excluded here from discerning the Things of God . Which Shift , without disputing about the Word, is easily refuted; neither is it any wise consistent with the Scope of the Place. For Answ. 1. The Animal Li

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§. IV.

§. IV.

Is it not strange then that Men should entertain an Opinion so absurd in itself, and so cruel and contrary to the Nature as well of God’s Mercy as Justice, concerning which the Scripture is altogether silent? But it is manifest that Man hath invented this Opinion out of Self-love, and from that bitter Root from which all Errors spring; The absolute Decree of Election springs from Self-love. for the most Part of Protestants that hold this, having, as they fancy, the Absolute Decree of Election to

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§. V.

§. V.

Obj. 1. First, They say, Adam was a publick Person, and therefore all Men sinned in him, as being in his Loins . And for this they allege that of Rom. v. 12. Wherefore as by one Man Sin entered into the World, and Death by Sin; and so Death passed upon all Men, for that all have sinned, &amp;c. These last Words, say they, may be translated, In whom all have sinned. Answ. To this I answer: That Adam is a publick Person is not denied; and that through him there is a Seed of Sin propagated to a

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§. II.

§. II.

[57] Calvin in cap. 3. Gen. Id. 1. Inst. c. 18, S. 1. Id. lib. de Præd. Idem lib. de Provid. Id. Inst. c. 23. S. 1. [58] Beza lib. de Præd. [59] Id. de Præd. ad Art. 1. [60] Zanch. de Excæcat. q. 5. Id. lib. 5. de Nat. Dei cap. 2. de Præd. [61] Paræus lib. 3. de Amis. gratiæ c. 2. ibid. c. 1. [62] Martyr in Rom. [63] Zuing. lib. de Prov. c. 5. [64] Resp. ad Vorst. part. 1. p. 120. If these Sayings do not plainly and evidently import, that God is the Author of Sin , we must not then seek these Me

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§. IV.

§. IV.

4. It makes the Gospel a Mock. Fourthly, It makes the Preaching of the Gospel a mere Mock and Illusion , if many of these, to whom it is preached, be by any irrevocable Decree excluded from being benefited by it; it wholly makes useless the Preaching of Faith and Repentance, and the whole Tenor of the Gospel-promises and Threatenings, as being all relative to a former Decree and Means before appointed to such; which, because they cannot fail, Man needs do nothing but wait for that irresistible J

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§. V.

§. V.

Having thus briefly removed this false Doctrine which stood in my Way, because they that are desirous may see it both learnedly and piously refuted by many others, I come to the Matter of our Proposition, which is, That God out of his infinite Love, who delighteth not in the Death of a Sinner, but that all should live and be saved, hath sent his only begotten Son into the World, that whosoever believeth in him might be saved ; which also is again affirmed in the sixth Proposition, in these Words

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§. VII.

§. VII.

Arg. 1. For whomsoever it is lawful to pray, to them Salvation is possible: But it is lawful to pray for every individual Man in the whole World: Therefore Salvation is possible unto them. I prove the Major Proposition thus; Arg. 2. No Man is bound to pray for that which is impossible to be attained: But every Man is bound and commanded to pray for all Men: Therefore it is not impossible to be obtained. I prove also this Proposition further, thus; Arg. 3. No Man is bound to pray, but in Faith: B

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§. VIII.

§. VIII.

Proof 3. Thirdly , This Doctrine is abundantly confirmed by that of the Apostle, 1 John ii. 1, 2. And if any Man sin, we have an 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. Adversaries comment on the Words the whole World. The Way which our Adversaries take to evite this Testimony, is most foolish and ridiculous: The [World] here, say they, is the World of Believers : For this Comm

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§. IX.

§. IX.

Extremes fallen into by some, making God the Author of Sin. This gave Augustine , Prosper , and some others Occasion, labouring, in Opposition to these Opinions, to magnify the Grace of God, and paint out the Corruptions of Man’s Nature (as the Proverb is of those that seek to make straight a crooked Stick) to incline to the other Extreme. 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

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§. XI.

§. XI.

Prop. II. A Measure of Light in all. Secondly, That for this End God hath communicated and given unto every Man a Measure of the Light of his own Son, a Measure of Grace, or a Measure of the Spirit , which the Scripture expresses by several Names, as sometimes of the Seed of the Kingdom , Mat. xiii. 18, 19. the Light that makes all Things manifest , Ephes. v. 13. the Word of God , Rom. x. 17. or Manifestation of the Spirit given to profit withal , 1 Cor. xii. 7. A Talent , Mat. xxv. 15. A little

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§. XIII.

§. XIII.

[66] Cant. 3. 9. [67] 1 Tim. vi. 16. But by this, as we do not at all intend to equal ourselves to that Holy Man the Lord Jesus Christ , who was born of the Virgin Mary , in whom all the Fulness of the Godhead dwelt bodily, That the Fulness of the Godhead dwells in Christ bodily , &amp;c. so neither do we destroy the Reality of his present Existence , as some have falsely calumniated us. For though we affirm that Christ dwells in us, yet not immediately, but mediately as he is in that Seed w

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§. XIV.

§. XIV.

Next, We know it to be a Substance , because it subsists in the Hearts of wicked Men, even while they are in their Wickedness, as shall be hereafter proved more at large. Now no Accident can be in a Subject without it give the Subject its own Denomination; as where Whiteness is in a Subject, there the Subject is called White . The Degrees of its Operation in the Soul of Man. So we distinguish betwixt Holiness , as it is an Accident , which denominates Man so, as the Seed receives a Place in him

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§. XV.

§. XV.

Quest. 5. How Christ is in all Men. But Fifthly , This brings us to another Question, to wit, Whether Christ be in all Men or no? Which sometimes hath been asked us, and Arguments brought against it; because indeed it is to be found in some of our Writings that Christ is in all Men ; and we often are heard, in our publick Meetings and Declarations , to desire every Man to know and be acquainted with Christ in them , telling them that Christ is in them ; it is fit therefore, for removing of all M

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§. XVI.

§. XVI.

Example of a 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 i

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§. XVII.

§. XVII.

To them then that ask us after this Manner, How do ye offer from the Pelagians and Arminians? For if two Men have equal sufficient Light and Grace, and the one be saved by it, and the other not; is it not because the one improves it, the other not? Is not then the Will of Man the Cause of the one’s Salvation beyond the other ? The Light’s Operations in Order to Salvation. I say, to such we thus answer: That as the Grace and Light in all is sufficient to save all, and of its own Nature would save

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§. XIX.

§. XIX.

Prop. I. Proved. The first Thing to be proved is, That God hath given to every Man a Day or Time of Visitation, wherein it is possible for him to be saved . 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 those that are saved have a Day of Visitation. Proof I. This then appears by the Regrets and Complaints which the Spirit of God throughout the whole Scriptures makes, even to those that did peri

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§. XX.

§. XX.

Proof 3. Lastly , That there is a Day of Visitation given to the Wicked, wherein they might have been saved, and which being expired, they are shut out from Salvation, Christ’s Lamentation over Jerusalem. appears evidently by Christ’s Lamentation over Jerusalem , expressed in three sundry Places, Matth. xxiii. 37. Luke xiii. 34. and xix. 41, 42. And when he was come near, he beheld the City, and wept over it, saying; If thou hadst known, even thou, at least in this thy Day, the Things that belon

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§. XXI.

§. XXI.

Proof 1. First , From that of John i. 9. That was the true Light, which lighteth every Man that cometh into the World . The Light enlightening every Man , &amp;c.— This Place doth so clearly favour us, that by some it is called the Quakers Text ; for it doth evidently demonstrate our Assertion; so that it scarce needs either Consequence or Deduction, seeing itself is a Consequence of two Propositions asserted in the former Verses, from which it followeth as a Conclusion in the very Terms of

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§. XXII.

§. XXII.

Let us then observe, That this Seed of the Kingdom, this saving, supernatural, and sufficient Word , was really sown in the stony, thorny Ground, and by the Way-side, where it did not profit, but became useless as to these Grounds: It was, I say, the same Seed that was sown in the good Ground. It is then the Fear of Persecution and Deceitfulness of Riches, as Christ himself interpreteth the Parable, which hindereth this Seed to grow in the Hearts of many: Not but that in its own Nature it is suf

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§. XXIII.

§. XXIII.

Clem. Alex. Clemens Alexandrinus saith, Lib. 2. Stromat. “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 Ambassador of the Lord, The Grace of God, that brings

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§. XXIV.

§. XXIV.

1 Part. Proved. As to the first, though it be granted by most, yet because it is more in Words than Deeds (the more full discussing of which will occur in the next Proposition concerning Justification ) I shall prove it in few Words. And first from the Words of Christ to Nicodemus , John iii. 3. Verily, verily I say unto thee, except a Man be born again, he cannot see the Kingdom of God. The New Birth (or Regeneration) cometh not by the outward Knowledge of Christ. Now this Birth cometh not by t

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§. XXV.

§. XXV.

Arg. To whom the Gospel, the Power of God unto Salvation, is manifest, they may be saved, whatever outward Knowledge they want: But this Gospel is preached in every Creature ; in which is certainly comprehended many that have not the outward Knowledge: Therefore of those many may be saved. But to those Arguments, by which it hath been proved, That all Men have a Measure of saving Grace , I shall add one, and that very observable, not yet mentioned, viz. that excellent Saying of the Apostle Paul

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§. XXVI.

§. XXVI.

Obj. 1. If it be said, That these Children are the Children of believing Parents : Answ. What then? They will not say that they transmit Grace to their Children. Do they not affirm, That the Children of believing Parents are guilty of original Sin, and deserve Death as well as others? How prove they that that makes up the Loss of all explicit Knowledge? Obj. 2. If they say, Deaf People may be made sensible of the Gospel by Signs : Answ. All the Signs cannot give them any explicit Knowledge of th

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§. XXVII.

§. XXVII.

Some called him an Holy Spirit , as Seneca , Epist. 41. who said, There is an holy Spirit in us, that treateth us as we treat him. Cicero calls it an Innate Light. Lactan. In Sect. Cicero calleth it an innate Light , in his Book De Republica , cited by Lactantius , 6 Instit. where he calls this Right Reason, given unto all, constant and eternal, calling unto Duty by commanding, and deterring from Deceit by forbidding . Adding, That it cannot be abrogated, neither can any be freed from it, neithe

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§. XXVIII.

§. XXVIII.

Of this Light therefore Augustine speaks in his Confessions , Lib. 11. Cap. 9. In this Beginning, O God! thou madest the Heavens and the Earth, in thy Word, in thy Son, in thy Virtue, in thy Wisdom, wonderfully saying, and wonderfully doing. Who shall comprehend it? Who shall declare it ? Augustine trembled at the In-shinings of the Light unto him, and why ? What is that which shineth in unto me, and smites my Heart without Hurt, at which I both tremble, and am inflamed? I tremble, in so far as

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§. II.

§. II.

Proof 2. Papist Indulgences. Secondly , This will yet more appear in the Matter of Indulgences , where Remission of all Sins, not only past but for Years to come, is annexed to the visiting such and such Churches and Reliques , saying such and such Prayers ; so that the Person that so doth is presently cleared from the Guilt of his Sin, and justified and accepted in the Sight of God. As for Example: He that in the great Jubilee will go to Rome , and present himself before the Gate of Peter and P

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§. III.

§. III.

Expl. 2. Christ giving himself a Sacrifice for us. Secondly , God manifested this Love towards us, in the sending of his beloved Son the Lord Jesus Christ into the World, who gave himself for us an Offering and a Sacrifice to God, for a sweet-smelling Savour ; and having made Peace through the Blood of his Cross , that he might reconcile us unto himself, and by the Eternal Spirit offered himself without Spot unto God, and suffered for our Sins, the Just for the Unjust , that he might bring us un

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§. IV.

§. IV.

Posit. 2. Secondly, That it is by this inward Birth of Christ in Man that Man is made just, and therefore so accounted by God : Wherefore, to be plain, we are thereby, and not till that be brought forth in us, formally , if we must use that Word, justified in the Sight of God; because Justification is both more properly and frequently in Scripture taken in its proper Signification for making one just, and not reputing one merely such, and is all one with Sanctification . Posit. 3. Thirdly , That

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§. V.

§. V.

Proof II. Secondly , If God were perfectly reconciled with Men, and did esteem them just while they are actually unjust, and do continue in their Sins, then should God have no Controversy with them [72] ; how comes he then so often to complain, and to expostulate so much throughout the whole Scripture with such as our Adversaries confess to be justified, telling them, That their Sins separate betwixt him and them ? Isa. lix. 2. For where there is a perfect and full Reconciliation, there is no Se

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§. VI.

§. VI.

Obj. 1. From hence they seek to infer, That Christ fully perfected the Work of Reconciliation while he was on Earth . Answ. I answer; If by [ Reconciliation ] be understood the removing of Wrath, and the Purchase of that Grace by which we may come to be reconciled, we agree to it; but that that Place speaks no more, appears from the Place itself: For when the Apostle speaks in the perfect Time , saying, He hath reconciled us , he speaks of himself and the Saints; who having received the Grace of

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§. VII.

§. VII.

Proof 1. First then, I prove this by that of the Apostle Paul , 1 Cor. vi. 11. Justified, i. e. being made Just really, not by Imputation . And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God . First, This [ justified ] here understood, must needs be a being really made just , and not a being merely imputed such ; else [ sanctified ] and [ washed ] might be reputed a being esteemed so, and not a bei

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§. VIII.

§. VIII.

Proof 3. Thirdly , This Doctrine is manifest from 2 Cor. xiii. 5. Examine your own 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. The Cause of Reprobation is Christ not known by inward Revelation. Secondly , He makes the Cause of Re

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§. IX.

§. IX.

Object. But if it be queried, Whether we have not said, or will not affirm, that a Man is justified by Works? Answ. I answer; I hope none need, neither ought to take Offence, if in this Matter we use the plain Language of the holy Scripture, which faith expresly in answer hereunto, James ii. 24. That Works are necessary to Justification. Ye see then how that by Works a Man is justified, and not by Faith only. I shall not offer to prove the Truth of this Saying, since what is said in this Chapter

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§. X.

§. X.

Answ. Answer ; As to God we are indeed unprofitable, for he needeth nothing, God needeth nothing. neither can we add any Thing unto him: But as to ourselves, we are not unprofitable; else it might be said, that it is not profitable for a Man to keep God’s Commandments ; which is most absurd, and would contradict Christ’s Doctrine throughout. Doth not Christ, Matt. v. through all those Beatitudes, pronounce Men blessed for their Purity , for their Meekness , for their Peaceableness , &amp;c?

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§. XI.

§. XI.

Answ. 1. That no impure Works are useful to Justification, is confessed; but that all the Works wrought in the Saints are such, is denied. And for Answer to this, the former Distinction will serve. We confess, that the first Sort of Works above-mentioned are impure ; but not the second: Because the first are wrought in the unrenewed State, but not the other. And as for that of Isaiah , it must relate to the first Kind; What Sort of Righteousness is as filthy Rags. for though he saith, All our Ri

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§. XII.

§. XII.

Of the Merit and Reward of Works. But lastly , Because it is fit here to say something of the Merit and Reward of Works , I shall add something in this Place of our Sense and Belief concerning that Matter. We are far from thinking or believing, that Man merits any Thing by his Works from God, all being of Free Grace ; and therefore do we, 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 lo

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§. XIII.

§. XIII.

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, but 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

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§. II.

§. II.

II. The new Birth. 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. III. Growth in Perfection. Thirdly , That by this we understand not such a Perfection as may not daily admit of a Growth, and consequently mean no

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§. III.

§. III.

[76] Hab. 1. 13....

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§. IV.

§. IV.

This Imperfection in the Saints either proceeds from God or from themselves: If it proceeds 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 for them to do otherwise. If it be not of themselves, it must

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§. VII.

§. VII.

[77] Prov. 17. 15....

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§. VIII.

§. VIII.

Proof 2. The Possibility of it. Secondly , It is possible, because we receive the Gospel and Law thereof for that Effect; and it is expresly promised to us, as we are under Grace, as appears by these Scriptures, Rom. iv. 14. Sin shall not have Dominion over you; for ye are not under the Law, but under Grace : And Rom. viii. 3. For what the Law could not do, in that it was weak through the Flesh, God sending his own Son , &amp;c. that the Righteousness of the Law might be fulfilled in us , &a

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§. IX.

§. IX.

Answ. 1. But is it not strange to see Men so blinded with Partiality? How many Scriptures tenfold more plain do they reject, and yet stick so tenaciously to this, that can receive so many Answers? As First, [ If we say we have no Sin , &amp;c.] will not import the Apostle himself to be included. If we say we have no Sin , &amp;c. objected. Sometimes the Scripture useth this Manner of Expression when the Person speaking cannot be included; which Manner of Speech the Grammarians call Metas

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§. XI.

§. XI.

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, turn it to Wantonness , Jude 4. make Shipwreck of Faith , 1 Tim. i. 19. and after having tasted the heavenly G

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§. II.

§. II.

Arg. 1. If Men may turn the Grace of God into Wantonness, then they must once have had it : But the First is true: Therefore also the Second. Arg. 2. If Men may make Shipwreck of Faith , they must once have had it; Neither could they ever have had true Faith without the Grace of God : But the First is true: Therefore also the Last. Arg. 3. If Men may have tasted of the heavenly Gift , and been made Partakers of the Holy Spirit , and afterwards fall away , they must needs have known in Measure th

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§. III.

§. III.

Answ. A good and evil Conscience. This Objection is very weak, and apparently contrary to the Text, 1 Tim. i. 19. where the Apostle addeth to Faith a good Conscience , by way of Complaint; whereas if their Faith had been only seeming and hypocritical, the Men had been better without it than with it; neither had they been worthy of Blame for losing that which in itself was Evil. But the Apostle expresly adds [ and of a good Conscience ,] which shews it was real; neither can it be supposed that Me

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§. V.

§. V.

II. A Condition attainable in this Life, from which there is no Falling away. But Secondly , It appears such a Condition is attainable, because we are exhorted to it; and, as hath been proved before, the Scripture never proposeth to us Things impossible. Such an Exhortation we have from the Apostle, 2 Pet. i. 10. Wherefore the rather, Brethren, give Diligence to make your Calling and Election sure. And though there be a Condition here proposed, yet since we have already proved that it is possibl

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§. II.

§. II.

I. The Etymology of the Word [Greek: ekklêsia: εκκλησια] (the Church) and Signification of it. The Church then, according to the grammatical Signification of the Word, as it is used in the holy Scripture, signifies an Assembly or Gathering of many into one Place ; for the Substantive [Greek: ekklêsia: εκκλησια] comes from the Word [Greek: ekkaleô: εκκαλεω] I call out of , and originally from [Greek: kaleô: καλεω] I call ; and indeed, as this is the grammatical Sense of the Word, so also it is th

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§. IV.

§. IV.

The outward Profession of the Members of the true Church. To be a Member of a particular Church of Christ , as this inward Work is indispensibly necessary, so is also the outward Profession of, and Belief in, Jesus Christ, and those holy Truths delivered by his Spirit in the Scriptures; seeing the Testimony of the Spirit recorded in the Scriptures, doth answer the Testimony of the same Spirit in the Heart, even as Face answereth Face in a Glass . Hence it follows, that the inward Work of Holines

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§. V.

§. V.

The Decay of the Church. For the particular Churches of Christ , gathered in the Apostles Days, soon after beginning to decay as to the inward Life , came to be overgrown with several Errors, and the Hearts of the Professors of Christianity to be leavened with the old Spirit and Conversation of the World. Yet it pleased God for some Centuries to preserve that Life in many, whom he emboldened with Zeal to stand and suffer for his Name through the ten Persecutions : But these being over, the Meekn

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§. VII.

§. VII.

Answ. The Call of a Minister and wherein it consisteth. We answer ; By the inward Power and Virtue of the Spirit of God . For, as saith our Proposition, Having received the true Knowledge of Things spiritual by the Spirit of God, without which they cannot be known, and being by the same in Measure purified and sanctified, he comes thereby to be called and moved to minister to others ; being able to speak, from a living Experience, of what he himself is a Witness; and therefore knowing the Terror

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§. VIII.

§. VIII.

Answ. As to what is subjoined of the inward Call of the Spirit, in that they make it not essential to a true Call, but a Supererogation as it were, it sheweth how little they set by it: Since those they admit to the Ministry are not so much as questioned in their Trials, whether they have this or not. Yet, in that it hath been often men tioned, especially by the Primitive Protestants in their Treatises on this Subject, it sheweth how much they were secretly convinced in their Minds, that this in

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§. X.

§. X.

[84] Mat. 12. 48. &amp;c. Mark 3. 33. &amp;c. Object. But if it be objected, That though the Generality of the Bishops and Priests of the Church of Rome , during the Apostasy, were such wicked Men; yet Protestants affirm, and thou thyself seemest to acknowledge, that there were some good Men among them, whom the Lord regarded, and who were true Members of the Catholick Church of Christ ; might not they then have transmitted this Authority? Answ. The Protestants plead for a Succession inh

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§. XI.

§. XI.

Answ. A Difference objected between Constituting a Church and one as Constituted. I answer, This Objection as to us saith nothing, seeing we accuse, and are ready from the Scriptures to prove the Protestants guilty of gross Errors, and needing Reformation, as well as they did and do the Papists ; and therefore we may justly lay Claim, if we would, to the same extraordinary Call, having the same Reason for it, and as good Evidence to prove ours as they had for theirs. As for that Maxim, viz. That

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§. XII.

§. XII.

Answ. But this being an Objection once and again urged against the Primitive Protestants by the Papists , we need but in short return the Answer to it that they did to the Papists , to wit, Whether Miracles be now necessary to confirm the Gospel ? That we need not Miracles, because we preach no new Gospel, but that which is already confirmed by all the Miracles of Christ and his Apostles; and that we offer nothing but that which we are ready and able to confirm by the Testimony of the Scriptures

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§. XIII.

§. XIII.

To this I answer, That this was a good Step out of the Babylonish Darkness , and no Doubt did proceed from a real Discovery of the Truth , and from the Sense of a great Abuse of the promiscuous National Gatherings . Also this Preaching of the gifted Brethren , as they called them, did proceed at first from certain lively Touches and Movings of the Spirit of God upon many; but alas! Their Loss and Decay. because they went not forward, that is much decayed among them; and the Motions of God’s Spir

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§. XV.

§. XV.

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 Ideot, 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

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§. XVI.

§. XVI.

Proof 4. Fourthly , That Grace is a most necessary Qualification for a Minister , appears by those Qualifications which the Apostle expresly requires, 1 Tim. iii. 2. Tit. i. &amp;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

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§. XVII.

§. XVII.

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. Obj. 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 either to a Christian or 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 t

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§. XX.

§. XX.

If it be urged, That thereby the Truth may be maintained and confirmed, and Hereticks confuted ; I answer, The Truth, in Men truly rational, needeth not the Help thereof; and such as are obstinate, this will not convince; for by this they may learn twenty Tricks and Distinctions, how to shut out the Truth: And the Truth proceeding from an honest Heart, and spoken forth from the Virtue and Spirit of God, will have more Influence, and take sooner and more effectually, than by a thousand Demonstrat

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§. XXII.

§. XXII.

Now, though the grossest of these Abuses be swept away by Protestants ; yet the evil Root still remains, and is nourished and upheld; and the Science kept up, as being deemed necessary for a Minister: For, while the pure Learning of the Spirit of Truth is despised and neglected, and made ineffectual, Man’s fallen earthly Wisdom is upheld; and so in that he labours and works with the Scriptures , being out of the Life and Spirit which those that wrote them were in, by which only they are rightly

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§. XXIII.

§. XXIII.

[93] Job. 28. 28....

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§. XXV.

§. XXV.

Answ. 1. Diversity of Names makes no distinct Offices; but which may coincide, or be together in one Person. As to the last Part of this Objection, to which I shall first answer; it is apparent, that this Diversity of Names is not to distinguish separate Offices, but to denote the different and various Operations of the Spirit; a Manner of Speech frequent with the Apostle Paul , wherein he sometimes expatiates to the Illustrating of the Glory and Praise of God’s Grace: As in Particular, Rom. xii

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§. XXVI.

§. XXVI.

The Distinction of Clergy and Laity not to be found in Scripture. That which we oppose, is the Distinction of Laity and Clergy , which in the Scripture is not to be found, whereby none are admitted unto the Work of the Ministry but such as are educated at Schools on Purpose, and instructed in Logick and Philosophy , &amp;c. and so are at their Apprenticeship to learn the Art and Trade of Preaching , even as a Man learns any other Art , whereby all other honest mechanick Men , who have not go

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§. XXVII.

§. XXVII.

By this it may appear, that as in Calling and Qualifying , so in Preaching and Praying , and the other particular Steps of the Ministry , every true Minister is to know the Spirit of God by its Virtue and Life to accompany and assist him; but because this relates to Worship , I shall speak of it more largely in the next Proposition, which is concerning Worship . The last Thing to be considered and inquired into is, concerning the Maintenance of a Gospel Minister ; but before I proceed, I judge i

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§. XXVIII.

§. XXVIII.

I. Against constrained Maintenance. As to the First , our Adversaries are forced to recur to the Example of the Law ; a Refuge they use in defending most of their Errors and Superstitions, which are contrary to the Nature and Purity of the Gospel . Object. They say, God appointed the Levites the Tithes, therefore they belong also to such as minister in holy Things under the Gospel. Answ. I answer, All that can be gathered from this is, that as the Priests had a Maintenance allowed them under the

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§. XXIX.

§. XXIX.

Object. If it be objected, That Ministers may and ought to exhort, persuade, yea and earnestly press Christians , if they find them defective therein, to Acts of Charity and Hospitality, and so may they do also to the giving of Maintenance . Answ. I answer, All this saith nothing for a stinted and forced Maintenance , for which there cannot so much as the Shew of one solid Argument be brought from Scripture. I confess Ministers may use Exhortation in this as much as in any other Case, even as th

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§. XXXI.

§. XXXI.

Object. But it is usually objected, That Christians are become so hard-hearted, and generally so little heed Spiritual Things, that if Ministers had not a settled and stinted Maintenance secured them by Law, they and their Families might starve for Want of Bread . Answ. I answer, This Objection might have some Weight as to a Carnal Ministry, made up of natural Men, who have no Life, Power, nor Virtue with them, and so may insinuate some Need of such a Maintenance for such a Ministry; They wanted

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§. XXXII.

§. XXXII.

1. The Clergy ’s Covetousness. But by keeping up of this Kind of Maintenance for the Ministry and Clergymen , so called, there is first a Bait laid for Covetousness , which is Idolatry , and of all Things most hurtful; so that for Covetousness Sake, many, being led by the Desire of filthy Lucre , do apply themselves to be Ministers, that they may get a Livelihood by it. If a Man have several Children, he will allot one of them to be a Minister; which if he can get it to be, he reckons it as good

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§. XXXIII.

§. XXXIII.

The true Ministers Call. I. The Ministry and Ministers we plead for, are such as are immediately called and sent forth by Christ and his Spirit unto the Work of the Ministry: So were the holy Apostles and Prophets, as appears by these Places, Matt. x. 1. 5. Ephes. iv. 11. Heb. v. 4. 1. But the Ministry and Ministers our Opposers plead for, are such as have no immediate Call from Christ; to whom the Leading and Motion of the Spirit is not reckoned necessary; but who are called, sent forth, and or

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§. III.

§. III.

1. Will-worship doth limit the Spirit of God. But the Limitation we condemn is, that whereas the Spirit of God should be the immediate Actor, Mover, Persuader and Influencer of Man in the particular Acts of Worship, when the Saints are met together, this Spirit is limited in its Operations, by setting up a particular Man or Men to preach and pray in Man’s Will; and all the rest are excluded from so much as believing that they are to wait for God’s Spirit to move them in such Things: And so they

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§. VII.

§. VII.

[97] Isa. 30. 20. [98] Prov. 27. 19. [99] Isa. 10. 20. and 26. 3. [100] Ephes. 4. 3. [101] 1 Sam. 10. 12....

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§. X.

§. X.

Also this spiritual Wickedness is of two Sorts, though both one in Kind, as proceeding from one Root, yet differing in their Degrees, and in the Subjects also sometimes. The one is, when as the natural Man, meddling with and working in the Things of Religion , doth from his own Conceptions and Divinations affirm or propose wrong and erroneous Notions and Opinions of God and Things spiritual, and invent Superstitions, Ceremonies, Observations, and Rites in Worship, from whence have sprung all the

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§. XI.

§. XI.

[103] Prov. 21. 4. [104] Ja. 1. 25....

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§. XIII.

§. XIII.

[105] Prov. 18. 10....

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§. XIV.

§. XIV.

[106] John 18. 36. [107] Col. 2. 15....

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§. XV.

§. XV.

Arg. God is a Spirit : Therefore he must be worshipped in Spirit. This is so certain, that it can suffer no Contradiction; yea, and this Analogy is so necessary to be minded, that under the Law , when God instituted and appointed that ceremonial Worship to the Jews , because that Worship was outward, that there might be an Analogy , he saw it necessary to condescend to them as in a special Manner, to dwell betwixt the Cherubims within the Tabernacle , and afterwards to make the Temple of Jerusal

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§. XVII.

§. XVII.

Answ. I answer; That is not unprofitable, which is of absolute Necessity before any other Duty can be acceptably performed, as we have shewn this Waiting to be. Moreover, those have but a carnal and gross Apprehension of God, and of the Things of his Kingdom, who imagine that Men please him by their own Workings and Actings: Whereas, as hath been shewn, the first Step for a Man to fear God, is to cease from his own Thoughts and Imaginations, and suffer God’s Spirit to work in him. We must cease

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§. XVIII.

§. XVIII.

True Preaching by the Spirit. To this we oppose, that when the Saints are met together, and every one gathered to the Gift and Grace of God in themselves, he that ministereth, being actuated thereunto by the Arising of the Grace in himself, ought to speak forth what the Spirit of God furnisheth him with; not minding the Eloquence and Wisdom of Words , but the Demonstration of the Spirit and of Power : And that either in the Interpreting some Part of Scripture , in case the Spirit, which is the g

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§. XX.

§. XX.

Answ. I answer , Though that be granted, which I shall not deny, it will not infer that the Thing was good in itself, more than because Paul was met with by Christ to the converting of his Soul riding to Damascus to persecute the Saints, that he did well in so doing. Paul persecuting was converted, is therefore persecuting good? Neither particular Actions, nor yet whole Congregations, as we above observed, are to be measured by the Acts of God’s Condescension in Times of Ignorance. But besides,

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§. XXI.

§. XXI.

Inward Prayer necessary at all Times. As then inward Prayer is necessary at all Times , so, so long as the Day of every Man’s Visitation lasteth, he never wants some Influence, less or more, for the Practice of it; because he no sooner retires his Mind, and considers himself in God’s Presence, but he finds himself in the Practice of it. Outward Prayer doth require a superadded Influence. The outward Exercise of Prayer , as needing a greater and superadded Influence and Motion of the Spirit, as i

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§. XXII.

§. XXII.

[110] Ephes. 6. 18. II. We know not how to pray but as the Spirit helps. Secondly , This Necessity of the Spirit’s Moving and Concurrence appears abundantly from that of the Apostle Paul , Rom. viii. 26, 27. Likewise the Spirit also helpeth our Infirmities: For we know not what we should pray for as we ought; but the Spirit itself maketh Intercession for us with Groanings which cannot be uttered. And he that searcheth the Hearts knoweth what is the Mind of the Spirit, because he maketh Intercess

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§. XXIV.

§. XXIV.

Obj. 1. But here ariseth a Controversy, Whether it be lawful to join with others by those external Signs of Reverence, albeit not in Heart, who pray formally, not waiting for the Motion of the Spirit, nor judging it necessary . Answ. We answer, Not at all; and for our Testimony in this Thing we have suffered not a little. The Reason why we cannot join in Prayer. For when it hath fallen out, that either accidentally, or to witness against their Worship, we have been present during the same, and h

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§. XXV.

§. XXV.

Answ. I answer ; That which was said in the State of the Controversy cleareth this; because, as to those general Duties, there never wants an Influence, so long as the Day of a Man’s Visitation lasteth; during which Time God is always near to him, and wrestling with him by his Spirit, to turn him to himself; so that if he do but stand still, and cease from his evil Thoughts, the Lord is near to help him, &amp;c. But as to the outward Acts of Prayer, they need a more special Motion and Influe

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§. XXVI.

§. XXVI.

That Singing then that pleaseth him must proceed from that which is PURE in the Heart (even from the Word of Life therein) in and by which, richly dwelling in us, spiritual Songs and Hymns are returned to the Lord, according to that of the Apostle, Col. iii. 16. Artificial Musick. But as to their artificial Musick , either by Organs, or other Instruments, or Voice, we have neither Example nor Precept for it in the New Testament....

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§. XXVIII.

§. XXVIII.

Our Adversaries Worship. But the Worship, Preaching, Praying and Singing, which our Adversaries plead for, and which we oppose, Is a Worship which is both begun, carried on, and concluded in Man’s own natural Will and Strength , without the Motion or Influence of God’s Spirit, which they judge they need not wait for; and therefore may be truly performed, both as to the Matter and Manner, by the wickedest of Men , Such was the Worship and vain Oblations which God always rejected, as appears from

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§. II.

§. II.

Obj. 1. But if it be said, That it is not the Name, but the Thing they contend for ; Answ. I answer ; Let the Name then, as not being scriptural , be laid aside, and we shall see at first Entrance how much Benefit will redound by laying aside this traditional Term, and betaking us to Plainness of Scripture Language . For presently the great Contest about the Number of them will vanish; seeing there is no Term used in Scripture that can be made use of, whether we call them Institutions , Ordinanc

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§. III.

§. III.

Prop. II. Secondly, That this one Baptism, which is the Baptism of Christ, is not a Washing with, or Dipping in Water, but a being baptised by the Spirit . Prop. III. Thirdly, That the Baptism of John was but a Figure of this; and therefore, as the Figure, to give Place to the Substance; which though it be to continue, yet the other ceaseth . Prop. I. One Baptism proved. As for the First, viz. That there is but one Baptism , there needs no other Proof than the Words of the Text, Ephes. iv. 5. On

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§. IV.

§. IV.

[114] Or, as it should be translated, Whose Model Baptism does also now save us. Proof 5. Fifthly, That the one Baptism of Christ is not a Washing with Water , as it hath been proved by the Definition of the one Baptism , so it is also manifest from the necessary Fruits and Effects of it, which are three Times particularly expressed by the Apostle Paul ; The Effects and Fruits of the Baptism of Christ. as first, Rom. vi. 3, 4. where he saith, That so many of them as were baptized into Jesus Chri

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§. V.

§. V.

I. John ’s Baptism was a Figure of Christ ’s. That John ’s Baptism was a Figure of Christ ’s Baptism, I judge will not readily be denied; but in Case it should, it can easily be proved from the Nature of it. John ’s Baptism was a being baptized with Water , but Christ ’s is a Baptizing with the Spirit ; therefore John ’s Baptism must have been a Figure of Christ ’s. But further, that Water-Baptism was John ’s Baptism, will not be denied: That Water-baptism is not Christ ’s Baptism, is already pr

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§. VI.

§. VI.

Obj. 1. If it be said, That God confers inward Grace upon some that are now baptized ; Answ. So no Doubt he did also upon some that used those Baptisms among the Jews . Obj. 2. Or if it be said, Because it is commanded by Christ now, under the New Covenant ; Answ. I answer, First , That is to beg the Question; of which hereafter. But Secondly , We find that where the Matter of Ordinances is the same, and the End the same, they are never accounted more or less spiritual, because of their differen

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§. VII.

§. VII.

[115] 1 Cor. i. 14. Obj. 1. Our Adversaries, to evade the Truth of this Testimony, usually allege, That by this is only to be understood, that he was not sent principally to baptize, not that he was not sent at all . Answ. But this Exposition, since it contradicts the positive Words of the Text, and has no better Foundation than the Affirmation of its Assertors, is justly rejected as spurious , until they bring some better Proof for it. He saith not, I was not sent principally to baptize , but I

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§. VIII.

§. VIII.

[117] John 3. 34. Answ. I answer , So was he also circumcised ; it will not follow from thence that Circumcision is to continue: Why Christ was baptized by John. For it behoved Christ to fulfil all Righteousness, not only the Ministry of John , but the Law also, therefore did he observe the Jewish Feasts and Rites , and keep the Passover . It will not thence follow that Christians ought to do so now; and therefore Christ, Matt. iii. 15. gives John this Reason of his being baptized, desiring him

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§. IX.

§. IX.

Answ. I answer , That it was the constant Practice of the Apostles , is denied; for we have shewn, in the Example of Paul , that it was not so; since it were most absurd to judge that he converted only those few, even of the Church of Corinth , whom he saith he baptized; nor were it less absurd to think that that was a constant apostolick Practice , which he, who was not inferior to the chiefest of the Apostles, and who declares he laboured as much as they all, rejoiceth he was so little in. But

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§. X.

§. X.

Answ. This Objection is very weak. Baptizing signifies Dipping or Washing with Water. For since baptizing with Water was a Rite among the Jews , as Paulus Riccius sheweth, even before the Coming of John ; and that the Ceremony received that Name from the Nature of the Practice, as used both by the Jews and by John ; yet we find that Christ and his Apostles frequently make use of these Terms to a more spiritual Signification. Circumcision was only used and understood among the Jews to be that of

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§. II.

§. II.

Object. If it be asked then, What that Body , what that Flesh and Blood is? Answ. I answer , It is that Heavenly Seed , that divine, spiritual, celestial Substance , of which we spake before in the fifth and sixth Propositions . What the heavenly Seed is, whereby formerly, and also now, Life and Salvation was and is communicated. This is that spiritual Body of Christ , whereby and through which he communicateth Life to Men , and Salvation to as many as believe in him , and receive him ; and wher

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§. III.

§. III.

Answ. I answer in the plain and express Words of Christ, I am the Bread of Life , saith he; [123] he that cometh to me shall never hunger; he that believeth in me shall never thirst . And again, For my Flesh is Meat indeed, and my Blood is Drink indeed . So whosoever thou art that askest this Question, or readest these Lines, whether thou accountest thyself a Believer, or really feelest, by a certain and sad Experience, that thou art yet in the Unbelief, and findest that the outward Body and Fle

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§. IV.

§. IV.

The Papists Faith of Christ’s Flesh. The First is of those that say, The Substance of the Bread is transubstantiated into the very Substance of that same Body, Flesh, and Blood of Christ, which was born of the Virgin Mary, and crucified by the Jews; so that after the Words of Consecration , as they call them, it is no more Bread, but the Body of Christ. The Lutherans Faith. The Second is of such who say, The Substance of the Bread remains, but that also that Body is in, and with, and under the B

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§. V.

§. V.

First , It is not from the Nature of it ; because to partake of the Flesh and Blood of Christ is a spiritual Exercise, and all confess that it is by the Soul and Spirit that we become real Partakers of it, as it is the Soul, and not the Body, that is nourished by it. But to eat Bread and drink Wine is a natural Act, which in itself adds nothing to the Soul, neither has any Thing that is spiritual in it; because the most carnal Man that is can as fully, as perfectly, and as wholly eat Bread and d

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§. VI.

§. VI.

[132] Matt. 26. 26. Mark 14. 22. Luke 22. 19. 1 Cor. 11. 23. &amp;c. Object. But if they say, That it is used among them, in that the Pope , and some other Persons among them, used to do it once a Year to some poor People ; Answ. I would willingly know what Reason they have why this should not be extended to all, as well as that of the Eucharist (as they term it) or whence it appears from the Text, that [ Do this in Remembrance of me ] should be interpreted that the Bread and Wine were every

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§. VII.

§. VII.

Object. If it be said, These are but Circumstances, and not the Matter; and if the Matter be kept to, the Alteration of Circumstances is but of small Moment ; Answ. What if it should be said the Whole is but a Circumstance , which fell out at that Time when Christ eat the Passover ? For if we have Regard to that which alone can be pleaded for an Institution, viz. these Words, Do this in Remembrance of me ; it doth as properly relate to the Manner as Matter. For what may or can they evince in Rea

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§. VIII.

§. VIII.

Object. But whereas they urge the last Words, Ye shew forth the Lord’s Death till he come ; insinuating, That this imports a necessary Continuance of that Ceremony , until Christ come at the End of the World to Judgment ; Answ. I answer , They take two of the chief Parts of the Controversy here for granted, without Proof. First , That [ as often ] imports a Command ; the contrary whereof is shewn; neither will they ever be able to prove it. Christ’s outward and inward Coming. Secondly , That thi

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§. IX.

§. IX.

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 ? The Law has Shadows, the Gospel brings the Substance . Whereas the Apostle, in that

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§. X.

§. X.

Nevertheless I doubt not 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 sealed 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 was not

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§. XI.

§. XI.

Concerning the Power of the Civil Magistrate in Matters purely Religious , and pertaining to the Conscience . [135] Since God hath assumed to himself the Power and Dominion of the Conscience , who alone can rightly instruct and govern it, therefore it is not lawful for any whosoever, by Virtue of any Authority or Principality they bear in the Government of this World, to force the Consciences of others; and therefore all Killing, Banishing, Fining, Imprisoning, and other such Things which are in

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§. I.

§. I.

It will be fit in the first Place, for clearing of Mistakes, to say something of the State of the Controversy , that what follows may be the more clearly understood. What Conscience is. By Conscience then, as in the Explanation of the fifth and sixth Propositions I have observed, is to be understood, That Persuasion of the Mind which arises from the Understanding’s being possessed with the Belief of the Truth or Falsity of any Thing ; which though it may be false or evil upon the Matter, yet if

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§. II.

§. II.

Secondly , This pretended Power of the Magistrate is both contrary unto, and inconsistent with the Nature of the Gospel , which is a Thing altogether extrinsick to the Rule and Government of political States , as Christ expresly signified, saying, His Kingdom was not of this World ; and if the propagating of the Gospel had had any necessary Relation thereunto, then Christ had not said so. But he abundantly hath shewn by his Example, whom we are chiefly to imitate in Matters of that Nature, that

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§. III.

§. III.

Answ. The Case no Way holds parallel; those particular Commands to the Jews , and Practices following upon them, are not a Rule for Christians ; else we might by the same Rule say, It were lawful for us to borrow of our Neighbours their Goods, and so carry them away, because the Jews did so by God’s Command ; or that it is lawful for Christians to invade their Neighbours Kingdoms, and cut them all off without Mercy, because the Jews did so to the Canaanites , by the Command of God. Object. If th

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§. IV.

§. IV.

Object. But if it be said, Their Error notwithstanding is thereby suppressed, and the Scandal removed ; Answ. I answer , Besides that this is a Method no Ways allowed by Christ, as is above proved, surely the Church can be no Ways bettered by the Accession of Hypocrites , but greatly corrupted and endangered; for open Heresies Men may be aware of, and shun such as profess them, when they are separated from the Church by her Censures: But secret Hypocrites may putrefy the Body, and leaven it, ere

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§. V.

§. V.

Hil. contra Aux. “But now, O lamentable! (saith Hilarius ) They are the Suffrages of the Earth that recommend the Religion of God, and Christ is found naked of his Virtue, while Ambition must give Credit to his Name. The Church reproves and fights by Banishment and Prisons, and forceth herself to be believed, which once was believed because of the Imprisonments and Banishments herself suffered. She that once was consecrated by the Terrors of her Persecutors, depends now upon the Dignity of those

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§. VI.

§. VI.

What true Suffering is. But the true, faithful and Christian Suffering is for Men to profess what they are persuaded is right, and so practise and perform their Worship towards God, as being their true Right so to do; and neither to do more in that, because of outward Encouragement from Men; nor any Whit less, because of the Fear of their Laws and Acts against it . Thus for a Christian Man to vindicate his just Liberty with so much Boldness, and yet Innocency, will in due Time, though through Bl

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§. I.

§. I.

[153] After this Manner the Papists used to disapprove the Sobriety of the Waldenses , of whom Reinerius , a Popish Author, so writeth. “But this Sect of the Leonists hath a great Shew of Truth; for that they live righteously before Men, and believe all Things well of God, and all the Articles which are contained in the Creed; only they blaspheme and hate the Church of Rome .” But this, they say , is but in Policy to commend our Heresy. But such Policy it is, say I, as Christ and his Apostles ma

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§. II.

§. II.

Flattering Titles. I. That it is not lawful to give to Men such flattering Titles, as Your Holiness, Your Majesty, Your Eminency, Your Excellency, Your Grace, Your Lordship, Your Honour, &amp;c. nor use those flattering Words, commonly called [ Compliments .] Hat and Knee. II. That it is not lawful for Christians to kneel, or prostrate themselves to any Man, or to bow the Body, or to uncover the Head to them. Apparel. III. That it is not lawful for Christians to use Superfluities in Apparel,

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§. III.

§. III.

Titles. First , Because these Titles are no Part of that Obedience which is due to Magistrates or Superiors ; neither doth the giving them add to or diminish from that Subjection we owe to them, which consists in obeying their just and lawful Commands , not in Titles and Designations . Under the Law and Gospel. Secondly , We find not that in the Scripture any such Titles are used, either under the Law or the Gospel : But that in the speaking to Kings , Princes , or Nobles , they used only a simp

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§. IV.

§. IV.

[157] This History is reported by Casaubonus , in his Book of Manners and Customs , P. 160. “In this last Age he is esteemed an uncivil Man, who will not either to his Inferior or Equal subscribe himself Servant . But Sulpitius Severus was heretofore sharply reproved by Paulinus , Bishop of Nola , because in his Epistle he had subscribed himself his Servant, saying, Beware thou subscribe not thyself his Servant , who is thy Brother ; for Flattery is sinful, not a Testimony of Humility to give th

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§. V.

§. V.

The same is witnessed by John Maresius , of the French Academy ; in the Preface of his Clovis : “Let none wonder (saith he) that the Word [ Thou ] is used in this Work to Princes and Princesses ; for we use the same to God: And of old the same was used to Alexanders , Cæsars , Queens and Empresses . The Use of the Word [ You ,] when one Person is spoken to, was only introduced by these base Flatteries of Men of latter Ages, to whom it seemed good to use the Plural Number to one Person, that he m

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§. VI.

§. VI.

The first are, Such as Abraham’s bowing himself to the Children of Heth , and Lot to the two Angels , &amp;c. But the Practice of these Patriarchs , related as Matter of Fact, is not to be a Rule to Christians now; neither are we to imitate them in every Practice, which has not a particular Reproof added to it: For we find not Abraham reproved for taking Hagar , &amp;c. And indeed to say all Things were lawful for us which they practised, would produce great Inconveniences obvious enough

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§. VII.

§. VII.

Contrary to Scripture. Thirdly , The Scripture severely reproves such Practices, both commending and commanding the contrary; as Isa. iii. how severely doth the Prophet reprove the Daughters of Israel for their tinkling Ornaments , their Cauls , and their round Tires , their Chains and Bracelets , &amp;c. and yet is it not strange to see Christians allow themselves in these Things, from whom a more strict and exemplary Conversation is required? Christ desires us not to be anxious about our C

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§. IX.

§. IX.

Answ. I answer ; Though all this were granted, it would no Ways militate against us, neither plead the Use of these Things, which we would have wholly laid aside. For that Men should be always in the same Intentiveness of Mind, we do not plead, knowing how impossible it is, so long as we are clothed with this Tabernacle of Clay. But this will not allow us at any Time so to recede from the Remembrance of God, and of our Souls chief Concern, as not still to retain a certain Sense of his Fear ; The

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§. X.

§. X.

All Swearing is forbidden— But considering these clear Words of our Saviour, Matt. v. 33, 34. Again, ye have heard that it hath been said by them of old Time, Thou shalt not forswear thyself but shalt perform unto the Lord thine Oaths. But I say unto you, Swear not at all , neither by Heaven, &amp;c. But let your Communication be yea, yea; nay, nay; for whatsoever is more than these cometh of Evil. As also the Words of the Apostle James v. 12. But above all Things, my Brethren, swear not, ne

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§. XI.

§. XI.

Secondly, All rash and vain Oaths in familiar Discourses; because he saith, Let your Communication be yea, yea, and nay, nay . Answ. 1. To which I answer , First , That the Law did forbid all Oaths made by the Creatures, as also all vain and rash Oaths in our common Discourses, commanding, That Men should only swear by the Name of God, and that neither falsely nor rashly; for that is to take his Name in vain. Answ. 2 . Secondly , It is most evident that Christ forbids somewhat that was permitted

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§. XII.

§. XII.

Object. Sixthly , They object, That God swore, therefore to swear is good . Answ. Athan. in pass. &amp; cruc. Dom. I answer with Athanasius ; “Seeing it is certain it is proper in Swearing to swear by another, thence it appears, that God, to speak properly, did never swear but only improperly: Whence, speaking to Men, he is said to swear, because those Things which he speaks, because of the Certainty and Immutability of his Will, are to be esteemed for Oaths.” Compare Psalm cx. 4. where it i

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§. XIII.

§. XIII.

The Laws of Christ in the New Testament are irreconcileable to Persecution, Wars, and Fighting. From hence it appears, that there is so great a Connexion betwixt these two Precepts of Christ , that as they were uttered and commanded by him at one and the same Time, so the same Way they were received by Men of all Ages, not only in the first Promulgation by the little Number of the Disciples, but also after the Christians increased in the first three hundred Years. Even so in the Apostasy , the o

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§. XIV.

§. XIV.

First , Christ commands, That [159] we should love our Enemies ; but War, on the contrary, teacheth us to hate and destroy them. [159] Matt. 5. 43. Secondly , The Apostle saith, That [160] we war not after the Flesh , and that we fight not with Flesh and Blood ; but outward War is according to the Flesh, and against Flesh and Blood; for the shedding of the one, and destroying of the other. [160] Eph. 6. 12. Thirdly , The Apostle saith, That [161] the Weapons of our Warfare are not carnal, but sp

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§. XV.

§. XV.

Answ. I answer as before, 1. That Abraham offered Sacrifices at that Time, and circumcised the Males; which nevertheless are not lawful for us under the Gospel. Israelites going to War enquired of the Oracle of God. 2. That neither defensive nor offensive War was lawful to the Israelites of their own Will, or by their own Counsel or Conduct; but they were obliged at all Times, if they would be successful, first to enquire of the Oracle of God . 3. That their Wars against the wicked Nations were

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§. XVI.

§. XVI.

[171] But if with Mordecai , to refuse to bow to proud Haman , and with Elihu not to give flattering Titles to Men, lest we should be reproved of our Maker ; and if, according to Peter ’s Example and the Angel’s Advice, to bow only to God, and not to our Fellow-servants; and if to call no Man Lord nor Master , except under particular Relations, according to Christ’s Command; I say, if these Things are not to be reproved, then are we not blameworthy in so doing. [171] Esther 3. 5. Job 32. 21, 22.

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ERRATA.

ERRATA.

N. B. Those marked with Asterisks , are corrected in some Copies....

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