CHAP. I. Concerning the holy Scriptures.

1. T [...]e holy Scriptures of the old and new Te [...]tament being generally and wor­thily acknowledged by all C [...]ristians, to be writ by divine Inspiration, without any mixture of Error, are a sufficient outw [...]rd Rule and Standard, whereby to ex [...]min and try all Doctrines of men.

2. They contain a full and intire Declaration of all Christian Doctrine; and therefore what­ever Doctrines or Principles of Christian Religion men presume to teach, which they cannot prove and demonstrate from the holy Scriptures, they lay no obligation upon any to believe them.

3. The Scriptures are only sufficiently and sa­vingly believed and understood by the inward Il­luminatio [...] and Revelation of the holy Spirit, which is the same in kind to that which God gave to the Saints of Old.

4. Although they contain a full and sufficient Declaration of a [...]l Christian Doctrine, yet they do not contain the whole Mind, Will and Counsel [Page 2] of God, as some say they do. Because there are many things, wherein God doth reveal of his Counsel to his Children, which are not in Scrip­ture either expresly, or consequentially, alto­gether necessary to their Peace and Comfort; as to instance in some particulars:

1 st, It is a part of the counsel of God, for a Christian to know his inward Calling, and whe­ther he be indeed one of God's called and chosen Ones? whether in favour with God, and justified and sanctified? And though the Scripture doth give infallible Signs and Marks of such an e­state, yet no Scripture, nor Scripture-conse­quence can infallibly assure any man that he hath these marks; but it is the spirit of God that only can and doth give them this assurance, Rom. 8.16. 2 dly, All tru [...] Preachers and Ministers of Christ ought to know the mind and will of God, whether they be called of God to the Work of the M [...] ­nistry, which Call is an inward Call, that is alto­gether necessary, to their faithful discharge of so great a Work; but this they cannot know simply by the Scripture. 3 [...]ly, Every true Chri­stian should know his inward Call, to Pray, or [...], or perform any Religious Duty or Se [...]ice unto God, as David said, When [...] said'st, Seek [...] Face, my Heart answe [...]ed thy Fac [...] O Lo [...]: I will seek; hide not t [...]y Face f [...]om m [...] ▪ Psal 27.8. Again, 4 t [...]ly, It is commonly [...], that it is a Dut [...] belonging to every Christ [...]an, to enquire the Mind and Counsel o [...] [Page 3] God in every weighty matter and concern of our Life; as if we be visited with any great Affliction inward or outward, to enquire with Iob, S [...]ew me, O Lord, why thou contendest with me? And as Rebecca, when the Twins struggled in her Womb, enquired at the Lord, and said, Why am I thus? And the Lord answered her. Also in the case of Marriage, every true Christian man and woman ought to enquire and wait for God's counsel, with whom to be joyned in Marriage, that they may know indeed the Lord's joyning of them, and that they marry in the Lord; but this can­not be known by any Scripture, or consequence from Scripture, but the Spi [...]it of the Lord must reveal it, even the same that led Abra [...]am's Ser­vant to take a Wife to his Son Isaac. And every Christian should know the will and [...]ounsel of God in his outward Vocation, that [...] is of God, and so abide therein, as the Scripture saith, Let every man abide in the Calling wherein he is called of God. And as the Servants of God in dayes past, in travelling and sojourning f [...]om place to place, received the counsel of God, so do these now that wait for it in uprightness of Heart, as really as holy men did of old; and as Phillip received the Word of God, which he cou [...]d not find in the Scripture, either expresly or consequentially, when the Spirit said unto him, Ioyn thy self to this Charriot, when he was sent to preach Christ to the Enuch; and as Peter was sent to Cornelius, and [...]anias to Saul; and many other the like [Page 4] instances; and as Iames declareth, Men ought not to be rash or hasty to say to day or to morrow we will go into such a City, &c. for that ye ought to say, If the Lord will, James 4.13, 15. Now how can a man know what the Lord willeth in such a case, unless it be given him by the Spirit of the Lord inwardly, to feel either a Command or Pe [...]mission to do such a thing? For whereas too many make the outward passages of Pro [...]idence their rule, as to say, If Sickness, or some outward Impediment hinder not; they constitute that to be the Will of God: and whereas many remove from one place to another, and divine Provi­dence doth not hinder them, and yet in that re­moval they have not had God [...]s approbation, and it hath not had a bless [...]ng to follow it, but on the contrary; for leaving their place, they have been exposed to sad Temptations, and have fallen under them. And lastly, there are many precious living Solloquies and Intercourses be­twixt the Lord and the Souls of his dear Chil­dren, while he answers the returns of their Prayers in living Testimonies, and words of his holy Spirit; which though they are agreeable to Scripture, yet are not express Scripture words, but are the real Words and Dictates of the holy Ghost, speaking Peace and Co [...]solation to them, beyond all utterance or demonstration of Speech, and wonderfully quickning and strengthning them in the inward man, as we find in the Psalms, and in the Song of Solomon, and other places of [Page 5] holy Scripture; for by the living Words of God, as they come freshly and newly, or immediately from the mouth or spirit of God, the Souls of God's Children are quickned and kept ali [...]e, is Ch [...]ist said, The words that he did speak unto [...]is D [...]ciples were S [...]irit and Life, and man liveth not by Bread alone, but by every Word that proceedeth o [...]t of the Mouth of God. And David [...] for the coming of the Word of God to quicken him, to wit, that God might speak unto him; and he said, I will hear what the Lord will speak, for he will speak Peace to his Saints, and to his People. So here is God's Promise to all his Saints and People to speak Peace unto them; And as he promised to his Israel in Hosea, Chap. [...].14. I will allure or perswade her, and bring her into the Wilderness, or a solitary place, and there I will speak comfo [...]ta­bly unto her, or (as the H [...]brew hath it) I will speak to her Heart. And that is an inward Speech: And the Scripture-Promi [...]es, when God is plea [...]d by his Spirit to apply them to the Souls of his Children, is as real a [...]d proper an inward Voice and Speaking of God unto them, as he spoke to the Prophets of old.

5. And therefore the Scripture doth nor con­tain either a [...]l the Word, [...] of God▪ as some say, but many thou [...]s of wo [...]ds of God have been livingly spoke and utter'd [...] of God, to the inward [...] children, since the writing of the Scripture, and daily are and wi [...]l be to the end of the world. And as it [Page 6] was said in the Apostles days, the Word of the Lord grew and multiplied, Acts 12.24. & 19, 20. so ever since the Apostles and writing of the Scriptures, the Word of God hath grown and mul­tiplied, and still shall and must to the end of the World, and yet no n [...]w Doctrine o [...] Gospel to be preached, but the same which the Prophets, and Christ and the Apos [...]les have already preach­ed.

6. And as Christ and the Apostles expounded the Scri [...]ture of the old Testament by divine In­spiration and Revelation of the same S [...]irit, with­out propounding any new Doctrine or object of Faith unto People; so why may it not be so now? yea, it is so, that some at this day by the same Spirit, do expound and open places of Scripture both of the old and new Testament, and yet bring no new Doctrine: And it is a far better way to have such Preachers and Ex [...]ounders, who open and expound the Scripture; by the Inspiration & Revelation of the holy Spirit, as the Apostles did, than for men to presume to open and ex­pound them without all new Revelation or Inspira­tion, and who plainly confess, They neither preach nor write by any Infallible Spirit. And such mens Exposition, who declare they have no Infallible spirit, can neither be the Word or words of God which are infallible, but only the fallible word and words of man, and humane Im [...]ginations.

7. And as for the term [ [...]] the Greek [...] it being [ Logos] I find it variously used and tran [...]lated [Page 7] in the new Testament, as first, to signifie Christ, Ioh. 1.1. 2dly, to signifie Treatise, Acts 1.1. 3dly, Communication, Mat. 3.7. 4thly, Vt­terance, 1 Cor. 1.5. & 2 Cor. 8.7. & Ephes. 6.19. & Col. 4.3. 5thly, Word of Talk or Discourse, 1 Thes. 1.5. 6thly, Reason, 2 Pet. 3.15. & Acts 18.14. 7thly, Preaching or Doctrine, 1 Cor. 1.18. 8thly, Account or B [...]siness, as to have to do, Heb. 4.13. and 9thly, the Hebrew word in the old Testament is translated, Order, Psal. 110.4. 10thly, Matter, Psal. 45.1. 11thly, Speech, Psal. 19.2. and 12thly, the same Greek word is used by Paul to signifie, the empty and dead prea [...]h­ing of false Teachers, 1 Cor. 4.19. And there­fore whether the Scriptures may be called o [...] are called the Word in Scripture, rarely or improper­ly, is not the proper state of the Question; for it cannot be denyed, and is not denyed, but that rarely and improperly, the word is used to sig­nifie Scripture or Scripture words, e [...]ther written or spoken; and sometimes the words of evil men are rendred by the same Greek word in Scripture, as Ephes. 4.29. and 2 Tim. 2.17. But the true state of the Question is, Whether, first, the Scripture doth contain all the Word or Words of God? And this I justly deny, for the reasons already given; and indeed as the Word and Words of God are compared in Scripture ( Deutr. 32.2.) to the Dew and Rain that falleth upon the dry ground to refresh it, and make it fruitful (and the drops of the Dew and Rain are so many that they cannot [Page 8] be numbred) which God hath been pleased to speak to the Souls of his [...]eople, and still doth, so nor ca [...] the words of God be numbred by men; and therefore they are of a greater extent th [...]n a [...]l these set down in Scripture, which may be [...]umb [...]ed; and also they are compared in Scripture to [...]read that is eaten, as Ieremiah said, cap. 15.16. Thy words were so [...]nd, and I did eat th [...]m; and as none can number the small grains of flower that make up a Cake or Loaf of Bread, so none can number the words of God. Secondly, Whether the Scriptures only, as they are outwardly written, or spoken by the mouthes o [...] natural men, or heard by the outward ears, or conceived only by the bare n [...]tural tho [...]ghts and understanding, be properly, and without all figure, the Word or Words of God? I say, nay; for the words of God are spiritual, and of an inward nature, as God himself is; for the words of God are first, and properly, spoke to the mind and spirit of man, and the outward words, whether spoke or writ, are but the signs of them, as all outward words are but the signs of the inward thoughts of the mind, which are the words of the mind or heart of man within it self. Thirdly, Whether he who only talketh Scripture words, and hath not the true sense of them, doth truly and properly speak the Word o [...] God? and whether he that only heareth them from man, and hath not received the true sense of them, hath properly heard the Word o [...] God? I say, Nay; for it is not the bare Letter, without the sense, that [Page 9] is the Word of God properly understood. Ne­ [...]rtheless, the Letter of the Scripture, in a [...]gurative sense may be called the Word, as the Map of England is called England, Moses Books are called Moses, and Isaiah his Book is called his Vision, and Iohn his Book is called his Re­velation.

CHAP. II. Concerning new divine Revelations & Inspirations.

1. THe places of Scripture, which they com­monly bring against all new divine Revela­tions and Inspirations of the Spirit of God, prove no such thing, as will easily appear to any that are impartial and unbyassed in their understanding, if they will but read and consider them, which places are these following, as they are alledged and quoted by them called the Assembly of Divines at Westminster, in their Con [...]ession of Faith, cap. 1. sect. 1. Prov. 22.19, 20, 21. Isa. 8.9, 10. which places, if they prove now, that all new Revela­tion is ceased, they do as much prove, that it ceased in the days of Christ and the Apostles, yea, in the days of the Prophets that did succeed them. Is it not admirable blindness that these men did not see how impertinent these Citations are? And as for all the places of the new Testa­ments cited by them, as Luke [...].3, 4. Rom. 15.4. Mat. 4.4, 7, 10. 2 Tim. 3.15. Heb. 1.1, 2. 2 Pet. 1.19. they do no more prove what these [Page 10] intend than the former; for by their own con­fession, divine Revelation and Inspiration continued after all these places of Scripture were writ, for divers inti [...]e Books of Scripture were writ after them here alledged: [...]nd if they say, that all new Revelation did cease, how soon, all these Books of Scripture were in being, then they must also affirm, that all new Revelation did cease to divers of the Apostles, long before they deceas­ed, because divers of them, and particularly Iohn survived after he wrote his book of the Revelation.

2. It is most readily granted, that God in his infinite Wisdom and goodness was pleased, that there should be Oracles and Testimonies of his Truth and Gospel committed to writing, accor­ding to which the Doctrines and words of men, however so holy, that should come in after ages, should be tryed and examined; for the Spirits of the Prophets are subject to the Prophets; but this doth not prove in any wise, all cealing of Pro­phecy, or divine Revelation, or Inspiration by the same Spirit. The Apostles Doctrine and Preaching was tryed by the Noble Bereans, whe­ther it was according to the Scriptures of the old Testament; but it doth not there follow, that the Apostle Paul did not preach by divine Revel [...]tion and Inspiration. And both Christ and the Apostles proved their Doctrine gene­rally out of the Scriptures of the Prophets; but that doth not argue that they did not Preach by [...] divine Revelation.

[Page 11]3. But for the further clearing of the matter, we are to distinguish betwixt new Revelation of new Doctrine, and new Revelation of ancient Do­ctrine. The Apostles had a new Revelation, yet not of any new Doctrine, but the very same that Christ and the Prophets preached before them, and all agreed in the same Doctrine for Substance, and yet had their own peculiar Vi­sions and Revelations, which were new to them, to wit, new, though not in kind or specie, yet in particular or individual unto them. And so it is, as to us, we plead not for any new Reve­lation of any new Doctrine, Faith or Gospel, differing from what Christ, and the Prophets, and Apostles have taught before us, and is large­ly and fully declared in the holy Scriptures; but for a new Revelation of the same Doctrine, Faith and Gospel which was revealed unto them: For as the Faith of the Prophets and Apostles is not enough to us, but we must also have the like precious Faith with them, 1 John 1.12. and we must see with our spiritual Eyes, and hear with our spiritual Ears, and handle with our spi­ritual handling the Word of Life, as they did, so it must be newly revealed to us, and in us.

4. And if all new divine Revelation and Inspi­ration be ceased, then all spiritual seeing and hear­ing is ceased, and neither God nor Christ is, or hath been heard or seen spiritually, as the Saints did see and hear formerly, nay, not in the least degree, and all inward spiritual Sensation and [Page 12] feeling is gone, and all use or exercise of spiri­tual Senses, which is sad tydings to poor Souls. But if any g [...]ant that there is any true and real spiritual hearing, seeing, tasting, and other spi­ritual Sensations of God, and divine things, they must also grant true divine Revelation the same in kind and nature with what the Saints had of old; for what is the proper object of the in­ward hearing, and seeing, and tasting, and feel­ing? is it not God and Christ? as David invited others, saying, O taste and see that God is good. And as the Spouse said in the Song, I sate down under his Shadow with great delight, and his F [...]uit was sweet unto my taste; his Left-hand is under my Head, and his Right-hand doth embrace me; he hath brought me to his banqueting Ho [...]se, &c. [...]nd again, The King hath brought me into his Wine-Cellar. And can these sweet and heavenly Ex­periences be witnessed without divine Revelation, or Inspiration?

And whereas some say, It is Revelation by the Word and Spirit going along together, but not by the Spirit alone without the Word.

I Answer, granting it to be so in a true sense; for the Prophets and Apostles had both the Word and the Spirit going along together in their divine Revelations, according to Isa. 50.21. and that did not hinder them to be real and pro­per in their kind. Put that God hath limited and confin [...]d himself so, as never to give any inward enjoyment of himself to the Souls of his [Page 13] dear Children, by any inward sense, sight or hearing, but what is conveyed unto them always by means of Scripture words, is a most extrava­gant presumption to affirm, without all Scrip­ture proof; for beside that, the Soul may hear God speaking other words to it inwardly, than express Scripture words, though not contrary or disagreeing; it oft falls out, that the inward and spiritual seeing, tasting and feeling may be enjoyed and witnessed, without all words com­posed of Letters or Syllables, even in a deep in­ward stillness and quietness, according to these words, Be still, and know that I am God. And as the outward seeing, tasting, smelling and feeling may be used without the present use of the outward hearing, so may the inward and spiritual se [...]ing, tasting, smelling and feeling be used at times and seasons, without the inward and spiritual hearing of any Words formally composed of Letters and Syllables, or Scripture words, or so much as inwardly thought o [...] con­ceived, which men of spiritual Experience, who have their spiritual Senses cannot but readily grant. We find by common experience, that Words fall short to give us a sufficient and satis­factory knowledge of outward and natural things; and therefore we de [...]ire rather to see, taste and handle them, than to hear the best or most true report of them. We love rather to see a pleasant Country, then to hear of it only; and every good Child loveth to see his Parents, [Page 14] rather then to hear a report, or talk of them; so every loving Wife love [...]h rather to see her Husband, and hear himself, and be imbraced by him, than to hear others tell of him: And the loving Subject is more glad to see his Prince, or King, of whom he hath received so many Favours, and to hear himself, than to hear others tell of him; and thus it is with every Soul, that truly loveth God, they much ra­ther desire to hear himself, and see him, then to hear others tell of him, as one well said, It is little to see Christ in a Book, but to see him, and hear him, and feel his most lovely Embraces, as [...]is Children have witnessed, that is very precious. It is not the report, or discourse of Bread, however so true and large, that can satisfie an hungry man, or the report of good Drink that can satisfie a thirsty man; but to taste and eat of Bread, that only satisfieth him that is hungry, and to taste and drink of Water, Beer, Wine, or any other refreshing Liquor, only satisfieth the thirsty man: And so to eat of Christ, and feed upon him who is the Soul's proper food and nourish­ment, doth, and only can sati [...]fie and content the hungry Soul, as Christ said, Iohn 6.57. H [...] that eateth me, shall live by me. And Christ i [...] not only the Soul [...]s Meat, but its Drink also and therefore David said, A [...] the Heart p [...]ntet [...] after the Water-Brook, so panteth my Soul afte [...] thee, O God; my Soul [...]hirsteth for God, for the li [...]ving God, Psal. 42.1, 2. And surely, this [...] near and inward enjoyment of God and Chri [...] [Page 15] cannot be without an inward and intimate, or immediate Revelation of him? And if words fall short to give to men a sufficient and sati [...]factory knowledge of natural and outward things, how much more then to give a sufficient & satisfacto­ry knowledge of God and Christ, and divine things, as his Love, his Life, his Peace, and that inward Comfort and Consolation th [...]t is in his presence? For the Scripture saith, 1 Cor. 2.9, 10. Ear hath not heard, nor Eye hath not seen, nor hath the Heart of man conceived these good things that God hath prepared for them that love him, and wait for him: Where we see all words fall short to discover these things; But God hath revealed them to us (said Paul) by his Spirit. And thus God did promise as a general priviledge to all his People, of all Nations, even to bring them to his holy Mountain, and to destroy the face of the Covering spread over them, and make unto them a Feast o [...] [...]at things, full of Marrow, and of Wines upon the Lees well refined: And what is this but the enjoyment of himself, seen and tasted by them? And do not all true Believers eat the same spiritual Bread, and drink the same spiritual Drink the Rock that followed Israel of old? which Rock was Christ? And surely this is beyond all Words or Declaration, and according to this the joy of God's people is called a Ioy unspeakable, even such as words cannot express; and the Peace of [...]od is said to pass Vnderstanding, and the love of Christ, that it passeth Knowl [...]dge, because no Words, either spoken or conceived by men, can [Page 16] give the knowledge of these so great and divine and profound Mysteries, but only the spirit of God, that searcheth the deep thing, of God, can discover them. Again, we find by common ex­perience, that all outward teaching of men, pre-suppose certain Principles of know [...]edge of na­tural things, which they profess to te [...]ch, which Principles are partly known (wi [...]hout men's teaching) by the outward sense of them, and partly by inward Notions of Knowledge, innate in the minds of men; and therefore it were alto­gether in vain, for a Ma [...]ter of A [...]chitecture or Navigation, to teach a man these Arts, who is altogether blind, and sense [...]ess, and stupid, and hath not any inward clearness of his natural judgment; And even so it is, as to spiritual and divine things, all outward teaching of them doth pre-suppose some Principles of Knowledge of these very things, and some inward divine and spiritual sense of them, or at least some in­ward ground and capacity, whereby that divine sence may be excited in them. And therefore when Paul preached to the At [...]enians, that pro­fessed themselves ignorant of God, he preache [...] him, A [...]ts [...]7.26, 27, 28. near unto them, ye [...] so near, as the Stock or Root of a Tree is unt [...] the Bud or off-spring that groweth upon it; an [...] this he pro [...]ed from some of their own Poet [...] who said of men, that they are God's off-sprin [...] and he told them plainly the way to seek him, [...] find him, was by feeling him; so that he joyn [...] these th [...]ee together, to wit, seeking, feeling [...] [Page 17] finding; for as a man in a dark Room, or having his Eyes shut, being perswaded that the thing he desireth to have, is at hand, or near to him, doth grope, and feel after it, and by feeling, doth within a little time find it; Even thus did Paul teach these ignorant Athenians how they might find God, and how all men, however so igno­rant, have a time or opportunity given them to find him, God having determined the times be­fore-appointed, and bounds of habitation, wherein they may find him: And so from this in­ward ground, or Principle of Knowledge in these Athenians, which they had before Paul preached unto them, as a wise Master-builder or Teacher, he proceedeth to preach Christ, and the Resurrection, and eternal Judgment unto them, as a good Master or Teacher of natural Science beginneth with the first Principles of Knowledge, not to teach them, but pre-suppo­sing them, and only calling the minds of the Schollars to remember, or take notice of them, and then from these Principles he proceedeth to teach them the mysteries of the Science.

5. But whereas many who deny all new Revela­tions of the Spirit, yet grant the necessity of the inward Illumination of the Spirit of God, To give the saving Knowledge and Vnderstanding of God and divine things, as these who gave forth [...]he Westminster Confession of Faith, being an As­ [...]embly made up of Presbyterian and Independant Teachers, met at Westminster about forty Years [...]go; see Cap. 1. Sect. 6. Surely, if these men [Page 18] had been rightly acquainted with the inward Illu­mination of the Spirit of God, they would never have writ or given forth such Non-sence and Contradiction in the face of the World, as to grant the necessity of inward Illumination, and at the same time, yea, in the same Section or Para­graph, and within a Line or two, to deny all new Revelation; for indeed inward Illumination is Re­velation, and inward Revelation is Illumination, the thing is one, though the Names be distinct, as oft the same thing is expressed by variety of Names, and the places of Scripture they bring to prove, the necessity of the inward illumination of the Spirit, do prove the inward Revelation of the Spirit, both which are one, as Iohn 6.45. and 1 Cor. 2.9, 10, 11, 12. It is written in the Prophets, They shall all be tought of God; every man therefor [...] that ha [...]h heard and learned of the Father, cometh unto me. And that other place in 1. Corinth 2.9, 10, 11, 12. As it is written, Eye hath no [...] seen, nor Ear heard, neither have entred into th [...] Heart o [...] man, the things which God hath prepare [...] for them [...] him: But God hath revealed the [...] to us by his Spirit; for the Spirit searcheth all thing [...] even the deep things o [...] God. For what man know [...]eth the things of a man, sa [...]e the Spirit of a ma [...] which is in him? Even so the things of God knowe [...] no man, but the Spirit of God. Now we have r [...]cei [...]d not the Spirit of the World, but the Spir [...] which is o [...] God, whereby we know the things th [...] are [...] giv [...]n us of God. There cannot [...] b [...]ought out of the whole Scriptu [...]e more suitab [...] [Page 19] places, to prove the necessity of divine Revelation then these are, the one plainly implying it, the other plainly expressing it. For to be taught of God, to hear and learn of the Father, as the Prophets and Apostles did, what is it, but to be taught by divine inward Revelation? Or if they will say, Nay, then the Prophets and Apostles were not taught of God, by the same Argument. And whereas they bring Paul [...]s words, saying, God hath revealed them to us, to wit, these deep things of God, to prove the inward Il [...]umination of the Spirit of God to all Saints, as well as to Paul; the same proveth divine Revelation, as it is ex­presly so called by Paul in this very place; for they must needs grant, that the divine Illumina­tion which Paul had, was Revelation, properly so called, and what he had he holdeth it forth, as common in kind to all Saints and Believers. And as for the word Revelation, as signifying an in­ward operation of the holy Spirit in the Heart and Understanding, we find it to be a phrase more frequently used in Scripture, than the word Illumination, or illuminated, or enlightned, or to enlighten; yea, I find the word Illuminated but once used in all the English Translation of the whole Bible, but Revelation frequently is used in our English Translation, and reveal, revealed; see Isa. 40.5. and 53.1. and 56.1. Ier. 33.6. Mat. 11.27, 25. Luke 10.21, 22. Rom. 8.18. 1 Cor. 2.10. Gal. 1.16. Gal. 3.23. Phil. 3.15. Ephes. 1.17. Beside many other places. So that it is very strange, why these Faith-makers at Westminster [Page 20] should have such a grudge and prejudice at all new Revelation, a Word so frequently used in Scripture, and yet pretend so great kindness to new inward Illumination, which is the same; for it passeth their skill, or any mans else, to divide or seperate the one from the other.

6. But the great knack, nicety or mystery of this distinction lieth in this, that inward Illumi­nation is only Revelation, subjective or effective; and in that sence, some of that sort of men, say, They own the necessity of inward Revelation, and hold it to be all one with Illumination. But they deny all inward objective Illumination, or Re­velation, that is to say, any inward Revelation of any inward object, inwardly proposed to the Eye or Ear, or other inward spiritual Sence and Faculty of the Soul, the alone object of the Souls whole knowledge, faith, fruition, enjoyment of God and communion with him, being the Scriptures, or God, Christ and divine things not in themselves seen, or enjoyed, but as they are to be seen and known, or revealed in the words of Scripture: Hence they who use this distinction, say, the in­ward Lig [...]t, or [...] of the spirit, being only effective, or subjective, but not objective, is medium incognitum ass [...]nti [...]nd, or principium incog­nit [...]m [...], that is to say, an unknown Principle, or mean of knowing and assenting, which may be illustrated by this similitude, that there is an inward vigor of Life, and natural Spirits, that are necessary to enable the outward Eye to see outward things and Objects; but that [Page 21] inward vigor of natural Life and Spirits, is not the object of the Eye, nor seen by it; or other­wise some may, or do understand by subjective inward Revelation, or Revelation on the part of the subject, the Soul's inward knowledge, or perception, as in the outward sight of things of this World, there is the vision of the Eye, or its sight and perception, and the Object seen, and perceived by the Eye: Also, in hearing, there is the hearing, or perception of the Ear, and the thing heard, be it Voice, or sound of Man, Beast or Bird, or musical Instrument. And thus, ac­cording unto these mens Doctrine, the alone adequate formal Object of all faith, knowledge, fruition, enjoyment, sight and sense of the Souls of the most excellent Saints, either now living, or that have lived in all Ages past since the Apostles lived, is the Scripture-words. But this is all meerly begged, and taken for granted, without all proof, and altogether contradictory to the experience of all the true Saints of God, who have an inward sight, knowledge and enjoyment of God, far surpassing all Words or Writings; And thus, according to these mens Doctrine, all the knowledge or sight that the Saints have of God in this Life, is but as one that seeth Eng­land in a Map, but never saw the Land it self; or as an hungry man, heareth and readeth good words of Meat, but neither seeth, nor tasteth it; and as a Woman heareth of a Husband she is mar­ried unto, or seeth his Picture on a Table, or on [Page 22] Paper, or readeth a Book that describeth his Beauty and Personage, but is never admitted to see him, or hear himself, nor to touch, handle or embrace him; all which are sad tydings to Souls that love God and Christ; but the best is, they are utterly false, and the experience of the Saints abundantly prove them to be false; and such dark ignorant blind Doctrine, proveth suf­ficiently what dark ignorant blind men these have been, or are, who have so published their own shame and folly to the face of the World, and as blind and ignorant are these Teachers, who have since received and published the same blind Doctrine. But if the inward Light, or Illumination be altogether an unknown Principle to him that hath it, having no Evidence, or Light, or Demonstration of its own, whereby to discover it, how shall any man be sure, or know surely that he hath any inward divine Light or Illumination; for no Scripture can tell him that he hath it, or that he hath the Works of one that is divinely illuminated. One would think the bear naming, or mentioning such Doctrine, is enough to refute it, as to say, God and Christ is, and can only be known by words, or report and hear-say, whereas the Scripture saith, Ear hath not heard, nor Eye seen, w [...]at these things are, which God hath prepared for his Children: And yet all Scripture words the Ear doth hear and the Eye doth see.

7. But to come to the Conclusion of the ma [...] ­ter, [Page 23] it is to be noticed, or considered, that there is a Doctrinal and sensible knowledge of God, or discursive and intuitive; as for the do­ctrinal and discursive knowledge of God, it is granted, that it cannot be without [...], either of Scripture, or some other words given by the same Spirit; and also it is granted, that Scrip­ture words, in God's ordinary way, are neces­sary to give to men the said doctrinal knowledge of God and Christ, and many deep and mysterious things of the Christian Faith and Religion; but this doth not prove the ceasing of new divine Re­velation, but rather indeed establisheth it; for the Prophets and Apostles, who had divine Reve­lation, were profited, taught and edified by their fellow-Prophets and Apostles; and especi­ally the latter Prophets, were much helped by the Words and Writings of the fore-going Prophets, as Daniel confessed, he understood by Books, to wit, by Ieremiah his prophecy, the number of the Years of the Captivity, Dan. 9.2. And Christ opened the understanding of the A­postles, to understand the Scriptures of the Old Testament, what they did declare of him; and Paul freely confesseth, that the Scriptures of the Prophets were writ for his Learning, as well as of other men, and yet he had great plenty of divine Revelation, beyond what many of them had; and David said, he had more knowledge then his Teachers, and yet no doubt profited by them, and especially by the Prophet Samuel, and others [Page 24] that lived with him, and before him. Next, as to the sensible and intuitive knowledge of God, it can be, and oft is without all Words, either out­wardly heard, or inwardly conceived, I mean words co [...]sisting of Letters or Syllables, such as are not the things, but signs of things, even as we have a sensible and intuitive knowledge of a Land, by seeing it, and eating the Fruit of it, and drinking the good Wine or Milk of it, tho' we are not hearing or reading of it, nor think­ing of any words that ever we read or heard of it. And so, often the Souls of God's people enjoy a sweet sight, taste, and repast of him in a deep inward quiet and stillness of mind, having no words of any sort, that can be expressed in Letters or Syllables, so much as in their present thoughts or remembrance; and this is the most excellent degree of Knowledge, and as far excel­leth and transcendeth the other sort, as the sight, taste and feeling of a thing doth the report or hear-say of it. It is also acknowledged, that oft it pleaseth God, to joyn of his Life to Scrip­ture words, as Promises, Prophecies, or any others, as we hear, read, or meditate on them, and make them as Conduits, Pipes or Cisterns, or as Cups and Flaggons, to convey the divine Influences of his Life, and living Spirit of Life, and love to our Souls, but then they hinder not our Revelation, to be a real, and true, and pro­per Revelation, as well objective, as subjective; for as in drinking of outward Wine in a Glass, [Page 25] or Cup, we not only see the Glass or Cup, that revealeth the Wine, but also the Wine it self, and the Wine is the most desireable, and pleasant, and acceptable object of both our sight, and taste, and feeling, so that we regard the Glass or Cup little or nothing for it self, but for its use and service to us; and if there be no Wine, or other refreshing Liquor in the Cup, we care not to use it, it hath no taste unto us, nor service, but as the Wine is in it: And thus it is with the living Soul, that thirsts after the living God, and to drink of his Spirit, that quickens and refresh­eth the Soul, when it seeth or perceiveth any divine Virtue or Life (as God is pleased, when, how, or by whom to joyn of the same to it) in Scripture words, either preached, read, or me­ditated, it is very glad, and most gladly maketh use of them, and giveth God thanks for his great mercy; but without Life be joyned unto them, it is no more wisdom, nor discretion to use them, then for a man to put an empty Flaggon or Cup to his Mouth to drink at it.

8. But if they say, There is no sensible or intu­itive knowledge of God in this Li [...]e, at least since the Apostles dayes; as indeed it is most, yea, alto­gether most agreeable to their Doctrine, who [...]ay, All new Revelation of the Spirit is ceased; [...]hen I say unto them, they are miserable Com­forters, yea, miserable and sad Gospellers to [...]oor Sion; they bring not glad, but sad tydings, [...]hey cannot say, Behold, O Sion, thy King cometh [Page 26] unto thee; they cannot say, Taste, and see that God is good; they cannot say, The Life was ma­nifested, and we have seen it, and declare it unto you, that ye may have fellowship with us; they can­not declare the great kindness and love that Christ the Soul's Husband and Bridegroom hath to his Bride, but rather, their Doctrine preacheth him to be most unkind, and unnatural, never to let his Bride see him once all her Life, here in this world, nor yet once to hear himself, or taste, or touch, or handle him, or be embraced by him. They preach altogether an absent Christ, as some of them say, Christ is not really and pro­perly in his People, or if present, a Christ altogether either dumb or silent, that being so near to the Soul, as to be in it, never speaketh one word in it, and al­ways hideth his Face, and never giveth to the Soul one glance or shine of his Countenance. But if they be ashamed of this Doctrine, which yet is the very purport of it, who deny all inward new Re­velation, and new Visitations of the Lord's love unto the Souls of his People, then let them be ashamed to preach, teach, or write, that there is no new Revelation of God and Christ, nor no immediate or inward teaching, no inward and im­mediate calling, or sending to the Ministry; and let them be ashamed to own themselves to be the Successors of the ancient Protestants, who did acknowledge immediate Teaching, and calling un­to the Ministry, and the Spirit of Prophecy; and some of them had it, as George Wishard, and [Page 27] others, whose Prophecies Fox in his Book of Martyrs hath recorded.

9. And whereas these Faith-publishers at West­minster, one while deny all new Revelation, ano­ther while seem only to deny extraordinary Reve­lation, as they term it, cap. 18. section 3. is ano­ther piece of Non-sence, or Contradiction; for if all new Revelation be ceased, as they expresly affirm, cap. 1. sect. 1. and 6. then there is neither ordinary nor extraordinary Revelation remain­ing, according unto their Doctrine. But the distinction of ordinary and extraordinary Reve­lation, may in a true sense, be well admitted by them who believe, that divine inward Revelation is not ceased; for among the Prophets, Numb. 12.6, 7, 8. Moses's Revelation far exceeded the Revelation of the other Prophets, as is clear from Scripture, and in that respect was extra­ordinary: and we now who plead for new divine Revelation, we mean not extraordinary, beyond what God was ple [...]sed to give to his Saints and Children, in an ordinary and usual way, from the beginning of the world, more or less, nor do we compare our Revelations with either the Prophets or Apostles, by way of equality, either in degree, or in all the various manners and ways which they had then. But we say, in that one way and manner, which was by God's in­ward appearance, and speaking in their Hearts, in the divine Seed and [...]irth, we do plead for divine Revelation, as the ordinary and common allowance [Page 28] and priviledge of all God's Saints and People, and not only to Saints, but to Men and Women, in order to their becoming Saints, they need God and Ch [...]ist inwardly to speak unto them; for it is th [...] inward Voice and Speaking of Christ, that quickneth the dead Souls of men, according to the words of Christ, The Dead shall hear the Voice of the Son of God, and they that hear shall live, John [...].25.

CHAP. III. Of the Supream Iudge and Rule of Controversies of Religion.

IT hath been already acknowledged in the first Chapter, that the holy Scriptures are a suf­ficient outward Rule and Standard, whereby to try all Doctrines of men, however so holy or wise they may be, or however much indued with the holy Spirit, because the Spirit of the Prophets is subject to the Prophets; and as the holy Spirit of Truth is one, so the words of i [...] do all agree, in all the true Prophets, Apostles, Evangelists, Pastors and Teachers; and as is al­ready said, the Noble Bereans were commended in Scripture, for searching the Scriptures to se [...] and examin, whether the Apostles Doctrine wa [...] according to the Doctrine of the ancient Pro­phets that wrote the Old Testament; and un­til th [...] Apostles Doctrine was generally received they did appeal to the Scriptures of the [...] [Page 29] Testament, for a proof of their Doctrine, al­though that was not their only proof; for they had a greater proof than that outward was, even the inward Witness and Testimony of the holy Ghost, that made both them, and their Do­ctrine manifest in the Hearts and [...]onsciences of their Hearers, whose Hearts God was pleased to open.

2. And therefore in respect of any outward Rule and Standard, the Scripture is sufficient, and to be preferred in all respects to any other [...]atter Writings, or Testimonies, or Records whatsoever; first, because writ from a greater measure and depth of divine Wisdom; for though the Spirit be one, yet it hath diversity of Gifts and Operations, and Administrations, and all men divinely inspired, had not the same clearness of divine Knowledge, Numb. 12.6, 7, 8. Moses exceeded the Prophets generally, David [...]nd Solomon exceeded many of them; and Isaiah [...]nd Ieremiah exceeded others of them; and [...]mong the Prophets some were as Fathers, some [...]s Sons; hence we read in Scripture, that God [...]s the Father of Lights, and of these Lights, as [...]o us, some are higher, and some lower, which [...]ome mystick Writers, both among Iews and Christians, have taken notice of, out of the [...]cripture it self; hence they say, Moses drank [...]t the Fountain, Samuel, David, Solomon, and [...]ome others, drank at the Streams, and others [...]f an inferior degree, at the Pond or Cistern: [Page 30] and they further say, Moses had his Revelations from Binah, Abraham from Gedulah, a step lower; Isaac from Geburah, yet lower; Iacob from Tipheret, yet lower, but pertaking of both, signified by his dwelling in Tents, betwixt the Tents of Abraham and Isaac; David some­times from Tipheret, and sometimes from Nezah and Hod; hence we read some of the Inscrip­tions of his Psalms to Nezah, and sometimes from Malcuth; and they say that the ordinary Prophets had their Revelations from these two divine Measures, Nezah and Hod, called, Exod. 38.8. The Looking-Glasses of the Lords Hosts that Assemble at the door of the Tabernacle, (see the Heb. text) but Moses had liberty to go into the heavenly Tabernacle it self, and so had some others. And that God did make himself more known to Moses, than to Abraham, Isaac, and Iacob, is clear, from these words of his to Moses at the Bu [...]h, I appeared to Abraham, Isaac and Jacob by the Name of God Almighty, but by my Name Ie [...]ovah, was I not known to them, Exod. 6.3. And concerning this distinction of divine Gifts and Illuminations, Paul declareth, saying, To one to given the Word of Wisdom, to another the Word of Knowledge, to another Faith, all by the same Spirit. Hence we read in the Proverbs, Wisdom, Understanding and Know­ledge distinguished, [...] b [...]ild [...]th the House Vnderstanding [...] it, and Knowledge fille [...] the C [...]ambers with [...] and pleasant Riches, [Page 31] Prov. 24.3, 4. Therefore Wisdom is a degree above Understanding, and Understanding a degree above Knowledge, all which divine Measures are set in order, as the parts of a Tree, with Root, Branches and Tops, or as the Members of a mans [...]ody, by way of Alle­gory and Analogy, Cochmah, Binah and Daath belonging to the Head, Gedulah, Geburah to the right and left Hand and Arm, Tipheret to the Body, Nesah, Hod and Iesod to the Thighs and Legs, &c. and Mulcuth lowest of all; all which make up, by way only of allegory and analogy the parts and Members of the Son of Man, or heavenly Adam, as both Ezekiel and Iohn saw him upon his Throne. The English Names of these Hebrew words, all which are found in Scripture, in their true order, are these following, Cochmah, i. e. Wisdom, Binah, i. e. Understanding or Prudence, Daath, i. e. Knowledge, (see 1 Chron. 29.11.) Gedulah, i. e. Magnificence, Geburah, i.e. Power, Tipheret, i. e. Beauty, Nesah and Hod, i. e. Victory & Glory, Iesod, i. e. Foundation, and M [...]lcuth, i. e. the Kingdom. And secondly and most especially, we give the Preheminence to the Scriptures be­yond all latter Writers, because we are well assured that the Scriptures throughout are pure, without all mixture of Error or Mistake; and this is generally granted by all Christians, that the Scriptures are really so, being duly and rightly translated, but we are not assured that [Page 32] any mans or mens Writings since, are altogether pure and free of all mixture of Error and human Weakness, until they be duly examined and found to agree to the holy Scriptures, and to the inward testimony of the holy Spirit; for altho' whatever the Spirit of God inwardly revealeth, is infallible and pure from all mixture of Error, and whatever any man saith or writeth, as he hath receiv'd it from that, his Testimony is pure, and without mixture; but we are not assured that any man or men are in that state of Perfection, that they may not by humane frailty, in some measure or way, more or less, decline or depart from the pure and infallible Teachings of the Spirit of God; for as it is possible they may purely and chastely keep unto them, so for want of due watchfulness and holy care, they may more or less depart from them, and so there may be a mixture of Truth and Error, both in their Understandings and Words; and therefore they are not to be taken on trust, but both their Doctrine in all things is to be tryed by the Scripture, and their Spirit by the Spirit of Truth, as every one is able, accor­ding to what he hath received. All which doth not hinder but that the Spirit of God in our day both teacheth and leadeth infallibly, although the Disciples and profe [...]sed Followers of it at times, by weakness, may be liable to Mistakes.

3. And as concerning that phrase or expression that some use, That the Spirit of God speaking in the Scriptures, is the supream Iudge of all Controversies [Page 33] of Religion, although it is no Scripture phrase, nor proper, but figurative, as when a man is said to speak in his books or Writings; yet in a figurative sense it might be allowed, if they did not confine all the speaking of the spirit of God to his only and alone speaking in the Scriptures, so as that the Spirit speaketh not at all, as they would have it, in the Souls and hearts of men, as he used to do in the Prophets and A­postles. And because they have a wrong sense of it, and that it is not proper, but figurative, it is better not to use it. And in the room of it, I say, the Spirit of God speaking in some measure in the Heart of every true Believer and Spirtual man, opening & expounding the Scripture unto him, in the due and diligent use of reading, hearin [...], and meditation of Scripture words, or any other means of God's appointing for our Institution, and especially in the frequent use of fervent and earnest Prayer, Praying earnestly with David, who was richly indued with divine Revelation, Op [...]n my Eyes, that I may see the wonderful things of thy Law; And most especially in our being found in the way of Righteousness, and faithful Obedience, to what is already revealed unto us; for as we are found here, we have good warrant to expect that where any doubt, or Controversie in Doctrine, or in the meaning of a place of Scripture doth arise, that God's holy Spirit, whom Christ hath promised to his Disciples, to teach them all things, and to lead them into all [Page 34] Truth, will indeed judge and decide the matter in question, in their Hearts, by his secret Love and Teaching or Revelation. And let it be no­ted, that I say, it is not the Spirit abstractly considered from the Scriptures, or our due use of them, or the duty that God requireth of us, but it is the holy Spirit opening, or expounding the Scriptures unto us, in reading, hearing, me­ditation, prayer, waiting, and obedience to what we already know, that is the Judge of all Con­troversie in matter of Doctrine.

4. Next, as to the Rule, as the Scripture is the best and only external or outward Ru [...]e and Standard, it is worthily preferred to all ot [...]er outward Records and Testimonies; yet because we both believe the Scriptures not simply for their own Testimony, but for the inward Wit­ness and Testimony of the Spirit, and also be­cause we can only understand the Scriptures but by the said inward Witness and Testimony of the holy spirit; therefo [...]e the inw [...]rd Witness of the spirit, or the spirit inwardly witnessing both to the truth, and true [...]ence of Scripture, is the greatest and primary Rule, as Io [...]n plainly testi­fied, saying, I [...] we receive the Testimony of men, the Testimony or Witness o [...] God is greater; and he that believes ha [...]h the Witness in himself, and hath set to his Seal that [...]od is true. And therefore Paul recomme [...]ded his Doct [...]ine to the Witness o [...] the Spirit in the Hearts and [...]onsciences of the Hearers, and told the Th [...]ssadonians, 1 Thess. 1.5. [Page 35] that his Gospel came unto them not in Word only, b [...]t in [...]ower, and in the holy Ghost, and in much ass [...]ance: And he told the Corinthians, that their Faith was to stand in the Power o [...] God; and there­fore [...]ot in the bare Words that he preached, for he did not preach himself, nor his Words, but Christ to be the Foundation of their Faith.

CHAP. IV. Concerning ministerial Gifts and Qual [...]fications, and the Call to the Minis [...]ry; the nature and manner of true Preaching, and Praying, and Singing, and the true Gospel-Maintenance to the Ministry.

1. BEcause of the near and close connexion and dependance, that the things mention [...]d in the Title of this Chapter, have with the tru [...]h of what is delivered in the preceeding Chap [...]ers, therefore I do see it meet to treat of them in this place. The common Doctrine and Opinion of these, who deny all new Revelation of the holy Spirit, is, that natural and acquired Parts of Letter-learning, without divine inward Revelation or Inspiration, is sufficient to qualifie a man to be a Minister of the Gospel, and is necessary to his esse, or being of a Minister, and Grace or true Piety and Holiness, is only accidental, and doth but only contribute to his bene esse, or making him the better. By Letter-learning, they do not only mean human Arts and Sciences, and the knowledge of Greek, Hebrew and Latin, but [Page 36] especially a Letter-knowledge of the Scripture, without any s [...]ving Grace, or illumination of the Spirit, as bei [...] essential to a Minister: And indeed th y say ag [...]eeable enough to their own Doctrine; for if all new Revelation of the Spi­rit is ceased, what is left behind to qualifie a man to be a Minister,but only natural and ac­quired parts of Letter-learning? Nor can they with any Reason, affirm, according to their Do­ctrine, that true Piety and Holiness is essential to a Minister, otherwise no man is a Minister without it, and then it doth follow, that no man can infallibly be known whether he be a real Minister, yea or nay; for if divine inward Re­velation be ceased, then all infallible discerning of mens Spirits, and spiritual estates is ceased, and no m [...]n can know another infallibly, whether he be a Saint or Hypocrite; for they grant that a H [...]pocrite may ha [...]e all the outwards of a true Christian, as the Pharisees that made clean the out [...]ide, but their inward was full of Rottenness and Uncleannes [...]. And if a man cannot be known to be a true Minister, according to their Doctrine, th [...] [...]eople are in a woful case, as con­cerning that they call their Sacraments, and e­specially that call [...]d he Supper,which they say cannot be adminis [...]ed but by a true and real Minister; and if any that is not a true Minister, should presume to do any such thing, as to Bless, or Consecrate, and set apa [...]t th [...]read and Wine from common use, it would be no Sacrament [Page 37] at all, as some, or most of them affirm.

2. Now that divine Revelation and Inspira­tion, is necessary to the Being or Essential Con­stitution of a Minister of hrist, is evident from the Doctrine already delivered; because it is necessary to the being or essential Constitution of every true Christian. No man is, or can be a true Christian without inward divine Revelation or Inspiration, and therefore without the same, no man can be a true Christian, or Gospel-Minister, for that which is absolutely necessary to constitute a true Christian, or Believer, is absolute­ly necessary to constitute a true Christian Minister, otherwise it might be said, a man may be a true Christian Minister, and yet no true Christian. But every true Minister of Christ, as he ought to be a true Christian, so he ought to be more then an ordinary Christian, so as to exceed or excel them, both in spiritual Knowledge, and other spiritual Gifts, even as in natural teaching, the Master or Teacher should exceed the Schollar; for if divine inward Revelation, and Inspiration, together with other spiritual Gifts, are the com­mon priviledge of all true Christians, in some de­g [...]ee, more or less, according to their several g [...]owth and capacity, much more are they to be found in the true Ministers of Christ, who are both to feed the Babes with Milk, and the strong men with Meat, and to be, Rom. 2.19, 20. the guide of the Blind, a Light of them which are in Darkness, and Instructors of the Foo [...]i [...] [...] [Page 38] Teachers of Babes, and also who can speak Wisdom among them that are perfect; accord­ing to which Christ said to his Apostles, Ye are the Light o [...] the World, and the Salt o [...] the Eart [...].

3. But more particularly, it is apparent from the Scripture, that there is a peculiar ministerial Gift or Gift [...], that God giveth to all his true Ministers, to fit or qualifie them for that great Work, whereby to make them able Ministers of the New Testament, not of the Letter, but of the Spirit; the which Gifts are the purchase of Ch [...]i [...], and the Fruits and Effects of his Death, Resurrection and Asce [...]sion, as is clear from Ephes. 4.8.1, 12. When he ascended on high, he led Captivity captive, and gave Gifts unto men, and he gave some Apostles, and some Prop [...]ets, and some Evangelists, Pasto [...]s & Teachers. When although it may be granted, that some of these are extraordi­nary, as namely, Apostles, and some ordinary, yet all are given to the Church by Christ, as the f [...]uit and effect of his purchase; and that there­fore all ordinary Ministers, who are indeed true Ministers of Ch [...]ist, are indued with some measure of spiritual Gifts, in more or less, ac­cording to the good pleasure of God. And as con­cerning the spiritual peculiar gifts of the holy Spirit (be [...]ides these that were common to all, such as Fait [...], Love, Hope, Knowledge, Meekness, Tem­perance, Patience, Brot [...]erly-kin [...]ness, Charity) the Scripture doth [...]x [...]resly mention them in divers places, 1 Co [...]. 1 [...].8. To one is given by the Spirit, [Page 39] the Word, i. e. Speech or utterance of Wisdom, to another the Word of Knowledge (that is some degree inferior) to another Fath, that is some peculiar degree of Faith, for some peculiar Ser­vice, beside the Faith common to all Believers; and all these are o [...]dinary, and have still remain­ed in the true Church, but together with these in the Apostles daye, there were extrao [...]dinary Gifts, which God may give, or with-hold, as he pleaseth, as not being essential to a true Mi­nister of Christ; such were Gifts of Miracles, Gifts of Healing, Gifts of Tongues, and the like. And as concerning Prophecying, it was ei­ther extraordinary, or ordinary, extraordinary was a fore-telling of particular things to come, as was that of Agabus, his fore-telling that Paul should be bound at Ierusalem; ordi [...]ry, was the ordinary and usual manner of Preaching by the Inspiration and motion of the holy Ghost, in Doctrine, Exhortation, Correction, &c. Moreover concerning this diversity of spiritual Gifts, Paul saith, Rom. 1 [...].6. Having then Gifts, differing according to the Grace that is given to us, whether Prophecy, let us prophecy according to the proportion of Faith; or Ministry, let us wait on our Ministry, or he that teacheth, on teaching, or he that exhort­eth, on exhortation. And likewise Peter, concern­ing these spiritual Gifts, saith, 1 Pet. 4.10.11 As every man hath received the Gift, even so mini­ster the same one to another, as good Stewards of the manifold Grace of God. If any man speak, let him [Page 40] speak as the Oracles of God: If any man minister, let him do it as of the A [...]llity (or virtue) which God giveth, that God in all things may be glorified through Iesus Christ. And as touching spiritual Gifts, that were not common to all Christians, but pecu [...]iar to some, Paul exhorted the belie­ving Corinthia [...]s, saying, 1 Cor. 14.1. Desire spiritual Gifts, b [...]t rather that ye may Prophecy. And he declareth what that Prophecyi [...]g was, vers. 3. He that prophecyeth speaketh unto men, to Edifica­tion, and Exho [...]tation, and Comfort. And vers. 5. Greater is he that prophesieth, then he that speaketh with Tongues, except he interpret, that the Church may receive ed [...]ying. And concerning the great power and virtue of Prophecying, he said fur­ther, vers. 24. [...]5. I all Prophesie, and there com [...] in one [...] believeth not, or unlearned, he is co [...]v [...]nced of all, he is j [...]dged o [...] all: And thus are the [...]e [...]rets o [...] his H [...]rt made manifest, and so fall­ing po [...] the Person to wit, that did Prophesie) for so the Words may be better translated) he will wo [...]ship God, and report that God is in you of a truth.

4. Now in the true Church, and among the true Believers, there was a spiritual discerning or judgment that they had, whereby they did know who had these spiritual Gifts, and who had them not, who spoke, and preached by the Spirit, and who did Pray and Sing by the Spirit, and who did not, and who not only had the Words, [Page 41] but the Power, and who had only the Words, and had not the Power; and these were false A­post [...]es, and fa [...]se Teachers, and Hypocrites, that had good Words, which they did take or receive from other men, but had not that good Power and Spirit that was in the true Ministers of Christ, and because they had not that good Power, their Ministry and Words were dead, dry and barren; and such the Scripture compa­reth to Clouds without Rain, and Wells or Cisterns without Water; and of such Paul said, he would know not the Speech of them which are puf­fed up, but the Power, 1 Cor. 4.19. The which spiritual discerning or judgment, as it was in some measure given in common to all true Believers, as the sense of Taste is given in common to Beasts & Mankind, whereby to relish things sweet or bitter, & Meats and Drinks, that have the true Nourish­ing Virtue in them, so it was given in some grea­ter measure to some than to others, according to th [...]ir growth, experience, and exercise or use of their spiritual senses, even as both among Men and Beasts, some do far excell others in the saga city of the Taste of outward things, and so in the Smell of things, as Flowers, Spices, &c. and according to this spiritual discerning and judgment, Paul said to the Corinthians, 1 Cor. 14.29. &c. Let the Prop [...]ets speak two or three, and let the other judge: If any thing be revealed to ano­ther that sitteth by, let the fi [...]st hold his peace; for ye may all Prophecy one by one, that all may learn, and all may be comforted; and the Spirits of the Pro­phets, [Page 42] are subject to the Prophets: for God is not the author of Confusion, but of Peace, as in all the Churches of the Saints. So, we see here was good Order, where in one Meeting two or three might speak one after another, or more, if they had any motion of the Spirit so to do, and in th [...]t case, the first speaker was to give place to him: but nothing of this is to be found among those Churc [...]es who deny all inward new Revelation of the Spirit, but one man must take up all the time, and preach over the people one Year af­ter another, and the people ever learning, and yet never able to come to the knowledge of the Truth, as was the manner of false Teachers in days past, who had the Form of Godliness, but denyed the Power thereof, who were to be tur­ned from, 2 Tim. 3.5, 6, 7. And concerning the trying and knowing of Spirits, as well as Doctrines, the Apostle Iohn writ in his General Epistle, 1 Iohn 2, 1. Believe not every Spirit, but try the Spirits, whether they are of God. Now this ability to try Spirits, is greater then bare­ly to try whether a man's Doctrine be true or false; for it is possible a man may Preach for an hour, or more, words of Doctrine that may be true, and yet his Spirit not be of God. And that which gave them this Ability, to try all Spirits, as well as Doctrines, was the Vnction, or anointing from the holy One which they had received, 1 Iohn 2. [...]0. But ye have an Vnction from the holy One, and ye know all things. And [Page 43] vers. 26, 27. These things have I written unto you, concerning them that seduce you, (i. e. seek to se­duce you.) But the anointing which ye have recei­ved of him, abideth in you, and ye need not that any man teach you, but as the same Anointing teach­eth you o [...] all things, &c.

5. But because it is taken for granted, and laid down for a Fundamental among Presbyterians and Indepen [...]ant Teachers, as well as many others, That all inward divine Revelation and Inspiration, such as Believers had in the times of the Apostles, is ceased, therefore they lay no claim to any of these spiritual Gifts, and plainly confess they have them not, and also that they have no Infalli­ble discerning o [...] knowledge what men are truly gracious, and holy, and living Members of Christ's Body, & what not. An therefore when these and other places of Scripture are brought, that declare how true Ministers of Christ had spiritual Gifts of Ministra [...]ion, some in a lesser degree, and some in a greater, they alledge, all these Gifts are now ceased; and the reason they give, is, because all inward divine Revelation and Inspiration, such as the Saints formerly had, is altogether ceased. Where­as if they did grant, that inward divine Revelation did continue, they would also readily grant, that these spiritual Gifts of Ministry did continue, and a spiritual discerning and ability, whereto to know Infallibly who were indeed indued with the Spirit of God, and who did preach and pray by the Spirit, or sing by the Spirit, and who not. [Page 44] And the like concerning the Ministerial Call, if they did g [...]ant, that divi [...]e inward Revelation and Inspiration did continue in the Church, as the common Priviledge of all true and sound Belie­vers, as being given to all and every one of them, to lead them into all Truth, they would readily enough grant, that Minister [...] [...]ad an inward Call to preach, and exercise other Ministerial Services and Performances, as these Ministers did of old. So that indeed this their Doctrine, That inward divine Revelation is ceased in t [...]e Church, and in Be­lievers, is the foundation of many other false and pernitious Doctrines, yea, almost of all the false and erroneous Doctrines they have among them. And since it is so, that they have no Be­lief of having the Spirit of God inwardly inspi­ring them, and revealing in them the things of God, and inwardly teaching them the Mysteries of the Kingdom, What is their Ministry, or Church, or Ordinances? All made things o [...] mans making, and inventing, and setting up a Man-made Church, Man-made Ministry, Man-made Ordinances, and a Man-made Worship. And though they say, they hope they have the Spirit▪ and seem at times to lay great stress and weigh [...] upon it, and the need of it, not only to believe [...] but to do all good and acceptible Works and Perform­ances; yet their blind Doctrine and Unbe [...]ief that all inward divine Revelation is ceased, doth [...] blind and darken them, generally, and mak [...] them so spiritually stupid, senseless and benumed [Page 45] that they plainly confess, They have no infallible ass [...]rance, or infallible knowledge that they have the Spirit of God, or any of these gracious Mo [...]ions and Operations of the holy Spirit. For according to their blind Doctrine and Faith, all the mo­tions & operations of the Spirit are only effecti [...]e, but none of them objective, and any Illumination that they have is only effective, and not objecti [...]e, that is to say, is no immediate object of their knowledge, or feeling, or spiritual perception, [...]he Spirit only wo [...]ks in them, so to speak, as [...]ire or heat works in Stone, or Iron, or Wood, but the Stone, Iron or Wood hath not any inward sense or perception of it; for if [...]hey did grant, true spiritual sense and spiritual feeli [...]g or pe [...]ception, they would grant infallible knowledge of these things, even as our outward senses, when sound and duly qualified, and within due circumstances, give us an infallible knowledge of outward things; for is not every sensible Child infallibly sure that [...]t both seeth its Mother, and feeleth h [...]r, when [...]he Mother is handling the Child, and feedi [...]g [...]? And doth not the Suckling on the breast [...]rely know the Milk that it sucketh, and can [...] distinguish the breast that hath Milk in it, [...] that which is dry and empty? But as the [...]istle to the Hebrews saith, Things made, (to it, the things of mans making, without the [...]irit and Power of God inwardly revealed) are [...] to be removed, Heb. 12.26, 27. Yet once more I [...]ake not the Earth only, but also Heaven. And [Page 46] this word yet once more, signifieth, the removing of these things, that may be shaken, as of things that are made, that those thing [...] which cannot be shaken may remain. Let them consider this, who seem to themselves to have a C [...]urch-Consti­tution, Ministry, Discipline, Worship, far above others, as Heaven is above Ea [...]th, a the Pres­byterean Church thinks she is above the Episcopal, the Independant Church thinks she is above the Presbyterean, the Baptists think themselves above both, and yet all these, as we [...]l as others, are open and declared Enemies to the holy Spirit, hi [...] inward Revelation and Inspiration, by which alon [...] the true Church is a living Church, and the Mi [...]nistry a living Ministry, and every true Membe [...] a living Member, and all truly Religious, Dutie [...] and Services are living. But made thing [...] o [...] m [...]n [...] making, are a [...]l dead things, and there on must all be [...]haken and removed, not the mad [...] Earth only, but th [...] made Heavens also, of man making, made Faiths, made Worships, made M [...]nisters, made Covenants, all thi [...]gs of mens makin [...] without the Spirit and Power of God inward [...] revealed, must all be removed, and every pla [...] that is not o [...] the heavenly Fathers planting, must plucked up. But if any of them say, O [...]r Churche [...] our Ministry, our Faith, our Worship, our Covena [...] is not so, for we have the spirit o [...] God assisting [...] and working together with us. This answer is [...] a meer presumption or Conjecture, seeing [...] deny all inward Revelation and Inspiration of [...] [Page 47] Spirit, which gave the Believers and Saints in former ages, an infallible knowledge and ass [...]rance that they had the [...]pirit of [...]od; for the Spirit that they lay claim unto, as they say, [...] only wor [...] in them effectively, but not by way [...], it is altogether an unknown mean or principle of operation, it hath no proper light, or evidence, or demonstration of its own, such as the Spirit that was in the Apostles is no infallible spirit, that they have, but fallible, and therefore their Faith is fallible, their Knowledge fallible, their Hope fallible, and every thing in them fallible, dubious, conjectural and uncertain, and they only think that they have the Spirit of God, and a spiritu­al knowledge of things; and when asked, they dare not say, their thought hath any infallible assurance in it, as all true assurance is Infallible; yea, some of them are so dark, ignorant and blind, that to me in my hearing, have affirmed, That the Apostle Paul was not infallibly sure that [...]e had the Spirit of God, bringing Paul's words, 1 Cor. 7.40. I think also, that I have the Spirit of God. But according to his blind argument, the holy Ghost is not infallibly sure, for the same Greek word is applied to the holy Gho [...], Acts 15.28. It seemed good to the holy Ghost; but this is blas­phemous to think or affirm, and I see not how they can clear their Doctrine of Blasphemy, to say, That they have the Spirit of God, and yet to affirm, That they have no Infallible Spirit: The plain English of which is, that the Spirit of God and God himself is fallible.

[Page 48]6. But the great cause and reason, why all tru [...] Ministers & Preachers of the Gospel should not only be truly godly and holy men, but also should be indued with some more than ordinary [...] the holy Spirit, and communications [...] not common to all Christians, at least in degree, though one spirit in all, is, That the Ministry of every true Minister of Christ, is a Ministration of Grace, of Spirit, of Life and Power, which doth emanate and flow forth from or through [...]he Minister or Preacher, as living Waters th [...]t emanate or flow from a living spring or fountain, which reach and flow into the hearts & inward parts of the Hearers, such as are sensible, and whose hearts God is pleased to open to receive them, and sometimes to the opening and making alive the dead souls and hearts of many hearers, whereby not only many that are spiritually dead, are made alive, but the living are made more living, and livingly refreshed and strengthened; and though [...]his can hardly, or not at all be received by many, yet thousands can witness it from living experience, That they have felt streams of divine Life, Power and Vertue to spring and flow forth, from the Spirit of Christ, in faithful Preachers, into their souls and inward parts, to their exceeding refreshing, and strengthning in the inward man; and the Scriptures abundantly confirm it, that so it was in the primitive Times, the Ministers of Christ, were the Ministers of the Spirit and Power of [Page 49] God, [...]nd the outward and audible Words that reached the outward Ears, were only as a Conduit of Conveyance, to convey and transmit that heavenly Virtue that flowed through them; and therefore the Ministers of God are called in Scripture flames of Fire, and their Words and Preaching have a divine and spiritual Fire, and Heat in them, that exceedingly warm and melt the cold and congealed Hearts of many Hearers, and that Fire is a living Fire, or Power of Life to quicken them. And this was it that made the two Disciples, going to Emanus, say, How did our Hearts burn within uss, while he spoke to us by the way, and opened the Scriptures unto us? And when Christ preached to the People, it is said, he spoke with Authority, that is, Power, and not as the Scribes; and so did the Apostles, as Paul declared, That his Preaching was in Demonstration of the Spirit, and of Power. And Christ and the holy Spirit spake in him to the People, when he preached; and so did it in all the other A­postles and Ministers of Christ, and the Hearers, who had and knew Christ in their own hearts, had a Proof sufficient that Christ spoke in Paul, by what they felt of that spiritual Virture and Power that did flow forth through him in his Ministry. And according to this, Peter exhorted, That he who ministers, should minister of the Power that God giveth, as good Stewards of the manifold Grace of God; So they ministred not only Words, but Grace, and Power, and Life to [Page 50] the hearers. And thus there is a communication of the Grace, and Graces of God, not only be­twixt Ministers and Hearers, but among all the Faithful, who are as one living Body, but many Members, and every Member a living Member, and ministring Life one to another, as it is in the natural Body; and this is that Communion of the Saints that the Scripture testifieth, that they had together in the Spirit, which did knit their [...]earts together in Love, unto all Riches of the fu [...]l assurance of Understanding, Col. 2.2. And with such living instruments, that are spiritual­ly made alive unto God, doth God work, to make their Ministry effectual and fruitful, to con­vert and beget Souls unto God, and when be­gotten, to nourish and feed them with the sin­cere Milk of the Word, which Milk is not the outward Words, but the Life that is in the Words: for as in the outward, God doth not work with a dead man, to beget outward and natural Children, but with the living; so it is with men spiritually living, with whom God worketh, to beget Sons and Daughters spiritu­a [...]ly unto God, where God only properly and principally is the Father, and Men but Instru­ments with, and by whom he worketh; and in order to this spi [...]itual begetting of Sons and D [...]ughte [...]s unto God, by the Mi [...]istry of faithfu [...] Preachers, God gi [...]eth unto them a spiritual and di [...]ine Seed, which they convey in their words into the Hearts and Souls of their Hearers, ac [...]or [...] ­ing [Page 51] to 1 Cor 9.10. He that ministreth Seed to the Sower. And Isa. 55.10. That it may give Seed to the Sower. So that there is a divine and spiri­tural Seed in the Words and Preaching of a true Minister of Christ; for the words are living Words, and are not his, but the Words of Christ, and of the holy Spirit that speaketh in him. But he that speaketh Words, as suppose Scripture-words, and not by the Spirit of Christ speaking in him, there is no divine Seed in the Words, there is the form or body of the Words, but there is no Soul or Life in them, as he speaks them. And these men are like that Harlot which took hold of Iosephs garment, but himself she could not enjoy: so many get the outward form of the words of Truth, but the Spirit of Truth they have not, and who have it not, cannot minister it: And therefore Paul imputeth all the good Fruit and Success of his Ministry not to himself, but to the Grace of God that was with him▪ and in him, 1 Cor. 15.10. How then can a graceless man have any fruit or success in his Ministry, seeing all fruit and success belongeth not to the man, however so well furnished with natural or ac­quired parts, but to the Grace of God? It is Grace, Grace, that maketh a man [...]s Preaching ef­fectual to the hearers, and that Grace is in the Minister, and worketh both in him, and with him in the Hearts of the hearers, where God is pleased to concur, and give the blessing and in­crease; and thus the Grace of God is like a good [Page 52] Seed and Plant, that not only bringeth forth Fruit in that little spot of Earth, where it was first planted, but spreadeth abroad, and filleth many other parts and places with it, and hath new Roots and Seeds continually encreasing and multiplying.

7. And as concerning the Call to the Ministry, It is worthy of great observation, how they are pinched and narrowed to give any colou­rable account of their Call, who deny all inward and immediate calling to the Ministry, and espe­cially such of them, who say, The Church of Rome is no true Church, but a Harlot, and the Pope is Antichrist; as the Westminster Confession of Faith doth expresly call him, cap. 25. sect. 6. and yet the Presbyterian Ministers generally derive their Call from him; and I have heard divers of them expresly affirm it, being questioned about their Call, whether immediate or mediate? they have an [...]wered mediate, from the Apostles; and then being u [...]ged to show the Line of Suc­cession, through which that mediate Call is convey­ed unto them, they have plainly said, The Popes of Rome, as one lately, a Preacher in New-England said, before some Hundreds of People, That their Call to preach, was by the Popes of Rome; and so according to their own Doctrine, by Antichrist. Surely these men do not believe that Christ is in them, either to call, or furnish them in their Ministry, who must go so far as Rome to bring it, and from him too whom they [Page 53] call Antichrist. But they think Rome, and the Pope however much distant from them, is much nearer then Christ and Heaven, from whom the true Ministers have their Call.

8. And as all true Preaching ought to be by the Inspiration and moving of the Spirit of God, so all true Praying and Sing [...]g, both in private & in publick: for still that is it which the Scrip­ture enjoyneth, Ephes. 6.18. to Pray always with the Spirit, or in the Spirit; and no man can say that Jesus is the Lord, either in Preaching or Praying, but by the holy Ghost. And I charge them to produce one Instance, where Praying without the Spirit is commanded any where in Scripture, or was ever practised by any of the Saints, with­out the Inspiration of the Spirit. Do they not grant, that all the Prayers recorded in Scrip­ture, did proceed from divine Inspiration and Revelation? And if their Pray [...]rs do not, they are quite of a Bastard kind; for the true Wor­shippers worship the Father in Spirit and in Truth, and the Father seeketh such to worship him, and none else. And whereas some say, Then men who neglect Prayer, are excusable, because they have not the Spirit to move them to Prayer. I answer; Not, they are not in the least excusable, for as he that oweth a sum of Money to his Prince, though he hath not wherewith to pay his Debt, is still Debtor, and yet must not pay with false Coyn, but true; so he, who hath not the Spirit's assistance and help to Pray, is still [Page 54] obliged to Pray, but not without the Spirit, and and that he hath not the Spirit's help at all sea­sonable and requisit times for Prayer, it is his own default, who hath resisted the Spirit, and provoked him to with-draw [...] his necessary as­sistance from him; for the Spirit of the Lord is ready to give his [...]sonable help to all men, to help them both in Prayer, and Thanksgiving, and all other commanded Duties and Perfor­mances. And as for Singing on a Book, and with artificial M [...]sick, and notes or tones, it is no part of Gospel-worship, being no where either com­manded, or practised in the New-Testament. And it is strange, that these men should be against Praying on a Book, and yet Sing on a Book, for if the one be not spiritu [...]l, the other is not.

9. There are others, such as these called In­dependents and Baptists, who deny all immediate Call to the Ministry, and yet betake themselves to as poor and shiftless evasion, about their Call, as the former. They say, They have the Call of the Church. But still the question is, whence had the Church her Power, either immediately or mediately? & then the former difficulty return [...]eth: for they cannot say, their Church hath bee [...] visible from the Apostles days; and besides, th [...] Church is posterior to the Ministry, for by tru [...] Preachers and Ministers, people come to [...] converted, and so to be made fit Members, of Church, and therefore the Ministers, by whom [Page 55] their Church was first raised, or gathered, can­not have their Call from the same, for that were to put the Effect before the Cause; or to say, the Church called the Ministers, and the Ministers called the Church, is to run into an Arcle; as to say, the Egg bringe [...]h forth the Hen, and the Hen bringeth forth the Egg, to wit, first of all, which is impossible.

10. And as concerning true Gospel-Mainte­nance to the Ministry; any Maintenance that may be necessary, to any that are poor, and have not of their own, according to the Scripture, in ought to be free and voluntary, without force of human Law & compulsion; for the Scripture saith, He that preacheth the Gospel, should live by the Gospel. It doth not say, by human Laws, and straining of mens Goods and Cattel, as the Preachers both of Old and New-England have done; and they ought to relie upon the gracious Care and Providence of God, that never suffer­ed his Ministers to want: for when Christ sent forth his Disciples without Bag or Scrip, at their return they said, they wanted nothing. Se­condly, there should be no bargaining in the case betwixt the Minister and the People, for that is altogether mercinary, and proveth them to be Hirelings, and the Servants of men, who have [...]o hired them. Thirdly, they should receive on­ [...]y to supply their present Necessities, and labour with their Hands, as honest Paul did, that he might make the Gospel of Christ without charge, [Page 56] who would not abuse his Power in the Gospel, 1 Cor. 9.18. and 2 Cor. 11.9. I was chargeable to no man. And 1 Thes 2.9. Because we would not be chargeable, and 2 Thes. 3.8. For why may not Ministers, when they do not Preach, or other­wise labour in the Ministerial Work, work with their Hands to supply their Necessities, to live honestly and worthily, as many Preachers at this day (as well as formerly) do, both Work and Preach by turns, and as they have freely received, so they give freely; and these no man ca [...] charge them, that they have made their Gospel chargeable, as the Preachers both of Old and New-England have done, who have put the People to great charge of many Thousand Pounds yearly, and yet the People is not profited under them and they have by force taken, or caused to be taken, from many who did not hear them, nor own them to be Ministers of Christ, for which they have no president either in the Old or New Testament.

11. And whereas they who plead, That true Piety is not essential to a Gospel-Minister: first, bring Iudas for a president, to which it is easily answered; first, that it is said, Iudas fell from his Ministry by Transgression, and therefore some time he stood; and it is more then ever they can prove, that Iudas never had any measure of true Piety or Sanctification, when Christ did first send him forth; for although he might have covetous and evil Inclinations, that doth not [Page 57] argue that he had nothing of true Sanctification, according to their own Doctrine, who affirm, That a man may have true Sanctification, and yet have not only strong evil Inclinations, but very evil Practices. But 2 dly, when Iudas was called, the pure Gospel dispensation had not taken place, and did not until Christ rose from the Dead, and gave the holy Ghost. Next they say, Christ told the People, that the Pharisees sate in Moses Chair, and he did not forbid them, but rather encouraged them to hear them, saying, Do what they say, but do not as they do. To this it is answered, The Pharisees and Scribes teaching belonged to the Law; and so they pass from the true state of the Question, which is, whether Ministers of the Gospel need not true Holiness to make them true Ministers? 3 dly, They object Paul's words con­cerning some that preached Christ not sincerely, and yet he said, Christ was preached, and therein he rejoyced. To which I answer, that doth not justifie their Preaching, but it holdeth for [...]h the great Power and Wisdom of God, that causeth all things to work together for his own Glory, and the good of his, as when by Persecutions, and Reproaches, and Slanders, and false Accu­sations, and contending against the Truth, the Truth doth the more spread and flourish, as hath oft been known, and therein God's [...]ervants have rejoyced; yet this doth not justifie these Persecutors, Lyers, and false Accusers.

CHAP V. Concerning God, his Decrees, and Election and Reproba [...]ion, and the general state of Mankind by means of Adam's fall, and the Way of Resto­ration by Christ.

1. IT hath been a common thing among both Presbyterian and Independent Teachers, in Old and New-England, to accuse the honest People, called in derision Quakers, of being guilty of blasphemy against God and Christ, and the holy Ghost, for no other cause, but that they express their Faith of the great Mystery of the Father, the Son, and the holy Ghost, in Scripture words, and have not freedom to use the words of man's wisdom, and that come on­ly from the spirit of man, and have not pro­ceeded from the Spirit of God, whereby to ex­press and declare their Faith of so great and glo­rious Mystery: And by means of this so great Accusation, and others as false and injurious, they prevailed with the Magistrates of New-England, to cause to be put to Death three dear and precious Men-Servants of the Lord, and one dear and precious Maid-Servant of the Lord, be­side many other cruel Sufferings inflicted upon others, for which great Cruelty and Barbarity, the Hand of the Lord hath been manifestly stretched out against them, in manifest Judg­ments and Plagues, that divers among them [Page 59] have since acknowledged. And therefore let all men know, to whose Hands this may come, that the People called Quakers, ever denyed, but on the c [...]ntrary, faithfully believed, and do still faithfully believe whatever is recorded in the holy Scriptures, of that great Mystery, to wit▪ that God is one, and that the Father, the Son, and the holy Ghost is that one only, true and living God, the Creator and Upholder of all, and Lord and King of all visible and invisible things, & that the Father is begotten of none, the Son is begotten of the Father, from everlasting, and before all Time; and the holy Ghost hath proceeded from the Father, and from the Son, from Everlasting, and before all Time; and that the Son is God manifest in Flesh, who came in the Flesh, in the fulness of time, as the Scrip­ture declareth; and that the Lord Jesus Christ, whom the Apostles preached, that dyed for our Sins, and rose again for our Justification, and is ascended and gone into Heaven, is that alone Son of God, and the only begotten of the Fa­ther, in whom the fulness of the God-head dwel­leth bodily, and the Lord Jesus Christ in the intire and perfect nature of Man, consisting of Soul and Body, is gone into Heaven, and is in Heaven; and that his Body that was crucified, and buried, did not see Corruption, but was raised on the third day, and after forty dayes did ascend, and was glorified, according to which glorious Body of the Lord Jesus Christ, [Page 60] we believe that at the Resurrection of the Dead our Bodies shall be changed, and be made like, or conform. Acts 1.11. and that the same Je­sus, who is ascended, and was taken u [...] into Heaven, shall so come in like manner as they did see him go into Heaven.

2. And as concerning God, we believe, that he is a Spirit, infinite, unchangeable and incom­prehensible, omniscient, omnipotent and omnipresent, infinitly wise, holy, powerful, good, merciful and gracious, just and righteous, that he is Light and Love; and whatever the Scripture doth declare of him, we faithfully believe; although this Name of him, to wit, Light, the Faith-publishers at Westminster have altogether omitted in their Confession, whether heedlesly or designedly, that I leave; but it seemeth they knew little of him, if any thing at all, by that Name; and yet it was the Message that the Apostles heard from him, and declared unto men, that God is Light, and that he is in the Light, to wit, in Christ, who is the Light of men; and that if we walk in the Light, as he is in the Light, we have fellowship one with another, and the Blood of his Son Iesus Christ cl [...]anseth us from all Sin, 1 John 1.5, 6, 7. And indeed it suits most with their Doctrine, that all inward divine Revelation is ceased, either to conceal, or deny that God is Light, as to us, and in us, or in any of his Saints, or that Christ is Light to and in his Saints; for the [...] of the Light, yea, of all true Light, is to [Page 61] reveal, and make it self manifest by it self, as well as other things; and this description the Apostle Paul giveth of it, Ephes. 5.13. What­ever maketh manifest is Light, according to the English Translation; or as it may be as well translated, the Light is that which maketh ma­nifest every thing, to wit, both it self, and all other things: and this description of Light be­longeth only to God and Christ, and the holy Spirit, in the full extent of it; for no created Light, visible or invisible, can manifest or re­veal all things, the outward light of the Sun can only manifest some outward things, but not all, it cannot let us see what is under the Earth, or in the bottom of the Seas, but God can, and doth search all Deeps, and can reveal or make manifest every thing, however so hid; and there­fore the Name Light doth more properly belong to God, the Father of Lights, and to Christ, and to the holy Ghost, than to any created Light, visible or invisible; and yet a publick Preacher in New-England, in the Town of Hampton, be­fore some Hundreds of People, most of them his common Hearers, did affirm, That God was not properly Light, but only by a Figure borrowed from the outward light of the Sun: and to say, God was Light, and Christ was Light, was the funda­mental Error of the Quakers. And though some of his Brethren have blamed his Rashness, yet it cannot be denyed, but he said that which was most consequential & agreeable to his Brethren's [Page 62] Doctrine, and the Westminster Confession of Faith, which the Church of New-England hath espou­sed to be her Confession of Faith also; for if God do not at all reveal himself immediatly, or any other things, he is not Light at all unto his Saints now on Earth; as we may well say, if the outward Sun should with-draw his Beams alto­gether from the Eyes of men, or that some dark body should be interposed alwayes betwixt the Sun's light and men [...]s Eyes, the Sun should not be Light unto men; for it is the nature and pro­perty of all Light, to reveal it self immediatly to every one, or else not at all, and alwayes to be its own Messenger, and to discover, teach and direct men by its own Light and Evidence, and not by any other thing. For to say, the Sun doth not lighten u [...] immediatly, when it giveth us its Illumination, is a great Contradiction that the Assertion carrieth to it self; for what­ever means or mediums the Sun [...]s light passeth thro [...]gh to our Eyes, as the Air, Glass, and the Tunicles of our Eyes, or suppose some Lattise or thin vail, or cloathing, yet its still immediate, or if it be reflected from a Looking-glass, or any other Object, yet the Light it self coming to our sight through all these means, or mediums, and not stopping or staying by the way, nor em­ploying some other Messenger in its room, to carry the tydings of it to us, it is still immediate, & the Light hath a self-evidence, whereby to make it self known, without any other help or instru­met, whereby to make it known. And thus God is [Page 63] Light, and thus not only the Saints knew God to be Light, but also divers of the Gentiles, who had not the Scriptures, knew God to be Light; as Plo­tinus, who [...]aid, As we see & know the Sun by his own Light, so we see and know God by his own Light: And Pythagoras & Plato declared God to be Light; and it was one of Pythagoras's rules, Let none pre­sume to speak or teach of God, without his Light, wherein he saw further and better into the true Mystery of Preaching and Teaching, then these blind Faith-makers at Westminster, and New-England Preachers, who have espoused that blind and da [...]k thing called their Confession of Faith. And Plato taught, That God created the Soul of man in a Region of divine Light, and then it con­versed with the true substance of Light, and of every other thing; but by its Sin, it was thrust down into a Cave, or Dungeon, where it only conversed with Shadows and Figures, or Images of things, which are the things of this outward and perishing World. And this doth well agree with the Scripture, that saith, God drove out the Man from the Garden: And thus the mind of man losing the inward en­joyment of God, the true Light, did joyn it self to the perishing things of this World, where it can find no true Rest, for they are but Figures and Shadows; and the Scripture calleth this world a Fashion or Figure, and Scheme, 1 Cor. 7.31. And why is Chri [...]t called the true Light, and the true Bread in Scripture, and the Truth, but to signifie unto us, that he is indeed more [Page 64] truly and properly, and satisfyingly the Soul's true Light and Food, than the outward Light and Bread is unto the Body, or outward man? And therefore in comparison of God, all crea­ted things of Heaven and Earth, are said to be nothing, and less then nothing, and the Nations are as nothing, and less then nothing before him, Isa. 40.17. And therefore as the Name B [...]eing, and Good doth most properly belong to him, as Christ said, There is none good, but God. So the names Light, Life and Love, do most properly belong to him, though it is most readily gr [...]ted, that he doth infinitly surpass and excel all [...]hat men can either speak, or think of him, and that he h [...]th a Name that none knoweth, but he himself; but since it hath pleased God to call himself by the Name Light, spe [...]king unto men in the Lan­guage of the Sons of men; I say, in the language of men, the Name Light doth most properly, and wi [...]hout all Figure, belong to God and Christ, and this the Saints in Light well knew; but they who know not the Light, and believe not in it, it is no wonder that they think that God or Christ is Light only by a Figure or Metaphor, from the outward Light: for indeed the Anima [...] or natural man, that only followeth his natural Thoughts and Apprehensions, doth not kno [...] God, but by Figures and Shadows: And though I plead for the immediate Revelation of God and Christ in the Hearts and Spirits of his Saints, who is their Light and Life, yet the means are [Page 65] owned and acknowledged in their place, as good men are Means, good Books, and especially the Scriptures are means whereby to transmit the Light of God and Christ unto us, as he is plea­sed to make use of them, and not otherwise, even as the Air, or Glass of the Window, can­not convey any light of the Sun unto us but when the Sun shineth; for when the Sun with­draweth, and hideth his Face, the Air and the Glass hath no Light to convey unto us: and thus it is as to all Men, and Books, and Means, they can convey no Light to us, but what, how, and when God, the Father of Lights, is pleased to send forth through them unto us; and this Da­vid well knew, when he prayed, saying, O send forth thy Light, and thy Truth, to lead me and guide me to thy holy Hill, and lift up the Light of thy Countenance upon u [...], Psal. 43.3. Psal. 4.6. And as it pleaseth God often, to transmit the Beams of his divine Light, Life and Love into our Souls, through Means and Instruments, as good Men, and good Books, and especially in reading or meditating in the Scriptures, and also good Angels, who are ministring Spirits, and do mi­nister to the Heirs of Salvation, so many times it pleaseth him to bring them into a solitude, or solitary place, Hosea, and there to speak unto them, and reveal himself, to the unspeak­able satisfaction of their Souls, whithout all means whatsoever, save only that great, and al­ways most necessary and desireable Mean, the [Page 66] Lord Jesus Christ, in and through whom the Father doth always speak, and reveal his Glory to his dear Children, even as Christ declared, saying, No man knoweth the Father, but the Son, and he to whom the Son reveals him. For none of all the Prophets or Apostles did know, or con­verse with God, but as the Son did reveal him, who is that most lovely and aimable skreen, cloathing or vail, through which the Glory of the Father shineth forth into our Souls, meekly, and gently, and yet most sweetly, according as every one is able to receive.

3. And they who deny all inward divine Re­velation of God in his Saints, ever since the A­postles dayes, and would wholly exclude the Saints from all inward enjoyment of God and Christ, in their own immediate Light, Glory and Brightness, may be justly charged with Blas­phemy against the great love and kindness of God to his People: and such of the Priests of New-England, who have blasphemously called the Light of God in his People, A stinking Vapour from Hell; and do blaspheme against the Light of God and Christ in all men, in a Day of Visi­tation, that is given to lead and bring them un­to God, a meer human and natural Light, corrupt and dark, as some of them have called it, and as they generally esteem of it. And yet for this their Blasphemy, we would not have the Magi­strate to hang them, or any way to punish them, but our desire, and Prayer unto God is for them, [Page 67] if it be his good will, that such of them, who have not out-lived the Day of Visitation, may find Mercy to repent, and believe, and acknow­ledge the Truth they have so long gain-sayed. And whereas these Faith-publishers at Westminster in Old England, and at Cambridge and Boston in New-England, do say in their Confession, cap. 26. sect. 3. This Communion which the Saints have with Christ, doth not make them in any wise pertakers of the Substance of his God-head, and that to affirm it is impious, and blasphemous. It deserveth our se­rious consideration, and to examin where the Impiety and Blasphemy lie [...]h, whether at their door who deny it, or theirs who affirm it? even that the Saints are pertakers of the Substance of his God-head. And first, as to their Proof from Scripture, they cite Col. 1.18, 19. And he is the Head of the Body, the Church, who is the beginning, the first-born from the Dead, that in all things he might have the preheminence; for it pleased the Fa­ther, that in him should all fulness dwell. But this place of Scripture saith not that the Saints are not pertakers of the Substance of the God-head of Christ, but the contrary may be proved from this very place, which calleth him, the Head of the Body, the Church. For as it is the same Sub­stance of Life, that is in the Head, & in the Body, and every Member of it. So it is the same divine Life and Spirit, that is in Christ, the Head, and all his Members, and that Spirit is the holy Spirit, and that Life is the Word, and the Word [Page 68] and the Spirit are one Substance and Beeing with God, as the same Confession saith, cap. 2. sect. 3. And that the Saints are pertakers of the divine Nature, and of the holy Ghost, the Scripture expresly declareth it, 2 Pet. 1.4. and Heb. 6.4. So that it is marvelous blindness, or inadver­tency in these men, so to contradict the express Scripture testimony: And for the Word Sub­stance, with respect to the inward enjoyment of God and Christ, the Scripture hath it expresly in several places, Prov. 8·21. That I may cause those that love me to inherit Substance; and I will fill their Treasures. And Heb. 10.34. Knowing that in your selves (for so the Greek doth bear it) ye have in Heaven a better, and more enduring Substance. For as they had it in Heaven, so they had an earnest of it on Earth, in their Hearts; and that all fulness dwelleth in Christ, doth not prove that his Saints enjoy none of that fulness, but on the contrary. Out of his Fulness, as said Iohn, we have all received, and Grace for Grace, John 1.16. And not only the Saints receive Gifts and Graces from Christ, but they receive him, and the Father in him, and with him, to live and dwell in them, according to Iohn 17.23. I in them, and thou in me. And yet this doth not infer that the Saints are equal with Christ, that they have the same Spirit and Life with him, and through him, and by and from him, as it doth not prove that the Foot i [...] equal with the Head, because the same Soul or [Page 69] Spirit that is in the Head, is in the Foot; and the same Life that is in the Root of a Tree, is in the Branches; and as Christ said, I am the Vine, ye are the Branches. And if the Saints do no wise pertake of the Substance of the God­head of Christ, I ask them, what do they per­take of him? Do they pertake only of the Sub­stance of his Manhood without the Godhead, or of neither? If the first, then the Manhood of Christ, as they pertake of it, is without the Godhead, which is Blasphemy indeed; or if the second, that is to say, the Saints do neither per­take of the Substance of his Godhead, nor of the Substance of his Manhood, then they pertake nothing of Christ at all substantially, according to their Doctrine. O miserable Teachers! What then do they pertake of him, if nothing Substanti­ally? of his Accidents, as they commonly say, All Graces are nothing but Accidents. Then here is a new sort of Doctrine of Transubstantiation, as these of Rome say, The consecrated Wafer or Cake, hath the Accidents of Bread in it, as the colour, taste and smell of Bread, but nothing of the Sub­stance of Bread is there. So say these Faith-makers, The Saints that did see, smell, taste and feel of Christ in antient times, that which they did spiritually see, smell, taste and feel with their Souls and Hearts, is only Accidents, and no Substance. This is more strange than that other, that there is no Substance of Bread in the Cake, but only the Accidents. But why was not your reverend [Page 71] Brother, as ye called him, Iohn Owen, taxed with Blasphemy, for affirming, That the holy Ghost doth dwell in Believers really (& as he worded it personally) together with his Graces. And Sa­muel Rutherfold, a great Presbyterian, who said in one of his printed Epistles, He will have none of the Graces of Christ without himself, and if the Graces did come unto him without Christ, he would send them away the Gate (or way) they came. And as for the other Scriptures they cite, they prove in­deed that the Lord Jesus Christ is but one, & there is none else, nor is any m [...]n, or men, or Angels equal to him, which we most cordially believe; but they say, not in the least, nor by any just consequence, can it be gathered, that the Saints do not pertake substantially of God. And to show the great inequality betwixt Christ and the Saints, not only in the measure and degree, but in the manner or kind of pertaking of the holy Spi [...]it, which is one Substance with God Christ, the Son, hath God, and the holy Spirit, without any middle, or mediator betwixt the Father and him, but the Saints only have, and enjoy the Father, and the holy Spirit, through Christ the mediator, and together with him, and in him: And this I hope will satisfie all so­ber and impartial men, to clear the Doctrine of the Qua [...]ers, that it is according to Scripture.

4. Next, as concerning the Decrees of God, these Faith-publishers say, That God hath un­changeably ordained whatsoever comes to pass, yet [Page 70] so as neither is God the Author of Sin, nor is Violence offered to the will of the Creatures: Whereby it plainly appeareth, they hold that God hath or­dained and decreed all manner of Sins and Blas­phemies, Adulteries▪ Thefts, Robberies, Ho­micides, Regicides, &c. which is abominable and blasphemous Doctrine, with a witness. They need not blame the Ranters, seeing they are so fully one with them in Doctrine; for that is one of the worst Doctrines that the Ranters have, That God doth all, a [...]d hath unchangeably ordained and decreed all things, both good and bad; for certainly whatever God hath ordained and decreed to come to pass, he is the doer of it, for he executeth (that is, bringeth to pass) all his own Decrees, as they confess in their large Catechism, ans. to Quest. 14. and that they say, yet so, as God is not the Author of sin; they say it indeed, and so say many of the worst sort of Ranters, but how they clear their Doctrine of so unavoidable consequence, they have not told the world, nor ever can they sufficiently clear it. And for the Scriptures they bring, as espe­cially Ephes. 1.11. That God worketh all things after the counsel of his own Will; here is nothing mentioned of the sins of men and Devils: It is plain both from Reason, and Scripture, that by all things must needs be understood all his own Works, & not the Sins of men and Devils, which he is not the Author of; as when we say, every wise man doth all things by Wisdom, and wise Coun­sel; [Page 72] none is so foolish as to put this gloss upon it, that he doth all foolish things. It is an approved Maxime and Rule, Verba sunt intelligenda, secun­dum subjectam materiam, i. e. Words are to be understood according to the subject matter. It is worthily granted & acknowledged, that God worketh all good things, all Virtue and Goodness is of him, all good Thoughts, Words & Works, &c. But all Sin is of the Devil, and evil men, as Iohn said, Whosoever committeth Sin, is of the Devil, and the Lust o [...] the Flesh, the lust of the Eye, and the Pride of Li [...]e, is all of the Devil, and not of the Father. And as Christ said, The Devil when he speaketh a Lye, he speaketh of his own. It is also granted, that when any commit Sin, the power whereby they act, is of God; but when they Sin, they abuse that Power; and also whatever Sin cometh to pass, is not without God's permission, and that is not a bare permission, but a most holy and wise ordering, and bounding of it to his own Glory. And as to Acts 2.23. a main place, that Ranters, and Presbyterian and Independent Tea­chers abuse and wrest, (as they do other Scrip­tures, to their own Destruction, if they repent not) it giveth them no strength at all. For it saith, Him (to wit, Christ) being delivered by the determinate Counsel and Fore-knowledge of God, ye have taken, &c. So we see, that he was deli­vered, or exposed unto them by the determinato [...] Counsel of God, but that they did kill him by the determinate counsel of God, the Scripture [Page 73] saith not. For to deliver is one thing, and to slay is another. Our worthy Friends that were put to Death at Boston in New-England, they de­livered up their Lives freely into the Hands of these Murtherers, and so did many of the Mar­tyrs, not accepting deliverance; and yet they did not kill themselves, as these bloody Persecu­tors use to alledge. And that its said, God hard­neth whom he will. His hardning, is not the ma­king their Hearts hard, with infusing any evil Spirit into them, but that he justly with-draws his good Spirit from them, for great Sins for­merly committed, and so leaveth them to harden their own Hearts. As it is said, That Pharoah hardned his Heart. And thus do many sober and judicious Protestants understand the Words.

5. Again, as concerning Election and Repro­bation, first, as to the Election and Predestina­tion of the Saints unto eternal Glory, and Hap­piness, whatever the Scripture saith of it, or of any other Doctrine, we do readily believe and acknowledge it, as, That God hath chosen the Saints in Christ Jesus before the fou [...]dation of the World, that they should be holy and un­blameable before him in Love, Ephes. 1.4. and Rom. 8.29. For whom he did fore-know, he also did predestinate, to be conform to the Image of his Son, &c. and whom he did predestinate, them he called, and whom he called, them he justified. And what Christ said to the Disciples, Ye have not chosen me, but I have chosen you, and appointed you, to bring [Page 75] forth fruit, & that your fruit should remain, Iohn 15.16. and 1 Iohn 4.10. Herein is Love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our sins; and vers. 19. We love him, because he first loved us. A most sweet and comfortable Testimony, as all the other. But we no where find in al [...] the Scripture, that God hath Reprobated any part of Mankind, be­fore the foundation of the World; nor is it said, that men hate God, because he first hated them; and because God hated them, he made them, on purpose to damn or destroy them, and decreed and ordained them to sin, that he might take occasion thereby to damn them. No such thing at all is found in the holy Scriptures, nor can be gathered from them by any just conse­quence; for although it be allowed, that Gods purpose and holy Will concerning them that finally perish, is from before the Foundation of the World (for there is no new Will or Purpose in God, the Thoughts and Counsels of his heart being from everlasting, as himself is) yet that Will of God regardeth and considereth them that shall [...]inally perish, not simply as men, nor yet simply as sinners, either for Adam's sin, or other sins that they have formerly committed, be­fore that great Sin of final Vnbelief & Impenitency, but it doth regard and consider them, as having a day of Visitation, and a Call to Repent, and a tender of Grace, Love and Mercy from God the Father, and the Lord Jesus Christ, and as ha­ving [Page 74] resisted and rejected the same, and hardning their hearts against it, and that finally, until the Day of their Visitation be over, whereby they declare themselves unworthy of eternal Life, and that they are none of Christ's Sheep, but Goats, to be put at the left Hand; and if any say, If these men were not Elected before the Foundation of the World, it will follow that they were Reprobated before it. I answer; it doth not follow; for E­lected and Reprobated are not contradictory terms, being both positive, and Election signi­fieth a Preference of some before others, but that doth not argue a total Reprobation of others, when God did elect some. But at the End of the World, and in the Conclusion it is granted, that all who are not elected, are but Reprobates, to wit, when all God's elect Seed every where, are gathered out, selected and seperated from others, as so many Grains of pure Gold from all the Dross, Tin and Lead that they have been ming­led with for a time, here in this world, that then nothing will remain but that which is Re­probate, and which the Scripture calleth repro­bate Silver, the pure being wholly separated and selected from the impure, the Gold & Silver from the Dross, the Wheat from the Tares, the Sheep from the Goats, and the good Fish from the bad, and the Children of the Kingdom, from the Children of the wicked One, he who hath Ears to hear, let him hear, and the wise in heart let them understand, for unto them it is given, [Page 76] but unto others, as Christ said, in Parables, that seeing they may not see, and hearing that they may not hear, nor understand. And also it is readily granted, that there is a special and pe­culiar, and singularly gracious Care and Provi­dence of God, towards all that shall be saved from the beginning of the world to the end, and the number of them is most infallibly known unto God, and every one of that number shall certainly be saved, and none of them shall finally perish, but in the proper season and time shall be graciously visited, called, converted, justified, san­ctified, and last of all glorified, and this without any Violence done to their rational Faculties or Free-will; for God doth well know how to gain and prevail upon the Understanding, and Will, and Inclinations of his People, by such gentle, and yet prevalent and overcoming Perswasions and Allurements, and Motions of his holy Spirit of Grace, of Light and Life, as shall infallibly gather them unto himself. And it is also grant­ed, That as God hath provided that Grace, whereby some shall certainly be saved, so by the same all are put under a capacity or possibility of Salvation: and therefore that any are not saved in this world, is not because of any want, or defect in the sufficiency, or efficacy in the Grace in its own Nature; but because of them, whom God in his infinite Justice and Counsel permits finally to resist it, even as in the Parable of the Sower, the Seed was one and the same in all the [Page 77] four Grounds, but the Grounds differed one from another, and that one Ground was good, was of God, but that others were bad, was of themselves; and the word Election doth proper­ly enough signifie, selectory, seperating and setting a part or refining, as when Gold or Silver is sepe­rated in the Furnace from the Dross. And thus seperation hath had it various degrees and pro­gress, from first to last, as when Gold or Silver is purified or purged in the fire seven times, and then in the seventh time, it hath no mixture, but is all pure, or as when Liquor is poured from Vessel to Vessel several times, or as Wheat is winnowed again and again, until all the Chaff be separated. And in this sense we find the word Election used in Scripture divers times. Isa. 14.1. For the Lord will have mercy on Jacob, and will yet chuse Israel. And Isa. 49.7. And he shall chuse thee. And Zach. 1.17. And the Lord shall yet comfort Zion, and shall yet chuse Jerusalem. And Zach. 2.12. He shall chuse Jerusalem [...]. And Isa. 48.10. I have chosen thee in the Furnace of Affliction. And in this sence of the Word, as it signifieth a selecting or seperating the pure from the impure, Election doth go before Repro­bation, and is not coevous with it. But whe­ther that Election in Christ before the Foundation of the world, doth in some sort signifie a selection or setting apart in Christ the Head, who was before the Foundation of the world, & is said to be the [...]amb slain from the Foundation of the World, as some mystick Writers affirm, it is not my present [Page 78] business to determine, neither is it necessary at this present occasion.

6. But the place of Scripture which they main­ly abuse and wrest, to prove this reprobate Do­ctrine of theirs, of an absolute Reprobation of the greatest part of mankind, even before they are born, and that not only Babes and Sucklings on the Mothers Breasts, but in the Womb are absolute Reprobates and cast-aways, and that some, yea, many Infants dye in a state of Reprob [...] ­tion, and perish eternally (only for Adams sin im­puted unto them (as they say, without any knowledge or consent of theirs) and corrupt Nature derived into them) and that all such Reprobates never had, or ever shall have any opportunity of saving Grace, whereby it was possible to them at any time to be saved. The place of Scripture, I say, they mainly abuse and wrest, to favour this evil and pernicious Do­ctrine, is that in Rom. 9·11, 12, 13. But for the opening and vindicating of this place of Scrip­ture, let it be considered, that here is only a pre­ference mentioned of Iacob before Esau, how that the Elder shall serve the Younger, but this saith nothing of Esau his being absolutely repro­bated. The great design of the Apostle Paul, being to show that God had chosen the Line of Iacob before the Line of Esau, and given unto that Line and Posterity of Iacob, a Preference and Dignity over the Line and Posterity of Esau, and that the reason of this Preference was not [Page 79] any Works that they had done, but for some other cause hid in the secret counsel of God; and this Preference did appear, first, in chusing the Line and Posterity of Iacob, to be his Church in that peculiar Dispensation of the Mosaical Law, and given them many Prophets, and other ex­cellent men, to be raised up among them, and honouring them with many great and signal Ap­pearances, Signs and Wonders; whereas the Posterity of Esau was not so highly favoured, and yet they had a divine Dispensation among them, which did suffice unto that present time and state. Secondly, in that God did chuse the Line of Iacob, and his Posterity, out of whom Christ should be born after the Flesh, and also the A­postles, and that out of Iacob the Gospel should go forth and be preached to all the World. 3dly, That the Nation that should come of Esau should really become Servants, and Tributaries to the Nation of Israel; and this was fulfilled in Da­vid's time, and was also a Figure of another thing to be spiritually fulfilled. And therefore this Election doth not infer any Reprobation of Esau, or his Posterity, as to their eternal estate, no more then when David said, 1 C [...]ron. 28 4, [...]. The Lord God of Israel chose me before all the house of my Father, for he hath chosen Judah to be the Ruler, and the House of Judah, the House of my Father, and of the Sons of my Father, he liked me to make me King over all Israel; and of all my Sons, he hath chosen Solomon my Son. So here are di­vers [Page 80] Elections; first, Judah out of all the Tribes; secondly, the Family of Iesse, out of the Tribe of Iudah; thirdly, David out of all the Sons of Iesse; and fourthly, Solomon out of all the Sons of David, and yet no absolute Reprobation of any that were not so chosen, as to their eternal state. And because many of the People of Israel were proud, because of this choice and prefe­rence that God made of their Nation, above the Nation of Esau, so as to make them a Church to himself, when the Nation of Esau was not so favoured, for Reasons best known unto God, and for that cause did conclude, that they were always to remain a People singularly favoured of him above all other People, from first to last. To beat down this vain Conceit of theirs, Paul telleth them, first, That they are not all Israel, which are of Israel: Secondly, That as God did prefer, and make choice of the Nation of Israel, to be a gathered People and Church unto him, before the Nation of Esau, and that without any regard to their Works, or to the Works of their Fathers, but for some other hid Cause and Reason in the depth of Gods secret Counsel; so God could as freely, yea, and would prefer the poor Gentiles, who were no People, to be a Peo­ple unto him, and a Gospel-Church, to become true Believers in the Lord Jesus Christ, when in the mean time the bulk and body of the Nation of Israel should be rejected, and cast off, at least for some time, from having any such dignity [Page 81] and favour (a Remnant only being reserved, ac­cording to the Election of Grace, Rom. 11.5.) and this Paul proveth at large, from Verse 25 of that 9th Chapter, to Verse 33. and doth fur­ther prosecute it in the two following Chapters. Verse 25. &c. As he saith also in Osee, I will call them my People, which were not my People, and her beloved, which was not beloved. And verse 30. What shall we say then? that the Gentiles which fol­lowed not after Righteousness, have attained to Righ­teousness, even the Righteousness of Faith; but Is­rael, which followed after the Law of Righteousness, hath not attained to the Law of Righteousness, be­cause they sought it not by Faith, &c. So, we see how Paul maketh the Parallel, that as God once preferred, or chused Iacob's Nation, before the Nation of Esau, so again he prefered and chused the Gentiles (that had no good Works to recom­mend them, and to move God to make that choice) out of his free Mercy, before the People of Israel; and of these Gentiles, no doubt, many of them did belong to the Posterity of Esau, and also of Ishmael, yea, of Cain; for their is an ex­press Promise made to the Remnant of Edom, and of all the Heathen, upon whom his Name is, or shall be called, Amos 9.12. And it is but a Remnant also of Israel that is saved, until the greatfulness of the Gentiles come in, and then all Israel (to wit, the true Israel, which is not all who are of Israel after the Flesh) shall be saved; see Rom. 9.27. and 11.5.25, 26. And lastly, it is [Page 82] to be again considered, that what God spoke unto Rebecca, before the Children were born, not having done Good or Evil, did not so much regard the singular Persons of Iacob and Esau, as their Posterities, as is clear from Gen. 25.23. And the Lord said unto her, Two Nations are in thy Womb, and two manner of People shall be sepa­rated from thy Bowels; and the one People shall be stronger t [...]an the other People, and the Elder shall serve the Younger. So we see here, the words are said of the Nations of Iacob and Esau, and not the Persons of them; for we read not any where that ever Esau in Person served Iacob, but only in his Posterity, as was fulfilled in David's time, when the Edomites became Tributaries to the People of Israel: nor was it said before the Chil­dren were born, Iacob have I loved, and Esau have I hated, as it is commonly alledged, but many hundred Years after he was deceased. And if it had been so said, it could not prove an ab­solute rejection either of Esau, or his Posterity, as to their eternal state; for God is said in Scrip­ture to hate all Evil-doers, and yet many Evil-doers repent, and obtain Salvation; and there­fore Hatred doth not signifie absolute and final hatred, either in God or men: for it is said, Iacob loved Rachel, and hated Leah; that is, he loved Rachel more: and Christ said, He that hateth not Father and Mother for my cause, is not worthy of me; that is, He that loveth me not more than Father and Mother. And therefore [...] [Page 83] conclude this whole passage in Rom. 9.11, 12. doth not prove the absolute Reprobation of either Esau, or o [...] his Posterity, because many of Esau's posterity had a Promise of Salvation, as is already proved from Amos 9. And if Esau had been an absolute Reprobate, the Scrip­ture would never have said, That Isaac by Faith blessed Jacob and Esau concerning things to come, Heb. 9.20. And that Faith was the Substance of things hoped for, and had a regard to the spi­ritual Blessing of Esau, and of his Posterity; for though Iacob got the first Blessing, yet Esau got the second, and their two Blessings did not dif­fer in Substance, but in some weighty Circum­stances of order and time; and Isaac prophesied in Esau's Blessing, that he should have the fat­ness of the Earth, and dew of Heaven (the same, but the order inverted with Iacob's blessing) and that in process of time he should be a free Peo­ple, to wit, in Gospel dayes, signified by these words, Gen. 27.40. And it shall come to pass, when thou shalt have Dominion, to wit, in Christ, in Gospel dayes, in thy Posterity, that thou shalt break his Yoke from off thy Neck. And so we find that divers ( Mark 3.8.) Idumeans, that were of Esau, followed Jesus; and Iacob's putting on Esau's goodly Rayment, signified how in Gospel dayes, the true Believers of Iacob, and Esau, should become one Body of a Gospel-Church, and in this Body they of Esau should be as Hands, but the Voice is Iacob's, that is, the Word of [Page 84] God, in the preaching of the Gospel, should be sounded out of Iacob's Line, to wit, from the Prophets and Apostles, who were of Iacob. And there is no ground from Scripture, that Esau, as to his Person, was not saved; yea, Lu­ther, and Moller, and Oecolampadius, all famous Protestants in their day, judge rather that he was saved; and the whole passage of Iacob and Esau, beside that it hath its historical fulfilling, is a Figure of two inward Seeds and Births, none of which are reprobated, but the other prefer­ed. But if some alledge Heb. 12.17. to prove that absolutely Esau was rejected, and did perish, because its said, He found no place of Repentance, though he sought it carefully with Tears. I answer, That doth not prove his final rejection, but only that he could not be heard to have that first Bles­sing recalled, which was already given to Iacob.

6. Where now shall these men find any place in Scripture to prove, that there are any reprobate Infants? or that any Infants dying in Infancy go to Hell, and perish eternally, only for Adam's Sin, although that Sin was fo [...]given to Adam, and Thousands more equally guilty, by their own confession? If they shall alledge, as some do, that place in 1 Cor. 7.14. For the unbelieving Husband is sanctified by the Wife (viz. that believeth) & the unbelieving Wife is sanctified by the Husband, else were your Children unclean, but now are they holy. Yet this cannot prove their Intention▪ For they dare not confidently say, that all Infants [Page 85] of believing Parents are elected, otherwise they must say, that Esau was elected, both whose Parents were Believers. Although some in Church-Covenant have gloried, that none of their Children, while Infants, were Reprobates, because they were in covenant, and yet at that same time pleading that Esau was a Reprobate in his Mother's Belly, forgetting that both Esau's Parents were more holy then they. And if any further urge, If there be no reprobate Infants, that then all Infants are sanctified and holy, both the Children of unbelieving Parents, as well as of Be­lievers. I answer; It doth not follow by any necessary consequence, although to admit of that Consequence, is much more tollerable, then to say, that any Infants perish eternally, only for Adam's Sin. And as for the general state of Infants, and how they are particularly disposed of immediately after Death, who dye in Infancy, seemeth a great depth, and is a great mystery, and is best known unto the Lord: For it is gene­rally granted, that God hath his way to reach to Infants, and deal with them, both in the Womb, and upon the Mothers Breasts; and therefore let us leave secret things unto God, until he reveal them, and be satisfied with what he hath revealed. Now this is plainly revealed, and declared in the Scriptures, that the Con­demnation is not simply that Adam sinned, or his Posterity in, and with him, but that Light is come into the World, and men love Darkness more [Page 86] than Light; And as by the offence of one, to wit, the [...] Adam, Judgment is come upon all to Condemnation; even so by the Righteousness of one, to wit, Christ the second Adam, the f [...]ee Gift is come upon all to Justification of Life. And though men generally are by Nature, Chil­dren of Wrath (if it should be granted or allow­ed, that by Nature, signifieth their natural con­dition, as they are born into the world) yet by the great Mercy, Grace and favour of God, they all have an opportunity or possibility to be converted, and become the Children of God. And what that Holiness or Cleanness is, that the Children of one, or both the believing Pa­rents have, is a great Mystery, I am sure to many who have that Scripture place oft in their Mouthes, and greatly glory in it, that they are in Church-Covenant, and therefore they are holy, and their Children; also some call it federal or Covenant-Holiness, but what it is they know not, whether it be any real thing, or principle of Holiness, lodged or placed in their Children, more than in the Children of others that are not in their Church-Covenant, they dare not affirm; for many, yea, very many Children of professed Christians of all sorts, when they grow up to Youth, are as unholy, and sometimes worse, as the Children of Unb [...]lievers. But that Children generally either of Believers, or Unbelie­vers, are actually sanctified from the Womb, or in the Womb, cannot be proved from Scripture, [Page 87] or any Observation that we can make. It is re­corded as a rare and great thing, that Iohn the Baptist was sanctified from the Mother's Womb, and the like of Ieremia [...], and so per­haps may be gathered of Moses, or some others, but these rare and singular Examples, rather prove, that Children are not in general, actually and de facto holy from the Womb; and therefore that Holiness of Children, mentioned 1 Cor. 7. must only signifie some more near capacity in them, than in others, to become actually holy in time to come, and that not of all Children after the Flesh, but the Children of Promise, as Paul distinguisheth these two sorts of Children of the same Parents, Rom. 9.8. But who are the Children of the Flesh, and who are the Children of the Promise? though it be well known unto God from the beginning, yet commonly it is not known unto men, until they discover themselves by their Works and Fruits.

7. As concerning the general state of Mankind by means of Adams fall, what the Scripture saith of it, is readily believed and granted, and it is safest in all things, to keep to Scripture words, especially in all cases and matters that are in Controversie. For the Scripture is a rich Trea­sury or Store-house, sufficiently to afford us Words whereby to express our Faith in all mat­ters of Christian Doctrine; and it is not safe to leave the Scripture-words, and go to words of mans wisdom, and thereby to declare our Faith [Page 88] of Christian Doctrine. Now the Scripture saith, That in Adam all dye, 1 Cor. 15.22. and Rom. 5.12. That by one man Sin entred into the World, and Death by Sin, and so Death passed upon all men; for that all have sinned: And that Christ hath dyed for all men, proveth that all men were dead, as Paul argueth the case. And David, though he was the Son of a good Father, yet be­wailed the state wherein he was conceived and born, Psal. 51.5. Behold I was shapen in Iniquity, and in Sin did my Mother conceive me. And that under Moses Law, an Offering was to be offered up for the Mother and the Child, ( Levit. 12.4, 5, 6.) when it was Born, and that the Mother should be unclean so many dayes after the [...]irth of the Child, doth certainly signifie a Seed, or Principle of Sin and Corruption, to be conveyed from the Parents to the Children, in the ordi­nary way of Generation, and that the menstru­ous Humour was held in Scripture to be such a filthy and unclean thing, which is called, The Fountain of her Blood, Levit. 20.18. hath the same signification; also, the Circumcision of Children on the eighth day. And its said in Iob 25.4. How can man be justified with God? or how can he be clean, that is born of a Woman? to wit, in the ordinary way of Generation. And here the natural state of man is declared, before his spiri­tual Regeneration in Christ Jesus: and though that was said by Bildad, one of Iob's Friends, yet it is confirmed by Iob himself, Chap. 14.4. [Page 89] Who can bring a clean thing out of an unclean? not one. But this Seed, or Principle of Sin and Cor­ruption, is not charged or imputed unto men, until they joyn and consent unto it, and actually obey it, as is clear from Rom▪ 5.13. For until the Law, Sin was in the World, but Sin is not imputed when there is no Law. Now, when is it that there is no law, but in the time of infancy, wherein Children are not capable of any Law, or of do­ing Good or Evil, any more then when in the Womb? For until Children begin to have the use and exercise of their reasonable understand­ing, so as to know the Right-hand from the Left (according to Ionah 4.11.) they cannot be un­derstood to be under the Law. But to say, that any Infants are eternally damned for that first Sin, and without any actual Sin, or Transgres­gression of theirs committed in their own Body, is expresly contrary to Scripture, that saith, The Soul that sinneth shall dye; and every one shall re­ceive according to the Deeds done in the Body, good or evil; and he that soweth to the Flesh, shall reap Corruption, as he that soweth to the Spirit shall reap Corruption, and Life eternal. And therefore none shall finally perish, or be lost, for that first Sin, according to Scripture, but for their actu­al Disobedience here in this world, and their final Unbelief and Impenitency. For as concern­ing the Judgment and Punishment of the first Sin, it was immediatly inflicted after the Fall, to wit, the Death of all in Adam. But Christ the second [Page 90] Adam, by his death, for all that dyed in Adam, doth give unto all his free Gift, that cometh up­on all unto Justification of Life; and thus the Plaister is as broad as the Sore, and the Medi­cine as universal as the Disease; and it is not simply the Sin▪ or Disease, but the refusing and rejecting the Medicine and Physician, that is the cause of any mans final destruction. And how, or in what manner Adam's Children and Poste­rity were concerned in that first Sin, whether only by Imputation, as some say, or by real Par­ticipation, as others say, the Wise in heart may easily judge: Let it suffice at present, to say, that Adam's Children, being his Branches, and he their Root, they do really partake with him both in the defilement, and also in the promised Seed, in order to their Restoration; for when God said to Adam, In the Day thou eatest thereof, thou shalt surely dye; His Children and Posterity were included. So when God said, I will put enmity between thee (to wit, the Serpent) and the Wo­man, and between thy Seed and her Seed, it shal [...] bruise thy Head, and thou shalt bruise his Heel. Their Children and Posterity are equally included; for Adam, after his Fall, being restored and made an holy Root, as is generally acknowledged, a [...] Paul declareth, If the Root be Holy, so are [...] Branches; and if the first Fruit be holy, the Lum [...] is also holy. And as God promised unto Noah and to his Sons, Gen. 9.8. And behold I establis [...] my Covenant with you, and with your Seed afte [...] [Page 91] you. His Branches are holy with him, to wit, not actually, but by having a Seed, or Principle of Holiness put in them, derived fr [...] Christ the second Adam, who is that promised Seed, whereby they are made capable of becoming Holy, by improving the same; and this is that federal Holyness which all the Children of Adam and Noah have, that is, all mankind, which is more encreased or diminished (but not totally abolished in any) as the immediate Parents are found more or less actually holy; for the more that any sin, that noble Seed and Principle of Holiness both in them, and in their Children, is the more hardned and vailed, every Sin that a man committeth, until it be purged and done away, being a vail over that noble Seed. And God renewed the Promise to Abraham, to make him the Father of all Nations and Families of the Earth, and that in him they all should be blessed, and in his Seed; not that this should be fulfilled by his being their Father, according to the Flesh, or in the way of carnal Generation; but through Christ, who is the Seed of Abraham, by whom the Blessing and Grace of God was to come upon all. ( Rom. 4.16, 17.) and in this respect Abraham is called the Father of us all, as it is written, I have made thee a Father of many Nations, before him whom he believed, God quickening the Dead, and calling the things which were not, as though they were; to wit, the Dead in Adam, are all in due time quickned by Christ, the promised Seed of [Page 92] Abraham, that they may all become the Children of Abraham, through Faith in Christ Jesus; for by virtue of Christ's Death, and the Promise made to [...]dam, Noah and Abraham, these three general Fathers, all Adam's Posterity, are holy in a Scripture sense, not actually, but in capa­city to become actually Holy, through the holy Seed given unto them, and put into them, as they co [...]e to close and joyn with it in true Faith and Obedience: and this doth well answer to Peter's Vision, whereby all manner of four-footed Beasts of the Earth, and wild Beasts, and c [...]eeping things, and Fowls of the Air, which God had cleansed, all Nations of Adam are under­stood, Acts 10.12, 13, 14, 15.

CHAP. VI. More particularly and largely concerning the way of Restoration by Iesus Christ, his dying for all, and giveing unto all sufficiency of Grace, and means of Salvation, whereby they may be saved.

ACcording to the Testimony of the holy Scriptures, Iesus Christ is the Saviour of all men, but especially of them that believe, 1 Tim. 4.10. and he is called the Saviour of the World, Iohn 4.42. and the Saviour of the Body, Ephes. 5.23. and that he hath dyed for all men, is the express Testimony of the holy Scriptures in di­vers places, 2 Cor. 5.14, 15. For the love of Christ constraineth us, because we thus judge, that if one dyed for all, then were all dead, and that he dyed for [Page 93] all, that they which live, should not henceforth live unto themselves, but unto him which dyed for them, 1 Tim 2.4, 5, 6. God will have all men to be [...]aved, and to come unto the knowledge of the Truth; [...] there is one God, and one Mediator between God and men, the Man Christ Iesus, who gave himself a Ransom for all, to be testified in due time, Heb. 2.9. That he by the Grace of God should taste death for every man, 1 John 2.2. He is the Propitiation fo [...] ou [...] sins, and not for ours only, but for the sins [...] the whole World. But it is commonly alledged by the Adversaries of Truth, that by All in these places is understood, not all particulars, but [...] of all sorts, or all the elect. To this I answer; The word All must needs be as full and uni [...]sal, with respect to Christs death, and the [...]enefit of it, as it is with respect to Adam's fall, be [...]use the Scripture maketh a plain parallel betwi [...] all that dye in Adam, and all that Christ dyed for, as in that fore-cited place, 2 Cor. 5.1. [...]. If one dyed [...]or all, then all were dead: Now [...] only signifie some, in the first part of the [...] sense must run thus, I [...] one dyed for some or a few, then all were dead; This quite maketh [...] Apostles inference; for if Christ only dye [...] [...] some, then only some were dead, and [...] Again, in Rom. 5.18. the parallel is very plain, As by the offence of one, Iudgment is come upon all, unto Condemnation, even so by the Righteousne [...] of one, the free Gift is come upon all, unto [...] of Life; not that all are actually justified, but [Page 94] the free gift is come upon them, that they may be justified; and so it is, that the two sides or parts of Parallels are of equal extent. Beside that, the word ( All) in Scripture doth most commonly signifie all particulars: and therefore to restrict it, in respect of Gods Grace and Mercy through Christ, savours of a narrow Spiri [...] and this narrowness of Spirit in Presby­t [...]rea [...] and Independents is a great evil in them, and maketh them so peevish, uncharitable and cruel.

2. And whereas they object against Christ his dying for all men, because he said, he did not pray for the World, and therefore he did not dye for the [...], John 17.9. I pray for them, I pray not for the Wor [...]. It may be very well granted, that he dyed not for the World which he doth not pray for [...] but what World is that? it is not any part of Mankind, as they are considered, when first born into the world, and having had a time to live in [...] world, and a day of visitation, where­ [...]n [...] might have repented, and have been converted unto God; but as having finally [...] the great Mercy and Grace of Christ, [...] many tenders and offers of it, until that the [...] hath wholly left striving with him, by his Spirit in their hearts, and then they become Re­probates, and that World whereof Christ spoke [...] he said, he prayed not for the World. And [...] it ought to be we [...]l noted and consider­ed, that when it is said, Christ dyed for the sins o [...] [Page 95] the World, it is only with respect to sins past, or any other sins that men may commit before the precise time and period of Gods leaving them, and ceasing any more to strive with them, when they are become perfected, so to speak in sin and evil, and are as the ripe Tares, fit for burning, having nothing remaining in them of any tenderness, simplicity or sincerity, or true Love to God or Man; no grain of Goodness or Virtue, nay, not the least Seed, but are whol­ [...]y become as Dross, after all the precious Mettal, to the least grain, is extracted or seperated from [...]t; for such, I say, Christ hath neither dyed nor prayed. And thus it may be with many, and is with many before they dye; and concerning [...]hese, Iohn declared, saying, There is a sin unto Death, I do not say that he shall pray for it, 1 Joh. 5. [...]6. and this is that sin of final Unbelief & obsti­ [...]ate Impenitency, wherein men may be permit­ [...]ed to live, some considerable time, before they [...]ye. And this is no Contradiction, nor Incon­ [...]stency, but serveth greatly to clear the under­ [...]tanding of this weighty matter, how Christ [...]ath dyed for all men, within a day or time of Grace, and yet hath dyed for none of these men, [...]fter they have wilfully neglected that day of Grace, and resisted the Spirit of Grace, until [...]e did altogether leave and forsake them. And [...]lso it is to be cons [...]ered, that though Christ [...]th dyed for all men, within a day or time of [...]race and Mercy, beyond which time they have [Page 96] not the benefit of his Death, and there remaineth no more Sacrifice for Sin unto them; yet he hath not dyed with the same equal intention and degree of Love, Kindness and Good-will, for them who finally perish, as for them who are sa­ved; nor are the gracious Pro [...]idences of God, and his dealings both inwardly and outwardly after the same way and manner towards all: And therefore all who shall be saved at the end of the World, have very great and unspeakable cause to praise God, for his more abundant Mercy, Grace and Love towards them in Christ Jesus, and that he, and not they, did make them to differ from others; & yet none that perish, can have any just cause to complain against G [...]d; for when that that is sufficient is given to them, they have no cause to complain. But all who are saved, God is pleased at one time or another, that suit­eth with his infinite Wisdom and good pleasure, so to draw, perswade, move and incline them to come unto him, and when come, so to preserve them with him, and in him, or if at any time he suffer them to depart, infallibly to reclaim them, before the end, that they shall certainly be [...]ved; and this the Lord can well do, so as to put a dif­ferrence betwixt Cattel and Cattel, or Men and Men, without [...] observation, and so as neither to give unto the one any occasion of Presump­tion, nor unto the other, of Dispair, and without giving any greater measure of inward Grace (although he may and oft doth give a greate [...] [Page 97] measure to one than to another; for he is free to give of his own, as he pleaseth) but only by suit­able Providences and Dispensations, and means of his own chusing; the one may be taken, and the other left, the one gained and saved, and the other not, the inward Grace being the same, both in kind and degree, in some that are saved, and in some that are not, as the Parable of the Pounds and Marks plainly declare, every Servant had his Pound or Mark, which is an equal sum, and some improved it, and some not. And of this more abundant Love of God towards Paul, he himself taketh special notice, with great Thanks-giving unto God, 1 Tim. 1.14, 16. And the Grace of our Lord was exceeding abundant, with Faith and Love, which is in Christ Iesus—Howbeit, for this cause I obtained mercy, that in me first Iesus Christ might shew forth all Long-suffering, for a pattern to them, which should hereafter believe on him to Life everlast­ing. And the like notice he taketh of the great Love of God towards the believing Ephesians and Thessalonians, for his chusing them, and so for all other Believers of all other Churches and People, that God had chosen them from the beginning; and for this, he said, he laboured, and endured all things, even for the sake of the Elect, that they might be saved, 2 Tim. 2.10. And as it is the great work and end of all faithful Ministers, to gather Gods elect, every where scattered, so of the Angels, Mat. 24.31. and so also of Christ Jesus, according to Iohn 6.39. cap. 10.27, 28, 29. [Page 98] Isa. 43.5, 6, 7, 8. Rom. 11.7. And thus we find a great difference betwixt some that were invited to come to the Supper, who when they refused, were no more called, but sentence passed against them, that they should not taste of the Supper, and others that were compelled to come in, Luke 14.23, 24. not by using any violent Compulsion, but by infallible Perswasions and Motions of his Spi­rit of Love and Grace, that shall infallibly pre­vail with them. Nor doth this give to any ma [...] the least occasion either to presume or dispair, as by saying, Either I am elected, or not; if not electe [...] ▪ I cannot be saved, for that doth not follow; and yet it is most true, that either a man shall b [...] saved, or he shall not, being contradictory Pro­positions, whereof the one is always true, and th [...] other not. But this doth not infer, that he wh [...] shall not be saved, could not be saved. And see [...]ing no man certainly knoweth, that he shall not before he discover it by his final Impenitency therefore it is the wisdom of every man to im [...]prove, with all diligence, that inward Grace, an [...] all outward means and helps afforded him, th [...] which if he do, according to his ability, he sha [...] infallibly be saved. And though it is most tru [...] that there is a certain number elected in Chri [...] Jesus, the elect Head and Foundation, and co [...]ner Stone, living and precious, that is infallib [...] known unto God, which make up a compleat, in ti [...]e and perfect Body; yet seeing none knowet [...] that great Mystery, who is in any danger to abu [...] [Page 99] it, it is great folly for any man to presume, that he is safe, or upon a bare supposition, which can infer no positive conclusion, to resolve to be in any respect negligent: And he that by the Grace of God, doth know both his calling and election, that knowledge hath its proper tendency to make him the more diligent, to abound in all due Obedience and Thankfulness, which is the only way to retain the knowledge of it, after it is once obtained: And the said above-mentioned Dilemma is as idle & foolish, as who would argue, I shall live for a Month or Year to come, or I shall not; if I shall not, I [...]eed take no care to save my life, seeing I shall dye; if I shall, I need take no care, for without taking care I shall live; for seeing both these parts of the Argument are but Hypothetical, they can infer no positive Conclusion. But as to a mans Salvation, the only safe and sure way of arguing is this, If I use the Grace and Means that God hath given me, I shall infallibly be saved; and if I do not use them, I have no ground to expect that I shall, and therefore let me with all diligence that is possible make use of them. But the Doctrine of absolute Reprobation, that maketh Salvation, or the effectual use of the means absolutely impossible to many thousands, yea, as they say, to the greatest part of Mankind, is a most woful and miserable Discouragement unto People.

3. The Lord Jesus Christ, by means of his Death, hath procured unto all men, both Iews and Gentiles, as the fruit and effect of his death, an inward Principle of divine Grace, Light, Life [Page 100] and Power, that is the free Gift of God unto them, in the hearts of all men, together with subordinate and concurring outward Means and Helps, more or less, but sufficient unto all men, whereby they may be saved one time or another, before the end of the world; and the ordinary outward means of Salvation is the preaching of the Gospel of our Lord Jesus Christ, even Jesus of Nazareth, that was crucified for our Sins, and rose again for our Justification, by qualified men, or failing of them, by reading, or hearing read the holy Scriptures, by which, after a sort, the Prophets & Apostles preach unto all men; or failing of these outward means, God supplying them by his in­ward Teachings & Revelations in mens Hearts, and some other secret ways and manners of his divine Providences, Dealings and Dispensations unknown to most men: For the proof of the first part, see Rom 5.18. Therefore as by the offence of one, Iudgment came upon all men, to Condemna­tion; even so by the Reghteousness of one, the free Gift is come upon all men unto Iustification of Life: the which Righteousness of one, is the active & passive Obedience of our Lord Iesus Christ, by which the free Gift is come upon all. The which free Gift is called Grace, and the Gift of Righteousness, and is expressed in this Chapter by four sundry Greek Words in the Greek Text, as Charis, Charisma, Dorea Dorema, all very significant; see further Iohn 1.9. He was that true Light that lighteth eve­ry man that cometh into the World. And he is [Page 101] called, The Light of men, John 1.4. and John 8.12. I am the Light of the World, he that followeth me shall not walk in Darkness, but shall have the Light of Life. And Tit. 2.11, 12. For the Grace of God that bringeth Salvation hath appeared unto all men, teaching us to deny Vngodliness, &c. And Verse 13. Looking for that blessed Hope, and the glorious appearing of that great God, and our Savi­our Iesus Christ. Ephes. 3.6. That the Gentiles should be fellow-Heirs, and of the same Body, and pertakers of his Promise in Christ, by the Gospel. Col. 1.26, 27. The Mystery which hath been hid from Ages and Generations, but now is made manifest to his Saints, to whom God would make known what is the Riches of the Glory of this Mystery in the Gen­tiles, which is Christ in you, the Hope of Glory. And Rom. 10.8. The Word is nigh thee, in thy Mouth, and in thy Heart; and that is the Word of Faith which we preach. And verse 6, 7. He understand­eth it of Christ, which Moses preached in the People of Israel, Deut. 30.14. And because this great Mystery, which was in the Gentiles, was much hid in the time of the Law, and in all Ages of the world, until Christ came in the Flesh both in Iews and Gentiles, as Paul called it, The Mystery hid from Ages and Generations; therefore the Psalmist, Psal. 67. [...]. prayeth, saying, That thy Way may be known upon Earth, thy saving Health (or thy Iesus, Hebr.) in all Nations. For he saw that it was in them, but as it were hid, and vailed, according to the weakness and darkness [Page 102] of that Dispensation; and therefore he prayed unto God, that it might be made known; and therefore as the Grace or Gift of Christ is in all men, so he, who is the Fountain and Root of it, from whom his Grace cannot be seperate, is in all men, to save them, within a Day of Visita­tion, or Salvation; for Christ is in all men but Reprobates, according to 2 Cor. 13.6. And none are Reprobates, until Christ have left them, and given them up to final Impenitency and hardnes of Heart. And for a proof of the second part see 1 Cor. 1.21. For after that, in the Wisdom o [...] God, the World by Wisdom knew not God; it please [...] God by the foolishness of Preaching to save them tha [...] believe: See further, Verse 22, 23, 24, 25. an [...] Rom. 16.26. Iohn 20.31.

4. And because of this universal Grace an [...] Love of God to all men, and that Christ is fre [...]ly given of the Father to be a Saviour unto [...] men; therefore Christ hath commanded th [...] his Gospel should be preached unto all Natio [...] without exception of any; and did also pr [...]phecy and fore-tell, that the Gospel of the Kin [...]dom should be preached in all the World, fo [...] Witness unto all Nations, before the end of [...] World; and because he, who cannot lye, [...] said it, we are bound to believe, it shall be [...] filled, that so all mankind may be accounta [...] to the Man Christ Jesus, at the Day of Judgme [...] either to be rewarded, or punished by him, [...] they shall be found having obeyed, or disobey [...] [Page 103] his glorious Gospel, that hath been preached un­to them, both inwardly & outwardly unto many, if not unto all, but inwardly, to be sure, unto all.

5. This divine Grace of our Lord Jesus Christ, in the Hearts of all men, hath had its various Dis­pensations and Manifestations, according to the several Ages of the world, and the several States and Conditions of men in it, both among Iews, Gentiles and Christians; and especially both in the Gentiles, and in the body of the Iews and People of Israel (excepting the Prophets, and others peculiarly favoured of God) the Principle [...]t self was but little made known, or revealed, in respect of the great worth of it, and the great Virtue, Power and Glory that was in it, God in his infinite Wisdom reserving the more full Dis­covery and Revelation of it to the time after Christ his coming in the Flesh, and Death, Re­surrection, and Ascention; yet so much was dis­covered of it, and so much good Fruit it brought forth, in the true Lovers and Improvers of it, as by means whereof, they were accepted of God in that day through Christ Jesus.

6. Whoever were perfectly justified, and sa­ved in any Place or Age of the world, or Nation, People, or Family, they were saved only and alone by the Lord Jesus Christ of Nazareth, even the Man Christ Jesus, who dyed for them, & rose again; for there is no other Name given under Heaven, whereby men can be saved, but by that Name, to wit, by the Lord Jesus Christ of [Page 104] Nazareth, who was crucified and raised again, Acts 4.10, 11, 12. But here some will readily object, How could any of the Gentiles be justified or saved by the Man Christ Iesus, and by virtue of his Death and Resurrection, who never heard of him, & never had the Mystery of it revealed unto them, & consequently had not Faith in Christ crucified, and risen again? And upon this Head the Adversa­ries of Truth, both Presbyterean, Independent and Baptist Teachers, have taken great occasion, to cry out against the People, called in scorn Qua­kers, That their Religion is only Paganism, and not Christianity, because they say, that Heathens or Pagans can be saved by their giving Obedience to the Light within them, without having Christ cru­cified, and raised again, outwardly preached unto them. But these Adversaries of Truth little con­sider what Hypocrites they discover themselves to be, in this very Charge, when they make that a Crime in others, which they judge no Crime in themselves; for they themselves hold, That there are not only elect Infants, dying in Infancy, who are regenerated, and saved by Christ through the Spirit, who worketh when, where, and how he pleaseth; but other elect Persons, regenerated and saved by Christ, who are uncapable of being out­wardly called by the Word; citing Luke 18.15, 16. Iohn 3.3.5. Iohn 3.8. 1 Iohn 5.8. see Cap. 10. Sect. 3. of the Westminster-Confession, owned by the New-England Churches, and printed by them at Boston. And what they say of Infants, and [Page 105] other elect Persons, who are uncapable of being outwardly called by the Word, that they are re­generated, and saved by Christ through the Spi­rit, who worketh when, where, and how he pleaseth; the same, these called Quakers say, concerning the honest and faithful Gentiles, who were obedient to the Light of Christ in them, and were not outwardly called by the Word, or by outward Preaching; yea, and were uncapable of being outwardly called, when living in such re­mote Places and Ages of the world, where the outward Preaching never came within their reach. For as a deaf man is uncapable of hear­ing a mans Voice, so is a man that hath his Hear­ing, (to wit, the faculty or sense of Hearing) uncapable of hearing the Voice of a man, that is at a greater distance than his hearing can reach it. And seeing they plainly confess, that there are such elect Persons in the world, not only In­fants, but these come to age, who are Regene­rated, and saved by Christ through the Spirit, who worketh when, where, and how he plea­seth, as their Words are, (and the Words are true, and a good use can be made of them against themselves, who have confessed them) then let them forever be ashamed to cry out any more against the honest People, called Quakers, for saying, These honest Gentiles, who have not heard of Christ outwardly preached unto them, belonging to God's Election, are saved by Christ, and regenerated through the Spirit of Christ. [Page 106] And if the Spirit work when, where, and how he pleaseth, to wit, both in Infants, and persons at Age, who are not outwardly called by the Word, or uncapable of being so called, then let them recal and condemn their false Doctrine, that saith, God hath committed his Counsel wholly to Writing; and the former ways of God's revealing his Will unto his People are now ceased, and there is no new Revelation: as they have expresly, and without any reserve or exception, affirmed, cap. 1. sect. 1. and sect. 6. For if God hath committed his Counsel wholly to Writing, then nothing of his Counsel is extant, where that Writing is not extant. And if all divine Revelation be ceased, then neither Infants, nor other Persons, who are uncapable of being outwardly called by the Word, have any divine Revelation, or inward Call by the Spirit: Or if Infants, and other Per­sons belonging to God's Election, be inwardly called, and renewed by the Spirit, then God hath not committed his Counsel wholly to Wri­ting, nor are all the ways of God's revealing his Will to men ceased: for by their own Confession, it is revealed to all elect Persons, who are un­capable of being outwardly called by the Word, the Spirit working in them, when, where, and how he pleaseth.

7. But whether any are, or can be saved or justified, without the express Knowledge and Faith of Christ crucified, and risen again, is one Question; and whether without all outward [Page 107] hearing of Christ crucified, outwardly Preached unto them, is another Question: for without all outward preaching of men, the mystery of Christ crucified can be revealed, and preached inwardly to men by the Spirit of God, and by the same Spirit, Faith can be wrought in them by that inward hearing, as these men confess. And though it may seem hard and difficult, to prove that all honest Gentiles, who did by Na­ture (to wit, by the Principle of the divine Na­ture implanted into the true Nature of Men) the things contained in the Law, had that express Knowledge and Faith of Christ crucified, and raised again; yet it is more hard and difficult unto them, who affirm they had it not, to prove it, seeing the Spirit, who worketh when, and where, and how he pleaseth, might reveal it unto them; and that they grant, the Spirit doth work in all elect Persons, who are not outwardly cal­led by the Word, and doth regenerate and save them by Christ. And to the further clearing of this matter, we are to consider, that the Work of Salvation is not a thing that is commonly done in an instant, but hath its gradual Steps, its beginning, progress and finishing, even as Faith it self hath; for as at the first instant of a man's sincer [...] believing, he is entred into a state of Salvation, so as his Faith groweth, his Salva­tion doth gradually encrease and grow with it, the which Salvation is not only a Salvation from W [...]ath to come, or from Hell sire and torment, [Page 108] but is a Salvation from Sin, and from under the Power of Darkness, and from all Ignorance, and Error, and Darkness of Understanding, and a thorow renewing into the Image of God, and bringing Man into Conformity unto the Image of the Son of God, the heavenly and second Adam: And the true knowledge of Christ, and of God the Father, being a part of the Image of God, that is to be renewed in them that are to be saved, according to Col. 3.10. And have put [...]n the new man, which is renewed in Knowledge, after the Image of him that created him. Therefore it doth necessarily follow, that perfect Salvation, in the full extent of it, cannot be had without the full and perfect knowledge of Christ, the which full and perfect knowledge of Christ, is to know him, both as he is that eternal Word, and Son of God, the only begotten of the Father, who was with the Father before the World was, by whom all things were made, and as he is God manifest in the Flesh, justified in the Spirit, &c. to wit, Christ crucified and raised, which Paul calleth the great Mystery of Godliness; And that both Salvation and Faith is gradual, and hath its steps and progress, beginning, growth and perfection, is very clear, both from the Scrip­tures Testimony, and the Saints experience; for Paul writing to the believing Philippians, exhor­ted them to work out their Salvation with Fear and Trembling, 2 Philip. 12. So, though they [Page 109] were entred into a state of Salvation, through Faith in Christ, yet it was not perfected in them, but was to be further wrought out; and to en­courage them in this great Work, he told them, It was God which worketh in them, both to will and to do of his own good pleasure. And Paul encou­raged the believing Romans, & also himself, saying, Now is our Salvation nearer than when we believed, Rom. 13.11. And the perfect Salvation of Souls is called the end of Faith, 1 Pet. 1.9. And verse 10. Of which Salvation the Prophets have enquired, and searched diligently, who prophecyed of the Grace that should come unto you. Verse 11. Searching what, or what manner of time the Spirit of Christ, which was in them did signifie, when it testified be­fore-hand the Sufferings of Christ, and the Glory that should follow. And Verse 13. Wherefore gird up the Loins of your Mind, be sober, and hope to the end, for the Grace that is to be brought unto you in the Revelation of Iesus Christ (so the Greek hath, viz. Enapokalepsei) And Phillip. 1.6. Being confident of this very thing, that he which hath begun a good Work in you, will perform it unto the Day of Iesus Christ. And as the Work of the outward Creation, is distinguished into six Dayes, and that a Day of Sabboth, or Rest, which is the per­fection: So the Work of the inward Creation, which is the creating men anew in Christ Jesus, by way of Analogy, may be said to have its six Dayes, and then the spiritual Sabboth, or Rest, according to Heb. 4.9. There remaineth therefore [Page 110] a Sabboth to the People of God. And verse 11. For me that is entred into his Rest, hath ceased from his own Works, as God did from his. And verse 11. Let us labour therefore to enter into that Rest, &c. Where its plain , the Writer doth hint at the said Analogy. Now though it ought to be granted, that the Knowledge and Faith of Christ crucified and raised again, doth belong to the finishing and perfecting of the Saints Salvation, yet it is most clear and plain from Scripture, that it doth not universally belong to the beginning of it. For we can prove most clearly from Scripture, that the good Work of God, even the Work of Sal­vation was begun in them, who had not that Knowledge and Faith of Christ crucified; as first, to instance in Nathaniel, of whom Christ gave a noble Testimony, Behold an Israelite in­deed, in whom is no Guile, John 1.47. And yet at that time he had not Faith in Jesus of Naza­reth, as being come in the Flesh, but reasoned or [...]uestioned, saving, Can any good thing come out of Nazareth? Philip saith unto him, Come and see, &c▪ Next, to instance in the Disciples of Christ, who for sometime, after they had followed him, and that Peter had confessed to him, that he was the Son of God, and that Christ had told him, his Father had revealed it to him; yet the mystery of his Death and Resurrection was for all that hid from him, and the rest of them: For this, see Mark 9.31. For he taught his Disciples, and said unto them, The Son of man is delivered into the [Page 111] Hands of men, and they shall kill him, and after that he is killed, he shall rise the third Day. And verse 32. But they understood not that saying, and were afraid to ask him. See again, Luke 9.43. But that instance of Cornelius is a most manifest and clear demonstration of this Truth: for this Cor­nelius was a Gentile, and uncircumcised, and there­fore no Proselite of the Covenant to be sure; and though some alledge, that he was a Proselite of the Gate (according to that distinction that was among the Iews of a two- fold sort of Pro­selites, one of the Covenant, that received Cir­cumcision and the Law, another of the Gate, that did not receive Circumcision) yet this is but barely alledged without all proof. But if he was a Proselite of the Gate, it is certain at that time, when the Angel was sent unto him, he had no express Knowledge, nor Faith of Christ cruci­fied, for that was the thing, which Peter was sent to preach unto him, by hearing of which he was to receive the holy Ghost, and be saved; for the Angel told him, That Peter should speak Words to him, by which he & all his House should be saved; see Acts 11.14. Now although at that time, when the Angel appeared unto him, Cornelius had no Know­ledge nor Faith of Christ crucified, yet he was in a good estate; and well were it for many called Christians, that they were in as good estate as he then was in: When the Angel appeared to him, he told him, That his Prayers, and his Alms were come up for a memorial before God, Acts 10.4. [Page 112] And it is said of him, verse 2. He was a devou [...] man, and one that feared God, with all his House, which gave much Alms to the People, and prayed unto God alway. And with respect to this, Peter began his Preaching, saying, Acts 10.34, 35. Of a truth, I perceive that God is no respecter of Persons, but in every Nation he that feareth him, and worketh Righteousness,is accepted of him. Now who dare be so bold to say, Cornelius at this time had no real and true beginning of Salvation, or of saving Grace and Faith, before Peter did preach Christ crucified & raised again unto him? For although Cornelius had not at that time Faith in Christ crucified, yet he had (without all que­stion) Faith in God, and in the Word of God that was in his Heart, and that Word was Christ in him, though the Mystery of Christ was not fully revealed unto him at that time, and in that state he was accepted of God, & yet not for his Works sake, but for Christ. And therefore, men may have a beginning of true Faith, and of a true Work of Salvation begun in them, when the Mystery of Christ crucified, and raised again, is not revealed unto them. For that Mystery (being so great as it is) was not in that Day, to wit, before Christ came and suffered in the Flesh, preached, as one of the first and most necessary things to be first known and believed, as with­out the Faith and Knowledge of which no man could be in any degree blessed, otherwise, when Christ began to Preach, he would have preached [Page 113] it as one of the first things; and when he sent his Disciples to preach the Gospel, before he suf­fered Death, he would have [...]ven them an ex­press Commission to preach it to all People, how he was t [...] be crucified, and raised again the third day, but the Mystery of it at that time they knew not, and therefore could not preach it then: Nor did he preach it himself, when he be­gan his Ministry, nor for a considerable time af­ [...]erwards, until the time drew near that he was [...]o suffer. In all that excellent Sermon of his on [...]he Mount, not one Title or Word doth he men­ [...]ion of his Death and Resurrection expresly, [...]ut he taught the Law and the Prophets, and ex­pounded the Spirituality of the Law, in its ex­tent, far beyond the reach and conception which the People had of it at that time, and withal dropped some Evangelical Precepts unto them, [...]nd taught th [...] the right way of Prayers, Fast­ing and Alms, and pronounced them blessed, that hungred and thirsted after Righteousness, and were poor in Spirit, that were Merciful, that were Meek, and Peace-makers, and that mourn­ed, [...]c. and suffered for Righteousness sake. And therefore it may be very safely concluded, that the express Kn [...]wledge and Faith of Christ cru­cified, is not o [...] [...]bsolute and indispensible neces­sity (especially where it hath not been preached, nor revealed) unto the beginning of a man's Salvation, although it is really of absolute and indispensible necessity unto the finishing and per­fecting [Page 114] of it, because, as hath been already said, our inward renewing unto God, when perfected, in us, is a renewing us perfectly, and not in part only, into the Image of God; and a part of that perfect Image, is the perfect Knowledg [...] of God, and of Jesus Christ, whom to know is Life Eter­nal; and that perfect Knowledge requireth men to know him, as he came in the Flesh, and died, and rose again, which is that great Mystery of Godliness, as Paul called it, 1 Tim. 3.16. But if these men, who own that said Confession of Faith, enquire, whether all these honest Gentiles that lived in the world, or do now live in the world, who have not had Christ crucified, out­wardly preached unto them, but were diligent to frame their Lives according to the Light that was in them, died in a state of Salvation? I say, yea, they did; and this I may the rather say according to their own Doctrine. For what i [...] they had not the perfect Knowledge and Faith of Christ crucified, when they lived? yet they might have it at their Death, to wit, in the pas­sing through the Valley of the shadow of Death, according to Psal. 23.4. Even when they [...] not able to demonstrate unto the Living, what is then revealed unto them? And a [...] it is in Iob 33.22, 23, 24. When a mans Soul draweth near unto the Grave, and his Life to the Destroyers, there may be a Messenger with him, an Interpreter, one of a Thousand, to show unto m [...]n his Vprightness, then he i [...] gracious unto him, and saith, Deliver him from [Page 115] going down to the Pit; I have found a Ransom, or Attonement; see the Hebr. or Margine of the English Bible. Or if I should say, they receive this perfect Knowledge of Christ after Death, it is according to your Doctrine, who say, The Souls of the Righteous (generally or universally) af­ter Death, (note, after Death) being then made perfect in Holiness, are received into the highest Heavens, &c. These are the express Words of your Catechism, cap. 32. sect. 1. But when, and how, or at what precise time these honest Gen­tiles, who use their greatest diligence to frame their Lives according to the Light that is in them, and yet have not had the Death, and Re­surrection of Christ outwardly preached unto the [...], when they then lived in the World, is not my present business to determine: It doth suf­fice, that I have demonstrated from Scripture, that men have been in a state of Salvation, and acceptance with God, who have not had the my­stery of Christ, his Death and Resurrection, made known unto them; and surely, these men continuing faithful to what they had received, when they died, could not perish. For it is im­possible that any man, who hath the Work of Salvation really begun in him, though but [...] Child in Knowledge, that holdeth [...]ast the be­ginning of his Confidence firm unto the end, can perish, Heb. 3.14.

8. And as concerning the diversity of the Dis­pensations of the divine Grace given unto men, [Page 116] in the several Ages and Places of the world, ac­cording to the several States▪ and Capacities of men in the world, the Scriptures testimony is very plain and clear, which declareth both of the manifold Grace, and manifold Wisdom of God, 1 Pet. 4.10. Ephes. 3. And Ephes. 1.10. Paul mentioneth the Dispensation of the fulness of time, as being the greatest, with respect to the fore-going Dispensations, before that fulness of time came, and they may be distinguished, as Paul doth distinguish them very plainly into three, to wit, Diversity of Operations, but one God; and diversity of Administrations, but one Lord; and diversity of Gifts, but one Spiri [...], 1 Cor. 12.4, 5, 6. The operations belonging to the Law, as inwardly dispensed, the A [...]ministrations to the Prophets, and to Christ's coming in the Flesh, and to the Apostles, their Preaching, both before Christ was crucified, and rose again, and afterwards the Gifts to the holy Spirit, as they were the effect, and fruit of the Apostles Preach­ing, and the end of it; And according to the Scripture, the first is that divine Dispensation proper to Men, as Children, in the Knowledge of God, and in Virtue; the second, to that which is proper to Men, as in Youth, or middle Age; the third as proper to Men of full, or ripe Age. And each of these Dispensation [...] may be said to have their proper and peculiar inward Baptism, or spiritual Washing; the first being the Baptism of the Father, the second being the Baptism both [Page 117] of the Father, and of the Son; the third being the Baptism of the Father; the Son, and the holy Ghost, which Christ commanded his Disciples to administer, after he rose from the dead, and gave the holy Ghost, Matth. 28.19. which is not to be so understood, as if the three; to wit, the Father, the Son, and the holy Ghost, did not work together in all these three Dispensations; for certainly they did; but because in the first Dispensation, God only was known as Creator, and Father of all mankind, in the second, both the Father and the Son were known, and in the third, the Father, the Son, and the holy Ghost are known, and the Mystery of the three, and of the more abundant divine Grace that accom­panieth this Knowledge, largely opened and revealed. And though I say the first belonged to the Law, as inwardly dispensed, yet that very Dispensation of the Law was not meerly Legal, but had Grace and Mercy mixed with it: For no Dispensation, without the Grace and Mercy of God, could have been in any respect serviceable unto men; therefore the Law, both as outward­ly and inwardly administred, had always some measure of divine Grace mixed with it; and therefore in the second Commandment, the sub­stance of all the Ten Commandments, being commonly acknowledged to have been delivered by God himself to the Gentiles, who had not the written Law, God did reveal himself to be a gra­cious and merciful God, visiting the Iniquities of the [Page 118] Fathers upon the Children, unto the third and fourth Generation, but showing Mercy to Thousands of them that love him, and keep his Commandments. And as I have already proved from the express Testimony of the holy Scripture, by the Obedi­ence of one, to wit, the Lord Jesus, who dyed for all, the free Gift and Grace of God is come upon all unto Justification of Life, Rom. 5.18. And Christ himself is the Mystery hid in the Gentiles, being that Word of Faith which Moses preached in the Iews, and Paul in the Romans, Chap. 10.

9. And since it is so, that Christ is really that Light that doth lighten the Gentiles, and is Light in them, who have not heard him outwardly preached unto them it is no less than real Blas­phemy (though pardonable upon Repentance) to say, as the Presbyterean and Independent Tea­chers of both Old and New-England have said in their Confession of Faith, That the Light in men, (which they call, the Light of Nature) that doth so far manifest the Goodness, Wisdom and Power of God, as to leave men inexcusable, yet is not sufficient to give that Knowledge of God, which is necessary unto Salvation; as they expresly affirm cap. 1. sect. 1. And cap. 10. sect. 4. they say ex­presly, Men not professing the Christian Religion (to wit, the Faith of Christ's Death and Resur­rection) cannot be saved, be they never so diligen [...] to frame their Lives according to the Light that is in them; Which here again they call the Light of Nature. And as for the expression, the Light [Page 119] of Nature, it may be safely enough owned (in a true Scripture sense) though not in the sense of them, who do so call it. For as Christ is called the Light of men in Scripture, ( Iohn 1.4. In him was Life, and the Life was the Light of men) so he may be very well called the Light of Nature, to wit, lightning the dark Nature of man; and not only so, but quickning and sanctifying Na­ture in all men, who joyn thereunto, and the Word of God in the Heart, Iames calleth it, Ton Ephuton Logon, the innate Word, i. e. put into the Nature of men, which is able to save their Souls. But the Presbyterean and Independent Teachers of Old and New-England, by the Light of Nature, mean only that it is some natural Fa­culty of man's Soul, as to say, his natural Under­standing, or his natural Mind & Conscience: And according to them, there is no other Light, or Principle of Knowledge or Virtue in man, gene­rally and universally, nay, not in any who pro­fess not the Christian Religion, though ever so diligent to frame their Lives according to the Light that is in them, as they expresly affirm; and yet in manifest Contradiction to their own Doctrine, they have confessed, That Persons elected, are saved by Christ, and regenerated through the Spirit, who are uncapable of being outwardly called by the Word, cap. 10. sect. 3.

10. But that Light that is in men generally (within their day of visitation) is not any natural Faculty of man's Soul, as to say his natural Un­derstanding [Page 120] or Conscience is manifest; 1 st because they do confess, that Man by his fall is become dead in Sin, and wholly defiled in all the Facul­ties and Part of Soul and Body; and indeed so he is, and his Understanding is so darkned na­turally, that he is called Darkness; and there­fore he hath not any Light that is left in him, as some call it the Religues of Light [...]ft in him since the Fall; for if he did fall wholly, then no Light was left in him, nor Virtue, nor Goodness, as they confess, cap. 9. sect. [...]. that Man is altoge­ther averse from good. 2 dly, they confess, That all Sin is a Transgression of the righteous Law of God, cap. 6. sect. 6.. And therefore the Gentiles, who have not the Law outwardly delivered unto them, seeing they are [...]inners, do transgress agai [...]nt the righteous Law of God; now where is this righteous Law, but in their Hearts? And this righteous Law cannot be any natural Facul­ty of fallen man, which they confess is wholly defiled and corrupted, and unholy, and unrigh­teous. 3 dly, they confess, that it is sufficient to leave men unexcusable, sect. 1. cap. 1. And there­fore it is also sufficient to make men excusable, who are diligent to frame their Life according to it; and to say the contrary, is to contradict the very instinct of common Justice that God hath put into mens Hearts. 4 thly, the Scrip­ture saith▪ that some of the Gentiles their Thoughts did excuse them in well doing, as it did accuse them in evil doing, Rom. 2.15. [Page 121] 5 thly, The Apostle Paul doth plainly distinguish it from the Conscience, Rom. 2.15. the true Translation being, Their Conscience co-witnessing or bearing a joynt Witness with that righteous Law or Principle. 6 thly, He calleth it the Truth, and that which may be known of God, which God hath shewed unto them, which gave them the Knowledge of God, and shewed them the good­ness of God that leadeth to Repentance; and also gave them to know the Judgment of God, and revealed the Wrath of God from Heaven against them: and because that many of them, who knew God, did not glorifie him as God, nor were thankful, therefore God gave them over to a reprobate mind; and therefore they were not Reprobates from the beginning, far less from all Eternity, as these men alledge. And therefore any Light or Illumination that these Gentiles had in them, or that any men have in them, is a new Gift and Grace of God, and gracious Visitation of God unto them, as the Apostle calleth it, Rom. 5.18. Moreover, that God himself doth in­wardly speak to men generally in their Hearts, both in good men and bad, and is their Teacher, and doth warn them, yea, and fore-warn them of Evil and Wrath to come, and doth re [...]rove and convince them of Sin, is the Testimony of [...]he holy Scripture in many places; see Psal. 94. [...]0. Psal. 50.1.16. to 22. Amos 4.13. Micah [...]. [...]. Prov. [...].1, 2, 3, 4. Iob 28.28. Chap. 24.13. [...]nd 21.14. And it is a place greatly worth [Page 122] noticeing, Luke 12.20. God said unto him, Thou Fool, this Night thy Soul shall be required of thee. And where did God say thus to him, but in his Heart? And therefore it hath been the way of God, and ever will be to speak to men in their Hearts, to call them, and warn, and fore-warn them of evil and danger, and to perswade and incline them to that which is good : And they who deny this, as they belye God, and say, I [...] is not the Lord that speaketh, and calleth to men in their Hearts; so they do a great injury & wrong unto men, who instead of turning them to Gods Teachings in their Hearts, turn them away from them; and they do ill deserve so great Wages o [...] the People, so to turn away the Ears of the Peo­ple from God's inward teachings in their Hearts and from the Word of his Grace, which is abl [...] to save their Souls. And to conclude, although the Dispensations of the divine Grace be various and may be variously distinguished into a mor [...] or less number, yet God and Christ, and the hol [...] Spirit are one, and the one Author of all the [...] various Dispensations; and who-ever is faithf [...] unto God in any of them, is accepted in Chris [...] and for Christ's [...]ake, and not otherwise. [...] though the last, which is the pure and perfe [...] Christian and Gospel Dispensation, is far mo [...] excellent, and far surpassing either that amo [...] the Gentiles, who had not the outward Law, tha [...] among the Iews and People of Israel, w [...] had the outward Law, and the Prophets, [...] [Page 123] every one of them had their Glory in their day, and that inward divine Dispensation that is now among the Gentiles, who have not Christ as yet outwardly preached unto them, hath its Glory and great Service and Blessing to them who are faithful to God in it; and such who continue faithful therein to the end, shall never perish; and though it be not purely and throughly Chri­stian and Evangelical, but rather more Legal, yet it is also partly Christian and Evangelical, and the pure Gospel Dispensation is hid within it, as a Wheel within a Whe [...]l, or as the most holy place was hid within the outer Court, and there, to wit, in that first Dispensation, Christ, as it were, lieth as in swadling Cloathes: and though the Iews do not know him as he is there, yet such as the Wise men from the East, do both know and honour him, as the King of the Iews, yea, as King and Lord, both of Heaven and Earth, who is in all, and through all, and over all, blessed forever, Amen.

CHAP. VII. Concerning Iustification, and the Nature of true Faith, whether Assurance is of the Nature of it.

1. WHen the Scripture saith, God justi­fieth the Vngodly, Rom. 4.5. It is not to be understood that he doth justifie them in their Ungodliness, but from it; as the like man­ner of Speech is used, Acts 13.39. And by him [Page 124] all that believe, are justified from all things, from which ye could not be justified by the Law of Moses. For seeing, according to th [...] Law of God, He that justifieth the Wicked is an Abomination to the Lord, Prov. 17.15. God himself can do no such thing, as to justifie a wicked or ungodly man in his Ungodliness.

2. As it is only the true Believer, who hath Faith in Christ Jesus, whom God justifieth; so it is only he who is truly sanctified, and regene­rated or born again of the Spirit of God, whom God doth justifie, who are called the Seed of Israel, Isa. 45.25. In the Lord shall all the Seed of Israel be justified, and shall glory. For as a Rich man, when he dyeth by his Will or Testament, leaveth his Goods or Riches not to Strangers, but to his own Kindred, as his Brethren, or Children, and to his Wife; so o [...]r Lord Jesus Christ hath left by his Will and Testament, when he dyed, his Spiritual Goods, to wit, R [...]mission of Sin, Iustification, Adoption and Eternal Life, only to his true spiritual Kindred, to wit, his Brethren, who are born from Above, and spi­ritually related unto him, who are the true Chil­dren of God, by spiritual Regeneration, and renewing of the holy Ghost, and who are his true Church, and Body, and of his Flesh and Bones, according to Ephes. 5.30.

3. And therefore not only Faith, but true inward Sanctification, and a thorow inward renewing into the Image of God, and Conformity of the whole [Page 125] man, unto the Image of the Son of God, is a Condition and Qualification necessarily required, in order unto mens being perfectly justified in the sight of God; and as no man is justified, but who is sanctified, so no man is any more, or further justified than he is sanctified.

4. According unto which, God doth justifie men, not only by Faith in Christ, but by a real inward Righteousness or Holiness, which he doth beget in them by his holy Spirit, and not only Faith, but Love, Hope, true Righteousness, and Holiness, Meekness, Temperance and Humility, and all other Evangelical Virtues, and Fruits of the holy Spirit, are the Instruments and Means whereby men obtain free Justification through Christ Jesus, and whereby they are enabled, and fitted or qualified to apply Christ Jesus, and his Righteousness unto them, so as to have the same imputed unto them, and made theirs, to wit, Christ, and all his spiritual Blessings, Gifts and Benefits, and his Death, and Sufferings, and Obedience, with all the blessed Effects and Fruits of it. For as a Line that is straight, cannot be applyed unto another Line that is crooked, but unto a Line that is straight; so cannot the Lord Jesus Christ, who is the Righteousness of God, be applyed unto men for Justification, unles [...] these men be made righteous, as he is in likeness, or conformity unto him, although not equal un­to him: And therefore Iohn did seasonably give the warning and caution, fore-seeing that many [Page 126] would claim to be righteous, or justified, when they were not really doers or workers of Righte­ousness, 1 Iohn 3.7. Little Children, let no man deceive you; he that doth Righteousness, is righteous, even as he is righteous. And the same Iohn said, Rev. 22.14. Blessed are they that do his Command­ments, that they may have right to the Tree of Life, &c. Which is equivelent to thei [...] being justified, seeing Justification doth include in its Nature, a Right, or Interest in Christ, who is that Tree of Life.

5. It is therefore a gross Error, and a false and Antichristian Doctrine, in these Faith-pub­lishers at Westminster, espoused by the Presbyte­rean and Independant Teachers in New-England, That God doth justifie men, not by infusing Righte­ousness into them, but by pardoning their Sins, and accepting them as righteous, &c. cap. 11. sect. 1, 2. And also, that, they say, Faith receiving and resting on Christ, and his Righteousness, is the alone Instru­ment of Iustification, is another great Error. For as Faith may well be compared to one Hand of the Soul, whereby it receiveth and embraceth the Lord Jesus Christ; so Love, whi [...]h is an in­ward Evangelical Grace and Virtue, that is shed abroad or infused into the Soul, by the holy Ghost, may be compared to another H [...]d and Arm, whereby it doth receive and embrace him. And all the inward Evangelical divine Vi [...]tues and Graces that are wrought and begot in the Soul, by the holy Spirit of Christ, are, so to speak, as [Page 127] [...] whole intire Body, consisting of many Mem­ [...]ers, whereby the Soul doth embrace and cleave [...]nto the Lord Jesus Christ; and thus a perfect▪ Union cometh to be witnessed betwixt the faith­ [...]ul Soul, and the Lord Jesus Christ, wh [...]n it is [...]oined unto him, receiveth him, and cleaveth [...]nto him, not by one single Grace or Virtue, call­ [...]d Faith, but by all other divine Graces and Virtues, which m [...]ke up a whole intire Body, [...]aving many Mem [...]rs and Joynts, whereby the [...]oul cleaveth to him, as one streight Line is joy­ [...]ed to another, or as one streight Body to ano­ [...]her, not in part only, but in all parts. And [...]hus also doth the Lord Jesus Christ embrace the [...]hole Soul in all its spiritual and divine Powers [...] Virtues, that he hath freely confered upon it: [...]nd hence it is, that true Believers are said to [...]ut on the Lord Jesus Christ, as a man putteth [...]n a Garment. Now he that putteth on a com­ [...]leat or intire Garment, every part of his Body [...]leaveth to it; even so the Soul that putteth on [...]hrist, cleaveth to him by all its spiritual Mem­ [...]ers, which are the divine Evangelical Virtues, [...]rought in it by the holy Spirit of Ch [...]st, even [...]s the Sins and evil Lusts are called the Members [...]n Earth, Col. 3.5.

6. But though real inward Holiness and Righ­ [...]ousness, as well as Faith, be the Instruments, [...]hereby men are justified, yet they are not the [...]oundation and Ground of Justification, but the [...]ord Jesus Christ alone, even Jesus of Nazareth, [Page 128] who dy [...]d for our Sins, without the Gates of Ie­rusalem, and rose again in his intire and perfect Obedience and Righteousness is the alone and only Foundation and Ground of Justification, on which the Souls of all the Faithful are to rest for Justifi [...]tion, and Remission of all Sin; and therefore no man is to rest or relie upon the best Works, or Righteousness, or Obedience, that he doth or can do, even when helped to perform the same, by the help of th [...] holy Spirit: For this were to put good Works in the room of Christ, which ought not to be; for no Works of Righteousness or Holiness done by us, even by the help of the holy Spirit, is the Foundation of the Saints Faith, or Iustification, but Christ alone, and the free Love, Mercy, Grace and Fa­vour of God the Father revealed in hi [...], and by him, through the holy Spirit. For seeing all men generally have sinned, no mans best Obedi­ence for Sin formerly committed, can be a Ransom unto God, but Christ alone is the Ran­som, even he who was crucified, and rose again, (1 Pet. 3.18.) The I [...]st having suffered for the Vnjust, that he might bring us unto God. And as no man c [...]n redeem the Soul of his Brother, so nor can he redeem his own Soul; For the Redemp­tion of the [...]oul is precious, and [...] forever, Psal. 49.8. viz. to be the Work of man, but it is only and alone the Work of him, who is both God and Man, according to verse 15. But Go [...] will redeem my Soul from the Power of the Grave, [Page 129] for he shall receive me, Selah. See further these other Scriptures, Ephes. 1.7. Col. 1.14. Heb. 9.12.15. Gal. 3.13. 1 Pet. 1.18. Rev. 5.9. Mat. 20, 28. 1 Tim. 2.6. Iob 33.23, 24.

7. And seeing Remission and Pardon of Sin for Chris [...] sake, is a part or branch of Iustification, as these Faith-publishers do acknowledge, and that it is of such necessity, that none may expect pardon without it, as they confess, cap. 15. sect. 3. Is it not very manifest, by their own Confession (though in plain contradiction to their own Doctrine) that Repentance is a neces­sary Instrument and Condition whereby to obtain Justification. And indeed the Scripture layeth equal weight upon Repentance and Conversion, as it doth upon Faith, in order to obtain Remis­sion or Pardon of Sins, Acts 3.19. Repent ye there­fore, and be converted, that your Sins may be blot­ted out. Acts 26.18. To turn them from Darkness unto Light, and from the Power of Satan unto God, that they may receive Forgiveness of Sins, &c. And when the Scripture saith, Titus 3.5. Not by Works of Righteousness, which we have done, but according to his Mercy he saved us. It is clear, that Works before, or without true Faith are understood, and not the inward Work of San­ctification, as is clear from the following Words, by the washing of Regeneration, and renewing of the holy Ghost. And if the real inward Work of San­ctification and Obedience had not been necessary to Salvation, the Scripture would not have said, [Page 130] Work out your Salvation with Fear and Trembling: And if ye through the Spirit do mortifie the Deeds of the Body, ye shall live. And therefore when Paul doth so earnestly plead that men are not justified by the Works of the Law, it is evident, he doth only exclude these legal Performances an [...] Ob­servations that the Iews rested in, who [...] not Faith in Christ. And that no Works, however so good or holy, being performed by men, ought to be rested in, as a Foundation or ground of Ju­stification, for that were to exclude Christ, and make his Death of no effect. And again, when Iames doth plead so earnestly, that men are justi­fied by Works, and not by Faith only, giving an in­stance in Abraham and Rahab, he only placeth Faith and Works together ( viz. such Works as accompany true Faith, and work together with it) as necessary Instruments and Conditions, whereby to obtain Justification, but not to be the Foundation thereof.

8. And whereas Paul generally so much useth that manner of Speech, of Iustification by Faith, it is manifest that by Faith, he doth not mean only that single Virtue called Faith, but as by way of Synerdocle, the most eminent, or noted part, is put for the whole, as when in Scripture as well as in common Speech, the Head of a man is put for the whole man, Ezek. 33.4. Ezek. 17. [...]. Even so by Faith, the Apostle in these places doth mean the whole complex or systeme, or in­t [...]re body of the Evangelical Virtue [...] and Graces, [Page 131] whereof Faith is as it were the Head, and is first in order of Nature, at least, in respect of th [...] other, and sometimes also by Faith he under­standeth, the whole Evangelical Dispensation and Doctrine, as especially in that noted place, Gal. 3.23. But before FAITH came, we were kept under the Law, &c. And verse 5. But after that FAITH is come, &c. Where certainly Paul doth not mean only that single Virtue, called Faith, but the whole Evangelical Dispensation, with all the spiritual Gifts and Graces of it. And again, Gal. 3.2. Received ye the Spirit by the Works of the Law, or by the hearing of Faith? which hath the same signification. And thus in common Speech among Christians, and Christian Writers, the Christian Faith doth signifie the whole Christian Religion and Obedience; and so Unbelief in Scripture is put for all other Sin that men generally are under, before they be­lieve, as Rom. 11.32.

9. True Faith in Christ Jesus, (on whom alone the Soul resteth, as on the true Foundation, for Ju­stification, and all other divine and spiritual gifts & blessings) is not only a believing in him, as he is the Word, which was in the beginning with God, and is God, by whom all things were made, and which was in all the Prophets, and faithful and holy men in all Ages, but as the same Word did take Flesh, and was God manifest in the Flesh, ju­stified in the Spirit, &c. 1 Tim. 3.16. which Paul called, The great Mystery of Godliness, to [Page 132] wit, Christ crucified, and risen again, made of a Woman, made under the Law, the Son of God, that did come in the likeness of sinful Flesh, made like un­to us in all things Sin excepted; who being in the form of God, and thought it no Robbery to be equal with God, h [...]mbl [...]d himself, and took upon him the form of a Servant; and was found in the true Form and Nature of a Man, the Seed of Abraham and David, conceived by the holy Ghost, and born of the Virgin Mary, at Bethlem, in the Land of Judah. And thus the true Faith doth not divide Christ, but receiveth him, and joyneth the Soul unto him intirely, to wit, the whole and intire Christ, both as he did come outwardly in the Flesh, and as he did, and doth inwardly come in the Spirit; and as the said true Faith doth not divide him, so nor doth it divide his Offices, but taketh or receiveth him in all his Offices, as King, Priest and Prophet, Shepherd, Physitian, Husband, &c. And as he is called ( Ierm. 23.6.) The Lord our Righteousness, in Scripture; so as none can have him to be their Righteousness and Justifi­cation, but who have him to be their Lord, King and Ruler in them, and their Sanctification, Wisdom and Redemption. And thus every tru­ly believing Soul, is as the true Mother of the Child, who would not have the Child divided; but she who was not the true Mother of the Child, she would have the Child divided; a true Figure of all false Christians, who would have Christ divided, and say, They believe in Christ [Page 133] without them, but do not believe and recceive Christ within them, as God the Father doth in­wardly reveal him; or as Ranters, and other high Notionists, who pretend to believe in Christ, as he is the Word and Light in them, but slight and blaspheme against Christ that was crucified without them. Whereas the true Be­liever [...]oth both believe in Christ, and receive Christ, as h [...] [...]ame in the Flesh, and was crucified for our Sins, & rose & ascended into Heaven, & is now in Heaven glorified, in the intire and per­fect Nature of man, in Soul and Body, appear­ing in the presence of God for us, our Advocate with the Fat [...]er, and also doth believe in him, and receive him spiritually, to live and dwell in his Heart, as he is the Lord that Spirit, and the second Adam, or heavenly Man, the quickning Spirit, who is the true spiritual Meat and Drink to every believing Soul, even as Christ said, I am the true Bread of Life, he that eateth me, shall live by me.

10. And this true Faith, in the least true mea­sure o [...] it, as it is in act or exercise, hath assu­rance in it, of the Love and Mercy of God re­vealed in Christ Jesus; and [...]rue infallible Assurance is of the very Nature [...] Bein [...] of true Faith, as it is exercised on Christ, its true and proper Object and Foundation, and upon the Love and Mercy of God [...]he Father revealed in Christ; hence Paul said; That his Gospel came un­ [...]o these to whom he preached, no [...] in Speech only, but [Page 134] in Power, and in the holy Ghost, and in much Assu­rance, or as the Greek hath it, much full Assu­rance, 1 Thes. 1.5. And he said further, his Preaching was in the Demonstration of the Spirit, and of Power, 1 Cor. 2.4, 5. That their Faith ought not to be in the Wisdom of Man, but in the Power of God: And this was sure footing, and had assu­rance in it, as the building on the sure Rock. But they who deny all inward new [...]evelation of the Spirit, i [...]s no wonder they deny that Faith hath Assurance in the Being and Nature of it. But without divine inward Revelation, which begetteth Assurance, there is no true Faith, but only Opinion, or Conjecture, seeing there is no midst betwixt Assurance and Opinion, or Con­jecture; and therefore these Faith-publishers, have denyed the true Faith of God's Elect, when they say, It may be without Ass [...]rance, and that infallible Assurance doth not belong so to the essence of Faith, but that a true Believer may wait long, and Conflict with many Difficulties, before he be par­taker of it; see Chap. 18. Sect. 3. And it is yet as strange, that they affirm, That a man without divine new Revelation (which here they call Ex­traordinary, a [...]hough in their first Chapter, they have d [...]nyed all new divine Revelation, even since the Apostles) can be infallibly assured, that he is in [...]avour with God: the which Assurance they seem to ground upon the inward Evidences of the Graces of God, and the Testimony of the Spirit of Adoption, witnessing with our Spirits that [Page 135] we are the Children of God. But whether this be not a manifest Contradiction, one while to assert the nece [...]sity of the inward Evidence of Grace, and the Testimony of the Spirit witnessing with our Spirits, that we are the Children of God; and another while, yea, with the same Breath, to deny all inward Revelation of the Spirit; and to say, The Spirit worketh only effectively, and not objectively, and therefore is only medium incogni­tum assentiend, to wit, an unknown Principle of assenting, let the wise in heart consider and judge. For seeing no place of Scripture, telleth us, that we have these infallible marks of God's Children, and yet the Spirit doth [...]ell, or witness it, to or together with our Spirits; this certainly is a [...]ovum effatum, or new Truth, or saying, no where either expresly or consequentially con­tained in the Scripture; or if they say it is con­tained in Scripture, at least consequentially, to wit, that I.D. or I. C. hath the infallible marks of a Child of God, let him produce it, or any for him, which they shall never be able to do. It is wonderful, that these men have such inve­ [...]erat Prejudice against divine inward Revelation, that rather than assent to so blessed and comfor­table Doctrine, they will run into the most pal­pable Non-sence and Contradiction. And when they start from the Testimony of the Spirit, as implying divine inward Revelation, they run at last to the Testimony of a man's own Heart and Conscience, not well considering that the bare [Page 136] Testimony of a man's Heart and Conscience can­not infallibly assure him, or if it could, it is no divine Testimony, but only human, and there­fore no true object of divine Faith.

11. But as the least true measure of Faith, as it is lively acted or exercised upon Christ in­wardly revealed, hath an infallible Assurance in it; so this Assurance doth only reach to the pre­sent state of [...]aithfulness, as it is continued in, until it please God to reveal to the Soul, that it shall be preserved faithful to the last, which so high degree of Assurance, many true Belie­vers have not attained unto, God reserving that to such as he counteth worthy to reveal the same. But the first degree of Assurance, to wit, whereby the Soul is infallibly assured, that for the present, it is in the way and state of Salva­tion, and as it abideth, and continueth to walk in that living Way and Path it hath begun in, it shall be eternally saved, is a very [...]lessed and com­fortable degree, and such as for which every Soul that hath it, has great cause to praise God. Nor doth this degree of Assurance hinder, but that the Enemy of the Soul's peace may raise up Clouds and Fogs of doubting and unbelief, which may for some [...]ime obscure that Assurance, if the Soul be not duely watchful, and diligent to re­tain the same.

CHAP. VIII. Whether true beginnings of Sanctification can be fallen from totally? And whether it is true, that no man by any Grace of God given him, or to be given him in this Life, can perfectly keep the Com­mandments of God, but doth daily break them, in Thought, Word and Deed?

1. THat real and true beginnings of Faith, and Sanctification, or true and real Righte­ousness may be fallen from, is clear from many Testimonies of the holy Scripture, especially Heb. 6.4, 5, 6, 7, 8. Where, first, is described the state of some, who do fall away, what it was before they so do; as 1 st, that they were enlightned, so as to have tasted of the heavenly Gift; 2 dly, to have been made partakers of the holy Ghost; 3 dly, to have tasted the good Word of God, and the Powers of the World to come; and surely, all this could not be without some real beginning of true Sanctification. Se­condly, The state of such is described, when, or after they do so fall away, that They crucifie to themselves the Son of God a fresh, and put him to an open shame; and also the great danger they are in; so that it is impossible to renew them again unto Repentance: But how far this Impossibi­lity doth extend, whether to a simple Impossi­bility, or only in some respect, is not the present business to determine, & to the same purpose the [Page 138] Author writeth, Heb. 10.26, 27, 28. Thirdly, The Apostle Paul in his Epistle to the Romans, Chap. 11. doth not only affirm, That many Iews and People of Israel, who were the natural Branches, were broken off from the Root, (which Root is Christ) by unbelief, but wa [...]neth the be­lieving Gentiles, of their great danger, also to be cut off, if they did not keep in holy fear and watchfuln [...]ss, see Verse 20.21, 22. Fourthly, The Apostles, Peter and Iude set before the Chri­stians, the fearful Examples of the fallen Angels, & of the old World, and also of the People of Israel, who were saved out of Egypt, to be a warning and caution unto them, le [...]t they should fall after the same manner. Now the fall o [...] the Angels▪ was a total falling away, and so wa [...] that of Israel in the Wilderness, who thoug [...] they did eat that spiritual Meat, and drink tha [...] spiritual Drink, to wit, the Rock that followed them, and that Rock was Christ, as Paul expresly declared, 1 Cor. 10. yet were over thrown in the Wilderness for their Idolatry, Fornication, and other great Sins, they were destroyed of the Destroyer; so that in that day God did swear against them, they should no enter into his Rest; see 2 Pet. 2. throughout compared with Iude, and 1 Cor. 10. throughout Fifthly, The Parable of the Seed that was sow [...] in the stony and thorny Ground, that sprang up and afterwards withered, did signifie (as Chris [...] expresly did expound it) some that believed so [Page 139] a time, and afterwards did fall away. And this Faith was not altogether a false Faith, otherwise it had not been blame-worthy in them, to have left it, or cast it away; for it is rather com­mendable, than reproveable, to cast away what is false and hypocritical, and not real: Nor doth it argue, that their Faith was not true or real, that it sprang up in the stony and thorny Ground. For many that are real and sincere Believers, at there first believing, feel their Hearts to be both stony and thorny Ground, and yet with diligence and labour, through the Pow­er and Grace of God, come to get their Hearts in process of time, so changed and renewed, that they become good Ground, and bring forth good Fruit to the end: so the more stony and thorny that the Heart is, the more labour is to be used to make it good, which by the Grace of God may well be done. Sixt [...]ly, The Parable of the ten Virgins, five whereof were foolish, hath the same signification, for these five foolish Virgins had some Oyl in their Lamps, but not being wise to get enough, they spent what they had, and so their Lamps went out; for though they had Oyl in their Lamps, (otherwise their Lamps could not have gone out) yet they had not in their Vessels, as the wise Virgins had, and so when they were called at midnight, to meet the Bride-groom, they had no Oyl at all, nei­ther in their Lamps, or Vessels; see Mat. 25. from Vers. 1. to 12. Seventhly, It is expresly said, [Page 140] Ezek. 18.24. and 26, 27. When a righteous ma [...] turneth away from his Righteousness, and commit­teth Iniquity, he shall dye. And again, when the wicked man turneth away from his Wickedness, an [...] doth that which is lawful and right, he shall live [...] And Eighthly, The example of David is a mos [...] clear Instance, who fell from his Integrity, by these two great and capital Sins of Adultery and Murther, and brought Death upon him; and had not God renewed him again by Repentance and restored him, he had dyed in his Sins, and perished; and this fall of his was total, though not final, because God restored him before he dyed. But to say, as these Faith-publishers say and affirm, That no men once sanctified in the least measure, can fall totally from their Sanctification, though committing Murder and Adultery as wa [...] the case of David (see Cap. 17. Sect. 1. and Cap. 11.5. of their Confession) nor from their Iustifi­cation, is not only a most false and pernicious Doctrine, but a most wonderful piece of Con­fusion. For if he that is both Murderer and A­dulterer in the very act, and remaining in that or these Sins, without Repentance for some time, are really Saints, and justified; then who may b [...] said not to be Saints? or what difference is there betwixt the Saints, and no Saints, betwixt the Godly and the Wicked, good men and evil men If a man that is both Murderer and Adulterer, be a real Saint, and a justified man, then the worst of men may generally believe they are true and [Page 141] [...]eal Saints, and ye cannot convince them of the [...]ontrary? For by what means can they be con­ [...]inced thereof? Tell them of their Sins, Lying, [...]tealing, Drunkenness, Swearing, Murther and Adultery, none of all this, according to this wicked Doctrine, doth prove them to be no [...]aints, or that they have not true Faith; and [...]herefore if they dye in these gross Sins, they [...]ust go to Heaven immediately; because they [...]hall dye in Faith, they shall dye sanctified and [...]ustified men; then which I know no greater Con­ [...]usion, and daubing with untempered Morter, [...]nd sewing Pillows under Peoples Arm-holes, [...]ike the false Teachers of Old, and prophecying [...]mooth things unto People in their Sins, and [...]attering them, yea, imboldning and encoura­ [...]ing them to Sin: and no doubt, many are wo­ [...]ully imboldned and encouraged to run into Sin, [...]nd excess of Sin by such poysonous Doctrine, that [...]hese false Teachers feed them with, that is like [...]weet Poyson, that though it be sweet to the [...]lesh, yet it kills the Soul: Doth not the Scrip­ [...]ure say, The Soul that sinneth shall dye, and the [...]ages of Sin is death? And as every Sin doth in [...]ome measure kill the Soul, so great Sins, such [...]s Murder and Adultery, than which we can [...]ardly suppose any greater (unless that unpar­ [...]onable Sin of Blasphemy against the holy Ghost) [...]o wholly kill and destroy the Soul, insomuch [...]hat if any such Soul ever be saved, it must be [...]y a new Creation, and renewing; and of this [Page 142] David was well sensible, when, after God was pleased spiritually to visit and awaken him again, he prayed unto God, saying, Create in me a clean Heart, O God, and renew a right Spirit within me, Psal. 51.10. And thus according to these false Teachers, there is no mortal Sin, that any Soul once quickned in the least degree, can commit; and the same Sin that is mortal in the unbeliever▪ is not mortal in him that once was a believer, as Murder, Adultery, yea, Incest, or worse, is no mortal Sin, in one, and yet is a mortal Sin in the other. Doth not this loose the reins to all sort [...] of Wickedness, and make God a respecter o [...] Persons, and Faith a sort of Proof, that though men, once having Faith, commit the worst sor [...] of Sins, as Murder, Adultery, Incest, Rapine yet their Faith is a sort of proof unto them, tha [...] none of these Sins doth or can kill them? The [...] are still Saints for all this, and justified in th [...] sight of God; and if Saints, then good enoug [...] to be your Church-Members, yea, Members o [...] the Independant or Congregational Church. Why what doth hinder, but they are as real and law [...]ful Members of the Church as any others? An [...] if Murderers and Adulterers, while such, [...] still Saints, and qualified to be your Church Members, it is no wonder that your Churc [...] be large, and have a great number of Member [...] It is no great difficulty to be a Member of th [...] Church, when a Murderer, an Adulterer can [...] it. Is this your pretence to R [...]formation? [Page 143] And why, ye estimate your Church more holy then the Church of Rome? But is not your Church and Doctrine in this respect much more unholy? For the Church of Rome saith, All gross, or great Sins, as Fornication, Adultery, Murder, and the like, are re [...]lly mortal Sins, in all that commit them, without respect of Persons; and whoever commit such Sins are fallen from their state in Grace. And so saith the Scripture, 1 Cor. 6.9, 10. Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, &c. shall inherit the King­dom of God. The which Kingdom of God is a state of Grace, as well as of Glory. And here we see the Apostle Paul maketh no distinction be­twixt one that hath formerly believed, and one that hath not believed, but without distinction, or respect of Persons, he concludeth in general against them all, that while such, they cannot in­herit the Kingdom of God. But according to this Westminster and New-England Confession of [...]aith, Fornicators, and Murderers, and Adul­ [...]erers, that have at any time once believed, do [...]till inherit the Kingdo [...] of God, to wit, a state of Grace, which is, in a true sence, the Kingdom of God, and is frequently so called in Scripture. And thus it doth most evidently appear, that [...]hei [...] Doctrine in this perticular is Antichristian, [...]nd contrary to the Doctrine of the holy Scrip­ [...]ures. And to say, that Murder or Adultery in [...]im that hath once truly believed, is not a mortal, [...]r killing Sin, but is a mortal Sin in him that hath [Page 144] not believed, is not on [...] to make God a respector of Persons in the worst sence, but to extenuate the Sin in the Believer, and to aggravate it in the Unbeliever, contrary to the Scriptures Testi­mony, which doth aggravate any Sin, that men having once believed, fall into, more then in un­believers, as is clear from 2 Pet. 2.20, 21.

2. And as for the Scriptures, they bring in their said Confession, to prove their false Do­ctrine, let them be impartially examined, and they will be found to prove no such thing; some of them being expresly conditional, as that in 2 Pet. 1.1 [...]. For if ye do these things, ye shall never [...]all. Here it is only promised conditionally, but not absolutely, that they shall not fall, to wit, if they give all diligence to add to their Faith Virtue, &c. Verse 5. And this serveth them not only from falling totally, but from falling inde­finitly or universally, so as not at all to fall; for he saith not, Ye shall not fall totally, But, Ye shal [...] not fall. And there are many other Scriptures, that though they do not expresly mention the Condition, yet do Imp [...] it, and are to be ex­pounded by other Scriptures that do express it.

3. It is readily and willingly granted, that there is a state in Hol [...]ness, or Sanctification, [...]ha [...] may be attained & grown up into, wherein me [...] cannot fall away totally from a state of Grace; bu [...] as they cannot fall away totally, so they canno [...] commit any gross or great Sin, which in th [...] Scriptu [...]e phrase, is commonly called Sin, t [...] [Page 145] wit, a hainous Sin, or Crime, which Iohn call­eth, A Sin unto Death, 1 Iohn 5.16, 17. And here he distinguisheth betwixt a Sin unto Death, and a Sin that is not unto Death, viz. that doth not totally slay the Soul's Life, but woundeth it, and killeth only in part, as some small wandring or evagation of mind, or giving way (through slackning the Watch) unto a vain Thought, for some small time; something of Anger, or Passion, upon some suddain occasion; something of glo­rying in Sufferings, or Services, or K [...]wledge, or in spiritual Attainments; something of too forward and hasty Zeal, and divers like suddain Motions, that a gracious and godly Soul may be tryed and afflicted with, that are as Thorns in the Flesh, and do wound & afflict the Soul, but are not suffered to proceed so far, as to carry it forth in­to any secret gross Crime, either inwardly in the Heart, or outwardly in Word or De [...]d. Hence both in the Old, and New-Testament, we find divers kinds and degrees of Sin, more or less hainous, and these expressed by div [...]rs both Hebrew and Greek Words: the more hai­nous are called, Iniquities, Vngodliness, Impiety, Vnrighteousness, Perverseness, Rebellion; and others of an inferior Nature, are called Tres­passes, Debts, Omissions, Faults, &c. Now the least kind or degree of Sin doth weaken and wound, yea, kill in part the Soul's spiritual Life, as when in the natural Body some Member is mortally wounded, and killed, and yet the whole [Page 146] Person is not slain thereby; but all gross Sins, such as Fornication, Adultery, Murder, Theft, Robbery, &c. make havock, waste and destroy the Soul's Life, and kill the whole man, whom, notwithstanding, God in his infinite mercy may and doth, at times, restore. For we read of no Sin unpardonable, but that of Blasphemy against the holy Ghost, and doing despite to the Spirit of Grace. And such who are come to this noble degree and state of Sanctification, are describ [...], Psal. 119.2, 3. Blessed are they that keep his Testimonies, and that seek him with the whole Heart, they also do no Iniquity, they walk in his wayes. And such have their Calling and E­lection made sure unto them; such are not meerly or barely Servants nor Sons of the Bond-woman, but Sons of the Free-woman, and throughly re­newed & born of God, who doth not commit Sin, for his [...] remaineth in them, 1 John 3.9. And he cannot sin, because he is born of God. For indeed to him that is born of God, Sin is contrary to his new Nature, as much as Holiness or Righte­ousness is contrary to the Devil's Nature, or as one contrary thing can be to another, as it is contrary to a Fish to live on dry Land, or for a Sheep or Dove to live in the bottom of the Seas. But who-ever commit any gross thing, as For­nication, Murder, Adultery, Theft, Robbery, Per­jury, &c. never arrived to this pure and perfect state of Sonship, were but Servants, and not purely and perfectly Sons; and yet the state of [Page 147] the Servant is a true and good state in its place, and as faithfully improved, leadeth on infallibly to the state of pure and perfect Sonship; and such who have attained to this pure and perfect state of Sonship, can say with Paul, Gal. 4.31. So then Brethren, we are not Children of the Bond-woman, but of the Free. And with Iohn, 1 Iohn 2.19. They (to wit, such who were not true Sons, but at best only Se [...]vants) went out from us, but they were not of us, &c. To wit, Sons and Children of the Free-woman, or the Children of the New Covenant, they were only of Hagar, that signifieth the Law, or first Covenant. And to conclude, the Righteousness and Holiness of the first Covenant, may be totally fallen from, such as was that of the Angels, who fell, and Adam the first man, he fell totally, and so may they who are not further advanced, then to bear the Image of him, the earthly Adam; but the Righteousness and Holiness of the New Covenant, (such as they attain unto, who are throughly born of God, and are made over­comers and Conquerors, yea, more then Conque­ror [...] as the Scripture phraseth it, and are made conform to the Image of Christ, the second Adam, the Lord from Heaven, heavenly) can­not be fallen from, or lost; such having over­come, are made Pillars in the House of God, so as no more to go out, Rev. 3. [...]. And to this state only do all these places of Scripture relate, that hold forth and imply a sure and absolute [Page 148] stedfastness in Holiness and Righteousness. But who are thus far advanced, and who are not, al­though infallible Signs and Marks of distinction may be given of these two so differing states, God only infallibly knoweth, and they to whom he doth reveal it: for it is God that must make known by the inward Revelation of his holy Spirit, who hath these marks, otherwise men may presume to have them, when they have them not. And of these infallible Signs and Marks, some of them are, to love God with the whole Heart, to love him purely and perfectly, to love him for himself, and to desire to enjoy him, as he is a God of Holiness, Purity and Righteousness, more then for Gifts, or Comforts, or Rewards, that are of an inferior Nature; to hate and fear Sin, more then all punishment for Sin; t [...] have no inward inclination, or desire to revenge In­juries, but most willingly and heartily to forgive and bear them; to love Enemies, from the very inward ground and bottom of the Heart, and alwayes to render good for evil, and blessing for cursing. Now he that is in the state of a meer Servant, or Son of the Bond-woman, may en­deavour to practise all these things in Word and Deed, as outwardly, and may have many inward wrestlings, and endeavours inwardly to bring his Heart to the inward Conformity of this most holy and spiritual Law; but until he be more inwardly changed and renewed, and born again by a second inward Birth, he cometh not [Page 149] up in Heart and Soul to this inward Purity, but feels a secret defect within him, of this so perfect Righteousness, that is wholly Evangelical.

4. Next as to that other Question, mentioned in the Title of this Chapter, viz. Whether it is true, That no man by any Grace of God given him in this Life (which includes all Grace given at present, or to be given at any time hereafter in this Life) can perfectly keep the Commandments of God, but doth daily break them, in Thought, Word and Deed? The Faith-publishers of Westminster & New-England do possitively & expresly affirm it, in answer to Question 149. larger Catech. and Cap. 16. Sect. 5. they farther say, That the best Works of the Saints, which proceed from the Spirit of God, as they are wrought by them, are defiled. The which Assertions have seemed so gross to divers of their Church-Members, that they could not believe, that their Catechism and Con­fession of faith said any such thing, until I have got the Book, & both read & caused them to read the same in their said Catechism & Confession with their own Eyes, and then they were amazed and ashamed; and indeed it is an astonishing Do­ctrine, especially to say, That the good Works of God [...]s holy Spirit are d [...]filed in or by the Saints. It is such a Chimera, or Contradiction, as to say, one and the same thing can have the perfect shape of a man, in all his parts and Members, without any defect or redundancy, as to say, a perfect man, and yet also have the shape of a Dog, Ass [Page 150] or Hog, at the same instant. For they say, As it is the Work of God, it is perfect; and as it is the work of man, it is imperfect and Sin, and that to­tally. For they do not mean, that one part of the work is God [...]s, and that is perfect, and ano­ther part is man's, and that is imperfect; but that the whole work, as it is God's, is perfect, and as it is man's, even the same whole work is defiled and imperfect, yea, Sin: What grea­ter piece of Non-sence and Contradiction can be imagined? as who would say, the Snow is per­fectly white in one sence, and yet black in ano­ther sence? or the Fir [...] is hot in one sense, but could in another? And another as great an ab­surdity they have affirmed, That these defiled and sinful works of the Saints, God doth accept them, looking upon them in his Son, though in God's sight, they are defiled and reproveable. Is not this to represent God (to speak with reverence) as looking with a deceiveable Eye, as one that looks upon an Object, through a Green or Red Glass, it seemeth Green or Red, although it be not really so; and is it not to make Christ a meer Cloak to Sin, or blind to hide it from God's all-seeing Eye, or if not to hide it, yet for God to accept that for good and holy, which is not really so, and so to give a false judgment, and to call evil good, which God abhorreth? And is not this An­timonian like, who say, God seeth no Sin in them, though they Lye, Swear fasly, drink, drunk, steal, wh [...]e, &c? yea, Ranter like, for they say, God [Page 151] seeth no Sin in them, because he looks upon [...] in C [...]st. But surely, in whomsoever Sin is, God and Christ seeth it, and cannot accept it, and Christ himself judgeth and condemneth all Sin. And as for their alledged Proof [...] from Scripture, they are meerly wrested and abused, as the im­partial Reader may perceive, with small Exami­nation. The first place they cite in their larger Catechism, answ. to Quest. 149. is Iames 3.2. For in many things we offend all. But to this I answer, 1 st, He doth not say, in all things, as these Faith-makers say, That all the best Works of the Sains are defiled, and they sin in them all. 2 dly, He doth not say, We shall, and must alwayes offend, and can do no otherwise by any Grace of God, so long as we live. 3 dly, It is to be considered, that the Apostle Iames writes this Epistle in general to the twelve Tribes, who were not generally come to a state of Perfection, and of such it may be said, they offend in many thing [...] to wit, such as are weak in Faith; and though he use the first Person of the plural Number, saying, We, this doth not prove that he doth understand himself, more then when he sai [...], Verse 9. Therewith (to wi [...] the Tongue) curse we men. For Iames, to [...], was no such man, both to bless and curss with the same Tongue, or Mouth; for thus he ex­postulates with them, My Brethren, these things ought not so to be; Doth a Fountain send forth at the same place sweet Water and bitter? The next place they cite, is Iohn 15.5. For without me ye can do [Page 152] nothing. This proveth indeed, that no man without the Grace of Christ can do any good; but it proveth not, that by the Grace of God lie cannot do that which is good. Surely Paul was not of these men's Faith, who said; He was able through him that strengthned him, viz. Christ, to do all things. The next place they cite, is Ec­cl [...]siastes 7.20. There is no man that doth good, and sinneth not. To this it is answered; first, The Translation doth as well bear it in the poten­tial Mood, and may not Sin; the Hebrew Word being in the Future, which is at times put for the potential Mood, as Psal. 22.17. the Word in the Hebrew is [...] the Future; secondly, It is readily granted, that there is a time or state wherein men generally do sin, until a state of Perfection be attained, which was not generally attained in the time of the Law, or Old Testa­ment, for the Law made nothing perfect, and it is said to be weak, alth [...]ugh no doubt, there were some excellent and perfect men in that time, but they did not attain to that Perfection by the Law, but by Faith in Christ. Another place they cite, is Gen. 6.5. And God saw that the Wick [...]ess of man was great in [...] Earth, and that every Imagination of the Thoughts of his Heart was only evil continually. Answer▪ This is very im­pertinently here alledged, for it speaketh only of that Generation of men in the Old World, that were so exceedingly degenerated, that God was provoked to drown them with the deluge [Page 153] of Waters. But this doth not prove that it is so with the Saints; yea, Noah is expresly ex­cepted, Vers. 8. But Noah found Grace in the Eyes of the Lord. And vers. 9. Noah was a just man, and perfect in his Generation; and Noah walked with God. Another place they cite, Rom. 3.9. Answ. This place is as impertinently al­ledged as the former; for it is plain, that Paul there describeth the condition of men, both Iews and Gentiles, as they are generally under the Law, and before they have Faith in Christ, as is clear from Vers. 19. Now we know, that what things soever the Law saith, it saith to them who are under the Law. But no where can it be found in Scripture, that there are none of these who are under Grace, [...]hat are righteous men, and made free from Sin but the contrary is ma­nifest, which expresly testifieth of many righte­ous and perfect men, in their Generation, both before and after Christ came in the Flesh, who pleased God, and were men of good Hearts, and good Lives, and especially Enoch is recorded, to have walked with God by Faith, of whom nothing blame-worthy is mentioned in any one perticular. And Christ speaking of good men, saith, A good Tree cannot bring forth evil Fruit; and a good man out of the good Treasure of his Heart bringeth forth good things. But to apply these words, Rom. 3.9. and the following words, to the Saints generally, as these Faith-publishers do, sutes more with Ranters than sober Christians; [Page 154] see and well consider the words, from Vers. 10. to Vers. 19. There is none Righteous, no, not one; th [...]re is none that understande [...] ▪ there is none that seeketh after God; they are gone out of the way, they are together become unprofitable; there is none that doth good, no, not one: their Throat is an open Sepulchre, with their Tongues they have used Deceit; the poyson of Asps is under their Lips, whose Mouth is full of Cursing and Bitterness; their Feet are swift to shed Blood, destruction and misery are in their wayes, and the way of Peace they have not known: there is no Fear of God before their Eyes. O ye Presbyterean and Independent Teachers of New-England and Old! how are ye not ashamed to apply these words to all God's true Saints? yea, to the best that ever lived in the best state; and to bring them as a proof against the possibility of the Saints perfection in this Life: For if these Words do hold forth the best condition of the Saints, that ever they were in upon Earth, ye may as well say, all men, yea, the worst of men are Saints, or the Saints are the worst of men, and there is no difference of men at all, but all are equally wicked, equally ungodly, unholy, un­righteous, which is indeed the plain and express Language of Ranters, Libertins, Atheists, some of whom to the wounding and loathing of my Soul, I have heard so affirm: But we cannot grant unto you, that any of God's Saints are in that state and condition described by Paul in that place, Rom. 3. from vers. 9. to vers. 19. [Page 155] and 20. which Words he citeth out of some of the Psalms of David, describing the state of men▪ as they are in the fallen state, and before the new Birth and spiritual Regeneration in Christ. But thus to confound these so differing states, is to confound Heaven and Earth, yea, rather Hea­ven an [...] Hell, and to suppose concord betwixt Light and Darkness, God and Beli [...]l, Christ and Antichrist. But let it be known unto you, we can allow none of God's true Saints to be such as are there described by Paul, Rom. 3. from vers. 9. to 19. But it doth too much sute and quadrate with many of your supposed New-Eng­la [...]d Saints, who have most bitterly and falsly accused God's Servants, called in scorn Quakers, and most cruelly Whipped, imprisoned and rob­ed many of them, and Hanged some of them. It may be well enough said of them indeed, Their Throat is an open Sepulchre; with their Tongues they have used Deceit; the poyson of Asps is under th [...]ir Lips▪ whose Mouth is full of Cursing and Bit­terness; [...]heir Feet are swift to shed Blood, destru­ction and misery are in their ways, &c. Take this home to you, and blame not me for the Appli­cation, seeing ye make it your selves, and judge it to be your own condition.

5. And that the said Doctrine, viz. The best of the Sa [...]nts by the greatest Grace of God given in this Life, cannot perfectly keep the Com­mandments of God, but doth daily break them in Thought, Word and Deed, and cannot be free from [Page 156] Sin for term of Life, but must sin so long as they live, and are only set free from sinning after Death, as they expresly word it, in answer to Quest. 89. larger Catechism, is not only warranted by any place of Scripture, but is most expressy con­trary to Scripture in many places, and is quite opposite to the very Nature of the [...] Cove­nant and Gospel Dispensation, and highly inju­rious to the Lord Jesus Christ, tending to make void, and of none effect the very end of his com­ing, and to frustrate his exceeding rich Grace; and also, it is most wofully injurious to mens Souls, not only discouraging men to press after Perfection in Holiness, and Freedom from Sin, but tending to encourage them in sloath and neg­lect, to live and dye in their Sins, and yet for all this be Saints, and immediately go to Heaven, although they both live and dye in their Sins. And first, That the said Doctrine is expresly con­trary to Scripture, see Rom. 6.18. Being then made free from Sin, ye became the Servants of Righteousness. And Chap. 8.2, 3, 4, 5. and Vers. 9. and Chap. 6.6, 7, 8. Iohn 8.32, 33, 34, 35, 36. Ephes. 4.13. Coloss. 1.28. Heb. 7.19. Next, God did pro­mise in the New Covenant, That he would pour clean Water upon his People, and they should be clean from all their Filthiness (Ezek. 36.25, &c.) and he would write his Law in their Hear [...]s, (Ier [...]. 31.33.) and put his Spirit in their inward parts, and give them a Heart of Flesh, and a new Heart, and a [...] Spirit, and put his Fear in their Hearts, [Page 157] that they shall not depart from him. And surely all [...]is doth plainly hold forth a freedom from a total sinning, and that daily in Thought, Word and Deed. Thirdly, The very end of Christ's coming was to save his People from their Sins, and not in their Sins, to put an end to Sin, and to finish Transgression, and bring in everlast­ing Righteousness, ( Dan. 9.24.) and to do or effect that which the Law could not do, viz. to destroy Sin, and him who hath the power of Death, to wit, the Devil, that the Righteousness of the Law might be fulfilled in us, who walk not af­ter the Flesh, but after the Spirit, Rom. 8.4. And the Lord said unto Paul, 2 Cor. 12.9. My Grace is sufficient for thee. But if it cannot p [...] ­serve any Soul one day, or hour, or moment, from sinning actually in Thought, Word and Deed, it cannot be understood to be sufficient; and Paul said, Where Sin did abound, Grace hath much more abounded, and he was able through Christ that strengthened him, to do all things And Christ said, his Yoke was easie, and his Burden [...]: And Iohn said, His Commandments are not grie­vous. But according to [...]ese Faith-publishers, Christ's Yoke is so heavy, that none can bear it; for what is it to bear his Yoke, but to keep his Commandments? And if they cannot be fulfilled by men, and yet many Thousands cast into Hell-Fire for not fulfilling them, they are very grie­vous, which God forbid we should think. And to say, that God requireth perfect Obedience [Page 158] From any part of mankind, and yet giveth them no Ability to perform it, and punish them with Hell-Fire, for not doing that which is utterly and absolutely impossible for them to do, doth wofully reflect upon the Justice of God, and rendreth him not only severe, and hard, but most Cruel and Tyrannical, worse than Pharoah, to the poor Israelites, who required of them the tale of Brick, but gave them no Straw, and yet punished them for not performing their Task. And lastly, It is wofully injurious to men, to dis­courage them to press after Perfection, or a perfect freedom from Sin, to tell them, They cannot attain to it while they live. As if a Physician should tell [...] Patient, For all the Physick I give thee, thou must still remain diseased, and nev [...] be healed, till Death heal thee. Or as if one should say to a Traveller, that is going to such a City, Thou shalt never reach to it whilst thou livest in this World. Would no [...] [...]his greatly discourage them? And also it doth greatly encourage People to live in sloat [...], and neglect to tell them, That though they live and dye in their Sins, they shall be sa­ved, if they have at any time once in all their Life believed in Christ Jesus, that Faith will save them, though they live and dye in their Sins. But we find that Christ fore-warned People, That if they dyed in their Sins, they should not come whi­ther he did go, John 8.21. And it was a fearful threatning that God denounced against that People, Isa. 22.14. Surely this Iniquity shall not [Page 159] be purg [...] from you, till ye dye, saith the Lord God of [...]osts. But this false Doctrine of your Tea­chers, telleth you, It is no matter, though ye dye in your Sins, yet ye shall immediately after Death go into Heaven, if ye have once believed. And the Scripture saith, Where the Tree falleth, there it shall be, whether towards the South, or towards the North, Eccles. 11.3. But according to this evil and corrupt Doctrine, though the Tree falleth North, it sh [...]ll lie South. It is a fearful thing to teach or believe such Doctrine in a matter of so great moment, so to smooth and daub with un­tempered Morter, and to flatter People, to tell them, They not only may, but must live and dye in their Sins, and yet immediately after Death, they shall go into Heaven, if once they have believed, their Faith secureth them, though they sin daily in Thought, Word and Deed, and break all God's holy Commandments every day, and that there be no Health, nor Soundness in them. And indeed it is the great love that People have to Sin and Iniquity, that maketh them plead so earnestly for it; for if they were weary of Sin, and did hate it, as a most cruel Tyrant, they would be glad to hear of a possibility of deliverance from Sin here in this world. And they that plead so much for Sin, [...] live and dye in it, they plead for the Devil's Kingdom, and are his Servants and Mi­nisters in that respect, and not the Servants and Ministers of Christ.

[Page 160]6. But to clear the Doctrine of Perfe [...]on, as it is believed and preached by the People called Quakers, take these following considerations; (1st.) It is not an absolute Perfection that we plead for, as attainable in this Life, as many of you have falsly accused us, & particularly Samuel Norton, in his New-England Memorial, pag. [...]57. as in many other things he doth most falsly charge that People in his said Book; for we say, That the highest degree of Perfection attainable in this Life ought not to be sit down and rested in by any, but there ought to be a continual pro­gress, by the best, in Holiness, and in conformity to the Image of the Son of God, until the very last moment of their Life; for Christ himself, who was free from all sin, yet was perfected fur­ther, as he was man, and did grow both in Grace and Stature; and Adam in the innocent state, was still to have increased in Virtue and Goodness, and then he would not have fallen, as he did. (2 dly.) This perfection or freedom from Sin, and Possibility by the Grace of God, to keep his Commandments, we do not say it is attained by every one, at their first Conversion or entrance into the true Faith; but on the contra­ry, we say, many true Believers, and who have a true measure of sincerity towards God, are yet short of that state of a sinless Perfection; and that it is not attained, but by great diligence, and wrestling against sin, through the ability of the Grace of God, and much watching and [Page 161] prayer, and using all the means appointed of God, both inwardly and outwardly, to attain to that blessed Conquest and Victory over sin. (3 dly.) The most perfect in this Life, have need to watch and pray, that they enter not into Temptation; for as Adam, in Innocency, and in the Garden, did sin, and by his sin lost his In­nocency, so may men that are inwardly come to this state, if they be not duly watchful, sin a­gainst the Lord; therefore it is not the impos­sibility of sinning in all respects, that we plead for, but the possibility of not sinning, and that by the Grace of God, and not otherwise. Altho' some may arrive to that state in Holiness, in conformity to the second Adam, that they nei­ther sin, nor can sin, in that sence as the Scrip­ture doth intend it, 1 Iohn 3.19. which doth at least hold forth, that such who are attained to this noble degree of Holiness, they cannot com­mit any gross sin (although in some things, not for want of love, but not having a full and per­fect Knowledge in all things, they may a little fall short, as a most loving Child, not perfectly understanding the Fathers mind in all things, may do a thing amiss, and yet without breach of true Love to his Father, and therefore his Father doth not charge it upon him as a crime; and the like example may be of a most loving Wife, to her Husband, who retaineth her chaste and per­fect Love to her Husband, and yet may do some things not according to his mind; for as the [Page 162] Scripture saith, Love is the fulfilling of the Law and he that faileth not in his Love, and trans­gresseth not against the Law of Love, though in some case he may fall short in understanding, God doth not impute it to be a crime unto him. (4 thly) It is not temptations or motions unto sin, that may arise either from the Devil, or the World without them, or from the natural and mortal part in them, that we plead a freedom from; for i [...] is readily granted that such Temptations may and do follow the best men, and therefore they ought to watch against them, and resist them, the which if they do, and that they no wise joyn and consent to Temp­tation, it is not sin unto them, according to that saying of an Antient, Non nocet sensus, si desit Consensus, i. e. the sense of the Temptation doth not hurt, if the consent be not given unto it. (5 thly.) The Seed or Principle of Evil, tho' it remain in the mortal, or natural part, & at times move to evil Thoughts and Desires, &c. yet not being in any wise joyned nor consented unto, nei­ther outwardly in Word or Deed, nor inward­ly in the least Thought or Desire, or delight and love of the Heart yielded unto, nor obeyed, is not imputed to be Sin unto men, who do not joyn to it, nor obey it, even as the Seed and Principle of God's Grace, of Truth, Holiness, and Righteousness, that is in the Hearts of wicked men, and oft moveth in them to turn and convert th [...]m unto God from the evil of [Page 163] their wayes, yet not being consented, or yield­ed unto, nor obeyed by them, it is not in that case their Righteousness, nor doth it make them in any respect righteous, unless they joyn and yield unto it, in true Obedience. (6 thly.) It is not the same degree and stature of Perfection, that God requireth of every one, but accord­ing to that measure and degree of Grace and Light that God hath imparted to every one, to some more, to others less, but to every one sufficient to the present time and state. For he that was faithful in the improving his two Ta­lents to make them four, was accepted▪ although he made them not ten, as he that was faithful in his five, and made then ten, and they were both proportionally rewarded; hence we read of good and holy men, who are said to be perfect in their Generation, according to the Light and Grace that God gave them, in their Day and Age. And the high Priest that had on his Breast the Vrim and Thummim, that signifieth Lights and Perfections, was a Type of Christ, our great and only high Priest, who hath the Vrim, that is Lights, and the Thummim, that is Per­fections, and distributeth of these Lights and Perfections variously towards his Saints and Children, but to all sufficiently. And so the degree of Perfection, and perfect Obedience ought to answer to the degree of Light and Grace that God giveth through Christ unto every one, and he who is faithful in that de­gree, [Page 164] though he hath not the same equal degree and measure that another hath, is perfect in that respect; and the Child in the Child's state is per­fect, being faithful to the Grace and Light that is given him; and if he dye in that state, he is safe, and cannot perish, as well as he that is a man in Christ, and is come up to the spiritual stature and growth of a spiritual man. So that Faithfulness in the Work and Service of God, is that which doth render a man perfect in the sight of God, according to the ability of Light and Grace received, whether in the state of a Child, Young-man, or Elder in Christ. And thus I have gone through all the twelve perti­culars, which I charged on the four Teachers, whether Presbyterian or Independent, at Boston, and have given them not only my Assertions, but my Arguments against their f [...]lse and pernicious Doctrines, that do not feed, but starve and kill the Souls of them that believe and receive them.

CHAP. IX. Of the Constitution and Government of their visible Church, w [...]o are called, Presbyterians and In­dependents, or gathered Churches.

1. THe visible Church they define to be, or to con [...]st of all those throughout the World, that profess the true Religion, toge­ther with their Children; see Confession, Cap. 25. Sect. 2. where i [...] doth plainly appear, that they re­quire [Page 165] no other qualification, to constitute or make the Members of their visible Church, but a Profession of the true Religion: So that no­thing of true Piety or Holiness, nothing of the Spirit of God, nothing of an inward Possession of Christ, or his Life, and Power, or Grace, or heavenly Presence and Appearance, is requisit to constitute any Members of their visible Church; and thus though all the Members of their visible Church were gross and notorious Hypocrites, and meer empty Formalists, having only a Form of Godliness, without the Power of it, they are sufficiently qualified to be their Church-Members; yea, notoriously slanderous Persons, notoriously Lyars, Deceivers, Drunkards, Adulterers, Thieves, Murderers, are qualified Members of their Church; for all these and the worst of men may profess the true Religion. It is strange, that Independents so called, require no more, but to profess the true Religion, to make People Members of their Church! Why did they formerly seperate, and set up Churches apart, not only from the Popish and Episcopal, but from the Presbyterian Churches, so called, if a Profession of the true Religion be enough, to qualifie Persons to be Church-Members of their Church? Do not those profess the true Religion as well as these called Independents? Yea: Do not the Presbyterians profess the same Religion in all parts, with these called Independents, and differ nothing from them, but in some small [Page 166] Circumstances of Discipline, Government, and the like?

2. We find no such Church in all the Scrip­ture, owned to be a Church of God, or Christ, that the outward Form or Profession of true Re­ligion doth make a Church of God or Christ. But on the contrary, these who have the Form of Godliness, but have not the Power of it, and deny the Power, the Scripture bids, turn away from them; For of this sort are they which creep in­to Houses, &c. see 2 Tim. 3.5, 6. And conse­quently these can be no true Church of Christ. And as for the distinction of the Church, visible and invisible, it may be owned in a sence, but not in that sence given by them, as if to profess the true Religion was sufficient to make a Peo­ple to be a true visible Church of Christ. For the invisible Church, and the visible, do not dif­fer in Substance or Nature, but in some circum­stances of Time, Places, and outward Actions. And it may be well allowed, that a Company, or Assembly of truly holy Men and Women, meet­ing together at certain Times and Places, that are known to People among whom they dwell, and calling together upon the Name of the Lord▪ and teaching, and instructing, and edifying on [...] another, every one using his spiritual Gift o [...] Ministration, whether in Praying or Prophecying to the Edification of the whole, may be calle [...] a visible Church, insomuch that they appear i [...] external or outward and bodily Works an [...] [Page 167] Actions that are visible. But as the Body with­out Life or Spirit is dead, and cannot properly be called a Man, so a Church or Assembly of Peo­ple, only professing the true Religion (but having nothing of the true Life and Spirit of Christ, and whose outward and bodily Services and Works have no inward and spiritual Virtue and Life in them, which is that Salt that maketh them savoury, and doth recommend them unto God, so that he savoureth a sweet savour in them) cannot be truly and justly acc [...]unted a true Church of Christ: For we no where find in Scripture any Society, or company of People called the Church of Christ, who had nothing but the Profession of the true Religion; and al­though Hypocrites, & meer Formalists did outward­ly at times mingle or mix with sincere Christians, and did assume the same outward Profession with them in former Ages, as such were among the Churches of Corinth and Galatia, &c. Yet these Hypocrites and meer Formalists, who had only the Form, but had nothing of the Power and Life of true Religion, were no part of the true Church, no more then Chaff or Tares, that are mixed with Wheat, are any part of the Wheat, or dross that is mixed with Silver, is any part of the Silver, or old Leaven that is mixed with the new Dough, is any part of it. And therefore it ought to be the work of all the true Members of the true Church, to purge out the old Leaven, and to be a seperate People from [Page 168] all these that have only a Form and Profession of Religion, but have nothing of the Power of it.

3. The Church of Christ is called his Body, frequently in Scripture, and every Member thereof is called a Member of Christ, and his Body is a living Body, and every Member a living Member; and that which maketh both the whole Body, and every Member thereof living, is Christ Jesus the Life, living and in­dwelling in every Member, and together with Christ, both the Father and the holy Spirit do dwell in every Member of the true Church, even as Christ promised it should be, Iohn 14.23. If a Man love me, he will keep my Words, and my Fa­ther will love him, and We will come unto him, and make our abode with him. And this WE, is the Father, the Son, and the holy Spirit, who are three, and one, indwelling in every true Mem­ber of the Church of Christ; and according to this, Paul said to the believing Corinthians, Know ye not, that your Bodies are the Temples of the holy Ghost, which dwelleth in you. And the holy Ghost which dwelt in them, together with the Father and the Son, did work every good Work in them, and move them in all holy and religi­ous Services and Performances, whether to Preach, Pray, or give Thanks, or to mediate and wait upon the Lord in silence: And they knew by the inward Teaching and Revelation of God's holy Spirit, the proper and fit times, when to spe [...]k, and when to be silent, when to preach, and [Page 169] when to pray, and when to begin, and when to make an end; they had no Hour-glass to measure out the Time unto them, nor an outward Bell hanging in a Steeple, to call them together, but the Gospel-Bell did ring and sound in their Hearts, and this gathered them together in a living way and manner; and of this the outward Bells, ( Ex. 28.34, 35.) that did hang at the High-Priest's Garments, with the Pomegranats, wer [...] Types: and this is the living Word, even Christ whose inward Voice and Call in the Soul and Heart, giveth a joyful sound to that Ear which is opened to hear it; and of such it is written, Blessed are they that know the joyful sound, they shall walk, O Lord, in the Light of thy Countenance, Psal. 89.15.

4. Moreover the true Church, and every Member thereof, is said to be of Christ's Flesh, and of his Bones, and they two are one Flesh, Ephes. 5.30, 31. And they are one Spirit, 1 Cor. 6.17. For Christ he is both the Head and Life of the Church, which is his Body, from whom the whole Body fitly joyned together, and compacted by that which every Joynt supplyeth, according to the effectual working (the Greek hath it, Energia) in the measure of every part, maketh encrease of the Body, unto the edifying of it self in Love, Ephes. 4.16. And that which thus knitteth all the Members both unto Christ, the Head, and one unto another, is the Spirit, and the Unity of the Spirit, is the Bond of Peace; for [Page 170] by one Spirit they are all baptized into one Body, and do all drink into one Spirit: And this is the true gathering of a Church, or Churches of Christ, that is far beyond all Profession of true Religion, or outward Signs, or Ceremonies, as that of water Baptism, which Presbyterians and others use to Initate or enter People into their Chu [...]ch, or outward Covenants, and Contracts or Bonds, which these called Independents us [...] to initiate or enter People into their Church, all which outward things are but mens Inventions, as they are now used, whereby to gather, and make up Churches: and all this is but mans ga­thering and work, made Things, Likenesses and graven Images of heavenly things, which the Lord hath forbidden, saying, Thou shalt not make to thy self any graven Image, nor the likeness of any thing in Heaven above, &c. Exod. 20. For whatever men make, or set up, whether it be Church, Ordinance, or Service, without the Spirit and Power of God, inwardly moving, assisting, teaching, leading, guiding and order­ing them so to do, is but mans work, a thing of man's making; and all such made Things, made Faiths, made Churches, made Worships, made Ordinances, without the Spirit and Power of God inwardly revealed, are to be abolished, shaken and removed, and the Voice of God will do it, whose Voice of Old did shake Mount Sinai, and the Lord hath said, Yet once more I shake not the Earth o [...]ly, but the Heavens also. And [Page 171] this Voice of [...]he Lord uttered from Heaven, hath both [...], abolished, and removed many things of mens making already, and in the Lords due time, will remove them all; and every Plant that is not of the Father's planting, he will pluck it up and throw it away. And this is a warning unto you, O ye Churches and People of New-England, altho [...]h Babylon like, ye sit as a Queen, or have at least [...] sate some few Years ago, and did say in your Heart, ye shall see no Widdowhood, & have preached it as Doctrine, that the sounding of God's Voice from Heaven is altogether ceased in these dayes: Let this be told unto you, It hath not ceased to sound, but still doth, and shall, and the sound of it shall not only shake, but utterly re­move, undo & destroy all your Babylonish buildings; And this the Lord will do, not by Might, nor Power ( viz. of man) but by his own Spirit; and the time hastneth, and blessed shall he be who receiveth warning, and hearkneth unto the counsel of the Lord; he who hath Ears to hear, let him hear.

5. And the true Church is in God the Father, and in the Lord Jesus Christ, 1 Thes. 1.1. And it is built upon Christ, that sure Foundation, and Rock of Ages, whom Peter confessed unto, which Flesh and Blood hath not revealed unto him, but the Father [...] Heaven: And upon this Rock so confessed, and so known and understood, which Flesh and Blood hath not revealed, but the Father in Heaven, is the true Church built. [Page 172] And this is more then a Profess [...] of the true Religion; for it is not every one [...]at professeth the true Religion, to whom the Father in Hea­ven hath revealed the Lord Jesus Christ, as he did unto Peter, and as he doth unto every true and faithful Believer, and Confessor of Christ. And the true Church that is built on this Rock, and every Member thereof, [...] are not only hearers and professors of the Words and Do­ctrine of Christ, but they are doers of them: But they who do not, although they both hear and say, they are foolish Builders, and build upon the Sand; and such are all these visible Churches, who have no other thing to qualifie them, but to profess the true Religion. Now, to profess the true Religion, carrieth a two-fold sence, one is, that the Religion which People profess, they call, or profess it to be the true Religion; and in this sence, every one that pro­fesseth any Religion at all (if he be in earnest) professeth the true Religion; that is, he esteem­eth or professeth his Religion to be such. The other sence is, that the Religion that is pro­fessed, is indeed the true Religion, and is not only so called, or professed: And according to this sence, your visible Churches, whether Pres­byterian or Independent, are no true Churches: For the Religion ye profess, is not the true Re­ligion of Christ Jesus, which he, and the Pro­phets, the Evangelists and Apostles did teach, as I have already proved in many weighty per­ticulars, [Page 173] yea, in Fundamentals, and in the very [...]oundation it self, which is Christ Jesus, on which the true Church is built, and every Mem­ [...]er thereof. But ye who say, All inward divine Revelation of Christ is ceased; ye build not on Christ, but on a meer Hear-say, and Historical report of him: For how can ye build on him, when ye have no belief that Christ is nearer unto you, than in some remote place beyond the Skies. Can the Walls of the House be built on a Foundation that is altogether remote from it? Must not the House and the Foundation be im­mediately joyned together? And must not this Foundation be seen, and felt by every Member? And is not this incomparably more then the best Profession of true Religion? O ye blind Lea­ders of the Blind! how doth my Soul pitty you, and the poor People more especially, who are led by you, and whom ye are still seeking to lead, until both ye and they fall into the Ditch; and ye ill deserve your Wages, and the many Hundreds, yea, Thousands of Pounds, that poor People pay Yearly unto you, and work sore and hard to feed you, and cloath you, and your Wives and Children, to Luxury and Wanton­ness, many of you, while in the mean time, un­der colour and pretence of feeding the Souls of the People, ye famish and starve, yea, poyson and kill them with your false Doctrine, as I have, through God's assistance sufficiently made ap­pear, and I hope yet more to make appear, as I have occasion given unto me.

[Page 174]6. And Christ Jesus, the living, elect, preci­ous Corner-stone, the sure Foundation is laid in Zion, and that Zion is not only the heavenly Zion above, but the Church and People of God on Earth; and Christ Jesus is one both in Hea­ven without us, and also within us, even the man Christ Jesus, the same that took hold of the Seed of Abraham, and is the Son of Abraham and David, according unto that Seed, and he is exalted in heavenly Glory in that same Seed and Nature, in the whole and intire and per­fect Nature of man, in Soul and Body, having put off nothing that he had upon Earth; but these Weaknesses and Infirmities which he did take on him for our sake, even Jesus of Nazareth, he who was crucified for our Sins, and rose again for our Justification, who was dead, and is alive, and lives for evermore; and he who by true Faith is joyned to the Spirit of Christ, by the same he is joyned both to Christ in him, and also to Christ in Heaven, and also to all the Saints in Heaven, and the innumerable company of Angels, and Spirits of just men made perfect▪ and also unto the God and Father of our Lord Jesus Christ; and both God and Christ are no [...] only in remote places, and Heavens without us but also in us, and in all his Saints, as he hath said, Ier. 23.23, 24. Am I a God at Hand, sait [...] the Lord, and not a God after off? Do not I fi [...] Heaven and Earth? saith the Lord.

7. And a [...] to the Government, and Governors [Page 175] or Rulers of your visible Churches, both Presby­terian and Independent, it is of the same Nature with your visible Churches, the only qualification of them being an outward profession of Christian Religion, and an outward Call (which ye are all at a loss, where to bgin it, as I have already proved, Cap. 4.) accompanied with some na­tural or acquired Gifts a [...]d Abilities of Letter-learning, reaching no further then the Letter of the Scripture at best, and oft, or for most part not that; for ye preach not the Letter in the form of sound words of Scripture, but hath so mingled it with your Glosses, and wrested Senses and Meanings, and Words of men's wisdom and intentions, that it is but little of the very Letter ye preach. But if ye did preach the Letter, and have not that infallible and unerring Spirit of Christ, which was in the true Ministers of Christ in former Ages, and is now in his true Ministers in this Age, ye are but at best Ministers of the Letter, and not Ministers of the Spirit, and therefore not Ministers of the New-Testament. And what is the use and end of your Governments but to keep poor People in Bondage under you, and your false Doctrine? and if they do not be­lieve it, but witness against it, then ye cast them out of your Synagogues, and yet then will force Maintenance from them, as many of you have done. And when ye had Power with the Magi­strates to instigate and stir them up to perse­cute honest Dissenters, to Whip, Stock, Imprison, [Page 176] spoil Goods, cut off Ears, and also to put to Death (for testifying against your false Do­ctrines) from your false and fallible Spirit, I say, both false and fallible; For seeing ye do not pro­fess to be taught, led and guided by the infal­lible Spirit of Christ, which was in the Prophets and Apostles, and in all true Christians, if ye have not this Spirit, your Spirit is not only fal­lible, but false, to wit, the Spirit of this World; For there are but two Spirits that do teach, lead and guide all men on Earth, the one is, that un­erring, true and infallible Spirit of Christ, which leadeth all God's true Children, and the other the Spirit of this World, which is the very Devil himself, the God of this World, that lea­deth all Unbelievers and Ungodly Persons in the World; and this Spirit is not only fallible, but false, continually leading into Error, as the Spi­rit of Truth lea [...]eth into all Truth.

8. And how are ye not ashamed to cite (see Confes. cap. 30. sect. 1.) Isa. 9.6, 7. Acts 20.17. Matth. 28.18. for your Government, and Go­vernors and Elders of your Churches? Because it is said, Isa. 9.6, 7. The Government is upon his Shoulders; to wit, Christ Jesus? Doth it there­fore follow it is upon yours? Or can any be Go­vernors or Rulers in the Church under him, with­out he himself, and his holy Spirit, Power and Life, which hath the heavenly Authority in it; be known inwardly revealed, which ye deny? Was not the Government in the Apostles dayes altogether [Page 177] derived from the Power and Spirit of Christ in them, but yours is quite another thing; by your own Confession, ye have not that in­fallible Spirit, nor the inward Revelation of it. And if ye derive it from the Letter, so may any body else, as well as ye, and say, because they have the Letter, they are Rulers and Governors of Churches. And as to these Elders, menti­oned Acts 20.17. They were such whom the holy Ghost had made Overseers, as is expresly affirmed of them, Vers. 28. But this ye cannot in truth say, who deny all pretence to inward divine Revelation, which they had. Nor doth Matth. 28.18. make any thing at all for you, but against you: Christ said to the Apostles, All Power in Heaven and in Earth is given unto me; go ye there­fore and teach all Nations. But when said he so unto you? Or when gave he you such Commis­sion? Or suppose ye had such Commission, sure­ly ye are very unfaithful unto it, who creep each of you into a House, or Town, and there only pretend to teach a few that come to hear you. So did not the Apostles, but travelled from place to place, and from one Nation, City and Coun­try to another, and had no certain dwelling place by virtue of their said Commission; but so do not ye, but commonly keep to one place, un­less a fatter Benefice, or more yearly Sallary and Hire invite you to another. Will nothing serve your turn but the same Commission, which Christ gave the Apostles? And if ye have the [Page 178] same Commission, are not ye also Apostles? a charge which some of you have laid to us. But why do ye not mind the other part of the Com­mission, and apply that unto you, Acts 1.4.8. And being assembled with them, he commanded, that they should not depart from Jerusalem, but wait for the Promise of the Father, which (he saith) ye have heard of me, Vers. 8. But ye shall receive Power after that the holy Ghost is come upon you, and ye shall be Witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the utter­most part of the Earth? And though some of you in New-England, have made some show of Preaching to the Indians, and to have convert­ed them, and got great sums of Money out of Old England on that account, Alas! to what have ye converted them? Is it not very manifest, they are generally nothing better than when they were called Heathens, but are for most part rather worse? Which of them all have ye turn­ed from Darkness to Light, and from the Power of Satan to God, and to know God and Christ by his Po [...]r and Spirit, to rule in them? Nay, alas! ye know it not in your selves, and preach against it, and therefore ye are not like to be Instruments to bring others to know it. And if ye say, Ye are the Successors of the Apostles, and therefore the same Call, which he gave un­to them, he doth give unto you. Ye must firs [...] prove and demonstrate it, that ye succee [...] [...] in the same Spirit, Power, Light and Lif [...] [Page 179] and in the same Holiness and Righteousness of Life, as well as in Profession, before ye ought to be believed; but the contrary in all these re­spects is manifest. Nor can ye show your Line of Succession, but from the Church of Rome, and her Popes and Bishops, which ye have called Antichrist, in your Confession of Faith, Cap. 25. Sect. 6. as is formerly observed in Cap. 4.

9. And as concerning the visibility of the true Church, as it hath been granted, that the true Church is oft visible, and doth visibly appear in the Face of the World, as a City set upon an Hill, and doth make a visible and outward Pro­fession of her Faith in Christ Jesus, and love to him, both in good Words, and good Works, yet it is not any thing meerly outward & visible, that doth infallibly prove or demonstrate her to be the true Church, or can make her known to People; But it is the same inward Light, Spi­rit and Power of God inwardly revealed, that doth make known both Christ the Head, and the true Church, which is his Body, and every true Member thereof: And without the Light and Spirit of Christ inwardly shining, and re­vealing, both Christ and his Church is unknown unto men, but by the same is well known, even as Christ said unto his Disciples, Iohn 15.18. If the World hate you, ye know that it hated me be­fore it hated you. Now, whence is it that the World both hateth Christ, and his Church? be­cause it knoweth them not: And Paul said, [Page 180] 2 Cor. 6.9. As unknown, and yet well known; to wit, well known to the Children of the Light, who dwell in the Light, and see and judge of things, and men in the Light; but to them who are in Darkness, and are Darkness, unknown, and therefore hated and persecuted by them.

CHAP. X. Of their two Sacraments, called Baptism and the Supper.

1. AS for the term, or word Sacrament, it is no where to be found in all the English Translation of the Bible received among Pro­testants, nor is there any Word either in the He­brew or Greek, that doth properly answer unto it, unless they will translate the Greek Word that signifieth Mystery, to signifie a Sacrament, as the old Latin hath it in Ephes. 5.32. hoc est magnum Sacramentum, i. e. This is a great Sa­crament; for which our English Translation rea­deth more properly, This is a great Mystery. But if Sacrament signifie Mystery, then there must be as many Sacraments as Mysteries; and Faith it self is a Sacrament at that rate, and true Preach­ing and Prayer, and every other Religious mat­ter and thing, all which are holy Mysteries. And they who say, there are two Sacraments have borrowed these two out of the seven, professed by the Church of Rome, having cast off, and re­jected five of the seven, for which the said [Page 181] Church doth accuse these latter Churches of Sa­criledge, and spiritual Robbery, to abolish and take away five of the seven Sacraments, or ra­ther indeed the sixth also, seeing they believe it only to be but a Figure, to wit, that called the Eucharist: And to say the truth, they have not one whit more probabilty, but rather less, for the two Sacraments that they have reserved, than for the other five that they have rejected: And they have no cause to accuse the People call­ed Quakers, of Sacriledge, for denying these two, until they clear themselves of Sacriledge for denying five, and give better grounds for reserving these two, than as yet they have given.

2. And as for Infants Baptism, and sprinkling a Child of eight dayes, or more or less, on the Fore-head, and call it Baptism, it hath no foot­ing in all the Scripture, neither of Precept nor Practice, as will easily appear, by considering the places of Scripture they cite for it. And first, for Sprinkling on the Fore-head, instead of Dipping, they cite Heb. 9.10. to 22. But this Sprinkling was not of Water, but of Blood; and we do not read that it was only on the Fore-head; and the Cups and Vessels that were sprink­led with Blood or Water, were sprinkled all ever, and not in one single place. And why did Iohn baptize Christ by dipping into Water, and others that he baptized, if sprinkling on the Fore-head was sufficient in that day? Next, as [Page 182] to the baptizing of Infants, they cite for it Gen. 17.9. Where God commanded Abraham that every Man-child of his Posterity should be Circumcised, and therefore every Infant of one, or both the believing Parents are to be sprinkled with Water. But this Consequence is meerly begged, but nothing proved. For the first, we find an express com­mand to Abraham; For the second, we find nei­ther Command nor Practice in all the Scripture, nor was the practice of Baptizing Infants in use, for an hundred of Years; and more, after the A­postles da [...]es, among Professors of Christianity. And let it b [...] granted, that Infants have a right to the Grace signified by Water-Baptism, it doth not therefore follow, that the Figure or Sign belongeth unto them, because they have also a right to Christ's Body and Blood, and yet they confess, the Supper is not to be administred unto them. The next place they cite, is Coloss. [...].11, 12. where Circumcision and Baptism are joyned together, but neither the Circumcision, nor the Baptism there mentioned, is outward, as is clear, especially of Circumcision, that is said, to be made without Hands; and therefore it is not the outward of the Flesh, but the inward of the Heart; and so is also the Baptism there menti­oned, vers. 12. Buried with him in Baptism, wherein also you are risen with him, through the Faith of the operation of God. Ye see here is nothing of out­ward Water: Nor are all they who are bap­tized with outward Water, either buried with [Page 183] Christ, or risen with him, but many still alive in old Adam, and that too generally. The next place they cite, is Matth. 28.19. But this saith nothing of Water, and if it were granted that Water-baptism is understood, as it neither is, nor ought to be granted, yet it will not prove that Infants should be any more baptized than taught, seeing teaching and baptizing are joyned together. Another place they cite is, Luke 18.15, 16. where Christ biddeth to suffer little Chil­dren to come unto him, and forbid them not, and that he blessed them, and laid his hands upon them, we read in Scripture; but that he baptized them either with dipping or sprinkling, we read not, but on the contrary it is expresly said, That Iesus himself baptized none, to wit, with Water, see Ioh. 4.2. Their last place they cite is Rom. 11.16. If the Root be holy, so are the Branches; but this doth not prove that Infants are more to be bap­tized, than to have that called the Supper administred unto them: And these Branches mentioned by Paul in that place, Rom. 11.16. were really the unbelieving Iews, that because of their Unbelief were broken off at that time, yet the Root being holy, to wit, Abraham, and the promised Seed, Paul had hope of their conversion, as many as did belong to Gods election, as he expresseth it, vers. 28. and these were not the immediate Children of Abraham, but forty Ge­nerations after Abraham, and Isacc, and Iacob; and therefore this Scripture saith as much for [Page 184] the aged unbelieving Children of unbelieving Parents, if they have descended from any of their fore-Fathers, upwards of forty Generations, that were Believers; and if up to forty, why not up to sixty, and further? yea, to Noah, who is the common Father of all men, with whom God established his Covenant, and with his Seed after him, until the end of the World, that all his Seed through Christ, might receive the benefit of the same, unless they do wilfully reject it; of which I have said something alrea­dy in Chap. 6.

3. And as for Water-Baptism in general, we say, it did only properly belong to Iohn's Mini­stry and Dispensation, and is expresly contra-distinguished from the Baptism of Christ, both by Iohn, and also by Christ himself; for Iohn did baptize with Water unto Repentance, but Christ, who cometh after Iohn, and was before him, who is more worthy than Iohn, he baptizeth with fire, and with the holy Ghost; and no doubt there was a spiritual blessing and Grace conveyed unto People, by Iohn's Baptism, while it stood in force; for God never ordained any outward thing, but as it was rightly done, in its day and season, it had some spiritual blessing accompany­ing it, as all the Sacrifices and Services of the Law: And if any were raised up by the Lord, as Iohn was, and could prove, and instruct their being sent to baptize with Water, as he was, these to whom they should be sent, ought gladly [Page 185] to receive it; but to do it by bare imitation, or a meer pretended Call, which they cannot prove to be either mediate or immediate, is gr [...]at pre­sumption, yea, superstition; and to call that a Command of God, which he hath given them no command to practise, is to set up the Precepts of men in the room of Gods Commandments, as the Phar [...]es did of old, and is a taking of his Name in vain, for which he will not hold them guiltless. And they can never prove, by all their art and skill, that Water-Baptism is commanded by Christ, Mat. 28.18, 19. for all Gods com­mands and precepts, especially of publick insti­tution, relating to the Church, are express, in so many express Words, and are not left to be gathered by uncertain and doubtful Conse­quences. When God sent Iohn to baptize with Water, Water was expressed; but in the A­postles Commission to baptize, no mention is made of Water, nor no words of Institution commanded to be used, but the command is, Go, teach and baptize all Nations into the Name of the Father, the Son, and the holy Ghost. And the Name of either the Father, or the Son, or the holy Ghost, is most frequently, if not always used in Scripture, to signifie Power and Life, as the Name of the Lord is a strong Tower: thy Name is as Ointment poured forth, &c. And whereas they object, first, That the Apostles could not bap­tize with the spiritual Baptism. I answer, yea; they could Instrumentally and Ministerially, [Page 186] as well as they could convert, and beget Sons and Daughters unto God; for they were Mini­sters of the Spirit, and did minister of the Spirit, both in Preaching, and Prayer, and laying on of Hands, although God only was the principal worker and author. Next, they object, That Peter and Paul, and [...] others, baptized some with Water, and that Christ was baptized with Water. But none of these prove what they in­tend, for Christ was baptized by Iohn, and also he was circumcised according to the Law, and Paul circumcised Timothy; and the Apostles ge­nerally in that day thought fit both to use, and tolerate the use of Water-Baptism, that belong­ed to Iohn, and divers other things of the Law, which by permission, for a time, and not by any Gospel standing Commission; otherwise Paul would never have said, he was not sent to bap­tize, but to preach the Gospel; nor would he have thanked God that he had baptized so few: for it were strange to think that Paul would thank God, that he did not so fully obey a Go­spel precept. In short, if these who are so zea­lous for Water-Baptism, were cordially zealous, for the inward and spiritual Baptism, they might be the more born with, as Men bear with Chil­dren, that use Likenesses and Figures of things, that sute most with the age and state of Children, and Charity might be allowed them in that case, to be as Children or Babes in Christ, if they did hunger and thirst after Righteousness, and did [Page 187] wait for the inward appearance and coming of Christ's Kingdom, and the Revelation of it in their Hearts, as some such there may be. But these, who altogether are for the outwrad Bap­tism and Supper, and deny wholly the inward and spiritual Baptism and Supper of Christ, which is only known and received by the holy Spirit's inward Revelation, no Charity [...] be allowed unto them, to judge them true Christians in any degree, not so much as Babes, but alto­gether, for the time, Hypocrites and Formalists.

4. Next, concerning the Supper: We grant that Christ had an outward Supper with his Dis­ciples, when he did eat the Pascal Lamb with them; and this was a real Supper, and not like that which ye now use, that is neither substantial Supper nor Dinner, being only a little crumb of Bread, scarce so big as a Nut, and a spoonful of Wine, or two, which hath little outward Sub­stance, and no inward and spiritual Signification unto you, as ye use it, while ye altogether deny, that the Saints are pertakers of the substance of Christ, or that Christ really and substantially dwelleth in his Saints; and while ye also deny all inward Revelation of him in these latter Ages, Your Supper is a meer shadow, and none of Christ's Supper, nor of his Institution. For when Christ did sup with his Disciples, in the Night wherein he was betrayed, he began with the Cup, and blessed, or gave thanks, and said, T [...]ke this, and divide it among your selves. And [Page 188] next he took Bread, and blessed, or gave thanks, and brake it, and gave unto them, saying, This is my Body, this do in Remembrance of me: Like­wise after Supper he took the Cup, saying, This Cup is the New-Testament in my Blood, drink ye all of it, Luke 22.14. to 20. So we see, he used the Cup twice, and began and ended with it, but so do not ye; and though ye seem greatly to blame the Church of Rome, for not giving the Cup to the People, but [...] the Bread, and charge them with mutilating, or dismembring the Institution; if so, do not ye the same in part? seeing ye use the Cup but once, and Christ used it twice, and began with it, but so do not ye. And seeing ye say, Ye have not that infallible Spirit that Christ had, and gave to the Apostles; and that we find you wholly ignorant of Christ's Body, and that ye have no discern­ing of it, nor no taste and favour of his Flesh, which is Meat indeed, nor of his Blood, which is Drink indeed, and know not the inward and spiritual supping with Christ, we cannot believe, nor acknowledge, that ye Presbyterian and Inde­pendent Teachers, have any power to bless either the Bread, or the Cup, as Christ did, or to mi­nister, or give of his Body and Blood to any People, which true Ministers of Christ have done, and do at this day, to my certain know­ledge and joy, and to the certain knowledge and joy of many thousands with me, and that often in the use of outward eating and drinking, being [Page 189] sanctified and blessed by the Word of God and Prayer, as we have sat down together, whether many or a few, we have truly witnessed the ful­filling of that saying, Luke 24.35. And they told what things were done in the way, and how he was known of them in breaking of Bread. And as it is, Vers. 30, 31. And it came to pass, as he sate at Meat with them, he took Bread, and blessed it, and brake, and gave to them, and their Eyes were opened, (Note, even as Ionathan's Eyes were opened, or lightned, when he did eat the Honey; and as Isaac blessed Iacob when he did eat what he had pre­pared of savoury Meat for him; and as the Angel blessed Abraham, when he did eat of the Calf, and the Cakes that were set before him; and as Melchizedeck blessed Abraham, when he brought him Bread and Wine; and divers other the like examples) and they knew him, &c. Even so can many say at this day, to God's praise, in the outward Eating and Drinking together, as they have sate together, and waited in true silence, until God has been pleased to move some one or other of his faithful Servants and Ministers of his Word of Life, and of his Flesh and Blood, which is spiritual, to pray unto the Lord, or give Thanks, their outward eating and drinking hath been so blessed unto them, that at one and the same time they have eat both the outward Bread with the bodily Mouth, and the inward Bread, which is spiritual, with the inward & spiri­tual Mouth; and they have also drunk outwardly [Page 190] the outward Cup, and inwardly the inward and spiritual: and so at the same time, they have fed at a two-fold Table, & have been both inwardly and outwardly refreshed, nourished and strenth­ned; and this also often-times, in the use only of inward Prayer and Thanskgiving, as well as of both inward and outward; and yet we neither do, nor can limit the spiritual and inward eat­ing of Christ's Body, and drinking of his Blood, to any outward eating or drinking whatsoever. As neither did the ancient Christians, who said, That all true Believers eat Christ's Flesh, and drink his Blood, daily and hourly; and so we believe. And no doubt, Christ did really give his Body and Blood unto his Discip [...]es at that time, and it was not a bare Figure or Sign that he gave them, but in the use of the Bread and Wine, he gave them at the same time, an inward enjoyment of him. And all this we own, and are very glad of such occasions, when we have them, to sit to­gether, and eat and drink both outwardly and inwardly, enjoying a two-fold Table and Sup­per at one time, and finding the Lord himself spiritually present, and blessing both unto us, and enabling us to receive both his Spiritual and Temporal Blessings, with Prayer and Thank­giving: And such breaking of Bread we own, from House to House, even outwardly as well as inwardly, with singleness and gladness of Heart, as the Primiti [...]e Christians did of Old, sometimes in a lesser Number, and sometimes in a greater: [Page 191] for at that Supper above-mentioned, Luke 24.30. there were only present these two Disciples, besides Christ himself; so that it is not the num­ber, whether greater or small, that is essen­tial. And also we do believe, and say, that it is our Duty, not only in these more solemn Eat­ings and Drinkings, to remember the Lord's death, and what he hath done, and suffered for us, when we thus eat & drink together, perhaps many belonging to divers Families, but also in all our other Eatings and Drinkings, and at all other times, as it doth please the Lord to enable us; and every true Christian hath the Lord's Death, Resurrection, and his great Love, and what he hath done and suffered for us, printed as in Ca­pital Letters, upon his very Heart and Soul, and writ as a living Epistle, with the Spirit of the living God, upon fleshly Tables; and that this ought to be done, not only to his more abun­dant inward and spiritual coming unto us, but to be perpetuated, and continued by all true Christians, to the end of the World, and the last coming of Christ. And now tell me, where­in we are behind you? or wherein we fall short of you? or what excellency, worth, or value hath your Supper above, and beyond ours? But on the contrary, hath not ours the advantage every way? seeing we have more frequently, both the outward and inward Eating and Drink­ing together, then ye have the outward; and alas, the many l [...]an and dead Souls among you, [Page 192] void of inward and spiritual discerning, taste o [...] savour, too manifestly demonstrate, ye are ge­nerally strangers to the Supper of the Lord. And we also acknowledge the outward Eating and Drinking, is but a figure of the inward, and therefore ought not to be rested in, but the Substance, that is invisible and eternal, ought to be minded, and sought after above all. And though we are not for holding up, or preaching of Figures meerly institute, for to signifie and represent a thing to come, as were these under the Law; yet such a Figure as is natural, and necessarily to be used by us all, as eating and drinking, we may not reject: for the outward eating and drinking is a natural and necessary Figure of the inward, even as the whole outward World is a Figure of the inward and spiritual, as Paul doth expresly call it, 1 Cor. 7.31. see the Greek.

5. And concerning that ye call your Christian-Sabboth, which ye say is the first Day of the Week; and ye do possitively affirm in your Con­fession, That the Sabboth was changed from the last Day of the Week, from the Resurrection of Christ, unto the first day of the Week, and so to continue unto the end of the World; see Confess. cap. 21. sect. 7. But ye bring no sober proof for any such change, and the Scriptures ye cite say no such thing, as Gen. 2.2, 3. Rev. 1.10. Exod. 20.8.10. Matth. 5.17. That plaee in Gen. 2.2, 3. saith nothing of the first Day, but of the seventh Day: And [Page 193] what that seventh Day is, ye cannot demonstrate. And as to the next Scripture, Rev. 1.10. where Iohn sai [...]h, he was in the Spirit on the Lord's Day. Although it is more then ye can prove from Scripture, that the fi [...]st Day of the Week is that Lord's Day; yet taking it for granted, it doth not therefore follow that it was appointed to be the Christian Sabboth: But it might be so call­ed, because Christ rose upon that day, and ho­noured that day solemnly, not only with his ri­sing upon it, but appearing at sundry times on that day to his Disciples, betwixt his Resur­rection and Ascention: and that the Christians did usually and more solemnly meet on that day for publick and religious Worship, in honour of our Saviour, than on other da [...]es, we readily grant; and so also do we, according to the Ex­ample of the ancient Christians. And all true Christians should employ more of their time in religious Works and Services, both in private and in publick, than the Iews did, and ought not to fall short of them, but exceed them. And that beside other times set apart for the worship of God, both in publick and in private, it is com­mendable in Christians to set apart the first day of the Week from common and ordinary labour, not only for an ease to their Servants and [...]attel, but also that they may with the more freedom, and cheerful readiness attend upon the Lord, and his Service, without all incumberance. For experience doth prove it, that even bodily Rest [Page 194] from toil and labour, doth contribute to the ease of the Mind, and is a help, being duly used, to disburthen it from divers weights. For if the Body be over-charged with labour, it is a hurt and clog unto the Mind in divers respects? But all this doth not prove, that the first day of the Week was appointed for a Sabboth, and put in the room of the seventh day of the Week en­j [...]yned to the Iews, and People of Israel; for that outward Sabboth that was enjoyned unto th [...]m, was a Sign an [...] Figure, as all other out­ward Sabboths which they had, were, as of Weeks, Monet [...]s, Years, as well as of Dayes. And when the pure Gospel and Christian Dispensation did take place, all these figurative and shadowy Sab­boths were changed to the Substance, and that Substance or Body is Ch [...]i [...]t, according to Coloss. 2.17. But to say, the Iewish Sabboth is chang­ed into the first day of the Week, is to put the first day of the Week in the room of the Lord Jesus Christ, which is a great dishonour unto him; for he is the End and Perfection of th [...] Law, and of all the shadowy and figurative Ordi­nances thereof: and as the outward Temple th [...] the Iews had, is not to be changed into anoth [...] outward Temple, but Christ is the true Temple o [...] the Christians, wherein they meet, so he is th [...] Sabboth, and not any outwa [...]d day. Next, [...] to Exod. 20.8.10. it saith nothing of the [...] d [...]y of the Week, nor of one day of seven: A [...] this is but man's invention. But it mentione [...] [Page 195] the seventh day, wherein the Lo [...]d rested from all his Works, and that Rest signifieth the per­fection or finishing of them; although as it is said, Heb. 4. the Works were finished from the Foundation of the World; and therefore that seventh day [...]oth signifie Christ Jesus, the first and the last, who is the alone true Rest and Sabboth of all the Faithful, as he invited, saying, Mat. 11.28. Come unto me all ye that labour, and are heavy laden, and I will give you Rest. And con­cerning this spiritual and divine Sabboth, or Sabbatism, it is said in Heb. 4.9, 10. There­fore t [...]re doth remain a Rest unto the People of God: for he that is entred into his Rest, he also hath ceased from his own Works, as God did from his; let us labour therefore to enter into that Rest, &c. And verse 3. We which have believed, do enter into Rest. By all which it doth plainly appear, that the New-Testament understandeth the Christian Sabboth, not of any outward Day, but of Christ, which the outward Sabboths of the Iews did by way of Allegory signifie and hold forth. And lastly, as to Matth. 5.17. where Christ saith, he came not to destroy the Law, but to fulfil it: It is not to be understood that he came to keep up, and perpetuate the Types and Figures of the Law, but to put an end to them, and in the [...] and place thereof to fulfil all the [...] Equity and Justice, that they did signifie or hold forth, which is as the Kernal: otherwise ye might argue as much for upholding the outward [Page 196] Circumcision, as the outward Sabboth; and that outward Sabboth was not the first day, but the se­venth day And whereas some plead, that the 4th Commandment is altogether Moral, as well as the other nine [...]hat were given forth immediate­ly by the Mouth of the Lord unto the People, and writ by his Finger on the Tables of Stone; and therefore is perpetual, and never to be abroga­ted. If all this be granted, it doth not prove that the first day of the Week is there command­ed, as these called Presbyterians and Independants would have it. Nor can they who plead for the keeping of the seventh day of the Week for the Sa [...]oth, prove that the said fourth Command­ment did enjoyn to the Iews the keeping of any outward or natural seventh day of the Week; for their keeping the outward seventh day of the Week was enjoyned to them among the other Ceremonial Laws and Precepts, as is clear from Exod. 16.23. and Chap. 31.13, 14. where it is called a Sign, to wit, of that spiritual, moral and perpetual Sabboth. And therefore if it be [...], that the fourth Commandment is alto­g [...]th [...]r moral and perpetual, it doth not follow that the seventh day therein mentioned, is any out [...]a [...]d day, or that it [...]joyneth any outward [...] (for it can all be [...] understood very [...] as the tenth Commandment, Thou shalt no [...] co [...]et, do [...]h not enjoyn any outward thing, but reacheth to [...] Heart, and inward part only, and is altogether Spiritual. And as the [Page 197] last Commandment of the second Table is alto­gether spiritual, so why may it not be said that the last Commandment of the first Table is alto­gether spiritual? And even the mystick Writers among the Iews do acknowledge, that not only the seventh day mentioned in the fourth Com­mandment, but all the six dayes signifie spiritual Days and Mysteries, as well as the seventh; of which I shall not perticularly enlarge at present.