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PASS, A GES

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ProDofitions

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S I dare not undertake to give the full fenfe of all my Reverend Brethren who have fubfcribed to jthefe : Propofitions, fo I muft intreat the Reader to under-ftand that I have no commiiliqn { from them for any Explication of their mindes, further then what is done already in their words: and therefore that you muft not take what I .Write as coming from them 5 but as my own private thoughts: and if in any thing you miflike my Interpretations, do not therefore miflike our Proportions: For it is the Text and not the Comment that is publiquely owned : The Text is : their.s^he Comr client is mine.

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Yet I thought it meet to explain fome few points according to my own meaning, and according to what I heard from my Brethren in their debates \ left the obfeurity fhould occafion the ftumbling of any, that have not had opportunity to underftand our intentions.

And fM I muft intreat you to remember thefe few Generals following.

i. We never intended thefe Proportions, for the taking any fober man ( of any of the Parties whofe Union we endeavour ) from his former Principles • nor for the laying down Of arty middle way, in which the differing Parties may accommodate, by any abatement on each or any fide y of their former Opinions. For we know that can be no way of Generall Accord, without a long and full debate of all differences, with all perfons, or with all the leaders that can fway the reft. For if we fhould' fatisfie all that we conferre with , and joyntly agree upon fome abatement of our. Opinions.; we cannot ex-pe& that others fhould be ever the more altered or united, that ( hear not our reafons: Or if all fhould hear them, yet mens judgements will be varioufly wrought on r according to the degrees of their ftrength or weaknefs; or according to their former prejudice and apprehenfions; and much according to the inclination of their Wiis, to Reformation, Holiness, Unity and Peace. We do therefore fuppofe in thefe Propositions, that thofe whom we unite with, do ftill retain their differing Judgements; And our bufinefs is but this; 7> improve thofe Points therein we are all agreed, for unanimom -fraflrice. Till we have opportunity to feek after an Accomodation of Opinions, or a conviction of each ^ther, we retake, by Gods help, to clofe in an amicable pra&ice of fo much as we do Confent in. It is utterly unbefeeming any Member of Chrift, to make more divifions wilfully r becaufe we are neceftkated to fome differences through ourweaknefs: and to unite and affociate in nothing, becaufe we cannot do it in all things: and to fly from each others fociety, as enemies or aliens, becaufe we hold fome different opinions-: as if we were not the Sons of one God, the Members of one Chrift, nor might live in the fame family or joyn in the fame Churches or Worfhip, becaufe we are not of the fame intellectual complexion.

plexion in every point, nor all mens knowledge of the fame ftature. We are not iuch ftrangers to our felves and man-kinde, as not to know, that we muft unavoidably be of various Opinions, while we live here in imperfection; and differ in part, wh le we know but in part. We fuppofe the Apoftle never expected that all the Corinthians fhould in all things have the fame Opinions, when he fo importunately perfwades them, by the Name of our Lord Jcfus Chrift, to fpeak the fame thing, and that there be no Divifions among them, but that they be perfectly joyned together in the fame minde, and in the fame judgement, i Cor. i. 10. We remember his command, Phil. 3. 15, 16. Let hs as many as be ferfett be thus minded y and if in any thing ye be otherwife minded, Gsd fha/l reveal even this unto you : Neverthelefs thereto Wf have already attained, let m Vvalkiy the fame rule, let m minde the fame thing,

2. Y©u muft underftand, that we have no intent by this our Agreement to foreftall any further means or attempt* for Accomodation, or neerer Unity: but contrarily to prepare for it; being confident that no way is fo likely to accomplifh it, as a concordant practice of what we are agreed in, and the conftant amicable affociation and familiarity of the diflen-ters. Nay fome of us have much more to propound to the Churches, for Conciliation and Accord, when ever God fhalj call us to it, and let us fee that it is likely to be regarded or do any good.

3. Much lefs do we take up with what we are now agreed on, as a perfect, or fully-fuificient way y. as if the points which arc laid by, and wherein the feveral Parties differ, did con* tain in them nothing of any moment; but all that is ufefull were contained in thefe Points wherein we are all agreed. Nor do we intend to tye our felves to take up with thefe, and never to go further. But, as Chrift faith in another cafe, If any man do the "bill of God, he fhall kyow, dec. So I verily think; that eonfcionable, friendly pra&iftng of fo much of Chrifts Difcipline as we generally know, would have helpt us to know the reft fooner then our perverfe contendings have done-and would have prevented thofe fad effects of our Divifions, which muft lie heavy on fome mens confeiences, here or hereafter.

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4. I muft therefore efpecially intreat you to obferve, that whereas federal things are left undetermined in thefe Proportions, and you think in the reading, that you are at a lofs for our meaning; expeding that all things fhould-beparticularly and punctually determined of, that we have done this purpofe-ly and of defign; and therefore the errour is in your expeda~ tion of a more particular determination then will ftand with our ends. For feeing we intend but to ilngleout what we know every party may agree to, without deferting his own principles ; we muft needs leave out thofe particulars wherein we arc not agreed.

5. Underftand that we have left many things to be prorenatA upon the emergent occafion when it comes to pradice, agreed on at our Aflbciation-meetings, which we could not without many inconveniences, agree on in thefe Propofition before hand : Efpecially things that vary according to circumftances of time, place, perfons, occafions,^c.

6, Underftand, that though in many things we have tied up our felves by thefe Proportions, from ading in a way of Angularity. Yet in many Points we have left each party and perfon to the liberty of their judgement: fo that they may go Above this our Agreement, fo be it^ in fo doing they go nol Aga'mft it.

More particularly 1. Whereas in the firft General Propofition we profefs, not to addid our felves to parties, but to pradice unanimoufly thofe known truths that the fober and godly of each Party are agreed in.] We mean only thofe Parties who acknowledge a Difcipline, and are fo [[fober] as to difclaim thofe Principles which are utterly inconfiftent with the healing of our breaches, and the Peace and Union of the Churches. Particularly we mean the Presbyterians, Independants, and Epifco-ffell who are Moderate and Judicious. We mean not any Seekers that difclaim Discipline; nor Papifts; nor Popifh E-pifcopall Divines, who will have all the-world come to the Romifh Pohty , or elfe they muft have no peace. But k is only the Proteftant Epifcopall Divines, whofe principles I

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take to be confident with our Proportions: And if there be any other Party fo fober as to depart no further from the waies of Peace, it is fuch that we mean. But if it had been our intent to have laid by all that any Party will controvert, we ftiould have agreed on nothing.

2. Where in the fame Proportion we fay £at prefent only to practice] we intend not that every man of us is tied from praCtifing any thing but what is fo agreed on : But that we do Agree in and tye our felves £only] to fo much; but may notwithstanding privately differ in our practice, fo far as we have not reftrained our felves in this Agreement, and are not retrained by Gods Word.

3. The eighth Propoiition leaves many weighty Cafes undetermined about excluding fuch haynous orTendors, whofe finne is either notorious, or generally fufpe&ed, and yet for want of accufers and profecutors are never brought to Ju-ftice? and alfo about perfons who are under a long triall, &c. But we take thefe cafes to be fuch as muft be ufually determined according to circumftances upon knowledge of the particular cafe : and therefore fitteft to be determiued at our Meetings, when it (hall fall out: and not to trouble and puzzle our felves with fuch Cafes before they fall; feeing we cannot well make any agreement before hand ( except very ge-nerall) but what will be found defective iu the applicatio fit Only thus much I fhould advife, that if it be known that any perfon is guilty of a capitall crime ( as for example of Adultery ) though we be not bound alway to aceufe them openly, er-to bring them to fuch a confeffion or felf-accufation as may hazzard their lives; yet 1. The Paftor may fufpend them and in fome caies require the people to avoid them, when the fad is publiquely known (though the party not profecu— ted-) and gue but a generall intimation of the fault,, as known already; though perhaps the Evidence will not hold in Law, (As I have known perfons that openly confefs Adultery at-home, but denying it before the Judge, come off as if they were innocent; and yet confefs it again when they come home.) And I fhould think that fuch perfons (houId not be rc-admitted to Communion, till they do manifeft publiquefe-rious penitence in the Congregation •, but only in General!

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termes ( feeing ttiey are not bound to accufe themfelves, fo as to expofe their lives t© danger:) As thus [_ I confefs before God and this Congregation that I am a haynous linner, and unworthy of Communion with the Church: the particulars I need not exprefs, feeing the Congregation may eafily know my meaning. &-e.~] Whether it be meet that Eccleiiafticall cenfure, or the Magistrates cenfure go fir ft, we do not go about to determine.

4, Concerning the tenth Proportion (which will be moft que&ioned ) I defire it may be obferved : i. That we meddle not with the term [_ Excommunication. J 2. And therefore they that fay w r e meddle with the Thing, muft define Excommunication, and fhew that the work that we here agree on doth reach that definition. 3. Which if they do, then they will make Exeommunication to be no more then this application of Chrifts doctrine to a particular perfon and cafe, which every Miniver of the Gofpel may perform : For we mention in our Agreement no more. 4. lam fure that delivering up to Satan, and the great Anathematizing Exeommunication, is commonly taken to go much further and contain more, then we here conclude on. 5. Yet obferve, that we here fuppofe the fad and faultinefs proved beyond doubt: and when we fpeak of Minifters Applicatory requiring die Avoidance of fuch jperfons- if any think we wrongfully authorize him to do this without the Presbytery, Congregation, or Bifhop ; remember that we fpeak not here of examining WitnefTes, much lefs giving them their Oathes, or the like preparation for difcovery of the guilt. How farre people or any others may have * hand in this we do not determine. 6. Nor do ™$ determine whether it muft needs be more Minifters then one, that muft agree in this, before the publique Application: yet afterward, we have limited our felves in this tor Unity, Peace, and avoiding of ra(h applications. Though for my own part, I am very confident that it is their Errour, whoever they be, that deny the power of Excommunication it k\f to a fingle Pa--ftor, atleaft, where he is the fole Overfeer of that particular Church.

The Objections againft this tenth Proportion, I will anfwer anon.

s. The i i th Propofition forSufpenfion, contains itsownfufTf-cient pjroof,as thole that-will well obferve it,inay difcern.

6. Concerning the i2 tk Prop. I muft tell you,that we cannot agree to the looie practice of thole Minifters and Churches, who thinK it enough to keep people from the Sacrament, and never proceed further with them in way of Difcipline : but let 500. or a ioco. live in a Parifli without any more then fuch a Sufpenfion : whenas Sufpen-fion is but in order to their Try all, or their Reformation or Rejection thereupon. Yea they determin not,nor is it known,whether all thefe perfons are members of their Churches,or not ? Many Reafons we have againft this courfe, befides what are mentioned in the Proportion*.

7. We take it thauhe 15 th Propofition containcth the true mean, between the Ulurped Power of fome Pallors, to binde the People by a known erring fentence,to go againft Gods Word; and the Ufurped Power which many pretend to, of Ruling the Church by their Major Vote. But how tar the Congregation fhould firft have Cognifance of die matter, or be heard in the debate; or how far the Minifters muft endeavour their confent, or fafpend their own a&ions,for wane of their conient, we do not determin. And therefore all moderate Presbyterians and Independents may well agree with us in this; be-caufe its no Power that we deny thePaftors, but a Power of binding men to go againft Gods word; and it is not any of their Liberty that we deny the People, but only Ruling Miniftcriall Authority, which God never gave them,we muft needs deny them.

8. Concerning the 17^ Propofition (which many will ftumble at) I defire you to obferve thefe things.

1. That as we avoid the Titles of Lay-Elders and Preaching-Elders, fo we do purpofely avoid the determination of that Con-troverlie, Whether Chrift hath appointed Ecclefiafticall Elders, di~ ftind in Office from Teaching-Elders, having no Authority to Preach, Baptize or Adminifter the Lords Supper, though they have Gifts ? I confefs my own private opinion is, that neither Scripture nor Antiquity did know any fuch Church-Officers: But as I fo much reverence and value the contrary-minded, as not to exped that my Judgment fhould ftand in any competition with theirs, or in the leaft to fway any man to my opinion from theirs (though upon the.concurrent Judgment of fo many Learned men that are of the fame opinion with me, I might reasonably expect, that other mens reputation fhould create no prejudice;) fo it is nothing to my

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Brethren, nor the feftfe of our Agreement, what my private opinion is. We are not fo unconfcionaoly felf-conceited or divifive as to think we muft or may rejeft all thofe from our Communion, th'at differ in this Point from us; or that it is a matter of fo great moment that may hinder our fraternal! and peaceable AfTociation.

2. We have therefore agreed of the work of Afiifting-EIders,and leave the difcufiion of their further Authority,, and diftin&ion of their Office from Teaching-Elders, to others,

3. And that each party may well agree to this Proportion, without forfaking their Principles, is beyond doubt. For the Presbyterians and the Congregationall party, they both are for fuch Elders, as (hallRule, and not adminifter Sacraments;.and though fomeof one fort, fay, they may preach, 1. They fay not that they mutt preach where the Teaching-Elders are well and prefent; 2. And perhaps it is becaufe they would allow another gifted member to do the like. And for the Epifcopall Divines, their pradice and their writings prove what I fay: For they have ever fince the Reformation allowed great numbers of Readers in England, of far lower abilities then we exprefs in our Proportions; fuch as never preached, and fome that were fain to labour for their livings*in fe-cular employments, as this Countrey knows. And though they allowed them to Baptife and adminifter the Lords Supper, yet they never affirmed that they muft do it,wh$n there was an abler Minifter of the fame Church to do it. And in their writings they dpmaintain the fawfullnefs of placing fuch Reading Minifters inChappel* orParifh Churches under able Paftors. So that its paft doubt, that we are all agreed, that there may be fuch Officers, or Elders chofen to do the work that is here expreffed. And if any think it a matter of fo great neceflity, that we agree in our belief of thefe Elders further Power,as* that we muft not Affociate with thofe that agree not, I would intreat him to tell me,why it is. not in our Creed ? or why it never was in die Creed of any Church > or whether no Church had ever a fufficient Creed, fo large as to contain all Points of abfolute neceffity to fai-vation, or without which, we muft avoid mens fociety ? or whether he dare yet put it in his Creed among hmdamentals,o.r Points of fuch neceflity £ I Believe that Lay or meer-Rujing Elders are^ or are not Juredivim Q Or whether he accufe not the Scripture it felf of rnfuf-ficiency, for 1 peaking fo darkly of fundamentals themfelves,. as that the molt Godiy and Learned are not able to underftand it > And whether he lay. not a ground of kparation from multitudes of eminent

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nent Learning and Piety, yea from'whole Churches, which Chrift himfclf owneth, and will not allow us to feparate fron> ?

4. And obferve further, that the Elders that we here fpeak of, are only Affiftants to able Preachers: we do not fay, that fuch may be allowed of alone, where there is no other to preach (though what might be done in cafe of neceflity, I will not determin.) But if a great Church have one or two able men to Preach publikely, and will moreover appoint fome fober, godly, orthodox men to help them in Private overilght, Inftruction, admonition and reproof; and if one call thefe Lay-Elders or Ruling-Elders, and another take them to be inferior Minifters, asr fome fober Chappell .Readers were, I would not quarrell about the notions or Titles while we agree about the work to be done. Nor would I dare to reproach them with the name of Dumbe doggs on one fide, or Lay-Eldeers(as dumbe)on the other.

5. I thought meet alfo to tell you thus much of my own opinion; that it feems to me the beft way, ( at our firft ordering of our Churches according to thefe Propofitions ) to take in none but School-mafters v Phyficians,or other Learned men to be Elders ( where fuch are to be had that are meet:) and for thofe of our Abler hearers that are unlearned, that it will be fitteft firft to try them in the Office of Deacons: both becaufe the Office of Deacons is moft unqueftio-nable to all forts and parties; and fo it will avoid the reproaches of diffenters: and becaufe the Apoftles made Deacons before they or-* dainedany fixed Elders of particular Churches; and they made a-bier men Deacons then any of us are; and therefore none may think the Office to be below him ; and becaufe it is orderly to afcend by-degrees : and the Apoftles words 1 7^/^.4.8,9,10,11,12,13. together with the conftant expreilioas and practice of Antiquity, do (hew that this is a degree totheElderfhip; and that Deacons have more power about Word and Sacraments, then is commonly allowed to meer-RulingElders; and therefore may be more helpfull to us; yea that they joyned with the Presbyters inConfiftory,is the common opinion. And the danger of mifguiding and dividing our Congregations by men of weak Judgments, is fo great- that I think it much htter to try them firft in an Office of known Inferiority ( for all con-fefs that Deacons fhould be Guided by the Elders,) wherein they may be as ferviceable to the Church 3 then to begin them in an Office of meer Power, wherein they will think their Votes tobeofequall Authority with the moft Judicious Teachers, and fo may breed con-

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tentions,or foment Errors or fa&ions in the Church ] and yet be left capable of doing fervice,then the Deacons are ( See M r Noyes Temple AfeafttredfOt the Office of Deacons and Elders.) This courfe therefore I have propounded to my Brethren of this Affociation; and they think as I do : But for other Brethren that Joyn with usYome living neer 5 o miles from us, ( (b that we have nrorc feldome opportunities to meet,) we could not.yet propound k to them. If any fhaii rcfufe the Office of Deacons,, as-too mean for them, they fhall thereby difcover that Pride that will prove them unfit to be either Eiders or Deacons; and you will have caufe to thank God, that thereby a mifchief to the Church is prevented, which mightihaye followed, if fuch unhumbled men had crept into Authority.

6. Bat the -great Objection .againft 1 this Propoiitron will be ;( by ibrne ) That we allow none to be Eiders but thofe that are ordained, and ib overthrow meer-Ruling Elders-,. To which I anfwer : 1 .Theie Brethren muft confider, that we are forced for unity to fpeakindi-itinctly of all that are meer Aflifting Elders, and,do not acUi-ally preach and adminifter Sacraments, whether they- take them-feives to have Authority to do more ( as other Minifters ) or not: now they will confefs that fuch inferior or AJluting Minifters muft be Ordained : and we ; cannot now diftinguifh. 2. I never could learn that it is. the Judgment of Presbyterians or Congregationall men, that it is unlawfull to Ordain meer-Ruling Elders. And if they may doit, why fhould they not yield to it for peace, though they think not that they rmtfi do it? . 3. I confefs I know of.no. Elders mentioned in Scribture, without Ordination ; and do.defpair of ever feeing it proved that the Apoftles did appoint two forts of Elders, one Ordained and die other not Ordained. The contrary I doubt not to prove by fufficient Induction. 4. Deacons muft be Or* gained that are inferior to Elders; why then fhould not Elders be Ordained? 5. Let our Brethren take heed left they loofe all their hold of that (hew they-have in Scripture for meer-Ruling Elders (I mean qnoadpoteflatem b not ^mad exercitium ordlnar'mm^,) if they once difdaim all thofe as no fuch Ruling Elders, who were Ordained. It feems then that when the-Apoftles Ordained Elders in. every Churh, and when Titw was left to Ordain Elders in every City, it was no meer-Ruling Elders that theyO-rdained,or were a-ppointed to Ordain ! 6. I confefs I am loath ( without more Reafons then I yet know ) to give the Intruders of the Miniftry fo much encouragement, as .to. tell them 3 . men may ordinarily be Ruling Elders without Ordir

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nation ? For doubtlefs a man may much more Prsach up aaddowrr in pubhke occafionally without Ordination : I mean, more may be faid for it. Even ibme of the mod Learned Epifcopali Divine* think, that by the Bifhops allowance private men may preach, and that it belongs more to the Pafter to' take care -what Do&rine is taught his people,then that himfelf be the Teacher. And molt allow the preaching of Probationers. And if you add to this that there is no need of Ordination, to the Office of Church-Governing, I know partly -what will follow:

7. Yet a greater doubt is behindhand that is, How we would have -rhele men Ordained ? I anfwer, 1. We have not determined of that: We purppfely avoid the point of Ordination ; . becaufe the diftance between the Epifcopali Divines and others is well known-in that point: and werefolve not 10 put fuch controverted Points into our Agreement • Jeit thereby we necef&riiy exclude the diffenters. Our builneis is not now ( as-is faid) to Reconcile differences in judgment: much lefs to divide from thofe .that differ from us: but to pra&ice una^iiuouily-ib much ; as we are agreed in. 2. We leave therefore every man in this to his own Judgment. Thoie that are for Bifhops; may be Ordained.by them with-a Presbytery, if they can obtain it: Thofe.thatvare againir them, may be Ordained by the Aflociated Pa-itors of that Aflociation, , the Preiident performing the Action, Thofe that fear, danger from the Law of the Land, if they Ordain without Authority, may fend men to fome neighbour County that hath Authority. Thofe that will not ufe the Name of Ordination, may yet ufe the Thing : which is nothing, but the folemne Defigna-tion or Appointment of a fit Perfon to theOffice,by Competent men: which is moft fitly accompanied-with Prayer and Impoiitibn of hands,where they may be had.'. 3, To avoid fome of thefe contefts, if Deacons only be firit Ordained,as I before mentioned, it will prevent the quarrels that fome may elfe be >drawn to by difference of Judgment. For many.moderate Epifcopali men will allow Presbyters to Ordain Deacons, that will not allow them to Ordain Presbyters. As for thofe that will fay,Thefe are no true Officers, nor to be acknowledged ( whether Deacons or Presbyters) who were nor Ordained by a Bifhop; and thereupon will take occafion for a fchifme in our Congregations • I fhall fpeak .more fully to their fatisfa&ion anon.

9. Though T think few will queftion the Lawfullnefs of what is in die 18 th Propoficion, yet I fuppofe many will queftion the Convex

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aiencyofjt: Some wilt fay* Ic looks like Independency to call our People to fuch Profefiions, which arc real! Covenants. Some will fay, We (hall occafion Divifions in our Congregations, upon our Peoples fcnipling and refufing it. But I doubt fome will have a worfe Obje&ion in their mindes; That they (hall hereby dimintfh their Congregations, or lofe the Peoples affe&ions, and thereby iofe part of their Maintenance. To this point, I (hail firft premife fome explication of our meaning, and then give you thofe Reaions of our Re-folution herein, which were propounded and debated at our meetings.

i. Underftand that we are all agreed among our felves, that our prefent Parifties (I mein not all in England, but all ours that joyned m thefe debates ) are true particular organized Churches of Chriit: and therefore that we require not this Profeillon as a Church-making Covenant, but for Reformation of thofe that are Churches already j and as a means for our more facile and fuccefsfiill exercife of fome Difcipltne and Government of our Congregations.

2. Yet we thought not meet to put thefe our Principles down in our Agreements: but retain them as our own private thoughts: becaufe being no Fundamentals^ nor neer the Foundation, we can agree with thofe that differ from us in this point of Judgment, fo they agree in pradice : And therefore we have left it fo open, that any man may fubfcribe to it r who yet thinketh that we are no true Churches, for want of a Church-Covenant, or for want of a folemn Call of our Minifters; fobeit thefe perfons, will but acknowledge us to be Churches and Mmifters, after our publike Profeflion, Confentand Affociation * though they will not acknowledge it before.

3. We have not tyed our felves or any Brother, to the ufe of any one particular figne to be required of the People in making this Profeflion ? Whether by fubfcribing their Names,or lifting up the hand, or fpeaking their Confent. For we doubt not but this is an Indifferent thing; That which we require is fome Expreihon of Affent and Confent: but how to exprefs it, we leave to the prudence of particular Paltors who are to guide their own Congregations. For my part I intend to have the Names of all the Members in a Church-Book (the Adult in one Colume and the Infants in another ) and that the Members (hall either write their own Names in it,or confent that I write them, this Profeflion being prefixed to be fubicribed.

4. We have left it undetermined, Whether the Confent (hall be -.exprefled particularly man by man, or many together? and whether

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they (hall repeat each man themfelves the words of the Profcffion, of onlyConfent to it on the Minifters recitall ? We judge that lefTer Congregations may be more punctually dealt with then great ones can be : But yet I ftiould advife in the greateft, that it be not fo hud-led up as to elude the Intent and fruftrate all: and therefore that fome time be taken in doing it • fome families coming in one day, and fome another. And for thofe that we have fufficient caufe to fufpect of grofs Ignorance, we have agreed that the Officers firft try their Knowledge in private (becaufe many cannot exprefs themfelves apenly,)and when they are fatisfied in it, that we take the Profeilion of their Confent only in publike; acquainting the Congregation of ourfatisfa&ion.; who are bound to acquiefce fo far in the judgment of their Pallors, when themfelves hear the perfon profefs his Confent though he do not exprefs ( himfelf) the Articles that he confent-eth to.

2. Our Reafons debated on for this Practice, were thus given in:

Conduf. We have Reafon to require ( & things now ftand ) a more exprefs ftgnification of our Peoples Confent to our Miniftrj and Alini-jhriall AUions,and their Memberfkip *f their particular Churches.

Reafon i. We have now by reaion of the Licentioufnefs and Apo-ftafie of the times, more reafon to queftion concerning many of our Members, whether their hearing fignifie their Confent, i. Becaufe many profefs the contrary. 2. We know fome Infidels and others little better, that come to Church fomctimes, meerly to avoid the cenfure of the people, or to pleafe their ears ( and this they have acknowledged.) 3. Multitudes.^ many Parifhes will not receive the Lords Supper with us.

Reafon 2. The Liberty .given inthefe times hath taken away fome other bonds,which formerly were laid on men, to conftrain tnem to acknowledge and fubmu to the Miniftry and Ordinances: and to obey the Church-government that was then in force. We are therefore neceilkated to make ufe of the bond of their own Confent, and to require that it be m<;re exprefs,then formerly it hath been.

Reaf.i. Mmiflers that were ftudious of the good of the Flock, did ( very many of them) heretofore difcern the need of an exprefs confent, that they might have more certainty of the extent of their Charge then the Bounds of a Parifh can give them. Only they (truly) maintained that ourChurches were true Churches, without: more. exprefs Confenc then we then had 3 and that it tended but to tli^ Well-being

£cing of a Church,, and not to the Being, that theConfent : ,be<more exprefs tlien Formerly : But now the Impediments of rhofe times are fo farre removed, as that we have full liberty to choofe what wav of expreffing our Confent we fhall judge.beft; it befeems us to choofe the moft clear, full and fatisfadory.

Reaf. 4. Multitudes will be uncapable of thofe publique, ,pcrfonall admonitions, which are in. feverali cafes our duties, and we have a-greed to perform, except they firft' know that we refolve on this courfe and in the generall do confent to it. They will take it for an unfurTerable injury, to be fo dealt with, meerly becaufe they live m our Parifhes, when they never confented to fuch a courfe. Nay it feemstome, that fat lead as things now ftand) we cannot without their exprefs Confent effectually ufe any further Difcipline with them as Church-members, then meerly to keep them from the Lords Supper, which is now fo common, that it feems to them as no difgrace or penalty. As long as they are continued as Members of our Churches, and have their children baptized,and themfelves joyn with us in Gods iolemn Praifes and all other Ordinances, and have freedom from all publique particular Reproofs and Cenfures, being never noted by theMinifter to be avoided, they littlecare for forbearing the Sacrament; we.feethoufandswill keep away themfelves without ourex-clufion. If any can (now) exercife any more Difcipline without their peoples,known fove-^onfent, let the practice of the Congregations iu £'/jgUndwitntf$. If itcaabedone, Whyis it not? They will refufe to come near us, anfwer us,or regard any thing we fay or do.

.Rtaf.j. Let thofe that better know the Law of the Land confider, whether it be not necefiary to our own peace to free us from Law-fuits, that we have firft the peoples exprefs Confent ? and whether they may have no A&ion againft a Minifter elie for naming any man in the Congregation by Reproof, and pronouncing him a perfon to be avoided ? and fo no Difcipline will be exercifed.

Reaf&i We have found by long and fad experience,, that the people underftand not generally the nature of Implicit Profeflions, and do indeed ufe, them often as no Profeflions at all • and that their meer Implicit Covenanting with God,and obfcure Profeflions of Faith, not underftood, and dark worfhippings of God, have tended much to de-ftroy the life and being of Chriftianity, with many that content themfelves with the name j and that nothing is more eafie, then to turn all Profeflions, Engagements and A&sof Worfhip, into meer formal! Jhews, and deny the power ? and deftroy it thereby: Why then ihould

we

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werefolvedlychoofethatway, that hath produced fuch evils, and is like to continue them ?

Re of. 7. It is evident that the end of a publique Profeffion and Engagement is a fatisia&ory difcovery Ct mens minde>, and a firmer obliging them to God and their Supenours, and to each other: that fo their duties, as to all thefe, may be the furelier performed; and they may more eaiily be convinced of their fin in cafe of wow-performance. Now who knoweth not that the more exprefs and folemn fuch Profefiions and Engagements be, the fitter they are for the attainment of their ends? And that which is bed fitted to the end,is the beft means.

Reaf.S. It is agreeable to the excellent nature of the Truths and Duties of Chriftiamty, and the great importance of fuch buiineffes (as to the Church and the fouls of men) to be as opmwifull as is pof-iible in the owning and acknowledging them. Truth furTers moft by being obfeured; and Duty, by being but fuperficially, ignorantly and refervedly owned and performed: And how much muft the Church and mens fouls hereby fufTer I God ioves the moft open Con-feffions.

Reaf.9. Many of the Separation do (on this ground efpecially) deny that our Parifhes are true Churches, becauie they are not tied by Covenant or any exprefs Confent into a Body Politick. On the fame ground alfo they deny our Paftors to be true Minifters, becaufe they have not the exprefs Call or Confent of the people. Though I doubt not but this is their Errour, yet the fatisfying of fo many exceptions Brethren, and the removing of that which may ft ill occasion their offence and hurt,and the continuance of Separation and the Churches divifions, is furely a work well worth our performing, and which we fhouid endeavour as far as poffibly we may.

Reaf.ic. The fame want of exprefs Confent is an offence to our Brethren of the Congregationall way, and hindreth our clofure with them. And though lome think that this is rather a diilwaii ve,and that we fhouid the rather fhun it, left we fhouid feem to approve of their Church making Covenant, and fo to recede from our former principles, yet I think this conclufion is much contrary to the Scripture, and the practice of Paul, in Circumcifing 77?^^ Jn Preaching privately to them of reputation, GV.2.2. and becoming ail things to all men v a Jew to the jews, and a Greek to the Greeks. The love of our Brethren, and of the Churches Unity and Peacef fhouid make godly men condefcend in a greater matter then this, as long as we aH acknowledge it a thing lawlull. F Reaf.

flfl

Reaf.u. We require nothing but what hath been the Ancient practice of the Church: that the People were ufed Exprefly to Content to their Chofen appointed Teachers, if not to Choofe them, ( yea even the Bifliops themfelves;) ( yea that they might Rejeft unworthy Bifliops when eftablifhed,) and that Difcipline was exer-cifed before them, exprefly and more rigoroufly then we pretend to, is well known to all that are acquainted with Antiquity. See for one Cjprian Epift.6$.p. 200,201,202. (Sdit. GouUrtij:) and fee more in BlondeII. de fttreplebis in Regim. Scclef. And for folemn profe/lion of the Faith, it hath been of long and conftant ufe, as in all parts of the Chriftian world, fo in our own Congregations in England, where the People were every Lords day to Profefs their Faith,' by Handing up at the Recitall of die Creed. And the Sacraments are Seals of the Covenant: and therefore all that receive the Sacraments muft enter or renew their Covenant.

Reaf.u. Thole ( moderate men ) that are moil againft Church-Covenantings, fpeak only againft theNeceflity of them; but the Lawfullnefs they deny not, no nor the Convenience in cafe of liberty ; no nor the Neceffity of the Thing, but only of the Circumftan-ti'als, and manner of expreflion, and ends by fome affixed. They require that the People exprefly Confent to the Choice of their Mi-nifter, and that they be examined before the Sacrament of their knowledge in the Fundamentals. This differs from what we pro-pound,butincircumftances. Andlfliouldthink it more feafonable and convenient, to be fatisfied of our Peoples fpirituall fufficiency, and capacity for Church-Communion, at our firft Reformation of a difordered Church, or in a well-ordered Church, at their firft transition out of the ftate of Imperfed Infant Members,and admifiion into the number of Adult members, (and after this, to fuppofe their Right good to Communion and Church priviledges, till it be on fuf-ficient grounds difproved, excepted againft or questioned by any,) then to try them as only for admiffion to the Lords Supper,furTering them to live quietly in the Reputation of Members, fo they will not come to the Table of the Lord.

Thefe are the Reafons, for fubftance, that were given in; on con-fideration whereof we refolved on this Practice: which I have therefore repeated, that others may confider of them, who elfe might through mifunderftanding us,queftion our way.

Laftly, Let me add this : Our firft Conclufion was only, of the Neceflity (in thefe times) of the Peoples acknowledging us to be

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their Paftors, without which i .We cannot know our Charge, i.ftor our Duty. 3. Nor therefore will difcharge our Duty. 4. Andefpe-cially cannot exercife any confiderable Difcipline. But for the Publike Profoffion and Covenant with God,we take in it, only as very fit to go along with the former; that men might be engaged to God before they be engaged to their Overfeers; and might firft be clearly difcovered Members of the Univerfall Church, before they profefs themfelves Members of a partiular Church.

We did at the fame time anfwer two great Objections. 1. Of thofe that fay, The Apoftles required no Rich exprefs Confent.

Anf. 1. That Negative cannot be proved, though it were not written that they required it. 2. The Chriftians of thofe times gave a mod full exprefiion of their Confent to their particular Minifters,and to be Members of their particular Churches.

1. In that before the Church the Apoftles appointed them Elders in every Church, whom they openly Accepted and Reverenced.

2. For Deacons, they bid the Church choofe fevenmen whom they might Ordain,

3. The People voluntarily (when no Magiftrate did conftraiit them ) did continue in the Apoftles Doctrine and Fellowfhip, and breaking of Bread and Prayer, and fubmitted to their Paftors as thofe that were over them and Governed them in the Lord : and without the Peoples exprefs Confent, none could then have Ruled them, by meer Ecclefiafticall Rule.

4. Remember that all this was done in times of perfecution, when it hazarded their lives to acknowledge the Miniftry, and to frequent Church AfTemblies- which made the Apoftle Beb. 10.25. exhort them not to forfake the Aflembling of themfelves together, asfome ( for fear ) did. Now this is a fuller fignification of Confent to thfe Miniftry and to Church member(hip,then dwelling in a Parifh is; or the meeting to hear a Sermon is, when either Law or Cultom brings them, and they difcover by many wayes, that they either know not what a Ch»rch is, or what the Minifters Power is, or fubmit noc, and Confent not to it.Further perufe the Scriptures that we have cited intheProfeffion.

5. Rememberyet, that I maintain that God doth in Scripture require on\)[_Confent Jigmfied y] but hath not tied us to this or that particular figne for [Tignifying it:] but having given us generall Rules that all things be done to Edification,Decently,c?r. he hath left it to humane Prudence to determin of the particular figne (whether voice,

F 2 -fobfcription,

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fubfcription,#T .) according to thefe Rales": And herein 5 the Paftors are to ooniulc with their People about the Convenience • but the People to obey the determination of their Guides. So that if the A-pofties had required no other figne of Confent but A&uall Meeting, yet it followeth not that therefore we muft require no more.

2. The other great Ob-je&ion was from the "many Inconveniences that may follow; in that it will feem fo new and flrange to our People. To which J anfwer : Practice but the Rules which we have agreed on in the manner of doing' it, and all the Inconveniences will be avoided, except, thofe char muft needs ! be expected by ail . that will be fatchrull in the Mtniftry, and.will not do the work of the Lord deceitfully.

Yet obferve that we have left thofe Brethren at Liberty to neglect this, who will manifeft to the Affociated Minifters, that they can better order their Congregations and exercife Difciphne, without requiring this expreis Confen^rhen with it. Alio that we refolve not that *hoie muft do it iminediady, whofe People are not yet ready or capable, either through prejudice, ignorance" or other impediments. Itnztius Kp. ad Pcljcarf. bids,.hold frequent Aifemblies,and enquire after all by Name:fervarrs arid maids 5 err. muft not be declaimed.

\q. Concerning *he 2 ch Proportion about.Conftant Meetings, and the Rulesof AiTociadon agreed on therein; obferve that"we Eieddle no: with thar great Queition, Whether theMinifters of orfe Church are to exercife a proper Government over another ? But laying afide phc C^e&ph of Ciailicail Regiment, we only derevrnin ofV . . . M^eur Minillers and Churches are bound to, either

vr, coniH'ori duty to one another as Cfirii'i ns (as to give a Reafon of our Hope se i\ k ask it: to fatisrie an offended Brother, to

Love one another, cc.) or elfe as Minifters; and efpecially for the Unity and Peace of the Churches; which every man ought to ufc ins utmoft skiil^induttry and power,to attain and maintain. Somxthjlr rke explication rf the Prop rations.

A brief Exflk&iim of fern P-Jf^cs in ibe-Prcfe/tor*.

1" Intend not ?.r :on of. rrats Profe/hon, which >e to

.-Ivor j^m. ;: > -,Ve have.-put it ail-m as plain terau . ;is v/.e couii. d'.a: g migiic D££i &c tejs explication. 1 had once

thotght

thought to have given you a Syntheticall or Analyticall fcheme of it, that by difcerning our Method, you might difeern our ReafoQS for the location and order of each part and terme : But confidering that the People, for whofe fake I write, cannot make ufe of fuch a thing; and that the Judicious can eafily Analyfe it all of themfclves: I will let that pafs.

i. I mnft give you to underftand, that the Reafons of our prefixing the Preface were thefe : i.That our People may fee the Grounds and Neceflity of our Practice. 2. That we may not be thought to go on their Grounds, that take our Churches for no Churches before an exprefs Covenant/uperadded to all former figns of Confent; or that we may not be judged to go about the gathering of new Churches where were none before ; when indeed we do all this but in Reformation of thofe that are Churches already. 3. That out-People may be the more engaged,while they confent to our Reafons as well as our Articles.

2. Obferve further, that yet we (hall not refufe Communion or AfTociation with any Church, Paftor or Perfon that meerly refufeth our Preface 5 and will■ joyn with us in our Profefiion 5 though on other grounds: as e.g. if he take our Churches for no Churches before this Profeilion have made them Churches.

3. We. (hail not therefore be peremptory rn urging the Preface on any of our People ( no more then on neighbour-Minifters;) nor urge them to ufe it as they muft do the Profeiiion : though we defire as full a Union as may be had, and therefore that none will caufe-iefiy diffent.

4. For the Profeilion it felf, underftand, that we diftinguifh between that which makes a man a Member of the Univerfall Church, ( which muft go firft) and chat which makes or declares a man to be a Member of a Particular Church. And therefore we have fir ft put down 10 much as is neceilary to the former(largely, as being of moll: weight:) and then put down that which is neceffary to the later (briefly.;

5. That Faith which every Chriftian muft have and'profefs, cor> iiftech 1. In the Atkni of his Underftanding to the Truth of Fundamentals. 2. And in the Confentofhis Will : 1. To the Relations between God and him. 2. And, the Benefits following thofe'Relations ; which both are offered. 3. And to :he Duties commanded, on the ground of thole Relations. 4. Especially chofe .Dunes which are msde by God the Condition of our Receiving the laid Rela-

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tions or Benefits; and fo are of flat neceflity thereto. Now in the Apoftles Creed ( commonly fo called ) both thefe are implied in the phrafe of [[Believing in :] But becaufe the great ftop now is in mens Wills, for fubmitting to the Pra&ice of ProfefTed Truths ; therefore we have thought it necefTary ( having fo much Scripture warrant ) to require diftin&ly a more exprds Profeflion i. Of Af-fent to the Truth. 2. Of the forefaid Confent: the expreflenefs being no way inconvenient, but in our judgements very needfull

6. Under ft and that for the former part, the Profeflion of Affent to the Fundamentals, wedomakeufe of the common Creed called the Apoftles, as our ground and text y and we fuperadde our own, by way of Comment or Expofition. If any (hall tharge us with novelty or contempt of Antiquity in making the Ancient inefficient, I (hall thus prove the charge to be unjuft. 1. We highly efteem Antiquity, and efpecially the ancient Creed : and we take it to be Efficient to them that underftand what it implieth, as well as what it ex-preffeth : And therefore we continue it, and never defire to lay it by : no nor one word of it do we alter; not fo much as the quefti-oned word, of defcending into Hell. 2. Yet we fuppofe that a full Creed fhould exprefs the Fundamentals, and that all things necefTary to falvation are not exprefTed in that ancient Creed. Implicitly the whole Profeflion is in thofe three words, Matth. 28. 20. Baptizing them in the Name of the Father, and of the Son, and of the holy Ghoft: Shall we therefore fay that no more fhould be exprefTed ? or accufe the ancient Creed for exprefling more > 3. It is the Bible that we take for our prefent Rule, and we have fully proved both the Verity and Abfolute Neceflity of what we require,by clear Texts of Scripture. And if the Creed contain not that which the Scripture make necefTary to Salvation, is it not as fafe to fay that the Creed hath too little, as that the Bible hath too much ? Though for my part I will fay neither : becaufe that Creed might be fufficient for former times, when men underftood what was Implyed,as well as what was Expref-fed: and may yet fuffice, on fuppofltion that men be taught what it implies, and will profefs that Implyed Do&rine by itfelfas an expofition. 4. You may as well accufe the Univerfall Church, as us,in this. If they did not accufe the old Creed of Infufficiency, when the Council of Nice formed theirs, and the Council of ' Constantinople added to that, and when many other Councils have had their proper Confeflions, as moft of the Reformed Churches alfo have had 5 why fhould we be thought more guilty in this then they ? Sure Athanafins

thought

ft*)

thought as low of the fufficiency of the firfl Creed,as we do: And the Councill of Trent thought it much more Infufficient, as their deferable additions witnefs. 5. Underftand, that we are fo moderate in this point, and fo fenfible of the mifchief of enlarging our Creed be-' yond the'bounds of Scripture, that we will not break Communion with any (I fpeak for my felf and thofe whofe mindes I know ) who will take only the Apoftles Creed, on thefe two Conditions: 1. So they will add the following Profeflion otConfent, without which a bare Affent will do little good, feeing the Devils, fairh fames, be-leeve and tremble. 2. So be it they make it appear that it is not to hide any Herefie, that they refufe our explicatory Profeflion 5 and that they are not ignorant of thofe neceffary Truths which our Profeilion doth contain. 6. If any fay, We fhould have made ufe then of fome other of the ancient Creeds. I anfwer, We have made ufe only of the moft ancient and unqueftiona1>le;not formed by theCoun-cill at Nice; but by the Counfel of the Holy Ghoft, and delivered expreffely in the Scriptures: not mixed with our conceits, but given you in Gods exprefs words.

7. The things that we thought fhould be fullier exprefTed then in the ancient Creed, are thefe: 1. A man may beleeve all exprefTed in the ancient Creed, and yet beleeve that there is a hundred Gods: For it expreffeth not God to be the Only God, yet doubtlefs this is implied. 2. That Creed may be profeffed, and yet men deny Gods Infinitenefs, his Omnifcience, Goodnefs, Mercy, Juftice, Preservation Government of all,e£r. yet doubtlefs thefe are all implied in the term QGod.] 3. A man may beleeve all that is exprefTed in the ancient Creed, and yet deny, not only Original fin, but that ever man did fall from God and Happinefs,or ever flood in need of a Redeemer. 4. The ancient Creed telleth us not that Chrift is God, and therefore may be taken by an Arian. 5. It tels us not that ever Chrift was the Redeemer of the world nor of any in it: nor that ever he died for fin. 6. No, nor that he died for us: It only telleth us that he was crucified, dead and buried; but telleth us neither why, nor for whom, nor for what: yet no doubt but it implieth all thefe things, which it expreffeth not. It telleth us of beleeving the forgivenefs of fins, but it telleth us not whether they are forgiven for Chrifts fake, or with any refpeft to his facrifice as the caufe • yet no doubt it implied this. 7. It doth not fo much as profefs that Chrift himfelf was without fin. g. It fo obfcurely mentioneth the Article of the Holy Ghoft, not expreffing his Relation to us, orworksfot us, Miracles

or

/

or any other, that from thence alone it cannot be known, what a fa* ving faith in the holy Ghoft is. I will add no more : Only, were it not for interrupting the unlearned Reader, I would here recite many of the Ancient Fathers Creeds or Principles, that you might fee how we agree with them in the Point here added. ^One you may fee in Origens Prolog, ante Peri arch. Learned Parker ( or Sane ford ) de Def-cenfu will dired you to more. One brief one I will venture to fet down,becaufe it is fo ancient,and k> agreeable to the Scripture. Ter~ full, de prxfcript. cap. i3. Regula eft autem Fides, ut jam hinc, quid credamus profteamur: ilia fcihcet qua cnditur £ ZJnum omnium^ Deum ejfe, nee alium prater mundi conditorem • qui univerfa de nihilo produxerit, per verbum fuum prima omnium emijjum. Id verburrL> F ilium e]pu Appellatum, in Nomine Dei varie vifum Patriarchs, in Prophetic femper audit urn, poflremb de latum ex Jpiritu Dei Patris, & Virttite, in Virginem Mariam, carnem fatlum in utero ejus, & ex ea, natum hominem, & effe fefum Chriftum : Sxinde pradicaffe Novanu Legem & Nov am Promijfionem Regni Ccelorum : Virtutesfeciffe : Fix-umCruci: Tenia die Re fur re xi^e : In Ccelos ereptum federe addex-tram Patris : Atifffe Vicariam Vim Spirit lis Sancli qui credentes a-gat: Venturum cum charitate ad fumendos fantlos in Vita aterna ejr promiffonum ccelefiium frublum 5 & ad prophanos judicandos igni per-.petuo, facia utriufq\ partis Refufcitatione cum carnis Refurreclicne.~\ Hccc Regula a Cbrifto ut probabitur inftituta, nulla* habet apudnos qux-fliones,nifiquas h&refes infer unt,& qua hzreticosfacimt. Vide & Iren&um l.i .c.4. & 1.2.C2.

8. We thought it neceffary to reduce all the Fundamentals or Articles of the Creed to three heads, vU. the Father, Son, holy Ghoft, and their Relations and Works. Becaufe Chrift himfelf in the Baptif-mall Inftitution comprifeth all inthefe three : Mat.iS. 19,20. And many Learned men think, that the Churches common Creed was no larger at fir ft ( as Parker de Defcenfu at large endeavours to prove; and Lnd. Crocius Sjntag.&c.) or at ieaft chat thence it had its rife.

9. Our greateft care of all hath been, to give you the Scripture fenfe in the Scripture phrafe; that fo no good Chriftian may have any fcming caufe to fcruple the Profefting it: and none might be able to deny it, without plain denying Gods own Word. The Ne-xeftity of fo doing is fo evident, and our Reafons againft departing from the lex^r of the Text, are fo many and obvious, that I will not trouble you with them. I pray you perufe Learned D* Staughtons

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Form of tobolfime Words, Serm.2. pag. 60, 61,62.

10. We did ic as a work of Neceility, not prefuming of our fuffi-ciency fo far as to fay or chink tliac we have done ic perfectly : For we judge it a work he for a Council! of che ableft men on earth, to do ic as ic (hould be done,^/*,. chat there may be no word coo little,or too much,or unfit,or out of order.

11. We thought it meet to fubjoyn the full proof of every word from the Scripture, that it might be pad controverfie with all believers. Concerning the Texts cited I mud defire you to obferve, that every Text doth not exprefs the very words that we have put down, but all exprefs the fenfe and fiimme of the words; fo that I think fcarce two fyllables can be found that are not.exprelly in the words of Scripture, which contain any matter that is liable to controverfie, If you finde ten Texts cited for one thing, if the words be not in nine of them, it is iufficient if they be in the tenth ; and therefore I muft intreat you,if you doubt,to perufe them all. And let not the number offend you : If you need them not,they are no trouble co you : Few of chem,I chink,or none, are impertinent: A concent of many Texts may convince more then one fingle Text: at leaft it will be ufefull t<* have fo many Texts at hand, for the convincing any others of any Article of the Faith, though you doubt not your felves. Only the particular Application of fome parts of the laft Branch, w*. \_our Confent that f'uch a man {hall be our P aft or, and that We will be Mem-bers ofthU or that particular Church :J cannot be proved in termes from Scripture, but by confequence : For who can expect that Scripture fhould name the perfons of our Paftors,or the places of our habitation ?

12. As for the fenfe of fome few of the termes that may pofiibly be mifunder flood, I {hall give you my own thoughts,but briefly paf-fing over all the reft.

1. In the firit Parr, when we fubjo^fn \_ the Fattier ~\ to Q oneonlj God 2 we do not exclude the Son and holy Ghoft : for we afterwards exprefs the contrary. But we fpeak 1. In the language of the Scripture, as the Texts cited will inform you. 2. And in the ordinary language of Divines, who therefore call the Father Fundame?itKm-> Trirritatis.

?. In mentioning Gods Being (which we put firft) and his Primary Attributes, we apply the word \_Infimte~\\?> them all. And by the Infinitenef? ot his Being,we mean his Eternity and Immenfity : (That he is not a Body but a Spirit, not vifible, palpable,^, as bodies are,

G we

we imply or rather exprefs in the very fcermeQGW.]) By hi$ Infinite Wifdome, we mean his perfect Knowledge of himfelf ancf all things intelligible,paft,prefent or to come; their caufes, roanners,ends cir-curn{tances,orc. and how all things fhould be ordered and difpofed of for the belt. By his Infinite Goodnefs, we mean all the perfedi. n of his Holinefs,Inclination(if I may fo fpeak)to do Good to his Creatures, and in a word, whatfoever it is in G*od which we may conceive of in Analogie to Morali Virtues in man, which lye in the perfection of his Will ( as by Infinitenefs of hisWifdon e we mean all his intellectual! perfections.) By the Infinite Power of God, we mean his Omnipotency, and all the perfection of that in God, which bears Analogie with the Executive Virtue in man. For as m defcribmg the perfections of man, we muft firft exprefs his Being as the Foundation, and then reduce ail his Principall Virtues to the Perfections of his Intellect, Will and Executive Power j fo muit we be forced for our weak apprehenfions, to do by the Incomprehenfible God, while we can know him but in this Glafs. Next we thought meet to mention his Principall Works,and Relations thereupon : i. As to ail the Creatures : of whom he is i. The Maker, 2. Preferver, 3 .£>Tpofer : 2. As to the Rationall Creature in particular : of whom he is the Lord : which terme weufe in the Scripture fenfe as it comprehended both his Abfolute Propriety in us, and his Abfolute Soveraign Rectorihip over us all: To which Relations of his it is that his perfect Juftice is to be fubjoyned, and his Mercy as to the raoft eminent exercife of it. God muit be confidered as Rector, before heisconfi-dered as a moft Juft and Mercifuil Rector.

3. In the fecond Part, We thought meet firft to exprefs the Difeafe and then the Remedy. The firft lay in Sin the Caufe, and its effects : which as to our lofs is, in falling from God and Happinefs ( our true God:) and the ftate to which we fell is that threefold mifery, Gods wrath, the Curie of the Law, and the Power of Satan. Though God hath not wrath as man hath, yet there is fome Caufe of our furferings in God, which man can have no fitter conceiving or expre/fion of,. then under the 1 otion of wrath : and therefore we muft do. as Scripture doth,in difhuguifhing between Gods wrath and the effects of it, and not make them ail one. When we fay, Man is fallen under the Power of the Devil 1, weinclude,the Power of Sin, and the Fiefh,arid the World : for thefe are but Satans materials, baits or inilruments. A double Power of Satan we mean : both as he is the Caufe of Sin, and as heis.theCaufeofpunrfhment, and therefore is laid to have

die

(*3)

tte Power of Death, Heb.i.i4. 2. The Remedie of this malady we havedefcnbed in its feverail Caufes and parts, which I will leave td your observation. By the word T orda\ned~\ we have no refpeft to Eternal Decrees de rerum tventn : but to Chritb Legiflation, which is in order to be placed before judgement and its execution, which are next tub joined.So did the Church in TertHiiians dayes, as you may fee by his [Pnedicaffe novate Legcnu.~\

In tne third Part, we thought it meet to be larger on the Belief of the holy Ghoftyhen other Creeds are. For doubtlefs as it is not only the eiTence and perfon of the Father and the Son that are to be Believed ; but alio the Relation and works of the Father as Creator, and of the Son as Redeemer; fo is it the Relation and works of the holy Ghoft alio that muft be Believed to Salvation. And if the fin againft the holy Ghoft be fo defperate, doubtlefs Belief in the holy Ghoft is as neceflary. And indeed I fear moft Chriftians do not underftand or confider well this part of their Creed, what it is to believe in the holy Ghoft. I think the ancient Creed which I cited from Tertullitin ex-prefleth it excellently \_ Afifijfe Vicariam vim Spirits SanBi qui cre-dentes agat,~] Its like God would have kept the myftery of the Trinity unknown to us, and never have made it the object of our faith, if the feverail perfons had not ftood in thofe Relations to us, and done thofe works for ns, that muft needs be known. I think Tertullians termes are an exact interpretation of the work [Paraclete, J t is called Vim Vicariam, beeaufe Chrift being perfonally in Heaven, hath fent the holy Ghoft to do the reft of his work on earth, and carry on his Caufe, and maintain his Intereft till he return, againft the world, flefh and Devil, which is to be Chrifts Advocate, or properly his &gen\\_cjui Credentes Ag^t:~\?AiA that is two wayes,tbat he Actuateth Behevcrs: 1. Extraordinarily ; by Infpiring the Prophets and Apo-ftles, and caufing them to work Miracles and fpeak with tongues,^. And doubtlefs this is a moft principal! part of our Belief in the holy Ghoft ; viz,. To Believe,that the Spirit which fpake by the Apoftles, and by which Believers did fpeak with tonguts and work Miracles, was the very Spirit of God, even the holy Ghoft, and not an evil deceiving Spirit, ( which they that arfirm bialpheme the holy Ghoft :) and consequently that the many glorious works and gifts of this Spirit, are an infallible leal to the Truth of the Teftimony and Doctrine of Chrift. For you muft no:e the order of each part of our Creed. The Father is to be Believed in as the fit ft Caufe and End of man; and as his Happinefs. The Son is to be Believed in as the only way to

G z the

the Father, to Recover man to his favour and to the Happinefs which he loft. The holy Ghoft is to be Believed in as the eminent Principal! way to the Son, by infpiring the Prophets to foretell him, but fpeci-ally by the wonderfuil Gifts and frequent evident uncontroled Miracles which were wrought by the Difciples; and alfo by animating and fanctifying his people: This is Chrifts Jaft and great witnete which muft convince the world, or die they fhall have no greater to' convince them. 2. And the holy Ghoft muft alfo be believed in, in regard of his more ordinary [[Actuating of Believers; and that is as our Grade, Illuminator, Sanctifier and Aflifter againft our fpiritual enemies in our Conflicts, and Comforter in our diftreffes.

In mentioning the Spirits indwelling and working ( which becaufe they are mere undoubted Scripture terms, we put in ftead ofTerM* I'tms £,S*f creientesag^i~\ ) we make Believers the fubject : Becaufe though faith it feif be the gift of God, yet there is fo much greater and more eminent grace given after faith, and on condition of believing, then the Grace is which enableth us to believe, that it is only the giving of chat greater meafure (and extraordinary Gifts) which in the New Teftament is uiually called the Giving of the Spirit: For (as M r Th. Hooker and others exprefs it) the Spirit in wording Faith doth but, as it were, make his way into the foul, and then dwelleth and worXeth there afterwards; as ( faith he ) fome Birds firft make their way into a hard tree by (locking a hole in it, and afterward make their nefts and lay their young there. Here note well, that we thought meet before we expreiTed the particular works of the Spirit in Believers, tcrmention firft the relative change of their ftates,which in order goeth between their believing, and their farther fanclifica-tion : Theie we have expreiTed in four terms. The firft in order is our conjunction to Chriit as our Head, called by Divines, our Union with him. Thefecondisour Memberfnip in the univerfal Church which is his body. The third is our Pardon or Juftification. The fouith is our Adoption: Where note 1. That we call not thefe £the Work? of the Spirit] but put them in as in a Parenthefis, between our believing and the works of the indwelling Spirit. 2. Yet we choofe rather to put them in this part of our Profefiion then the former, becaufe as no man hath right to thefe benefits but through Faith, fo though they are net the effects of that Faith (which the Spirit worked)) yet are they confequents of it by vertue of Chrifts ?.rcmife or New Law; and though raith be not the caufe of them in .find ienfe^yet it is the condition of our Right in them. And therefore.

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fore they feem here to be placed, as Divines commonly do, between

Faith and Sanftification.

Note alio that by being [Tan&ified to Chrift as a peculiar people^ we intend firft the real change, eorr.monly called San edification ; and alio the Relation th3t thence follows, of being a feparated, fan&ified, dedicated, peculiar people. And we take fanctification, not for that firft work commonly called Vocation, whereby Faith and Repentance are firft wrought; but as the Scripture takes it for the following effecft of the Spirit dwelling in us. How the Spirit dwcls or work* ethinu?, we preiume not to define. Further note chat we defcri.be the exemfe of this (anedification : i ..In refpeel to the (late from Vrhich we are changed, where we judged it necelYary to imitate the Church, which hath aiwaies in Baptifm required a renouncing of the world, fielh and devil; and therefore ( Scripture making it neceffary to fal-vation ) we think it requifite that this be in our Creed : Alfo we rather piK in QMortifying the flefii, and overcoming the.world and the devil] then m.eeerly driving againft i hem, both becacfe the frii is the common Scripture language, and becaufe it is not all driving, but that which ends in overcoming that is faving, 2. As for the itate to Which fanctiheation brings us, we thought meet 1. To put down the manner and nature of the inclination it feif, in the Apofties words \JZeAw of gLod.^brkf\ left any fhould think that the externall work is all. And for the exercife of it, we -diftribute it according to the Decaiogne: 1. Into ferving God in holinefs, which hath- chiefre-fped: tathe firft Table. 2. And in righteoufnefs-, by which we fpc-cially mean the duties of the fecond Table. 3. \ et we thought it ne-r ceflary to adde Qthe fpecial love of the Saints, and communion with them, and the hope of Chrifts coming and Everlafting Life"] not as if we thought the Decalogue extended nottothefe; but becaufe Chrift in the Gofpel hath in a lingular and eminent fort required them, and made them duties fo fpecially Evangelical, and neceffary in particular : and the ancient Creed had £the Communion of Saints J, which therefore we ought not to leave out.

Note alfo, that though Fairh, Love and Obedience be mentioned both in the fecond part and in the third, yec it is no vain repetition 7 For in the fecond part they are mentioned, as they appertain to Chrifts Legiflation and Judgement, and are required of man in or-der to his happinefs: but in the third part they are mentioned • as actually conferred by the holy Ghoft. So Everlafting Life is mentioned in the firft part,as given -(qvoadjia) by the Promife.and as thai

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which Chrift will adjudge its to : But in the third part it is mentioned as the objed: of Chriftian Hope.

Concerning the Profeflion of Confent, note i. It was neceflary that we repeat the fame things which were before exprefTed in the* Profeflion of Aflfent,becaufe it is (moftly) the fame things which thd Underftanding receives as true (together with the truth of enunciations concerning tbem ) and which the Will receives as Good. 2. I take the Truth and Authority and Sufficiency of Scripture, to be plainly included intheArtkie of our Believing in the holyGhoft (as I have faid ) and therefore we may well require that it be consented to.

Laftly, Underftand alfo that when you promife to God, to take his Word and Law as your Rule, you (hew hereby, that this Law rauft be ftudied that you may underftand it: For how can it be the Rule of your Faith and Life which you underftand not, nor meditate on, that you may underftand it ? PfaL 1.2,3. And therefore you may fee, that it is not enough to learn this Creed or Profeflion, but you muft ftudy the B!ble,whence this is taken.

Efpeciaily remember that it is here fuppofed that you underftand the ten Commandements, which (hew you what is your duty, and alfo the great Commands of the Gofpel, for Faith, Repentance, forgiving wrongs, loving the brethren, and loving enemies,^* which Chrift hath eminently fet his fignature on. All this is implied alfo, in your Promife of (incere Obedience. Alfo the duties of hearing the Gofpei preached, ofinftru&ing your families, Dent.6.6. ofconftant and fervent Prayer, of theufe of the Lords Supper, e?r. are here implied : Thofe that promife Obedience,and yet live ungodly, with untaught, ungoverned prayerlefs families, and in the neglect of known duties, do but aggravate their fins by the addition of Promife-breaking. It it therefore very necejfary that the Creed or Profejfion of Faith, the ten Commandements, and the Lords Prajer ( Which u the Directory for Prayer ) be learned of all men : and it is neceflary that they underftand the Do&rine of the Sacraments.

As for the laft ( our Confent to particular Minifters and Church-memberfhip,) we have given you thofe Scriptures from whence you may fee it proved, that fuch a Confent there muft be ; though the particular places and perfons ( as is faid before ) are not there named, nor will any wife man expeft they (hould.

To conclude; I will tell you in a word more, what ufe we intend to make of this Profeflion. 1. When any Infants are to be baptized,

en)

I fliall expcA that the Parents do both profefs their own faith ( of A/Tent and Confent) that we may fee they are fuch whofe Children have right to that Priviledge 5 and that they engage their Children into the fame: and therefore I (hall repeat to them theApofUes Creed, with our annexed Profeflion of Confent, omitting our explicatory Profeflion of Affent, a$ implied in the old Creed ( becaufe we would in Baptifme be as contracted as may well be.) 2. When any Perfon doth figmfie his defire to pafs out of the Number of Infant-members, into the flare and number of Adult-members, I fhaii require or them an open Profeflion of the whole (both of the old Creed, and our larger Scripture Profeflion.) 3. At the firft Reforming ( now ) of our nrefent Congregations, I (hall defire all to Protefs the whole, and endeavour to fee that they competently un-derftand the fenfe of thofe words which they fpeak. I will not affirm every word in this Profeflion to be of abfolute Neceflity to Salvation. But I will fay this, that I know not many ( if any ) Dodrines in it ? which I dare fay a man may deny,and yet be faved ( among our ordinary hearers.) And we thought it far fafer to put in a word more then is of abfolute Neceflity ( feeing even that may be yet of inferior neceflity,) then to leave out one word,which may prove of fuch Neceflity ; and fo mens falvation may be hazarded,by the not receiving it. Yet where it is clear that any word was not of abfolute Neceflity, we were very ftudious of omitting it, defiring much in a Creed aH poffible brevity, that may not hazard mens fouls. 4. Underftand that for our Profeflion of particular Church-memberfhip, andfub-*-mifiion to our Guides,we intend never to offer it to our People, but this one time ( without fome neceflity which we do not forefee]) it being not matter to be fo oft made ufe of: But the Profeflion of our Faith tor AfTent and Confent, we (hail frequently make ufe of, as is expreffed. So much for Explication.

objections Anfxvered*

BEfides what is faid that way in the foregoing Explication of our Agreement, I fhail briefly anfwer fuch Objections,., as the feve-rail differing parties may raifeagainft our courfe. .and their joynirjg« with, us,

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i. Some there are ( of what party I knew not, except of the Worlds as oppofed to Chrifts ) that refolve they will make no alterations, nor exercife any Difcipline till they fee what the Parliament will eitablifh : I think for fear of being engaged againft what they mayeftabiifti. And fo if the Parliament will never eftablifh Difcipline, they will have none at all. If thefe men pray for the difcovery of the right way of Difcipline, it muft be but as a Gentleman that I have heard of m the Warres, prayed every day that God would .open his eyes to (hew him which fide would get the better, and that he would take for the better fide. I confefs I take not thefe men to be lit for our AiTociation, and therefore will not argue the cafe with them, but leave them to the Parliament for their reward, feeing the Parliament is efteemed as their chief Lord and Mafter. If the Parliaments Licenfe or Toleration may ferve all dividers for the executing of their defignes againit the Unity and Peace of the Church, and for letting up of falfe waies, and yet will not ferve thefe men ( without a command) for Uniting and Reforming : It feems others are fafter friends to Satan and Herefie, then they are to Chrift and Verity.

2. Others ( of the fame neft ) think that it is in vain to attempt any thing without the Authority of the Magistrate, for people will but defpife us, What will they care for our avoiding them ? or who will avoid them at our perfwafions ? It will be but matte falmen, if the power of the Sword do not both prepare refpeft to it, and alfo fecond it.

I take thefe men alfo to be not only unworthy an anfwer, but unworthy to be Minifters of the Gofpel; who have fo bafe an efteem of the Gofpel, and the power which they have received; and dare think that it is fuch a leaden or wooden Sword which Chrift hath put into their hands; when both the Scriptures which they preach, and the Churches experience might have taught them that thefe fpirituai weapons are powerfull and mighty ? or if they prove at any time ineffectual!, let them fufped the ill managing of them-. For ought I know thefe men might as well on their own grounds give over Preaching, till the Magiftrate will force men to Pray, Meditate, Believe, Repent, and do every duty that they perfwade men to (were it not for a more erTertuall argument called Lucrum.) What did the poor Church do for fo many hundred years, when Magiftrates were againft them ? and yet Difcipline was a&ed in fuch rigour, as would noc now be endured to be once attempted ? Hath Chrift given you the Keyes of the Kingdom of Heaven, and cannot you life them

without

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withoutthe arm of Migifterial Authority ? I defire God to change yourmindes, or elfe to rid the Church of you and all fuch, and put hisKeyes into iuch hands as can uie them ; and to give his people fuch Paftors, as take Chrifts Authority to be valid for enabling them to their work, and do not make the Magiltrates their God. Though yet I (hall as freely acknowledge the ufefuinefs of the Magiftrates power in feconding Chrifts command;, as another; and doubt not but it is a very eaffie task co manifeft the fi nfulnefs of their negled herein.

3. Others Object, that we (haHbut diiturb and difcompofe our people, and oaafion'many co hoid off from jeyning with us, and ethers to (eparate when t"ney find-j dbemfelves couched by our clo-fer proceedings; and is ic liofc be:cer co let them go on in peace as they do }

Anf. 1. When the (Irong man armed keeps the houfe, the things that he pofTeflf-'th are in peace. Satan maintains his intereft in Souls, and States and Crrrches, moft effectually, when he can ftablifhit in peace. Moil linnets are quiet in the ftate of (in, if you would let them alone and not diiturb them. The houfe that's fallen down lieth ftill; and will you not re-edifle it for fear of ftirring it > 2. Are our Congregations in a ftate to be refted in, or no ? That is the Queftion to be determined. And I prove that they are not: 1. Our people live in the coniUnt practice of apparent fin, by having and holding Communion with thofe, whofe Communion the Scripture cornmand-cth them to avoid. 2. This is become a Church-fin, which is more hainous and dangerous then private and perfonall fins. 3. Minifters live in conftant apparent fin, not only in continuing the fame Communion, but in neglecting of a great part of their duty; never once acquainting the viieit whoremafter, drunkard, or other evil doer, of his duty to forbear Church-communion, and his danger in ufurping it ( I mean perfonally, that he may apply it;) or never acquainting the Church with their duty to avoid all familiarity and communion with that man, nor once requiring them to do it. 4. Hereby multitudes of evil doers are not only encouraged or hardened in finning, but alfo deluded to think their ftate good enough for falvation, as long as they are admitted into Chriftian communion, ortnk?n for Members or the Church. 5. Hereby all the great neceflary duties of private and open Reproof and Admonition are neglected alfo by our people : For when they fee that they cannot proceed in it ts tell, the Church, that he may be admoniflied by the Paftors, they chink it

H almoft

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alinoft as good fay nothing; andfo men do not plainly rebuke their neighbours, but fuffer fin to lie upon them. 6. Alfo hereby the Lords Supper is abufed, and Receiver and Giver made guilty and judgements drawn down on the Church. 7. Hereby God is provoked to eftrange himfelf from our Aflemtlies, and lefs to own our Prayers, Praifes, Sacraments, &c. and to withdraw his grace, I do not fay that this guilt lies on Church or Minifter for the prefence of a-wicked man at the Sacrament, when we have drfcharged our duty, to prevent or hinder it ; For it is not bare prefence that makes Communion : In a moral ienfeit is no Communion, ifwedifclaim and difownthe perfon, though he fit among us ; fortius breaks familiarity as well as locall removail. If I be conitrained to eat privately, with a drunkard ( either through neceiluy of hunger, or others violence, &c.) I breax not Pauls precepe [jvithfxcha one nonet to eat,~\ if I do but declare that I renounce communion or familiarity with him. But when we do not our duty the cafe is otherwife. 8. Hereby many Miniiters ( that do keep them from die Lords Supper, and do no more ) do give occafion to the enemies of the Ministry to fay we deal ielf-contradi&ingly; to deny the Sacrament to thofe whom we take for Church-members, or faffer to continue Church-members year after year; and to whom we grant all other priviledges of Communion : Whenas we are as much bound to avoid' all private familiarity with them, and to require the Church to do the li_ke. 9. Hereby we do hainoufly reproach and difhonour the Chri-ftian profeilion, by iurTering obftinate rebels no go under the name of Chriftians and Church-members. 1 o. Hereby we occafion the infedion of our flocks, and the increafe of wickednefs, by keeping up the credit of the wicked, or keeping them from that difcredit which Chrift would have them undergo : and by iurTering good and bad to have equal familiarity, convene and fociety; and fo a little leaven may leaven the whole lump. 11. Hereby we hinder the recovery of the wicked, which by Chrifts means of fhaming them might be furthered. 12.' Laitly, Hereby we caufe not only our Churches to fee reproached, as having in them conftant drunkards, whoremongers, railers, cjre. (nay we know not well, who is a member and who not) but alfo multitudes of tender well-meaning Chriftians to fepa-rate from them, as common finks of all pollution. It is beeaufe \te Will net make that meet and necejfary feparation, Xvhich Chrifl requireth regularly and authoritatively a& Guides of the Church, that Jo many do w*\e irregular finfull f c fars.tions. The great tauk i? in us, and we do

but-

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but condemn our felvcs in crying out againft Separatifts,as long as we continue the occafion by our negled.

Thus I have briefly given youfomeof my reafons, for a ncceflity of further Difcipline, and why we may not content our felves with that ftate that our Churches are now in ; no though we do keep open ungodly ones from the Lords Supper. (I fpeak not of thofe Churches that are well ordered, and know their members, and exercife Difci-

P line ) ■ i 4

More particularly, i. Some Brethren of the Clafficall way may poffibly Object, that joyning with us in this way, may feem to fig-nifie a difiike of the Refolutions of the Affembly, or a Confent to the undoing of what they have done. Anf. There is no ground for thisfcruple: For we do not difclaim or condemn the judgement or way of any party, by taking up at prefent with what all are agreed in. A prefent forbearance of the ufe of full Clafficall Government, is no rejecting it. We did in this County feek for Authority from the Parliament many years ago, for the eftablifhing of the Presbyterian Government; and all our endeavours were fruftrate. And many Brethren that make this Objection, do Preach themfelves without the exercife of the Presbyterian Government. For becaufe they live not in London, Lancajbire, Shropfiire, where that Government was authorized by Parliament,therefore they will not ufe it: And fo fome of them for many years have forborn all adminiftration of the Lords Supper, and others adminifter it without any exercife of Difcipline : And may not we as lawfully exercife fo much as all are agreed in, t as they may forbear all ?

Ob]. But why may not you as well fet up the Clafficall Government punctually., as do what you do > Anf. We are not all of one minde j and thofe of us that are for the Clafficall Government, do not think thofe parts of it which we here omit and forbear, to be of fo great neceffity or moment, as for the prefent ufe of it, to disjoyn and divide from all our Brethren of a different Judgement. We take our felves bound to do much for the Unity and Peace of the Churches : Befides, b^ing many of us at a lofle in feverai controverted Points of Difcipline, we think the Amicable Union and AfTociation of Brethren, where all things may be frequently and plainly debated., will be the likelieft way to fatisfie and re&ifle us in thofe controverted Points. In the mean time, you may joyn with us in going fo far as wecangoUnanimoufly, without disclaiming, yea or forbearing

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your own way. For I think the conftant exercife of the Presbyterian Government may well confill with our Proportions and Aflocia-tions: part of it being indeed above, but not contrary to our Agree-ment,and therefore may be done by thofe that will overgo us,witheut dividing from us.

As for the Objedion about the NeceiTky of Ordaining Elders, it is anfwered before.

And whereas it may be Objected, that we do allow a fingle Mini-fter to name offendors, and to charge it on the peoples confciences to avoid Communion with them, which only a Presbytery is authorized to do, I anfwer, i .We defire each Church may have a Presbytery,and then we are agreed. 2. The Brechren of theClaflkali Way , do allow a fingle Parlor to pronounce the fentence of Excommunication it ieif, fo be it he have the advice. and confent or a Presbytery., And to avoid all poffibility of breach upon this ground, we have a-greed to take the advice or- the AfTociation ol Mmifters, before we require the people to avoid Communion with any. .Only we refolve not to do this all on the fame reafons and principles: One may think itofflatnecellity in a Regimentall way: Another may think it of necelYity in a way of Union : Another may think it convenient to avoid mifcarriages and ralh cenfures in fo weighty a cafe : Another may think it fit to be yielded to, for Peace with thofe Brethren that judge it neceiTary, feeing it is urqueltionably lawfull to taKe advice in cafes of fuch weight. And u hy mull: we needs agree in our Rea-fons, as long as we agree in our prad»ce ? 3. It is only a Preaching power that we exercife, applying Cbnlts dodrine to particular persons and cafes : fuppofing the evidence of the fad and guilt to be be-yound queftion, we do but apply the word to the perfon hereupon. The Word faith that with fuch we mull not eat, we mult not bid them Good fpeed,we muft turn away from them,eW\] Now I have neighbours that go mad-drunk about the ftreets fometime once a week, fometime once in three daies, fometime but once a fortnight; Where hath God made it the prerogative of a Presbytery to name this man openly ? or to fay,W*th fuch a man you muft not eat ? ] Or if I have a neighbour that would openly perfwade others that Scripture is a fable and no Word of God; Why may not I fay, [[Bid him not good fpeed.] Have not Pallors a charge of particular fouls, but only of people in general ? Is not the Old Tellament and New full of examples to warrant us in this ? Take heed of crying down, duty, under pretence of queftioning Authority. If a fingle Pallor '{ that hath no

Presby-

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Presbytery) (hall all his time negleft the perfonal, publique reproof of fuch men, or warning the Church to avoid them, Dare you warrant him and anfwer lor him at Goes barre ? and tor all the wrong that the Church may killaui by his neglect ? If publique naming men be a Cialiicall Presbyteiial, or Epiicopai prerogative, then it will be as unlaw full for me to n.akefo cJoie an application, as to note out the perion without naming him • for the caie is all one. And then I may not anfwer a Separatift that will publiquely contradicf my do-drine : or that will uep up and Preach lies in my Congregation; be-cauie I cannot anfwer or reprehend him, without naming him, or perionally applying my fpeeches to him. And then itfeems a Mini-fter may not out or the Pulpit name or defcribe any particular offenders openly, either in the Church or elfewhere : For the Pulpit makes not the difference ( nor have we agreed there to do ir.) What a deal of unfcriptural invention is here ? tending to the c\ e: throw of all Miniltenai power and duty. For if you will prove that one man may not name or particularize a (Inner in reprooi inpubhq^, I will prove by the fame reafon that he may not as a Mjnilter do itf -ufs publiquely before, any witnefTes; nor yet may perfwade luch parci-cular perfons to believe in Jehus Chrift • which SPairt durit do to a Felix or Agripfa.

Obj. But the offended Brother is bid [Tell the Church"] and not Telia particular Mimfter. And it is the church that he is to hear. Anf. And dare you fay, he muft not hear a particular Minifter ? Sup-pole it were granted you, that one Minifter cannot be a Repreienca-tive Church ( as you interpret this Text ) nor yet that it is the Congregation that is here meant; Doth it follow that became ultimady the offended perion mult tell the Presbytery or Gains, that therefore he muft not tell a fmgle Paftor > or ye: that a fingie Pallor muft not without fuch telling, take notice of open abominations in the ft rests, nor perfonaiiy reprove men ? Thruft nothing on the Church withouc Scripture. It feems I nay not go into the iireets to reprove a railer, or part a fray, or reprehend the breakers or the Lords day^, . becaufe it is a Clafhcai or Epifcopal prerogative to name men openly. Whether Lot offended in rebuking the Sodomites, will then be & hard queition : For us like there was a greater AiTembly then we have ordinarily at W 7 orfhip : And if a Paiior may no: do ir,much lefs may any private man do it: and fo farewell ail brotherly open admoniti- * on- by any but a Claffis or Bifhop.

Obj. But, at ieaft, one man may not fit in Judgement.nor examine

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the evidence of the fact when it is doubtfiill. Anf. i. A Paftor muft endeavour to know the date of every particular foul in his charge, and therefore ufe all fit means to finde out all fcaudalous fins. May not he go to, or fend for one of his people, and ask him whether fuch things be fo or not ? or ask others whether they know it ? What is that Queftkm which a Claffis or Bifhop may put, and a Paftor may not } 2. But for adminiftring Oathes we meddle not with it. 3. And where the cafe is doubtfull, wedifciaim all Determinations or Cen-fures: Thofe we leave as others prorogative, confefiing it belongs not to us. I do not think that fo high a penalty as exclufion from Church-Communion, muft pafTe upon dark and doubtfull Evidences.

Let me add this much of my own private Opinion (wherein all my Brethren here agree not with me,) I confefs I take it for a very clear truth, that one iingle Paftor may not only do what we have agreed in, but may properly Excommunicate, and may Govern a Church, where there is no other Governour of that Church with him : Nay more then that, I think he may and mult do all that we agree in (in this point) though there were a Presbytery in that Church, and the major Vote were againft him. I would willingly give you my rea-fons for thefe Affertions y but only for fear left you fhould think by my reafoning for them, that thefe were any part of our Agreement, or that our Proportions had any neceflary dependanceon thefe.

I will fay no more to any Objections that may poftibly be made by my Brethren of the Claflical way, becaufe I finde by experience it is needlefs ( if others be as thofe with us,) For they are the forwarded men to our Union and Aflbciation, of any others ( here.) The Lord grant the like fpirit of Unity and Condefcenfion in other Parts.

As for the Objections that may be made by our Brethren of the Congregational way, I fhall but touch them briefly.

1. Some may Object, that tying our felves to the obfervation of Parifh bounds, and one Minifternot to receive Members from ano-thers Congregations, doth hinder the free gathering of Churches,and may force a man to fubmit to a weak Minifter, when he might have a better.

Anf. 1. Brethren! Would you have Unity and Peace or no? If vou would, muft not you condefcend as far as mav be to others, as

well

well arothers to you ? Let it be the property of the Pope to accept of no Peace with any Church that will not wholly come up to his will and way. And you know that this is the great point which you mtift yield in, or you cannot have Union with the contrary minded, 2- Did you ever reade in Scripture that thofe were Members of a Church in one City, who lived constantly in another City that had a Church > Shew me where ? yea or that ever any were Members of one Church, that lived among the Members of another Church ? Shew me that if you can. 3. Doth not Church Affociation and duty neceffarily preiuppofe cohabitation ? Is not natural capacity pre--requifite to all duties or enjoyments ? Can men in the Countrey that live in one Parifh, do the offices and enjoy the benefits of Members-many miles from them, beyond their capacity ? 4. Is it not fit that bounds for order and div.fion fhould be let ? And may not the Ma-giftrate do it ? And is it not done in moft places, as well asyou can defire } And where it is not, but Parifhes are either too great or too fmall, get them amended as foon asyou can. In the mean time, affect not confufion : turn not all order upfide down : God is not the God of conrufion, but of order, which he would have eftabhfhedin all the Churches. 5. In the mean time, I pray you obferve,that you may joyn with us in this without contradicting or defer ting your own principles. For if there be fit perfons enough in each Parifh to com* pofe a Church, and they be willing to keep to the ancient Bounds,-will you not confeis it lawfully Yea very fit? Iknow you will. If

. there be not enough in one Parifh, we have agreed to lay two together • but by content, and upon advice firlt had with the Aflbciation and not too privately, left it be rafhly and unadvifedly. And can you difallow this ? And if any particular perfons living in one Parifh would be Members of the Church in another, we have agreed to examine the cafe : 1. If that Parifh that he lives in, have no Minifter 0

' or one as bad as none, or the perfon produce a juft caufe of his de-fire we agree to admit him. 2. If the perfon have no fufficient caule yet by content of the Mmifters of both Churches, we deny-' not but fuch a cafe may be diipenfed with (as if a man fay, I can pro- i fit more by a neighbour-Mimfter.) 3. But if he 'have no juft caufe^ f and they both confent not, we may well refolve to forbear and refufe-him. For 1. Minifters are Free-men as well as the people., and-therefore ever\ mans defire muft not deprive them of their freedom, and necefTuate their \ ielding to it. 2. In fuch a cafe no violence -is'-offered to the freedom of a Brother, 3, The publique welifare -;:

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Unity of the Churches, is to be preferred before the pleafmg, yea or edifying of any fingie Member. What confufion will follow the plucKing up of Chrifts and the Magiftrates and the Churches bounds ? 4. Much more muft the temporall commodity of (ingle men, give place to the Churches welfare ( which will not ftand with diforder.) Should not iuch remove their dweiimgs into tbofe bounds where they would be Church-members? If you plead inconveniencies to them : Remember then it is no matter of Conference, but of worldly commodity : And may not I fet thegenerailgoodof the Churches againft any mans commodity ? 5. If art the people may lawfully joy a themfelves with that Church which Inch the Ableft Teacher, then almoft all the world muit go to a few men, and leave the reft. Tuen BarnahM may be foriaken, if Paul be the chief Speaker. 6. A ii then Able mens Churches mil grow to that bignefs, that they will be no Churches, the Matter being too big for the End and Form. I would know this of you, May not you agree on a way to keep, your own Churches from fwelling too big? no doubt: and mutt too; fome then muft be kept out. And may not you as honeftiy and orderly reiblve to Keep out Members of another Parrfh, that are fitter by habitation to be Members of another Church, then to keep out the fi: Members of your own Pariih, that live among you ? 7. If you may ( as you do ), agree among your felves not to receive the Members of another Church that unwarrantably forfake their Paftor, without his confeiit; and this without any reference to Parifti-bounds; why may you not better reibive on the iamecourfe with reference to Panfh-bounds,where you have two reafons. The parties reafons for removail we fuppofe the fame in both (as that he can better profit by another, e^r.) 8.Yea if at prefent there be no region to fear the over-greazneis of fome Churches, or if there were many difcouragements 111 the Parifhes they live in, yet coniider that the time to come muft be refpefted, as well as the prefent; and you (houldfo contrive it rather, that other Churches mayinfeafon be

(bettered. 9. And God hath more means then Ministerial abilities to increafe mens graces: He that keeps in Gods order under a meaner honeft Miniiter, is like to be a more humble, thriving Chriftian, then he that will break that order under pretence of edification. The Lord Knows that I fpeak againft my own vifible carnal inte;efts in a!l this : For I am peri>aded, if I would have gathered iuch a Church out of other Pdnlhes, I could have had fo many of the ProfefTors tor many miles compafs as would have made an over-numerous Church.

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But God ivfually chaftifeth men for fuch diforders, and fuffereth thofe fame Profeflors co be our hearts-grief and fcourges ( by turning to doftrinal or practical evils) who break Gods order and the Churches Unity in the over-valuing of our parts. And they are oft ready to pull out our eyes, that would have pulled out their own for us in a diilempered zeal. 10. Chnftians ftiould not firft ask Q where may 1 have the befi Miniftcr, or company, or pur eft Ordinances ? or Where may I receive moft good Q But they muft firft ask Q where lieth my Duty f and Where may I do mcft good . ? ] For Gods work muft be done before our own. And the faving ot fouls and propagation of the Gofpel, I mult be preferred before our comforts. Yea let me tell you my ob-fervation; The Comfort that Chriftians have in a fuffering, felf-denying courfe of doing good, is afurer and more liable Comfort then thauvhich is drawn from the fpecial advantages of Ordinances. That man that lives among a company of poor ignorant fouls, and will fet himfelf night and day refolvedly and unweariedly to teach them, perfwade them and win them to Chrift, till he have bettered the imperfect Church where he is, fhall ufually be a man of folidfet-led peace :. When he that faith \Thefe are Carnal, Heathens, wiek? ed ; This is a Weak^Minifiry ; / Will go joyn my fe If to fuch an excellent Minifter and Church, and let them alone^ this man will likely be foon fadded with his new comforts, and weary of his pretious Ordinances, and be as ready to vilifie them and turn to fome other; tilt In this diforder he have run himfelf out of breath, if not out of alt appearance of Grace.

2. Ohj. But it may be objeded, that by our propounding ouisr Profefiion to All our Parifhes, either as being already Church-members, or at leaft to be admitted, we fhall take in all the unfit again, and make but a meer fhew of Reformation ; for they will all take and make this Profefiion, and fo be as they were before.

I confefs I hear fome make this Objection • butany confiderate man of competent reafon , may fee how groundleis it is. For i. Though wc offer Chrift and Cburch-memberfhip with him, to all, yet we do not admit all to be Church-members: For we admit not them that either refufe Chrift or refufe to be Members on his terms. Nor do we admit all that will make this Profefiion barely with the tongue: For we have agreed, for thofe that underftand not the Foundations,to Catechife them firft : And thofe that are notorious or proved fcandalous finners, we fhall firft require their ferious Pro-

fefiion of Repentance, and promife of Reformation. 2. We defire to know what you would require of men more then we do ? on Scripture grounds ? Are not ail the Fundamentals in our Profe/lion ? Dare you refufe him that ownech them all, as not beleeving truthes enough to falvation ? And to know the fincerity of his heart what can you require more then we do in our ProfefTionofConfent ? Can any but a true Ghriftian make that Profe/lion fincerely ? I know you dare not affirm it. Will you devife means of your own head to lliut out hypocrites, as if you had more care of the purity of the Church, then Chrift had that purchaled it with his blood ? You°i fay Men may profefs all this by rote as a form. I an Aver, 1. Biefs God if Truth have fo much friend/hip as to be profeffed : I know many Profefibrs that were contemptuoufly unthankfull for this mercy,who have notfo much left thernfelves as a bare profeflion of the Funds-mentals, but are given up to the open denial of them, and to profefs -oppoikion to them. It would be taken for a mercy in India, yea in Italy or Sfain, yea in France, if all could but be brought to an open Profeflion of Gods pure Truth,though with mot it were but formal. 2, But I would know how you will do to know mens hearts ? Will

Iyou require an account of the manner of their converfjon? Alas, you require them but to delude you, or thernfelves, or to do an im-pj&ffibihry. May not any man of knowledge cell a fair tale of conversion that never hadit ? Is there not many a thoufand Chriftians that never knew the time or manner of their converfion ? And are there mot many that do know much of the workings of Gods Spirit on their hearts, that have not words of their own to utter it ? If you fay,you Jwould hear them give fome teftimony or fignes, at leaft as at present, of the work of Grace on them; I anfwer, What better fignes can they give you then our Profe/lion doth contain? Sure I am,there is the true defer iption of a Chriftian : I have lately feen a Book of the experiences of Church-members given in (its like not all at the firft admittance, and its like made thebeftof) but yet I am fure fadiy defedive to an under/landing, eye (many of them.) Pretend not to more then your part in fearching mens hearts. If you fay, Thefe are but words put into their mouthes. I anfwer, 1. Prove that they come not from the heart if you can. 2. And are not the words of your Church-members learned before hand ? Some body taught them, or they could not exprefs their mindes.

3. Doubtlefs our way is fullas ftnd as we can finde any Scripture to warrant us; (and we again defire you if you will go further, to

prove

prove it by Scripture.) But if any Paftors will be carelefs in the execution, we cannot fully remedy that. Perule our Proportions well, and tell us what you would have more herein ? If any Paftor among your feives will be carelefs in examining Members, and admit men on bare words, you will not blame your own principles for that, I could never fee but the Brethren of the Claflical way do come up to as. much ftri&nefs for the qualification of Members, as your own principles do require, or as you can de-fire them, fo be it the execution be but anfwerable : And that will lie on the perfons that manage the work, and not fo much on the principles.

4. I pray you obferve how eafie Chrift is in Scripture in admitting men to him, and taking Members into his Church, the Ads of the Apoftles throughout will tell you : How fuddenly after conveiv fion they were baptized, even thoufands. But with thofe that are in his Church Chnft is more ftrid, and requireth that their lives be anfwerable to their Profeflion. At firft he admitteth them without any further triall, the fame day that they profefs Repentance and taith : But afterwards he will caft them out again, if they deny him by their works. If therefore you cannot blame us, in our Proportions for calling out the fcandalous; you have lefs reafon to blame us for want of ftriclnefs in the adrniilion. Remember alfo the free-nefs of Grace; and let not your Pulpit found with the name of free-Grace, when your practice contradiCteth it, by (hutting the door agaiflit thofe that offer to come in on Chrifts own terms. If Chrift queftion you for this, it will be but a cold anfwer to fay, Lord, we could not perceive that they fpoke fincerely.] For youmuft prove the contrary before you exclude him. All that ever Ix:ould hear to the contrary was but this much, All men muft prove their claim to priviledges, and not put another to difprove it. To which I fay t Suppofe that rule had no exceptions; They prove it thus £ I am en- 1 gaged to Chrift by my Baptifmal Covenant; I ft and to that Covenant, believing what is mentioned in this Profeflion, and contenting to what is here mentioned ; therefore I expeft the Church-priviledges ofaChriftian.] When he hath thus laid his claim, and fhewed his Title, you muft have fomething to prove it inefficient, or you mud not dare to deny him his priviledge. If you can prove that there is no probability that he is iincere in this Profeflion, it muft be either from his grofs ignorance of the meaning of the words which he utter eth, or elfe by his wicked life ; in both which cafes we agree with you.

But in the name of God Brethren take heed, as of polluting the Church by loofe admiflions, fo much more of cruelty to poor fouls Remember how ill this befeems them that have raftedfo much mercv as we our felves have done : and how prone they fheuU be to cover their Brethrens infirmities, who are confeious of fo many of their own; and how backward to uncover their nakednefc and to make the worft of their cafe, that have need of Inch gentle' liandltng our fetes. Remember Pauls command, Rom. 14.1. Him that Aveak w the faith receive, but mt to doubtfull Dictations. Sec Gal 61 2 * Remember how oft Chrift was accufedfor being a friend or companion to publicans and finners? and by whom he was fo accufed? and how oft he (hewed lenity, and how feidom feverity > and how ■dreadfully he judge th rafh Judgers? and how unmeet it is that the fervantfhould be Under in keeping out, then the Mafter is- and •hat man (hould pretend to be more righteous then God. Remember alfo that good Chriftians muft have a great defire of the largenefs as well as of the purity of Chrifts Church. Of thirty parts which the world may be divided into, nineteen are faid to bePagan-Idola-ters, and fix parts Mahometans, and but five parts Chriftians. And of thefe Chriftians, when you have counted, the Aba/lines the Greeks, the Papifts, of all which (with the other fmaller parties as theCophes, the Jacobmes,c^c.) it ts hard to fay which are the more ignorant and defective ; how few are the Reformed Churches' And doth it befeem you with this poor handfuji to go fo neer the quick and to pare away more then Chrift ailoweth you ? One feven years converfe with Indians and Turks, would make fome men more charitable to weaker common Proteftants while they Jived. Above all take heed (in the Name of Chrift I warn you) that you be not cruel to Chrifts Lambs: that you (hut not them out for want of meer words. Experience hath afcertained me, that there are Chriftians that are much with God, powerfull in fecret grones and ftrivingc and do underftand the fubftance of the Fundamentals and much more' nay that are very able to help the ignorant, and great promoters of Gods work in their places ; who yet are not able to give a Minifter or undemanding friend any considerable account of their faith • Partly through bafhfulnefs, but moft through fome fecret natural unreadinefs of fpeech, and difability to exprefs their mindes. * Take heed what you do with poor ignorant men and women that live well and (hew a fear of offending God. He that gently drives and earn-cth his Lambs in his arms, will not thank you for (hutting them out

or

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er carting them in the ditch. I know there is need of caution alfo for avoiding the loofer extream : but I am now fpeaking to you. Remember one thing more, and again I fay remember ic: Whether the fearful 1 Scandals, Blafphemies and Apoftacies of Profeflfors in this age, when many ftand fail and fear God, that were accounted but common civil ignorant people, be not a warning and teftimony from heaven againft our over-valuing meer Gifts and \Vords ? and our under-valuing poor weak Chriftians,that want them ;_and yet are as loth to fin as others.

As for the Objection about our denying Church-Government to the people, I anfwered it in the Explication of the Proportions: We give them the mm me of what all moderate men defire, in giving them a Judgement or Diicretion, and freedom from all humane inflaving of conscience If any will needs have them be alfo Church-Gover-nours by the major Vote, there is no poflibility of Union with thofe that hold fuch fandy Principles, directly deft rudive to the very Being of true Political Churches and Government,

The next Objectors that I have to deal with, are our Brethren of the Epifcopal Way ; whofe difTent I am readier to exped then others* not fo much from the diftance of Principles, as from other accidental difadvantages which I forefee.

The Objections which our vulgar hearers of that Judgement do make, are partly occafioned from cuftom, partly from the fuggefti-ons of Learned men of that Way, who alfo confirm them in the former. And therefore I muft here fpeak firft to the people, and then to thofe Learned men that prevail with them.

Very many of the people that flick moft refolutely to that party and thofe waies ( of my acquaintance,) are fuch as we cannot admit to Communion with us, till they fhall openly profefs their Repentance of their drunkennefs, fwearing, fcorning at Godlinefs, &c. which they are notorioufly guilty of: Thefe I will not ftand to dif-pute with about Ceremonies, they having greater matters firft to difpatch. But I am not fo uncharitable or cenforious as to imagine, that none are tender confcienc't, Pious and Judicious, that may yec need fatisiadion in the following points. To fuch tnerefofe I {ball firft fpeak.

The Objections which I have great reafon tofbrr here

raifed, are thefe three, i. That we do in our Agreemr \

Propofition take to our felves a Power which is proper to the Bifhops, vU. to name offendors, and call them to Repentance, and require the Church to avoid them : When as in the firft Propofition we profefs to agree only on the Points that are agreed on by the differing parties. 2. That we are no true Churches, bothbecaufe wc are not Diocefan Churches, and becaufe we have no Bifhops, and be-caufe that many of us were Ordained without Bifhops, and fo are no true Minifters, and therefore it is unlawfull to acknowledge us as Paftors, or to joyn with our Churches as Members. 3. That they cannot in confeience joyn with us, unlefs they may before-hand be affured, that they may have the Sacrament kneeling, and the Litur-gie ufed as formerly it hath been. I {hall anfwer theie three Objections in order.

To the firft I anfwer : 1. They may as well fay th at Preaching and Paftoral overfightis proper to the Biihop ( which fome do not flick ■to'do ) for no Word of God or common reafon reftrains that Paftor from particular applications, who hath Authority for general ones. Is there greater Authority requifite for fpeaking to one man, then to a thoufand ? or for doing that which in fome cafes every private man may do (tell his Brother of his fin, and tell the Church of him . if he reform not) then for the reft of the Minifterial work ? If a private man may before others reprove him as a private man, may not I before others reprove him Authoritatively as a Minifter ? I would know whether it be all perfonal, open Applications that you forbid a Paftor > or only this one ? If all, then you {hew us indeed what the fruit of your kinde of Epifcopacy would be: how k would overthrow the very Office and Work of the Miniftry, and not allow a Minifter to reprove or exhort a man, as his caie requireth. If a man fall a fwearing in the Church when I am Preaching, I may not as a Minifter rebuke him? I have read of times when Bifhops did arrogate Preaching as their fole prerogative ( except fometimes when they faw good to permit a Presbyter to Preach extraordinarily :) but I never read of any that forbad them all open perfonall Applications. I fuppofe therefore that you will not affirm this. And if I may apply other truths to .the. conlciences of my people, then why not this ? Is it becaufe of the nature of the thing ? or from any limitation of my Power in Cods Word ? Prove either if you can. May I not by way of exhortation fay to a Drunkard [_ I intreat you in the Name of Chnft to. be fober, and forfake your fin >2 Why may not I then fay [Xbrift hath threatned damnation to you, except you repent ] and QThe

Church

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Church ought not to hare Communion with you as a Brother till you do Repent ] and Q You ought not to ufurp the Priviledge that belongs not to you] and QWith fuch as you we ought not to eat] and fo to require in Chrifts Name obedience to his Laws ? Hath Chrift bid me Preach one Text of Scripture^nd not another ? May I require them to obey that command, Heb.io.2$. For/tike not the ajfembling of your [elves together^ and reprove thofe that difobey it (perfonally) in not coming to the AfTemblies, or feldom } And may I not on the fame Authority require them to obey that command, i 0.5.11. But now I have Written to you not to keep company, If any man that i& called a 'Brother be a fornicator, or covetous, er an Idolater, or a Railer, or a drunkard, or an extortioner, ^ith fuch a one no mt to eat.~] Or that in 2 fob. 1 o, 11. If there come any unto you, and bring not this dotlrine, receive him not into your houfe, neither bid him, God Jpeed. For he that biddeth him, God Jpeed, is partaker of his evil deeds ■.] And that 2 Thef. 3.6,14,15. Now ^e command you Brethren in the Name of our Lord fefus Chrift, that ye withdraw your felves -from every Brother tk.t Vfati^ eth diforderly, and not after the Tradition Vehich he received of- vs. And if any man obey not our Word by this Epiftle, note that man, and have . no company With him, that he may be afbamed, Tet count him not as an enemy jbut admonifb him as a Brother7\ May not Minifters require their people in particular cafes to obey thefe precepts ?

2. Nay, may not, nay muft not our people obey thefe precepts whether we require them or not ? yea though we forbid them ? Elfe God fhail be no God, without the Bifhops licenfe. You cannot fay therefore that we may not apply thefe precepts, to particular perfons and cafes, for our people muft apply them, or elfe they cannot obey them. Perufe them and Judge fo, Rom. 16. 17. with many the like.

3. Is it not the doctrine of the Bifhops themfelves that Presbyters may Rule, Guide, and Overfee the people; but that Bifhops muft Rule, and Overfee the Presbyters ? So that this is the main difference that they make of the Offices in degrees, in poiat of Jurifdiftion, that bo th are Overfeers, but one of the people, the other of Paftors : Why then may not we be allowed the Guidance, Rule and Overllght of our people ?

4. They that diftinguifh between the Key of order and the Key of Junfdidion, do without queftion allow the former to the Presbyters Nov the Key of order (as rightly underftood, as Spalatenfis hath largely opened it) comprehendeth all that power whereby we do

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immecRacly work on the confcience, and Co Is exercifed inforo interm, and not dire&iy inexterno. Now that which we have agreed on is only fo much as belongs to order, or to a Presbycer as the Ambaffa-dor of Chrift, and his Watchman over the fouls of thofe people ; and it is to be no further effectual then they confeiencioufly fubmit to it, voluntarily, without external force. It is but our Preaching and applying Gods Word to the confidences of the hearers.

5. It feems they that make this Objection, would have Gods work undone, if there be not Bifhops to do it. Men muft not be told openly of their fin and danger and duty, nor the Church be told of their duty in avoiding the fcandalous, except Bifhops do it. Wo then to all thofe Nations and Churches that have no Bifhops, and wo to thofe Churches where the Bilhop will not do it; and fpecially where he will rather countenance the (inner, and filence or banifh the Preacher that would reform them. More fhall be faid anon to this Objc&ion.

2. Tothefecond Objection (That we are no true Churches or Minjfters, &c.) I anfwer, 1. I muft here neceflarily give notice to all that fhall reade thefe Papers, what kinde of men they be that I have to deal with in this.

There are in England two forts of Epifcopai Divines. The one fort are Proteftants, differing in nothing confiderable from the reft of the Reformed Churches, fave only in this matter of Church-Government. Thefe ( if they be not ignorant, ungodly, negligent, in-fufficient, ) I fhall heartily reverence and defire their Union : And many of them the Church hath had, and yet hath, with whom I account my felf unworthy to be once n^med: Such as were Jewell, Bavenant, and many more formerly; and fuch as are A. B. Vfher, B.Hall, B. Morton, D r Sanderfm and many more at this day. I am very confident that we have not in our Propositions agreed on any exercife of Difcipline, which is not agreeable to the Principles of Proteftant Bifhops to grant us; nay which Papifts do not very many of them allow, where no Bifhops are. if therefore any of you that are our hearers, being not able to maintain your own conceits, or objections agairtft us, will fly to the Authority of Epifcopai Divines ; we muft intreat you to go to the Writings of Proteftants only • and if you will enquire of any now living, let them be fuch as our old godly Proteftant Bifhops were : Or elfe I muft tell you we neither exped

their

their conjunction with us, nor (hall much be moved by their Judgements.

For there is a fecond fort of Epifcopal Divines of the laft edition, and of the growth of about thirty years, who differ from us in greater matters then Epifcopacy, being indeed Cajjandrian Papifts, and levelling all their dodrines to the advancement of the Papall intereft; If you will appeal to thefe Epifcopal Divines,we fhould almoft asfoon confent to an appeal to Rome .

I muft defire you to underftand thus much that you may know whom I mean. The French are more moderate Papifts then the Spaniards and Italians are : Efpecially as to the points of the Popes Infallibility, and his power over a General Council; and many of them deny molt of his Power over the Churches and Bilhops of other Nations. Since the mixture of the EngUfh and French blood, there have been ftrong endeavours afoot to make thefe two Nations of one Religion, and that muft be the moderate Cajfandrian Popery. What agitations have been among our Superiours to that end, I will not once prefume to meddle with : But (to fpeak of Scholars whom Scholars may be bolder with as being fitter Judges of their waies which their Writings do difcover ) one of the firft and molt famous Trumpets that founded a retreat to the Chriftian world x to return (on thefe terms) to Rome, was H.Grotiw, a man of great reading, much Learning, and a mighty Judgement to improve it; but being imprifoned in his Country for his a&ions for the Arminians in the great ftirres that were then a foot, and having efcaped (being carried out in a Trunk) was made the Swedijh AmbafTador with the King of France. This exafperated Learned man,by his refidence in France, did both lie open the more to the reception of impreflions from the Jefuites, who were his great familiars, and alfo had the fairer opportunity among thofe Papifts of the more moderate fort, to profecute his defignes, for the reconciling of both parties ( Papifts and Prote-ftants) in a Caffandrian Popery. To this work he fet himfelf with all his might, publiflhing Cajfander's Confutations with his Notes-feeking to draw us up to the Council of Trent ( but not to the opinions of their private Doctors.) Several Writings between him and Rivett, with paflages in his Annotations do fhevv us what was his Religion. This defign had many favourites, of the better fort of the Papifts, and the colder and more Ceremonial party of the Proteftants. Fran, a SanQi Clar alalia* Davenport ( pr ovine it AnglU FF. Miw-rnm Exminisler Provincials, Olim a$nd Dnacenfes Lettor TheoLgU

K Prima'

MS

frimartw, Nunc vero fer. Re gin a magna Britannia afacrk : &Q. faith Th.white in the Dedication ot his Inftit. Sacr. to him : and yet he lieth in London) did by his Writings deeply engage in it • feeking to reconcile the Articles of the Church of England, with the Council of Trent: ( for fo high we muft go as that Council, or no Reconciliation.) How far this defign took in England, is ealle in a greater meafure to difcover, by many changes or later rimes. How far it prevailed with the Bifhops and the Kings Chaplains, and other Doctors, I had rather leave to your felves to judge, then take from my word • only I would defire you but impartially to reade the Articles that were in the beginning of the Parliament (while L.Digty, L.Fanlkland and fuch others joyned with them ) preferred by the Commons of England againit B.Wren, B.Pierce, B.fieotfntabj with the reft of them j And obferve how they all feemed Proteftants, as long as the Warre was like to profper for them ; but fince that is hopelels, how eafily D r Vane, D r Bailj, D r Goffe, with many more are turned Papifts ( of whom the Legenda Lignea will give you an account:) But lome had more wit then thefe, and think they may do that Party more fer-vice by flaying in England, under the names of Epifcopal Divines, a great deal then they can do by declaring themfelves Papifts: And therefore they rather ehoofe yet to make ufe of thefe greater Advantages : And I confefsthey have very many and very great: And I take my felf bound to proclaim to the Inhabitants of this Nation, this publique warning (that they may efcape the danger If yet it be pof-fible 7 ) and to tell them that he is ftark blinde that doth not fee fo ftronga defign laid for the introduction of Popery, that gives it a ftrong probability of prevailing, if God do not wonderfully blaft it. The firft part of the Plot is, by blowing up the fparks of all Errours and Hereiies, that our Churches being divided, may become odious, and fo men may be prepared for a remove. (The kindling of diffenti-ons and Warres between Proteftants, let God and the Authors look after - I will not meddle with that.) The next is an incefTant endeavour to infed: all perfons, efpecially thofe in Power, Civil or Military,, with the opinion of Ltberrinifm,that all their dodrines may have Toleration and free \ ent,. and their practices a free exercife. They will not yet openly {hew themfelves till their expeded freedom be cftablifhed : but if once they were lure of it, fo that their open dealing would be no hazard to their Toleration, you fhould have them asbufily running'into our Pulpits,, or challenging the weaker Minifters to Dlfpute about, the. truth of our Church and ReiigLon, a<:

any.

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any Anabaptifts do now. For their third Plot is to get down the Learned, Judicious, Godly, Painfull Minifters; at leaft to take away their publique Maintenance ; and then they know how great a part of the people ( fo impoverished already by Warres and Taxes) will take him for their Minifter that will do it beft cheap, and will moft humour them : And then they know that one Jefuite will fhame and filence a hundred fuch Minilters in deputation, and carry the Coun-trey before them in many places. And the fourth part of their Plot is, to hinder all Union of the Learned Godly Minifters, and all ex-ercife of any Difcipline, or maintaining of Church order ; that fo they may tell the world, we have no Church, no Government, &c. and that fo by divifion we may be difabled from oppofing them; and we may not obtain that ftrength among our felves, nor that intereft in the people, which our Unity and Unanimity would afford us a-gainft them. And therefore I know they will malice our Union in this County. The fifth, and not the leaft part of the Plot is, to keep afoot a Party of Learned men, who under the name of Epifcopal Divines, may keep an intereft in the people, and partly draw them from Unity, and from obeying their Paftors, by pretending a ne-ceffity of Epifcopacy and Ceremonies,and keeping open the breaches upon that occafion made; and partly may inftill into them thofe principles which may prepare them for flat Popery. And I confefs its a great advantage that they have for this Work. For i. Some. of them are men of fo much Learning as may deferve much refpeci. 2. Some Minifters lately put in, are young, weak, and indifcreet, and fit matter for them to contemn, and modeftly to make ftepping ftones to their own reputation. 3. The Gentry that did with them adhere to the late King, are under fo much furTering .in their Eftate, Reputation, Places of Honour ,c£r. that no man can wonder if their mindcs be much exafperated, and alienated from thofe Minifters that were not of their Party (efpecially when they have weak injudicious men to be their Minifters:) Nor fhould any wonder if they very much value and prefer thofe Learned Divines that were of their fide : And fo be ready to hear their Judgements before others. 4. And yet more muft it needs endear them to the Gentry, in that they are their fellow-fufferers in the fame caufe : many of them being fequeftred, and caft out of their places, for the matter of the Warres: And all men naturally pity the furTering, but efpecially their fellow-fuflerers. I fcarcely know the thing in the world that more uniteth and endeareth men, then furTering together in a caufe

K 2 which

which they think good. 5. And when thefe men have fecretly in-fnared the Gentry, what a mighty influence the Gentry will have on their Tenants and poor neighbours, is eafie to be judged, both to draw them fir ft from their Minifters, and next from their Religions.

So that, alas, it is a poor low game that the other Sects in England are playing in companion or" the Papifts. The Plot in a word is this. The multitude and madnef? of other Sects muft be the means to drive them from their preient ftation. The Gajfandridn Papifts under the name of Epifcopal Divines, muft be the increments to draw them from their preient ftation, and loofen them from their Minifters and lb to prepare them for the Church of Rome • and then when the matter is ripe, they muft deliver them all up to the Mafs-Priefts • and when any pubiique Difputations are abroad, they muft give the Papifts the better, and pais into their Camp.

I do judge it my duty to defire all the people of England, efpecial-ly the Gentry, to difcern the danger that they are iri, and beware : and to be jealous left their difcontents and paflions fhould betray their fouls: and fo left they do themfelves more wrong then all their enemies ever did them. And do not think that I cenfure you too uncharitably, in thinking you in fo much danger of Poperv. For you are but men : and it is no eafie matter to break through fo many difcontents, enticements, prejudices and other great temptations, which any man may fee in your way : I fee the nets are ftrong, and che fifties moft of them weak, and therefore it is eafie to prophefie what is like to become of you, if God do not fpeedily fhew you the danger. K ea many of the more Learned Gentlemen of your own party, are lately awakened to fee your danger; partly by the number of them that are already turned Papifts, and partly by the indu-ftry of the Papifts to pervert the reft : And they do themfelves pub-lifh to the world, what a pack of notorious ignorant, filly fouls, or wicked unclean perfons, thofe are that are turned Papifts • fuch as are no great credit to the Religion that they turn to. Seethe Au-thour of Legend* Lignea, M r ClAfenhaH againft D r Vane, M r Wa-therhcafe for Learning : all zealous men for Epifcopacy; And indeed ^this is a great part of the danger, that very many of the Gentry are to this day, after all the warnings of Gods Judgements, fo fenfual and licentious, fo prophane and deboift, fpending almoft all their time in drinking, hawking, hunting, bowling, yea fwearmg and other ungodly practices ( wafting that pr-ctious time in vanity,which

the

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the Lord knows they had as great need to redeem for a preparation: for death and judgement, as other men) that it is no wonder if God in judgement do give them up for a prey to the Papifts: That they that would nor reduce their lives to their right belief, (hould be permitted to reduce their belief to their vicious lives. I can but faithfully warn you of your danger, and proclaim to you all, that the Gentry or EngUndt\\2X were adherents to the King, are now under fo great temptations, and fo great danger of Popery, that if God be not very mercifull to them, they are gone. He that wiil'deliver men from evil, will have them pray, Lead pus not into temptations y you fhall have them ere long infinuadng themfelves with you, if you be not fore-armed and refolved.

And among all others your greateft danger will be from the Popifh Divines, that lurk under the name of Epifcopal. . T

If you ask me how you fhall know them to be fuch. I^nfwer, If they could be eafily and certainly known, there were the lefs danger of them. But you may fee much in this one thing : All their Writings or Difcourfes do carry on the Romane Intereft. Y ou may flnde in thofe of them that write of Doftrinals or Devotion, i. The plain footfteps of common Popery. I am loth to name men; but I could eafily (hew you a great deal of Popery in divers fuch Books which I fee much in Gentlemens hands, as written by an Epifcopal Dodor, And thofe of them that write about Church-Government, do quite forfake our Proteftant Bifhops, and carry on thofe principles, by which they may prove the Proteftant Churches to be no Churches; nor our Minifters any Minifters; nor our people true Chriftians : and which would necellltate us to go to Rome for our Orders; which we cannot have without being fworn fervants to the Pope.

Thefe are the men that I have now to deal with : for theirs are the Objections now to be anfwered.

They fay we are no Minifters, i. Becaufe many were Ordained by meer Presbyters without Bifhops. 2. Others were but the Bifhops Curates, who were the fole Paftors of Churches.' And fo we have no Churches neither. For it can be no Poiiticall organized Church without Paftors. And therefore our people fhould not fubmit to our Guidance, nor other Minifters alTociate with us as with Paftors.

To this I now anfwer, 1. It is manifeft that the contrivers of thefe Objections are not Proteftants (in this at leaft.) For 1. They do

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hereby at one blow deny all the Minifters of almoft all the Protectant Churches to be Minifters at all: For they are none of them Ordained by Bifhops, except in England, or very few more, if any. Sq France, Holland, Scotland, the free Cities, Helvetia,Stc. mud have no Minifters. Nay the Superintendents of Denmarke, Sweden, and fome parts of Germany, being themfelves but appointed by the Ma-giftrate, and (as I take it) having at firft no Ordination by Bifhops, no nor themfelves pretending to that which in the judgement of our Antagonifts, is the Oftice of a Bifhop, it muft needs follow that there are no true Minifters in any of the Proteftant Churches*, but wrmt our own Dominions do afford.

2. Nay hereby they unchurch all thofe Churches at.ablow. For if they are no Minifters,they can be no Organized Churches,no more then we.

3. Hereby they would abfolve all the people of the Reformed Religion in France, Holland, Helvetia, Scotland 3 !kc. from all obedience to their Pallors as fuch.

&?>4 Yea, I think, hereby they would unchriften all the Reformed Chriftians in all thefe Nations. For they fay ( that's their great argument ) no man can give that which he never had : but Presbyters never had power to Ordain : Therefore they cannot give it: and Bifhops did not give it them. And will it not hold as ftrongly [_ Laymen never had power given them to Baptize; therefore they cannot give it to others, or exercife it themfelves.3 Now if the Minifters of the Reformed Churches be no Minifters, but Lay-men, then prove where any power to Baptize is given them. If thefe that I Difpute with will (hew themfelves openly to be Papifts, and plead that wo-. men or Lay-men may Baptize in cafe of Necefiity, I (hall defire them to tell me, who gave them that power, and when, and by what ex-preilions? and then we will compare a Presbyters power to Ordain, witli a Lay-mans power to Baptize, and try with them, which hath the clearer Commiflion. In the mean time, it befeems not me to fpend time on this Queftion, while the whole Army of the Learned Proteftant Divines (Bifhops and others) who have written againft the Papifts in this point, remain fo much unanfwered.

5. Yea hereby ghey would make the Praifes, publique Worfhip, and Sacramental Adminiftrations proper to the Miniftry, to be all meer Nullities: and fo God hath no Minifterial fervice in any of our Churches 1 O happy Home! O miferabie Reformed Churches, if all or any of this be true.

6. What

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6. What if thefe few Bifhops that are left in England were dead, or what if they die before any other be ordained in their rooms } Why then we mult go to fome other Churches ( fay they) for help. But what other Churches can we go to that hath Bifhops but Rome ? And who knows not that if we would feek to Rome for Orders, that we cannot obtain it without fwearing to be true to the Pope, and the doctrine of the Council of Trent, and caufing all our charge' to be true to them to the death and this with a Spondeo, Vovcoac Juro, fie me Dew adjptvet & \o<zc fanil a Evangelia : as the Trent Creed concluded^. Are not thefe think you zealous Proteftants ?

7. And if our Princes be of the minde as ail Reforming Princes hitherto have been, to forbid all dependance on Kcr^e, and feeAing thither for Orders, as accounting it dangerous that their fubjed-s fhould have fo much dependance on forreign Powers, what ftiali we do for Ordination then ?

8. It feems by thefe men, if thefe few Bifhops were-dead without, fuccelTors, the Church of Chrift, at leaft in England, were,extind. For if Rome be a true Church ( which I deny nor, without dim action) yet it is eafie to prove that we may not lawfully take their Ordination on their terms: and then it feems the Church of England dependethon thefe few men for its Being to the worlds end, in all likelihood. O what a rafh thing it was to imprifon wren for Excommunicating, Sufpending or Depriving,.Ccnfuring, Silencing, fifty Godly painfull Minifters in two years in Norwich Diocefs,. tor not reading the Book for Dancing on the Lords daies, For ufing conceived Prayer before and after Sermon, For not reading the Service at the Altar, and fuch like : And for expelling three thoufand perfons with their families into other Lands, by fuch dealings, with many the like courfes 1 How rallily did they accufe B. Pierce tor fuch likepra-dices, and putting down Minifters and Preaching, c;ii he thanked God that he had not a Ledure in his Diocefs, ailedging that though there was need of Preaching in the Infancy of the Church, yet now there was no fuch need ; fufpending Minifters for Preaching on Market daies; and did fo erTedually put down a^J afternoon Sermons on the Lords daies, that he mfpended him tha^reached but a Funeral Sermon; and puttheMiniiter to Penance that did but explain the Church Catechifm, faying that was as bad as Preachings and charge ' ing them that they ask no Queftions, nor receive any Anfwers from < \ the people, but fuch as were contained in the Catechifm in the Ser / vice Book; and putting the Church-Wardens to Penance for not

Prefen

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Prefenting them that did other wife; yea commanding that the com* mon Service fhould not be too long, that the people might not be hindered from their Recreations at the Wakes: yea punifhing a Mi-nifter for Preaching on a Text in Jonas of fading, weeping and mourning, on the Wakes day, telling him his Text was fcandalous to the Wakes. (And all thefe they lay upon the King, as being his Will.) But what fhould I tell a people of thefe things that have felt them. Had the Parliament known that it might lie in thefe mens hands, whether England fhall ever (in likelihood ) have Minifters more, or whether ever Chrift (hall have a Church in England more or not; Yea whether ever he fhall have any Minifterial Worfhip, or one perfon Baptized into Chrift ; it might have feemed more wit to have let them crucifie the prefent Church, then extinguifh our hopes for ever. Now when honeft B. Vflier, Ball, and one or two more arc dead, the Parliament muft go to the Tower to intreat thefe prifoner$ ? that Chrift may once more have a Church in England; but if they prove as dogged as they were wont to be, the Church is extind, there is no probable remedy; our children cannot be Chriftened again for ever,becaufe no man without a Bifhop can Authorifea Mi-nifter to do it.

9. But fuppofe we could fend to Prefter John, and prevail with him for fome Bifhops (when the vaft Kingdom of Nubia that was nearer him could not borrow fome Preachers to fave the life of gafping Chriftianity, but it was extinft for want of them;) Yet, alas, how is it poftible that we in England could be fure that their Bifhops were rightly Ordained, having their power from Generation to Generation by a fucccflion of lawfully Ordained Bifhops ? Yea if we could get fome but from Rttjpa or Confiantinople, our difficulty were infu-perable. But I beleeve thefe Objectors would not have us to go fo far, but rather ftoop to Romes conditions.

1 o. But, have not Councils determined, That the Ordination fhall be Null which a Bifhop makes out of his own Diocefs > Concil. Anti-cch.Can. 13. & 22. and then our cure is yet more difficult.

11. But what need I tell an Englifb man that thefe Objectors are not fons of the Church <>f England, what ever they pretend, when the world knows that the Church of England took him to be a true Minifter that was Ordained in France, Holland, Scotland, Geneva, Beidelberge, &c. by meer Presbyters without a Bifhop ? The world knows that we did not Ordain thofe again that were fo Ordained • no more {hen we baptized thofe again that were there baptized. The

world

(J3) world knows that we gave them the right hand of Fellowftiip as true Churches of Chrift, when we fet light by Rome . And muft thofe now be Sons and Doctors of the Church of England that would per-fwade the poor people,that; they are no Paftors that are not Ordained by Bifhops ?

12. If yet the matter be not clear, let me intreat you to perufe the Writings of the moft zealous defenders of Epifcopacy in the Church of England, and fee whether they did not defend the truth of thofe Churches and Minifters callings that have no Bifhops; and the Pa r ftorall Offices there performed of Minifters in Guiding their Flocks (though they think it were better if they had Bifhops.) I will not fend you to Chamier, ?ar&pu, Sadeel, or any of our forreign Divines, who in their Writings againft Bellarmine and other Papifts debate this Queftion, becaufe they are known to be defenders of their own Churches. Nor will I mention tvhitakert, Reignolds, or any the moft Learned Do&ors of our Universities, who are fufpe&ed to be no great friends to Epifcopacy: But thofe that are paft all fuch fufpition I will cite; (yet not many, as not ftanding with my necefTary brevity, and being in a known cafe.)

i. Dodor Field the Learned Dean of Glocefler in his 3. IL of the Church, & c. 3 9. handleth this very point of purpofe againft the Papifts, whom he brings in thus arguing £ By this note it is eafie to prove that the Reformed Churches are not the true Churches of God. It can be no Church that hath no Minifter: and Cjpr. faith, the Church is nothing elfe but Plebs Spfcop adnnata. But among the Proteftants there is no Miniftry; Therefore no Church.] D r Field anfwers £The minor we deny,^.] Yea when they further ObjecT:, /7.155. £Whatfoevermaybe-faid of thofe places where Bifhops did Ordain, yet in many other places none but Presbyters did impofe hands, all which Ordinations are clearly void, and fo by confequenc many of the pretended Reformed Churches, as France 3 3cc. have no Miniftry at all.] To this the Doctor anfwers at large: and diftin-guifhing between 1. Ele&ion of the perfon. 2. Ordination in ge-nerall to the Miniftry. 3. The afiigning to a man that fportion of Gods people, which he is to take care of, who mufl be direEled by him in tilings that pertain to the hope of falvation,] he adds [This particular affignation "giveth to them that had only the power of order before, the power of Jurifdiction alfo, over the perfons of men.] (So the Presbyters have power of Jurifdidion he thinks.) Next he addes, Q.i 57. Whereby it is moft evident that that wherein a Bifhop ex-

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eritetha Presbyter, it not a diftinft power of Order, bat an eminence and dignity only, fpecially yielded to one above all the reft of the fame Rank for order fake, and to preserve the unity and peace of the Church: Hence it followeth that many things which in fome cafes Presbyters may lawfully do, are peculiarly referved unto Bifhops, s* Hiemn noteth ; Potiw ad honor em Sacerdctij, qxam ad legis necejfua-tern-, rather for the honour of their Miniftry, then the neceflity of any law, and therefore we reade that Presbyters in fome places, ar d' at fome times did impofe.hands, and confirm fuch as were baptized : which when Gregory Bifhop of Rome would wholly have forbidden there was fo great exception taken to him for it, that he left it free again. And who knoweth not T that all Presbyters in cafes of neceflity may abfolve and reconcile penitents; a thing in ordinary courfe appropriated.unto Bifhops: And why not by the fame reafon Ordain Presbyters and Deacons in cafes of like nece/iity ? for fecr.g thecaufe why they are forbidden to do thefe ac!ts is, becaufe to Bishops ordinarily the care of all Churches is committed, and to them in all reafon the Ordination of fuch as muft ferve in the Church per-tainetb, that have the chief care of the Church, and have Churches wherein to imploy them -which only Bifhops have as long as they retain th^ir ftaading; and. not Presbyters,, being but Aihftants to, Bifhops in their Churches. If they become enemies to God and true Religion, in cafe of fuch neceflity, as the care of Government of the Church is devolved to the Presbyters remaining Catholique, and be-ing of a better fpirit: fo the duty of Ordaining fuch as are to aiiift or fucceed them in the'Work of the Miniftry, pertains to them likewife. For if the power of Order, and Authority to intermeddle in things pertaining to Gods fervice, be the fame in all Presbyters, and that, they-be limited in the execution of it, only for order fake, fo that in cafe of neceflity every of them may baptize and confirm them whom they have baptized, abfolve and reconcile penitents, and do all thofe ether acts, which regularly are appropriated unto the Bifhop alone; there is no reafon to be given, but that (in caft or nexeflky, wherein all Bifhops were extinguifhed by death, or being fallen into here-•• fie, fhould rerife to Ordain any to lerve God in his true Wor-. fbip) Presbyters as they may do allotKeV ads, wharfoever fpeciat' challenge. Bifhops in Ordinary courfe maVc unco die;r», might do tbisaifr.

Who then dare condemn all thofe worthy MimiTers of God tVat preordained bj Presb ; c« j in fundry Churches ot the world at fuch:

rimes*

varies as Bifhops in thofe parts where they lived oppofed themlSIves sgainft the truth of God, and perfecuted fech as proieffed it ? Surely the beft Learned in the Church of Rome, in former times durft not pronounce all Ordinations of this nature to be void. For not only Armaehanm a very Learned and worthy Bifhop, but as it appears by Alexander of Bales, many Learned men in his time and before, were of opinion that in fome cafes, and at fome times, Presbyters may give Orders, and that their Ordinations are of force, though :o do fo, not being urged by extream neceflity, cannot be excufed from over-great boldnefs and preemption ; neither fhoulditle^m fo ftrangc -to our adverfaries that the power of Ordination fnoujd at fome times be yielded unto Presbyters, feeing their Cherepifcofi,fuffragans or -titular Bifhops that live in the Diocefs and Churches of other Bifhops, and are no Bifhops according to the old courfe of Difcipline, -do daily in the Romifh Church both Confirm children and giv« Orders.

All that may be ailedged out of Fathers for proof of the contrary, may be reduced to two heads, For firft, whereas they make all fuch Ordinations void as are made by Presbyters, it is to be underftood according to the ftridnefs of the Canons in ufe in their time, and not abfolutely in the nature of the thing - which appears in that they iikewife make all Ordinations fine tituU to be void : all Ordinations; of Bifhops, ordained by fewer then three Bifhops with the Metropo-* litane : all Ordinations of Presbyters by Bifhops out of their own Churches without fpecial leave: Whereas I am well afTured the Ro-manifts will not pronounce any of thefe to be void, though the parties fo doing are not excufable from alliauk. Secondly,Their fayings are to be underftood regularly not without exception of fome fpecial cafes chat may fall out.

Thus then we fee the Objection, which our adverfaries took to be unanfwerable, is abundantly anfwered out of the grounds of their own Schoolmen, the opinion of many Angularly learned amongft -them, and their own daily pracl:ice,in that Cborepifcopi or Suffragan*, as they call them, being not Bifhops, but only Presbyters whatfoever they pretend, and forbidden by all old Canons to meddle in Ordi-nacion, yet do daily with good allowance of the Roman Church, Ordain Presbyters and Deacons, confirm (with impofition of hands) thofe that are baptized, and do all other Epifcopai ads whiles their great Bifhops Lord it like Princes in all temporal eafe and worldly bravery.

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(I will adde his Anfwer to the next Obje&ion, becaufe it is to the fame purpofe with theirs that now tell us we are not lawfuli Minifters we are wrongfully put into other mens places by Sequestrators; Thus therefore D r Field proceedeth ) Q The next thing they Object againft us is, that our firft Minifters, what Authority foever they had that Ordained them, yet had no lawfuli Ordination, becaufe they were not Ordained and placed in void places, but intruded into Churches that had lawfuli Bifhops at the time of thofe pretended Ordinations ; and confequently, did not fucceed but incroach upon o-ihermens right. To this we anfwer, that the Church is left void either by the death, refignation, deprivation, or the peoples defer-tion and forfaking him that did precede: in fome places,our firft Bi-fhops and Paftors found Churches void by death, in fome by voluntary relinqmfhment, in fome by deprivation, and in fome by defer-tion, in that the people, or at leaft that part of the people that adhered to the Catholiquc verity who have power to choofe their Paftor, to admit the worthy and refufe the unworthy, did forfake the former that were Wolves and not Paftors, and fubmitted themfelves to thofe of a better fpirit. Of the three firft kindes of voidance there can be no queftion; of this fourth there may: and therefore I will prove it by fufficient authority and ftrength of reafon.

Cjprian, Cecil'ms, Toljcarpus, and other Bifhops writing to the Clergy, and people of the Churches in Spain, whereof Bafilides and MartialU were Bifhops, who fell in time of perfecution, denied the Faith, and defiled themfelves with idolatry, perfwade them to fepa-rate themfelves from thofe Bifhops, afluring them that the people being holy, Religious, fearing God, and obeying his Laws, may and ought to feparate themfelves from impious and wicked Bifhops, and not to communicate with them in the matters of Gods fervice, L.i.Ep.4.! Quando ipfaplebs maxime habeatpoteftatem, vel eligendi digxosfactr-P4M./.J. dotes vel indignos recufandi; that is, feeing the people have authors rity to choole the worthy and refufe the unworthy. And Occam to the fame purpofe faith on this fort, Si Papa rfr maxim e cekbres E-fifcopi incidant in h Are fin t ad Catholicos devolnta eft pots ft as cmnisju-dicandi; If the Pope and the principall Bifhops of the Chriftian world do fall to Herefie, the power of all Ecclefiafticall judgement k devolved to the inferiour Clergy and people remaining Ca-iholique.

This opinion of Cjpria* and the reft, if our adverfaries fhall dif-like or except againft, may cafily be confirmed by demonftration of - ~ "' reafom

(57) reafon: For if it do fall out, that the Bifhops, and a great part of the people fall into Errour, Herefie and Superftition, I think our ad-verfaries will not deny, but that the reft are bound to maintain and aphold the ancient verity; who being not fo many, nor fo mighty, as to be able to ejed thofe wicked ones by a formall courfe of Judi-ciall proceeding, what other thing is there left unto them, but either to confent to their impieties, which they may not do, or to fe-parate themfelves, which is the thing our adverfaries except againft in the people of our time. Now having feparated themfelves from their former fuppofed and pretended Paftors, what remaineth, but that they make choife of new to be Ordained and fet over them; if not by the concurrence of fuch and fo many, as the ftridnefs of the Canon doth ordinarily require to concurre in Ordinations, yet by fuch as in cafes of neceflity, by all rules of equity are warrranted to perform the fame.] Thus far D r Field.

I finde tranfcribing will make thefe Papers more tedious then I intended, and therefore I will forbear moft of the reft, whichelfel would adjoyn.

2. The fame Vindication of the Reformed Churches, and the Ordination of their Minifters without Bifhops, you may finde in that Learned Godly man, B.Downame, and that in his very Writings for Bifhops, the ftrongeft for Epifcopacy that ever I faw (not excepting the late ones) and very paffionate againft the oppofers of Epifcopacy. See his Confecr.Serm. and Defence of it, U. ^.c.^.pag. 108. In the laft he writes thus: [_ Out of a Chriftian and charitable defire to preferve the credit of fuch Reformed Churches as have no Bifhops, I endeavoured to prevent the Objections of Papifts, (mark who are the Objedors) who reafon thus againft them: The right of Ordination being peculiar to Bifhops, it followeth, that where is no Bifhop there is no Ordination : Where is no Ordination there are no Minifters ; Where are no Minifters, there is no Church. I anfwered that although ordinary right of Ordination belongeth to Bifhops in the judgement of the ancient Church; that yet it was not to be under-ftood, as fo appropriating it to them, as that extraordinarily, and in cafe of neceility it might not be lawfull for Presbyters to Ordain ; and much lefs teaching abfolutely a Nullity of the Ordination which is performed without a Bifhop, which Anfwer I confirmed by divers Reafons ( fee them.) Whereunto I now adde, that there feemeth to be the like reafons for the Impofition of Hands, in Confirmation of the baptized, in the reconciliation of pubjique penitents, as in the

L 3 Ordina-

Ordination of 'Minifters, But although the two former were refer-vedas well as the third to the Bifhop, yet extraordinarily, in the cafe of Necdlity, and in the want or abfcence of the Bifhop, the ancient Church held it lawfull for Minifters tolmpofe hands either for the Confirming of parties baptized, or for reconciliation of the penitents. The former is teftified by Ambrofrin Eph.\. & Auguftine yu.ex Vet. c^ Ne.Teft. ntixt. q.101. The later by Cyprian, l.$.Ep.ij. and divers Councils, Cenc.Carth.gr^c.c.^.Carth.z.c.^. Cem.Aranfic. x.2. And the Popifh Writers themfelves do teach that the Pope may give licenfe to him that is not a Bifhop,to Ordain: fo that he to whom fuch licenfe is given, have thofe orders himfelf, which he would give to another. Summa Angelic, ordo. §2. If therefore by the Popes licenfe a Presbyter may Ordain Presbyters, much better may a company of Presbyters, t® whom in the want of a Bifhop the charge of the Church is divolved, be authorized thereto by Neceility,whick as they fay, hath no Law.] So far B. Downame.

3. B. Jewell 'in his Defence of the Apol. ( authorized to be kept in all Churches) Part 2. p. 131. [[Neither doth the Church of England depend on them whom you fo often call Apoilates, as if our Church were no Church without them. They are no Apoftates M r H. &c. Notwithstanding if there were not one, neither of them, nor of us, left alive, yet would not therefore the whole Church of England flee to Lovaine. Tertullian faith, Konne & Laid Sacer dotes fumm ? Scriptum eft, Regnum quoque & Sacerdotes Deo & Patri fuo nos fecit : TUfferentiam inter ordtnem & plebem conftituit Ecclefidt Author it as, & honos per or dims confejfum fantlificatus a Deo. Ubi Ecclefiafeici or-dinis non eft confers, & offert, & tingit Sacerdos qui eft ibifolus. Sea & ubi tresfunt, Ecclefta eft, licet Laici7\ See more of Bifhop Jewels minde, Part 3. p.346. Scp.2. f.3. Div.$. p. 109,110,111. & c.g.Divif. 1. and his Serm. on Hag. 1. and againft their do&rine of fucceflion, p.2.c.<).Divif.i.pag. (mihi) 127,128,129. So muchfor him.

4. Learned Sacavia, de diverf. Miniftr. gradib. cap.2.pag. 10,11.

5. Bifhop Alley in his poor mans Library, Pra/ecl.6. & Pralecl.3.

f-95,96 „ , L .

6. Bifhop Pilkinton in his Treat, of the burning of Pauls Church,

and on Hag.c.i. ^r.1,2,3. to 14. c.z. v.i. to 11. and on Abdaas or Obadiah ^.7,8.

7. Bifhop Bridges for Supremacy, pag.^ 59, to 364.

8. Bifhop Bilfon in his Difference between Chriftian fubjedion andunchriftian Rebellion, ^.540,541,542. Part 3. &paffim i pag. 233,234 9. Alex.

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9. Alex. Novell Dean of ranis, in his Reproof of Dowtns Proof,

jfW.43,44,45-

10. Grot i us himfeJf in his //. de Imperiofum. pcteft. circafacm, cap. n.p.336. faith, that by the precept of Gods Law nothing is on either fide determined, as to thofe Church-Offices, which fome Reformed Churches ufe, and others ufe not. And having laid down divers Proportions in favour of Epifcopacy, he addesthefe following in favour of Presbytery, as coniiitent with the former. C ^*£-3 54- R*rf Hm P r * Paftorum aqualitate hoc prioribus Mis minime fugnantia sfferimus. I. Epifcopalem eminentiam mn ejfe divinipr?-. cepti, Probatur hoc fatuqu'ui non probatur contrarium,8cc. 2. Non plane univerfaliter obfervatum, ut cuique civitati units Epifccppts pr*~ ejfet : de temporibits id jam probatum arbitramur ; pofiea quoque fape pluses in una urbe Epifcoptimitatione fud&orum, quiqmthabebant Jj-nagogas, totidem Archiljnagogos : Mult a autem in una /ape urbe fyn&-goga (mark that) ant (ut Pbilo etiam appeilat) isey^v^u : Hn de M H d infatjra, In qua te qutroprofeacha, &c. p. 3 57. fam vero etiam Cathedra Epifcopales multi* in urbibus [ape non menfes tantum aliquot', fed & per annos etiam multos vacavere ; quo omni tempore Ecclefi^, ut cum Hieronymo etiam loquar^ ctntmnni Presbjtercrum confilio guber-nabantur, aut ut Ignatium loquemtem.audi'vimus «* ^ir/Sv^bi imiu&vaM il trUvh&i Et pag. 358. Quanquam autem ex horum patrum fententia^ PrcfbjterU adimitur ordinandi fu*, quod ipfum multi* in Sjnodis con-fit ut urn videri eft - jQuid tamen objlat quo minus id it a interpret emur ttt Prejbjteri neminem potuerint or dinar e contempto Epifcopo $ ZJna cum Epifcopu concurrijfe aliquatentu Trejbjteros ad ordinationem docere vi- -detur Sjncd. 4. Cartbag.tkc. I Hud inter ea non video quomodo refelli pcffit, ubi Epifcopi non junt,etiamk Prejbjtero re Hi fieri ordinationem : Cum hoc ipfum inter fcholafticos Ahijiodorenfis jam pridem concefferit. . Nimirum ea qua evl^Bl^ caufa obfervantur,. excel)times JHas habent. ^ucmcdo in veteri Concilio Cart hag.in caufa neceffitatis Prejbjteri^ con- -ceditur reccnciliare p&nitentes : Cr alibi manm imponere baptiaatis, . Dein ut fupra diximus^ dubium an. Epifcopu;, an Prtfjjteris merit, prep) iores fint Prafjjteri , qui nee fub (e Prc.jbjteros , nee fupra fe Epifcopum habent. Nam & de Timoth.to it a argur,>cntatur Ambrt-fus \^fhfi ante fe alterum non habebat, Epifcatom ernt.~^ Nimirp:nu. (tit e Republic a, fumamm exemplum.) Mult a Ucer.t jenatui Regem->

ti, q.u<z jenatui fub Rege ctnftitr.:to von licent: Quia fenatm fxr Rege, quafi eft Rex. 3. Hoc afjeramas : Ncn levts.fui£e caufas r ur • hoc fzc;~L nonnklltsin loc/s Epifcopatus cei :e aaier?ny*s aliq-'cd omitte- -

rt'tnr.

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?fftf*P. i. Tenuria virorum 3 &c. 2. Caufa hujus conjilii effe potuit hngaatque inveterata jam plane Epifcopalis officii depravatio : (Vide nitr a. ) At profe Bo nunquam tantos ah Apoftolorum &vo ad illattempora procerus ambitio Ecclefiaftica fecerat, quantum ab if is feculis ad pa-trumnoflrorummemoriam, utjamnifi abfciffa parte caufaria, morbus vixfanaripojfe videatur, &c. Quid quod & nomen & eminentia Epifcopal^ eorum culpa quibm obtigerat, omnemfui reverentUm perdiderat, & in odium venerat plebis, cwl etiam erranti inter dum mos efi gerendus? 3. Caufa addi potefi^ quod infeftijpmis temporibw jnagifkri veritatis nomine, invifa non culpam tantum ambitionis, fed & fujp'icionem omnem amoliri debuerant; quod cum fublata Epifcopali dignitate foUicite curaverint, nefic quidem tamen calumniam effugerunt: Quid non audit uri, fidoclrinx mutatio conjunBa fuijfet cum majori$gradus adepti-one ? Adftciam unam infuper caufam cur initio repurgationis non admo-dum neceyarius fuerit Epifcopatus. Excitarat t)eus praftantes viros, fummo ingenio, fumma eruditione, nee minore tarn apudfuos, quam apud vicinos authoritate po/lentes, paucos quidem numero, fed qui plurimis

" negotiis fuftinendps pares ejfent: horum fumma apud omnes exifitmatio, facile fupplevit quod ab Epifcopatu deer at. Et (fi cum Zanchio verum volumus agnofcere ) reipfa nulli magis Epifcopifuere, quam illi ipfi quorum ( quamvM hoc nonagentium ) author it as ad oppugnandum-j ufque Epifcopatum valuit } Scc.^\ Et p.3 67. [_Exercitium ergoclavi-um, &jus abfolvendi penitent es ex omnium pat rum fententiafolis competent Sacerdotibm, hoc efl, Frefbjteris verbi & Sacrament or um de-pofitariis.~\ Yea in favour of Lay-Elders he afferteth ( having argued them not to be of Divine Inftitution, yet) 1. That they may be lawfully inftituted by Soveraigns, or by the Church on their permiflion. 2. That it may be proved by Scripture that this Inftitution is not difpleafing to God. 3. That there are examples in pious Antiquity, either of this fame way, or one very near it. 4. That it is no contemptible benefit, that hy thefe Elders may be received. But thefe to exercife their Office with feveral cautions: 1. Not claiming Inftitution by Divine precept. 2. Not ufurping any of the power of the Keyes, nor of Excommunication, further then Excommunication belongeth to the people (executively.) 3. That the men be not unmeet. 4.Exercifing no externall Jurifdi&ion but by publique Law. 5. Standing as mutable. Thus far Grotius.

To all thefe let me adde two Epifcopal Gentlemen, that you may fee the difference between Epifcopal Proteftants and Epifcopal fecret CafTandrian Papifts.

The

r *i)

The eleventh (hall be M r Chifenhall a Gentleman that lately an-fweredD r Vane (a Chaplain of the Kings lately turned Papift.) Thae he is no friend to Presbytery you may be out of doubt by his whole Book; and in particular by thefe difcreet gentle terms which he gives to the Presbyterian Church of Geneva, pag.12. [[Such an upftart youngling, thatwind-eggeof a tumult, which being braddened un>-deraToadofi-Yrftf^* is become a (taring Cockatrice, and thinks to center the world within the compafs of his contagious den, darting poyfon upon whom he firft efpies: as experience tels us how he glancing upon the poor Scot, has given him fuch a deadly wound that he will fcarce ever recover it,d-r.] Is not this Gendeman zealous enough againft Presbytery ? But yet he is no Papift: Tag. 129. he faith Qt is not abfolutely neceflary that Bifhops Ordain Bifhops. For what if all the Bifhops fhould dye fo near at one time, that none were left Ordained by them ? Shall not the Presbytery make Bifhops> They have Right to the Keyes; which are called Claves Ecclefix, non Epfcoporum : and they are the remaining Pillars of the Church, and certainly may Confer the Order of Bifhop on others : and that the rather becaufe the Councils forbid Bifhops of another Province to Ordain,in a Forreign Province. And though it may feem ftrange to fome that Minifters which are fubordinate fhould Ordain Bifhops, andfo conferre Superiour Orders; it is not (if rightly examined ) contradictory to Reafbn : For in this firft Ordination of Priefts and Deacons, they are infra Or dines mapres, which Orders are called Holy and Sacramental!, and are the higheft Orders : Wit-nefs VoytVrbtn Dec. Difi.6o. fum.fac.R0.Ecclef.226. As for the Order of Bifhops it is no more then a Pricft as to the Holy and Sacra-mentall Order only: More excellent in refped of the order of Government, which is rather cf humane then Divine Right: For as it is Divine it is no more then What every Priefi hath by the Sacramentall Order : but as it is humane it is tranfcendent in relation to 'Difcipline : and therefore the Presbytery may agree co Ordain one over them to Govern them in Ecclefiaftical Rices, as the people may choofe a Prince to Govern in Civil affairs. Hence it was that the Apoftles fen£ fohn to EphefttSyScc.'] So far M r Chifenhall.

12. I will adde alio the Lord Digby's words in that notable Judicious Letter to S r K. Digby, pag.118. {_ He that would reduce the Church now to the form of Government in the moft Primitive times, fhould not take, in my opinion, the beft nor wifeit courfe ; I am fure not the fafeft:f or he would be found packing towards the Presbvtery

of Scotland; which, for my part, I believe in r jjf$# p^Cavfemment hath a greater refemblance then either yours o^urs, tatne-firft age of Chrifts Church, and yet is never a whit the better for it ; iince it was a form not chofen for the beft, but impofed by adverfity and opprefTion; which in the beginning forc J t the Church from what it wifht, to what it might; not furTering that dignity and ftate Eccle-fiafticall, which rightly beJong'd unto k y to manifeft it felf to the world : and which foon afterwards upon the leaf* Ittcida intervalU fhone forth fo gloriouily in the happier, as well as more Monarchical! condition of Epifcopacy : of which way of Government I am fo well perfwaded,that I think it pity, it was not made betimes an Article of the Sccttiffl) Catechifm, that Bifhops are fare Dlvino. But as it is a true Maxime in nature, Corruptio optimipejfwa, fo it holds likewife in Government both Civil and Eccieiiafticail,c?^.] So far the LordD/^j : Whofe wordsl recite not for his Judgement againft the Antiquity of Epifcopacy ( for I now difclaim difputingon that point:) but a majore, if Presbytery be likeft to the Primitive Government, then at leaft thofe may be now true Churches that are without Epifcopacy,and thofe true Minifters that are Ordained without them, and true Ordinances that are adminiftred by fuch Presbyters.

Nor do I take the L. Blgby'% Reafon for mens varying of Primitive forms of Government to be of folidity or fafety. Nor do I alledge anyofthefe fore-mentioned Authours as being of their opinion in the whole, nor as if they were with me of the higheft Authority. But: to evince the full confent of the Epifcopall party of Proteitants, calling themfelves The Church of England $ to be downright for the Truth of Miniftery and Ordinances where there is no~Epifcopacy ? nor Ordination by any but meer Presbyters: And to (hew you that Rome hath alway argued for the contrary, and ufed the fame Objections, which I am now anfwering, and that I anfwer now but on the grounds of the Epifcopal Protcftants.

13. The Judgement of Learned Bp Davenant you may fee in his Determ. J^.42.7^.191,192. approving of the Ordination of Presbyters in cafe of Necefiity, and in fpeciall when Biftiops fall into herefies, and refufe to ordain Orthodox Paftors, but will ordain only fuch as will partake with them in their fa&ion and errour; or when they turn combined Enemies.to the truth : And hereupon he vindicates the Eorreign Churches Ordinations without Biftiops.

14. D r Prideaux our laft B? ofrvorcefter in Fafcic. Cont. de difcipl. Fcclif p.2^9. faith, Presbjteram Fresbjteros wdinare pcfft •; pr&fer-

tim

CfS)

tim deficientibus Epifcopis, cone edit cum magifiro fententiarurn fantor parsScholafticortim ; ut patet ad fent. A4. *Z)j/?. 25. 2. Epifcopaturru retinent tales Ecclefix, (viz,, tranfmarin&} licet non per manum nnim CMonarchice, fed Ariflocratice per multos adminiftratum. 3. JWodera-tores & fuperintendentes ipforum analogicefunt apudip/os Epifcopi, & ritate {tit contendirnt) ordinandi pollent cumfiatribus y\ And Orat. 8. de vocat. Minifir. p.77. he faith, chat £thofe chat were baptized of Hereticks chemfelves are cruly baptized, and thofe chat are ordained by them are truly ordained.]

15. Bp Andrews alfo (as I remember, for I have not the Book now by me ) in his Epiftles to Mdin.tus, goes the fame way. 1 16. See alfo how directly our Obje&ors imitate the Jefuite that difputeth againft D r Potter, Chap.6. § 20. 2 r. 22. 23. And fee Chilling-worths full Anfiver to him, too long to tranferibe; Some of his Queftions are thefe, pag. 360. Q Whether all thofe Proteftants that conceive the diftin&ion between Priefts and Biihops, not Co be of divine Inftitution, be fchifmaticali and hereticall for thinking fo ? Whether your form of ordaining Bifhops and Priefts be eflential to a true Church > &c. Whether in faying that the true Church cannot fub-fift without undoubted true Bifhops and Priefts, you have not overthrown the truth of your own Church ? Wherein I have proved it plainly Impofilble, that any man fhould be fo much as morally certain either of his own Priefthood, or any other mans ? Laftly, Whether any one kinde of thefe external Forms and Orders and Government, be fo neceflary to the being of a Church, but that they may not be divers in divers places ? and that a good and peaceable Chri-ftian may and ought to fubmit himfelf to the Government of the place where he lives, whatfoever he be ? &c.~\

Much more might be added out of many Authors to prove that the Doctrine of the old Epifcopall Proteftants is not contradicted by any thing in our Agreement, but by the Objectors is directly oppofed.

But I know fome will mar veil that I beftow fo many words in fo plain a cafe, and trouble the Reader and my felf with fuch frivolous Obje&ions, w r hich deferve not a ferious Anfvver (for fome have told me all this) But they mud know that I have Reafons of weight for what I do. They are men of no contemptible Parts, though of Po-pifh inclinations that manage thefe Obje&ions, and make a great matter of them; and they are many of them well-meaning men, and of no contemptible Underftandings, who through accidental advan-

M 2 tages^

tages, are taken with them. And if liberty of Se&s and Separations be publiquely granted and confirmed to all, you (hall foon finde that the Party that I am dealing with, will foon by their numbers ob-fcure all other Parties that now trouble our Peace ( except the Papifts.)

Having therefore fhewed that the Confent of Proteftant Bifhops is againft them, I will give you fome further difcovery of their de-fignes ; only adding here that faying of Mufculm ( not as his, but becaufe ) cited by Grains, de Imperio fum. foteft, c. io.pag.322,323. \_Paftcrem Chriftianum de Vocatione fua foUicitum ejfe non debere, neque ambigere quin Chnftiana ac legitime fit fua Vccatio ubi ad Evangelium pradicandum a pio Afagiftratu ant Principe vocatus cft.~\ Though I know this fpeech muft be underftood cum gram falts, iome other re-quifites being here fuppofed as implied.

13. It may eafily appear whether the Obje&ors be greater friends to Rome, then to our old Epifcopall Divines, by the tendency of their prefent plot: For they would have ail the people take us for no Mi-nifters, and our Churches for no Churches, and fo all Gods worfhip be negie&ed in publique where no Bifhops or their Miilionaries are. And lo when ail others are diffeifed and turned out, the Papifts may freely enter, there being none but thefe few faithfull friends of their own to keep them out, which how well they will do you may by thefe conjecture.

14. The Objectors do openly back the Papifts in the Argument of fucceflionas a proper note of a true Church, againft the ftream of Proteftants that have fully confuted them, both Bifhops and others. It were in vain for me to fall on this difpute with thefe Doctors, as long as fo many Volumes zgimft. Cellar mine are unanfwered. D r Spa-live faith, In externa fuccefpone quam & hxretici fape habent & Or-fW^AriNor/habent, nihil eft moment i, lib. de Ecclef. cap. iS.fcl. 123. pag.2. Reade more largely Bp Jewell Defence of the ApoL par. 2. pag. 131,132. and in other places. But it were endlefTe to cite all that joyn with us in this againft the Fopifh neceffity of fucceflion : and it is needleffeas to thofethat have read the writings of our Englilh Bifhops and other Divines, who muft needs know already how fully they fpeak to this point.

15. But it is a higher charge then Popery, that thefe Epifcopall Dodors that I now fpeak of, are liable to: For my part, I fee not how they can be cxcufed from unchurching, if not unchriftianing all the people of Chnft on the whole earth; or at leaft leaving it utter-

(6f)

ly uncertain, whether Chrift hath ever a Church, or ever a baptized Chriftian on the earth ? For according to them, no Church is a true Church without Minifters ( and it is true of an organized political Church,) and no nan is a Miniftcr that is not Ordained by a Bifhop, becaufe meer Presbyters La\ e no Power to Ordain j and no man is a Bifhop that is not Ordained by a Bifhop; and this mi it be a true Bifhop, lawfully called, and not deprived again or his power- and this muft be Ordained by a former Bifhop, and he by a former, and fo the fuccefhon mutt be followed to the Apoftles. Now I would de-fire thefe feekers (lor fuch they are) to refolve me thefe few doubts. i. Can all the poor Chrift tans in our Churches in faith fubmit to your owr Mmftry, or to any other mans on earth, as being true Minifters of Chrift Authorized to Baptize, Adminifter the Supper, Guide the Church ? &c. Can they know that the line of your fuc-ceflion hath been uninterrupted from the. Apoftles daies till now ?

2. Nay, can your felves or any the learned'ft Cardinals at Rome, or Bifhops on earth know that your fucceiiions have not been interrupted ? Is Church-Hiftory fo clear, full and h.fallible in this? Sup-pofe that by the advantage of the eminency of Rcme (being the Imperial Seat, and fo populous) that they could have fuch a Certainty ofHiftory, Hath every true Church or Bifhop or Presbyter in else world fo toe ? If fo,I confefs Hiftorians have plaid their parts better, both for fulnefs and iaithrulnefs, then ever I dreamed of..

3. Do you not deferve ill at the hands of all Gods Churches, and. God himlelf, to bring all poor ehriftians to fuch an uncertainty as this, whether they have true Baptifm, Miniftry, Worfhip, &c. and to leave all Minifters at fuch a lofs that no one man on earth ( much lefs all ) can act. in Faith ? How dare they- adventure on a Calling which no man living can afiure them that they are lawfully called cc > and how fhould they comfortably go on in the works of it?

4. Muft not all thefe following things concurre before you can knowthatyou area Mmfter on your own grounds? 1. You muft be fure that he that Ordained } ou,was Ordained himlelf by a Bifhop. 2. You muft be fure that this Bifhops own Ordination was fuch as was not void by the Canon : (that is,that it had not as great a deled: as the Ordination of meei Presbyters which you fay is Null.)And here what-a lofs are ) ou at when fome Councils allow that which another condemns: Some do make Null tbofe Ordinations which others allow* of. Particularly, you muft be fure that he came not in by Simony (flL hard matter :) that he was not a Heretick, or erroneous in the tun-

M 3. <iaaien—

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da'mentals: that he was not Ordained by a Biftiop without the reach of his own Jurifdid:ion ( elfe many Canons Null it: ) that he was not a man through ignorance or wickednefs utterly uncapable of the Office : that he was chofen by the Clergy over whom he was to be Bifhop (and not only by a Chapter or the King :) Yea that the people themfelves had their voices in the Ele&ion, or were called to; Confent ( according to Cjprian and the elder times;) and that die people be prefent, and have liberty to make their exceptions, according to later times: with many the like. 3. You muft be certain that all the Bifhops fucceffively from the Apoftles times, by whom you draw your claim, were thus Ordained : For one Nullity breaks the whole chain, and nulleth all that follow, as you fuppofe. 4. You muft be lure that never a one of all thefe Bifhops did lofe his power again by Herefie, wickednefs or other means, before he Ordained the next.5.You muft be certain that the Bifhop had intentionem Ordinandi (if you be right Papiftsr indeed.) 6. You muft know who was the Apoftle that was the root of your own fuceeflion ; which is a greater matter then to know what Apoftle.did'firft convert the Nation. SeeB.#/7;-Anddo you indeed know all thefe things? Is it indeedfo certain ers Brit, whether it were fofeph of 'zArimathea, or Simon Zdotes, or any fuch Ecdc.Pn- marij tnat fi r ft con verted England ? Nay ; know the Names

mor ' c ' l * z > of your PredecefTors before the time of aAugnftine the Monk ? And 3j4 ' 5 ' if you know not who the men were, much iefsdo you know that they were every man of them truly Ordained. If you have curranter Hiitory of theie things then is yet openly known, why do you not produce it? When the very general Queftion, Whether Bifhops were put in the places of the Flamins, and Archflamins, is fo uncertainly determined by Hiftory, that about thirty Hiftorians affirm it, and yet Bifhop Vjher, Jewell, Godwin, D r Suttliffe, S r H. Spelwan, deny it: I think waking men will hardly affirm a Certainty of any Hiftory of their own fuceeflion by an uninterrupted feries of truly Ordained lawfull Bifhops to the Apoftle that Ordained the firft Bifhop. Nay it's well known, that a great part of the Chnftian world is Uncertain what particular Apoftle did firft convert their particular Countries: which yet were it known, would go but a little way toward the refolving our doubt.

But perhaps fome wili fay. It is not neceflary that I prove my

fucceffion let others difprove it that queftion it. I anfwer, 1. That

Argument may ferve to flop the mouth of fome bufie Qaeftionifts •

In foroextcmolmmano it may have fome force; But will that ferve

J . before

C*7)

before God P Either you are a true Paftor or not. If you arenot, it is not the difficulty of difcovery or of eviction that will make you one i If all the Baptifm, and other Minifterial ads that you have performed, are Null, it is not mens inability to prove them Null, that will make them Valid. 2. That fhould, methinks, be but fmall Satisfaction to your own Confcier.ee neither : For Confcience will expect that you prove your Authority, and not only that others cannot difprove it. For it is Gods judgement and not mans 3 to which you muft ftand or fall. And therefore Confcience muft needs put you to refolve this Queftion, How know you that you are a true Minifter ? and fo, How know you that your fucceflion hath been uninterrupted, from an Apoftle, in point of lawfull Ordination ? 3. But if you think it be enough to Confcience, that you know nothing to the contrary; or that you thinks you have an uninterrupted fucceflion; then why may not this ferve turn as well for others? Thofe that think Bifhops to be a humane InftitutiorLand unlawfull, do think themfelves more rightly Ordained then you • and therefore if thinking will ferve turn, why may it not ferve their turn? 4. And for our people, if it be enough to fatisfie" their Consciences that Sacraments and other our Minifterial Adminiftrations are no Nullities, becaufe they think fo, or becaufe they cannot difprove our claim, then why muft they not on that ground fubmit to them that were Ordained without Bifhops, when they cannot di£ prove their claim ? 5. Nay why fhould people trouble themfelves to know whether men be Ordained at all or no ? When Thinking muft and will ferve turn, and a true difcovery is impoflible. For though you can (hew your Orders, yet you cannot fhew all the fucceflion of Orders from the Apoftle to yourOrdainer. I think that man that-dare affirm that any one Parlor on earth can know that he is a true Paftor, (if a fucceflion of right Ordination uninterrupted be neceffa-ryto it and if want of that make the Ordination a Nullity,) isfick of the difeafe that Feftns fufpected in Paul, and is elevated fo farre on the wings of Pride and Learning, that he is quite overgone Humility andReafon.

5. But yet this is not alL Do not thefe mens grounds leave k certain, that Chrift hath-no true Church or Mmiftry, or Ordinances, or Baptized Chriftians in England, nay in all the Weftern Churches, and perhaps not in the whole world ? And then fee whether thefe Popifh Divines muft not prove Seekers.

For the Greek Chijrch it is well known how oft the fucceflion of

tle'.r

their Patriarch hath been interrupted, as to right Ordination • thofc being thruft in that had no call thereto : and fo all the Ordinations that did flow down from them muft needs be Null. And there is as little probability of an uninterrupted fuccefllon of right Ordination in the ^Ethiopian Churches, and thofe fcattered rude Chriftians in zs£gyft> Paleftine 3 ikc. 'Bellarmine faith (de'Notts Ecclef. l.^cap.S. p. (mihl) 312. Non poffe oftendi in EcclefiaGrtca certam fucceffta-nem: Nam 1. Fatetur Calvinus in Ada, <£gypto & proinde Anti-ochiae, Hierofolyma% er Alexandria? interruptamfuijfe fuccejfionem .• Jolaconftat Conftantinopolitana i^r/^,&c^ Conftantinopolitana Scclefia non eft Apoftolica} nec cftendit cert am criginem ab Apoftolis,ftec'] Quod autem apudGrdCos non fit £cclefia,probamus alio modo-; quia nimi-rum conviBijunt legitime in tribm plenariis concili/s, Lateranenft^Lug-dunenfi>& Flcrentino de fchifmate at htrefi ; acprddpue de hdreficirca procejfionem Spirit us Santli a F Mo,dec. Adde ultimo omnes Eccleft a ille "Tatriarchalesy habuerunt per longa tempora Epifcopos manifeftos ha-reticos. 0 & proinde interrupt a eft veterumPaftorum fucceJfo.~\

And ot the adherents to the Pope in ^Africa, and aAfia he faith, ]~_Nonpcffe qmdem oftendere fuccejfionem continuam Epifcoporum fuorum particularium, fed pojfe_oftendere fuccejfionem continuam Epifcoporum univerfalium, qui funt Romani Spifcopi, quibu4 illi fubjechs fe e([e fatentur."^ So that you fee in < Bellarmines Judgement what cafe the reft of the world is in, except the Romanifts. And yec the fucceflive right Ordination is a matter of more apparent impofiibility to be proved, then the fuceflion that Bellarmine fpeaks of.

Let us therefore come neerer home and fee, Whether it be not Certain beyond all doubt, upon the grounds of Bellarmine and our Popifh Doftors, that there is no true Church, Mmiftry or Minifte-rial adminiftrations, in this Weftern part of the world ? To begin at home, it is moft certain, 1. That according to many ancient Canons ( which are their Laws ) our Englifh Bifhops of lateft times wereuncapable of ordaining; For they loft their Authority, by h> ; volving themfclves in fecular and pubiique adminiftrations, Canon ApoftSo. For negled of inftruding their Flocks ( moft or many of them ) Can. Apojl.^i. and many more : For w«-refidence : For un-juft filencing and fufpending Minifters, and deftroying the Preaching of the word, fuppreffing Learned able Teachers, and maintaining or permitting multitudes of filly fouls that could but read and multitudes of drunken wicked livers. How many Canons do depoie Bifhops for thefe 1 Yet I know we had fome very Leanicd,Pious,Reve-

rend

(*9)

rend men. 2. But then eventhefe with all the reft were Ordained by fuch as had no Authority (according to the do&rine of thefe Ob-jedors conrequentially) For the Popifti Bi(hops who Ordained in the daies ofHen.S.H.j. and many Ages beforc,had no power of Ordination. This I prove in that they received their Ordination from the Pope, who had no Authority to Ordain them. To fay that England had Biihops before Atignftine, is nothing to the buflnefs of Ordination, as lone as it is undeniable that the EngUJh Bifhops and Clergy did enflave themfelves to the Pope, and proreis their fub je-dion to him, and to receive and hold their Authority from him. So that if the Pope had no Power to give Orders, then they were no Bifhops (according to the Obje&ors rule.) Now that the Pope hath no Authority to Ordain,(hall be made evident; by (hewing that the fucceflion or lawfull Biftiops hath been interrupted at Rome, and fa none fince (on their own grounds } can be a true Biftiop. 1. I will not undertake to maintain that tne Pope is Anticbrift, profefling my weakneis and ignorance of thofe Propheticall Scriptures, to be fa grcat,that I dare not be confident in my interpretations of them: But yet our Engliih Proteftant Btftiops have commonly been confident of it, and maintained it: and Biftiop Bownames Book de Amichrifta* deferves confideration r and if that hold then the cafe is clear. 2.But howcver,that it is certain that multitudes of Popes have been fuch as were utterly uncapable of theOffice of a Biihop,and power of making Bi(hops,is evident to any that hath read/Wx Epiftles to Timothy and Titus, and the old Canons and the Hiftories of the Popes lives. Pope Liberipu fubferibed to the Arians Confeffion in the Council of Sir-mium \_Libenti animofufcepi in nnllocontradicens~\ and to thatCoun-cils condemnation of Athanafins. Vid, Binnium Tom. 1. Cone . part. 1. p.470,480,422. &Rwon. anno 3$j. §. 9, ^344. §.3,4,5. tf-Bel-larm./.4. de 'Pontif.c.p. Pope Homriiu in two General Councils was condemned for a Heretick. Vid.J&n, Conc.$. Oecum. Pope Stephen 6. and Sergius 1. did judge Pope Eormofm uncapatle of Ordaining^ when they Decreed that thofe whom he Ordained, (hould.be Ordained again. Vid. Sigebert. Chro*. p. 74. mm 902. Rcade but what Vlatino, faith of them in Vit. Gre-g.j. Vrban.j, Alexand.$. Alex.6. fohni$. f*h.22&2$. Some were Sorcerers, fomeIdolaters, fome jefted at Christianity it (elf; fome Arians, Neitoriatfs, Monothelites, Montanifts, denied the fouls immortality: befides their infamous Whofedoms, Tyranny, Murders ^ Poyfoning their Predeceffors, Buying the Popedom, &c. But! had rather give you tiusin other

'(7°)

mens words, as by them applied to the Argument in hand. Bifhop Jewell Defel Afolog. fart. 2.p.i$i.c.$.-Divif.i. faith, [ I truft you will not think it ill if I a little touch the like in the Bifhops of Rome, that thereby we may be the better able to fee fome of the branches of your fucceffion : Therefore fhortly to fay, you know that Pope Marcellinm committed Idolatry : that Pope Silvefi. z. was a Conjurer, and gave himfelf whole body and foul to the Devil, and by the Devils procurement was made Pope : That Pope Zofinw for ambition and claim of Government corrupted the holy Council of Nice : That Pope Liberim was an Arian heretick : That Pope Leo, as appeareth by the Legend, was alfo an Arian : That Pope Celeftine was a Neftorian heretick: Pope Honorimn Monothelite heretick; Pope fchtt 22. was reproved by Gerfon and the School of Taris for an heretick,^. And to leave Dame foane,&c. This is M r 'H.'s holy fucceffion \ Though faith fail, yet fucceffion muft hold : For unto fuch fucceffion God hath bound the holy. Ghoft. For lack of this fucceffion for that in our Sees in the Churches of England we finde not fo many Idolaters, Necromancers, Hereticks, Advouterers, Church-robbers, Perjured perfons, Mankillers,Renegate>,Monfters, Scribes and Phanfees, as we may eafily finde in the Church of Rome, therefore I trow M r E. faith, we have no fucceffion, no Bifhops, we have no Church at all. But S c Paul faith Q Faith cometh (not by fucceffion, but) bj hearing, and hearing cometh ( not of Legacy or Inheritance from Bifhop to Bifliop, but) of the Word of God.] So

far Jewell.

That truly Noble Lord T>h Plejps faith, in Treat, of the Ch. c.n. P.362.&C. [[Examining the Elecfion of the Bifhops of the Romifh Church, a man (hall hardly finde one that may be called a Bifhop that can hold proof agair.ft the Canons Apoftolicall or EcclefiafticalJ, either in that which concerneth lawfull Calling or the due exercife of it: Not of Calling y . for where is the Election, or the Examination of life and of maners ? Where is not (contrariwife) either only favour or meer Simony ? and yet the Canons are plain Q That fuch Inttitutions of Bifhops are void of themfelves, and all thofe likewife void that they beftow upon others.] And, I pray you, when Pope Emenim ^ is depofed by the Oecumenical] Council of Bafill, and .pronounced a Heretick and Schifmatick, and all his adherents like-wife, and yetretaineth thePapall Authority againft the Judgement of that Council, where are the Cardinals and-Bifhops communicating with one excommunicated, instituted by onedeftituted y recei-

(70

vingof him who was deprived of his Calling, a Calling which he could not give? and transfufing it toothers, which confequently could not have it themfelves. And where is there then ( according to their Canons, and according to their own Decrees) fo much as oneBifhop, oroncPrieft, fmce all that time, &c. Not the Bifhop of Rome himfelf created by the creatures of Eugenim, or by thole whom from time to time they have created : feeing the Law tels us, that ^md initio vitiofum eft, non poteft tratlu temper it convaJefcere 3 3cc. (fee further.) So far Dh T/effis.

Nay were there nothing againft the Bifhops of Rome but their claiming the Tide of Univerfall Bifhops, their own Pope Gregory will pronounce (Epift.So.) that it is no other thing then to fall from the Faith: and (Epift.iSS..) it is Apoftacy: and (Ep. 78.) it.por-tendeth Antichrift : (yea furpaffeth his pride, Ep.So.)

Reade D r Trideaux Led. 11. de Antichrifto 3 & 9. And Smlive

fully.

And whether the Reign of Pope foane be of no truth, or force to interrupt the fucceffion, let it reft on the credit of that great number of Hiftorians that report it.

If any man will fay, that the Ordination of fuch as thefe foremen-tioned Popes, is of more validity then of an AfTembly of the moft Learned Godly Presbyters, I think them not worthy any further confutation : Yet I defire them to regard thefe following words of Learned D r Hammond in his Defence of the Lord Falkland, pag.64. Q ask you whether it be not true what his Lordihip faith, that a Pope chofen by Simony, is ipfofatlo no Pope ? You (durft not I conceive, becaufe you) did not before deny it: and if now you will take more courage, let your minde be known, and we (hall not doubt to bring as Clallick Authors as your felves againft you. If it be true, then is your anfwer of no validity, becaufe of no truth : For either that infallibility, or what ever other power, muft be annexed to him as a man ( which he may be indeed though he be not Pope ) or under fome other relation, "which infallibly belongs to him ( neither of which I conceive you will affirm, for then ten thoufand to one, fome other will communicate with him-in that claim ) or elfe he mult be Pope, when he is ipfofaEh no Pope; or elfe that power muft be an-next to him by fome body that may think him Pcpe, when he is not, and then either God muft run the Errour, or that power be given him from fome others. For that God (hould know him to be no Pope, and yet give that power of Infallibility to him ( for if you

N 2 fpeak

fro

{jptik of any other Power it is not pcrtinent)as long as he is peaceably received, muft firft conclude that a No-Pope may be Infallible. And Secondly, that whofoerer is fo received by the Church, is fo : which unlels there be fome promife of Gods to aiTure me thra he hath pre-xmied it to the Churches blinde reception, will tor ought I yet fee, <o, ciude again, that either the Chair or the peoples errour gives-tun. that prerogative.] Apply this reafon to their Ordination, and you need no more in anfwer to your Objedion.See further D r Haw iwWpag.66,67.

So that it is too evident, not only that there is no certainty to be had in the Roman Church ( and confequcntly in any that received their power from them ) that there is any one true Bifhop, Paftor or Minifteriall Adminiitration,. if fuccefiion of lawfull Ordination be neeefTary to the Being of chefe, but alfo it is certain that there is no Bifhop or Miniflry, and fo no Church and Ordinances; which is a Conclufion fo notorioufly falfc and abominable, that we may know what to Judge of the premifes whence it is inferred.

By this time therefore I hope it is apparent that our Minifters Calling is not therefore Null, becaufe they are Ordained by meer Pref-byters. And that they that would by fuch aecufations entice people from their Paftors to Rome , if they follow on the work according to their Principles, muft bring them at laft to be of no Church. Adde to this what I have faid in the Preface to thefecond Part of my Book QfRcft, and you will fee that at long running the Principles of Popery do leade to flat Infidelity.

Betiarminetonfefcth (l.s.deEcelef.cio.) that £ Non hah emus e/rtitudinem nifi Moralem, cj*od iftifwt Veri Epifcepi.2 ( He was loth to fpeak out and fay the plain truth, that we can have no proper Mo-rall Certainty at all, no nor probability.) But what then muft felve this fore? why we may know that [^Aliquifaltemfttnt Veri: alUqni Btm Ecclefiam deferniffet.'} True: but therefore it follows that a fuccellion of right Ordination ( as you maintain) is not neeefTary to fuch a knowledge. And then how fhaii it be known by the Lords Flock which be thefe true Paftors ? Why he tels us [jCerti fumut cer-titudine infallibili, qmdifti qms vidimus fint Veri Epifeopi & Pafto--res mfkri ; Nam ad hoe non requiritptr, nee fides, nee ebaratler OrdinU, nee legitima eletlio, fed Jolttm at haheantnr pro tali bus ab EcclcfiaPi I pray you mark that ail this is but quod ChrijH locum temnt, & quod> debemm illU Obedienttarn : But for this fecond Q ^uodhabeant po»-ftatem Qrdini* & JurifdiSionu'} poor Beiiarmine leayesihe Chriftian.

world

(n)

world at alofs; as if it were a thing not to be known. 2. And he durft not fay, that God bindeth a people to obey him as being in Chrifts place, who hath not the power of Order and Jurifdi&ion i But this is all {_£os non effe qu'tdem infe veros Epi/copos ; tamen donee fro talibtu habentnr ah Ecclefia^ deberi Mis obedientiam, cum confiien-tia etiam err one a obliget^ So that is but the Obligation of an erring Confcience, and not or God. Butwifer men then Bellarmine fay, Confcience hath no proper Sovereignty orLegiflative power, and therefore may ligare, but not obligare, we being eo iffo mornento bound both to judge more truly, and lay by that errour, andalfoto practice the contrary. 3. Obferve, I pray you, that the uplhot of all is, that this is the whole thats requifite £ Solum ut habeantur pro ta-libue ab Eeelefia} and fo I hope if the Church judge men Ordained without Bifhops to be true Paftors, you have Bellarmines teftimony that they owe them obedience, as to men that Hand in Chrifts place-. Butlhave been too long about this Se&ion.

16. In the time of the Arian prevalency, when, as the Papifts confefs fcarce five Bifhops could be found that were not turned Ari-ans,was there not then an interruption of fucceftion in point of right Ordinations ? and was all Null both then and fince ?

17. I have known in the Bifhops daies more then one or two idle ignorant Readers, that feigned their Orders, and made the people believe that they were Ordained by the Bifhop, and continued many a year in Administration of both Sacraments; and yet when it was difcovered, it was not taken for Null which they had all this while done. Why then fhould Presbyters Ordination be Null ?

18. It was not neceflary to the Prieffhood before Chrift,that there were an uninterrupted fucceflion of right Ordination: For the Priefts in Chrifis time were fuch as had no right to it; not of the right line (which had been long before interrupted:) they bought thePrieft-hood for Money: and as many judg$,were annual and two at a time (though not equal:) Yet Chrift requireth fubmiffionto them as Prieils. I ara forry that we muft be put to ufe the fame Arguments with thefc men, as wehaYe^done.againft the old Separates fo long.

But fome will Objeft, That all this doth only prove, that in cafe of Neceliity Presbyters may Ordain, and their Ordination is not Null; Bui thoiecinnot plead fuch NeceiEty that have dilobediendy put down Bifhops chemfelves,

N 3 To

( 74")

To this I Anfwer : i. Moft Minifters of any long ftanding Were Ordained by Bifhops, -and therefore will have no need of any of this Defence that I have ufed.

\ 2. The Churches have never the lefs Neceffity of Pallors and Ordinances, notwithstanding the faults of their Paftors.

3.I know of few or none of our Aflbciation that can be charged with taking down Bifhops:- I know nonefo liable to fuch a charge' as my felf, who yet am ready to give an account to any Brother that is offended; and I beleeve that they ought to rebuke me perfonally and hear my anfwer, before they withdraw from me, or cenfure me; much more fo many others for my fake.

4. I do not know of any that can be charged higher ( as againft Epifcopacy) then for taking it down fo far as the Covenant takes it down. But die Covenant doth noc take down all Epifcopacy; but only the concatenation of Archbifhops, Bifhops, Chancellours, &c. which were then in EngUnd. To prove this 1. The words fuffice, which can be no further extended then to the kinde of Epifcopacy. 2. See Mr Colemavs Explication of it to the Lords houfe, upon which they took it, as in that fenfe.

Befides, we have not in this County (any where that I know of) once offered the Covenant to any of our people (except thofe that were in the Garrifons or Armies:) See further M r Prins Speech in Parliament for an Agreement on the late Kings laft terms.

5. The late Bifhops, even in the judgement of all moderate men of their own party that ever I fpoke with, did very many of them defer ve to be pat down, and more. Reade the Articles againft Wren, fierce, Goodman, Lattd } 8iC.

6. We do in the very firft Article of our Agreement, difclaima prefent engaging our felves for any party, as fuch : or againft any : and therefore-we cannot in any Juftice be difclaimed as a party that are confederate againft Epifcopacy : When we only deflre a unanimous agreement in pra&ice, fo far as we are already agreed in Judgment, that our difcord or ftrangenefs may neither hinder our further edification, nor yet deprive the Church of Gods Ordinances, or of the beauty,ftrength,and other benefits of Union.

But perhaps it will be faid," that We have no fuch Neceflity, either of Ordination without Biihops, or of private agreements to Govern our Churches without them : For either we have Bifhops, or may have when we will.

To

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To which I Anfwer : i. Whether we have Bfliops or no,wcmuft Govern the Churches committed to our charge, fo far as belongs to Presbyters : and we have agreed on no more.

2. I know not of any Bifhop we have in this County ( nor in many near us:) and therefore how can any fcek to them whom they know not either for Ordination or Government ? If any man will come among us, and prove-iumfclf to be our Bifhop rightly calied; he (hall finde that we will be ready ( I hope) to yield him as much obedience as Gods Word commands us?.

3. We know but very few Diocefan Bifhops living in the Land; whereof one is a Bifhop of another Land, two or three at a very great diftance,none of them Bifhops of this Diocefs: fome (I think) in the Tower, where we cannot come at them,and by their impeachments, fuppofe diem uncapable of Ordaining ; Therefore we are un-capable of making ufe of thefe.

4. We are all Ordained already, and we cannot be new-Ordained again, without 1. Incurring the fentence of deprivation, according to the Can.Apcft.67. which requires that he be Depofed who fee another Ordination,, being already Ordained. 2. Or without unchurching all or moi\ of Chrifts Churches, and Degrading h > Mi-nifters by taking our Ordination for Null, as hath b -'•-ved,-And we do not go about our felves by this Agreement to m : with Ordination.

5. This Objection fuppofetb,. either that we are com;,. :<i that Diocefan Epifcopacy,is the only lawfuil Government of thfe Church, or elfethat we may be convinced of it when we will; or-He -clue Diocefan Epifcopacy is fuch a Fundamental!, .that he that belecveth it not to be Gods only way of Church-GoVernment, (.'though he be never fo willing and diligent to know'the truth, yet; muit be avoided, and feparated from. But the two former, fuppofijtions r?e know to'befalfe,andthe.third no Protectant takes.for. a Truth. .For 1.Protectants have taken the Creed, Lords Prayer and ten Commandments, for a fufEcient teft of Chriitian Doctrine, fo far as to di(tern who are Chriftians and to be communicated with ; atjeaft taking them with that Explication which an ordinary Believer may eafily and certainly tinde out, in ihe reft of the Scriptures. They take thole to be no Fundamentals, which fo many hundreds of men, yea the mod Learned and Godly on earth, cannot yet agree in, or finde cut the fenfe of. 2. Proteitai.ts do. not believe that all -the. Protectant Churches-exeepfc England and, Inland ( no not an>y ^nefor'Wankrk£ Ep'ifc-<>-

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Epifcopacy ) are to be excommunicated, or feparated from. The Obje&ors muft therefore remember, thai we are not all of a mindc about Epifcopacy, and therefore cannot yetfetitup, becaufe we-muft not do that which we judge to be againft Gods Word. But muft we therefore feparate or leave all undone ? and give up out Flocks to rapine and ruine >

If they fay that men of fuch erroneous principles, if they cannot be rectified, are bound to give up the Mwiftry to other* of better judgements.

I Anfwer: i. Shew me but where thofe men are, in fo full a number as may fupply the Churches neceflities, but fo farre,as that I and fuch as I may confeionably furceafe, without the Churches lofs, and I here promife that I will joyfully give up my Office, when ever any fuch fitter man (hall be called to my place. And I think the reft of ray Brethren will do the like. But we live in the open world, where we have opportunity to know men, as well as others: and we cannot fee any fuch plentifull choice of Able, Pious men to fupply all our Places if we fltould give them up. And either the late Bifhops knew of none fuch; or elfe they took the drunken Readers (that could (carce yet have a Legit to fave their necks, if they needed it) to be fitter men then we to edifie the Flocks.

2. It feems thefe Objectors are of the fame minde as the late Prelates, and would deprive and filence us all that are not convinced of the Rightfulnefs of Epifcopacy, if it were in their power. For if they think that we may not be AfTociated or Communicated with as Minifters, unlefs we will fet up Epifcopacy • it feems they would authoritatively remove us, if they could,, though we yet do nothing againft thera.

3. Methinks, modeft humble men, conlcious of the frailty and fallibility of their own underftandings, (hould not be fo confident in a Point lb difficult; or at leaftfhouki not be fo unmercifully cenfo-Tious to their Brethren, as to caft off all that cannot fee into a cafe fo difficult fo far as they, (fuppofe they fee themfelves.) If they think it is of no great difficulty then they are yet more unchriftianly cenfo-rious, to think that fo many Learned, judicious,_Godly Divines as fince the Reformation have been againft Epifcopacy in France, Holr land, Helvetia, Germany, Scotland, yea in England, (hould all be fo wicked, as to (hut their eyes againft fo ealie a Truth, this is a hard judgement for humble men to pafs. We muft intreat them to fuppofe that as we have read many of their Writings for Epifcopacy, fo we

have

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have read many againft it: And among fuel) Probabilities brought on both fides by meh Learned men, we take it not for fuch an eafie matter to be certain of the right, as fome confident men affirm it to be. I know that many heap up arguments and bring us long rols of Authorities for Epifcopacy. And I know that Gerfom, BucerHs,Be^a, Altare Damafcennm, Parker, Baines, Salmafitu, Blonddlns, Prin (in his Catalogue of Writers againft Bifhops, and in his Hiftory of Bifhops, Part 2. Ch.3. and unbifhoping of Timothy zndTittu.) D r Reignolds, and others, do give us as long a train of Arguments and Authorities on the other fide. For our parts, we are ibme of one minde (it's likely) in this, and fome of another; and it is utterly againft my purpofe to fpeak on either fide; but, methinks all thofc men that nave without prejudice read the Authors that I have mentioned (efpecially BHcerus, Parker, and Blonde Urn, and Salmafius,) yea though they have read all that ever was writ on the other fide, fliould be fo apprehenfive of a difficulty in the bufinefs, as to be moderate and modeft in the cenfure of their Brethren, and not to degrade or excommunicate all that differ from them.

But fome will Objedt, If there be as great a Necefiity of Preaching the Word, as you mention, yet while Bifhops are abfent, or you cannot have them for Ordination and Junfdi&ion, you (hould only Preach or inftrud people in charity, as private men, but.not under~ take the work of the Miniftry,what neceifky foever there be.

I Anfwer: 1. The Church of Chriit is little beholden to fuch Objectors, that would rather the Church fhould never have Minifters or Minifterial adminiftrations ; then have them without Bifhops. 2. Do you think that private men may publiquely Preach the Word, and that conftantiy,according to the Churches neceflicies ? why then may they not as well adminifter Sacraments. The Apoftles had as fpecial a Commifilon to Preach as to adminifter Sacraments. 3 .Then if it be proved that fuccefiion of right Ordination is interrupted, fo that no man can be found that hath had fuch a fuccefiion from an Apoftle, and fo is authorized to Ordain ; it feems you would have Cnrifi have no Minifters nor governed Church on earth any more, till he fend new Apofties. Or if the Preachers in New-England could convert all the Indians to the faith, and could not have aBifliop \o Ordain them Minifters, you wouid have thefe Converts be without Minifters, Sacraments, Government, and Minifteriall Churches to the worlds end. 4. We were many of us Ordained long before the

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Bifhops were down: and muft we give up our Charges becaufe they are down?

Obj. But you may not Rule or exercife Discipline without them.

Anfw. This is anfwered already. Further, i. We do not exercife any Rule or Difcipline that moderate Epifcopal men do claim to be proper to the Bifhop. We have only reibived to do the acknowledged duty of Presbyters. 2/. But for my part I make noqueftion but Presbyters may and muft Rule their Congregations , by all the ads of Chrifts Difcipline; eveii*E>:communication and Absolution. i. Hirrome excepted only Ordination as the Bifhops prerogative ( what time foever he fpoke of.) 2. Minifters are called Redorsand Pallors of their Congregations, by Law, and by Divines. 3. In their Ordination the Bifhops 'faid to them [_ Receive the holy Ghoft, whofe fins ye do Remit they are Remitted, whole fins ye do Retain > they are Retained.] 4. Almoft all Epifcopal Divines that I know of, do fully confefsit. So Bifhop Dewname Defence of Confecrat. Serm. A3. r.4.^.105. gives Deacons a power of Preaching and Baptizing, and Presbyters moreover of adminiftring the Lords Supper, and remitting and retaining mens fins. Yea Bifhop Vfber in his An-fwer to the Jefuites Chitt/pAg: 133. faith [Jn the daies not only of Cjfrian, hit Alcui'nm alfo ( who lived 800 years after Chrift) the Reconciliation of Penitents was not held to be fuch a-proper Office of the Prieft, but that a Deacon in his abfence was allowed toper-form the fame. The ordinary courfe that was held herein, according to the form of the Ancient Canons, 'is thus laid down by the Fathers of the third Council of Toledo: That the Prieft fhouldflrft fufpend him that repented of his fault from the Communion, and make him, to have often recourfe unto Impofition of hands among the reft of the Penitents; then when he had fulfilled the time of his fatisfa&ion, as the confideration of the Prieft did approve of it, he fhouid reft ore him to the Communion.) So Vfier. It were eafie to (hew the concurrent Judgements of Epifcopal Proteftants for Presbyters Governing their Flocks; fo be it, 1. That they contradict not the Bifhop. 2. And that they allow the Bifhop to Govern the Presbyters. But it would be tedious and needlefs. 5. Almoft all Epifcopal Divines that I know of (except one or two new ones of thefe times) do expound all thefe following Texts of Scripture, as fpoken of Presbyters, ABs 20.28. Heb. 13. 7,17,24. 17^5.12,13. Tit. 1. 5,6,7' 1 Tim. 3. 2.3,4. 1 -P f M2 ?3>4- Andfodo the Fathers expound them (though I fay not all of them, thnriimickPreflyttrti.) See Vrins Catalogue

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f1,2,3. and Hiftory of Prel. Part 2, ^315,3.16,317,0^- And for thofe that of late expound them other wife,. I doubt not but it is eafie to difcover their miitake, and withafl how deadly a blow their interpretation giveth to their own Caufe : but that I am refolved now to forbear fuch Difputes. 6. Church-Government by Pallors is but Directive, by expounding and applying Gods Word, and not Coercive by external force. And if a Presbyter mav not Govern dire-ftively, then he may not Teach, and then he hath nothing to do. Bellarm, diftinguifheth of interior Jurifdt&ion ad populum C'hrifiia-numregendumin foro interiori Confcienti,t : and exterior Jurifdiction adettfidem populum regendum in foro exteriori : and he ^cites Abulenfis DefenfV^nz.c.6^. laying that the former power of Jurifdiction is conferred by God immediatly on every Prieit in their Ordination : (Bellarm.de Pontif.L4.C.22.) Spalatenfis hath largely fhewed that the proper Minifterial Jurifdidion is exercifed on Confcience : and lib.$. de Rep. Eccl.c.iz. he fhews that the Presbyter without the Bifhop may fo binde and loofe, and keep from the Sacrament or admit to it: which he oft fhews elfewhere, as to that interior power which is only on Confcience. Yea Cardinal Cufanus, de Concord.Cathol. 1.2.C 13. faith plainly, Ornnes Epifcopi & forte etiam Prefbjteri, equals funt poteftats quoad furifditlionem ; licet non executions : quod quidem-> exercitium executivum 3 fub certs pufitivis clauditur & reftringitur&c unde cejfante caufaftatuti illius, tunc ccjjant ilia Jurapofitiva. Though for my part, I think the term Jurifdiciion is a great deal too big to be properly appliable to any Ecc]efiaftical,Miniiterbl Government. G'rotius faith well, de Imperio fum. /w.c.8.p.209,210. £)uodautcrru qu&runt nonnulii, habeatne Ecclefia Legiflativam pot flat cm, id ex his qudtfuperius a nobis explicate funt facile, dijfolvitur. Nam lege divina nonhabet; Ta fi^^j d>'«7*/ 7W| H^f^auf^ facer dot Km non eft >'°yv %£*}&*» ut ante citavimu-s : qxare que ante Imperatores Chriftianos in Sjnodis conferipta funt , ad Ordinem ant Orn.itum facicntia, Leges non . vocantur, fed Canones, habentque aPit folam Cmfitii vim, ut in his qua fngulos mags feclant quam univerfos, ant obligant per modum pajdi volentes, & nolentes etiam pauciorcs ex nccejfitate dnermin,.:. proinde ex lege natxrqlL non ex human 0 aljquo Imper'rf^ Yea a further power'there is to give ilich Directions which Gods Law obliged) men to obey: but this isfcarce properly called Jurifdiftiom 7. A? for thofe that fay theBifhops are the fole Paftors, and the power ofPrei-byters is but delegate from them, and therefore they may do nothing without them, ail Scripture that defcribe the Office of Prcsb^

(So;

doth fully contradid them. The fame God that fet in his Church Prophets, Apoftles, Evangelifts, did aifo fet Paftors and Teachers: and he will require an account of them, of the difcharge of their Truft. If the Objedors dodrine were true, and we had none of us Curam Animasum^ it were a glad dodrine to Presbyters, who might at judgement caft all on theBifhop, and a fad dodrine to Bifhops, that muft anfwer for afl. And what wife man would then be a Diocefan Bifhop when he muft take the Charge of many thoufand fouls, that muft wholly be committed to others inftrudion, and he himfelf fhall never fee their faces, nor hear their names. See this conceit of the Objedors fully confuted by SpalatenJis(no rigid Prote-ftant) de Repnbl. Ecclef.lzx.g. 8. Papifts themfelves confefs that when there is no Bifhop the Government heth on the Presbyters. 9. Who knows not (the Bifhops confefiingit) that in Cyprians time, and according to feveral Canons, the Presbyters joynea with the Bifhop in Ordination and Jurifdidion ? And if it were a Bifhop with his Presbytery that did Ordain and Govern, then it is evident that the imployment is not aliene to the Presbyters place, nor above it: though they might not do it folely, becaufe of the Bifhops precedency, yet when there is no fuch Prefident % it lieth all on them; fee ConriL Carthag.^. Can."*,. & 22. yea Can. 23. it is Decreed that Epifcopns nukins caufam audiat abjqut prafentia clericornm fuorwm, alioquin irrita erit fententia Epif-ccpi, nifi Clericorum pr&fentia cuttfirmetur. And for the Bifhops power over Presbyters, it was fo limited that the fame Council ordains, Can. 29. that if a Bifhop fhall charge a crime on a Clergy man, or Lay man, he fhall be put to prove it at a Synod. And 0^.3 o. If the Judges of the Church gave fentence in his abfence, whofe caufe was tried, the fentence fhall be void, and the Judges fhall alfo anfwer at a Synod for their fad.] And CV*«. 34. A Bifhop fitting was not to fuffera Presbyter to ftand.] And Can. .35. The Bifhop wastoTit higher in the Church, but at home let him know that he is a Collegue of the Presbyters.]. AndCVw.37. The Deacon muft know himfelf to be aMinifter or Servant, as of theBifhop, fo of the Presbyter.]^ YeaC<?;*.68. It is decreed that £_Ex ptnitentibus ( ejuamvis fn bonus clertCHs) non ordinetnr. Si per ignorantiam Epifcopi faBum ftserit, DeponatPtr a Clero ; cjuiafe or din at ion is tempore non prodidit fuijje p&ni-tentem. Si atttem fciens Epifceptu crdinaverit talem, etiam ipfe ab E" pifcepatus fni ordinandi duntaxat potentate privetur.^ Here you fee that one that is unjuftly Ordained by the Bifhop may beDepofed by the

Clergy;

Clergy >And wfjy may they not Ordain without a Bifhop, as well as" Depofe without him ? At leaft they that may Depcie a Clerk without him, may refe<5 or call out an open offendor of the people without birm And in the fecondCouncil cf Carth. Ctn.io. The caufe of a Presbyter in criminals, u as to be heard by fix Bifhops, and not lefs. And in the rlrft Ccnc. Carth. a Presb} ter is to be reproved of fix Bifhops, C*ha i. and a Deacon by three. And afterward when psyet grew higher it was Decreed in Ccnc.Cartkag.5. (con-lixth general Council) that a Presbyter reconcile not a Penitent without confulting with the Bifhop, except the Bifhop be abfent, or neceflity conftrain : So that in both thole cafes he might, though he had a Bifhop over him. Yea it feems Deacons had fome Ruling power in the Church : For the Council of Etibert, Can.-jj. decree that \_Sic\uU Diaccnus Regens plebtm, fine Efifccpovel Prejbj-tere, aliqnos baptiz,averit 3 Epijccpus eos per benediUiomm perficere dtbebit~\ 10. The 38. Canon.ConciLElibert, decreeth, That in cafe of Neceifity a Lay man may baptize. And can the Objectors prove that Lay-men have in Scripture more power given them to baptize, then Presbyters to Ordain or Govern the Church? 11. The98. Canon of the fourth Ccunc.of Carthage, decreeth, That a Lay-man {hall not dare to Teach, the Clergy being prefent, except they deiire him.] Whereby it appears tha* in their abfence, or at their defire, he might. Now I would know whether a Lay man have any better authority for fuch Teaching, then Presbyters have for Ordaining and Government ? 12. That Presbyters have Votes in Councils (which is the greater) our Proteftant Divines at large have proved againft the Papifts. See D r Sutlive de Concil.eap.S. fo very many more. 13. The Epifcopal Divines do affirm that the Apoftles themfelves having planted Churches, and Ordained Presbyters in them, did retain the Epifcopal power in their own hands. Now I would fain know, when Paul is fo long in Efhefas and the adjoyning, parts of Afia ( above three years) and fo long at Rcme,fkc Who did Govern the Churches that while, from which he was fo far and fo long abfent? Were they ungoverned? or did another Bifhop Govern them? Or rather did the Presbyters, u horn the holy Ghoit had made their Bifhops or Overfeers ? And have not Presbyters now the fame Office ? 14. I would know, if a Presbyter, as fuch, may not Ordain or Rule, whether to enable him thereto, and make him a-Bifhop, he muft have a further Ordination ? If no : then it feems,, thatthe firft Ordination which made him but a meer Presbyter, gave

him the power, though the prefence of his Superiour migjft hie er nunc hinder the execution : If he mull be Ordained Bifhop, Idefire fame proof of it out of the B'ble : Where is there either precept or prefident, for Ordaining any man a B;(hop, that was before Ordained a Presbyter > If a Captain of a Troop, or Colonel of a Regiment, either diQ or be abfent, the Lieutenant of the Troop, or Lieutenant Colonel of the Regiment, needs no new Commiilion or Authority for the Commanding of that Troop or Regiment, till another Captain or Colonel fhall be chofen.

I muft entreat the Reader to remember, that I am all this while neceflitated to go upon the Grounds which the Epifcopall Divines will own, and to cite only thofe Authours or Canons which are of force with them, becaufe I am only proving that there is nothing in our TVorcefterJhire Agreement that is contrary to their principles, or that muft necefTarily exclude a Proteftant Epifcopal Divine from our-AfTbciations. And therefore to argue againft any of their opinions would be contrary to my fcope; And to have cited Calvin, t Bez,a y Chamier, Partus, Mufculus, or any of thofe multitudes of forreign Divines that are known to be againft them, would have been labour in vain; and fo it would have been to have cited Reynolds, jvhitakers y D K Humphrey, and luch like at home, who are fome known to be a-gainft them, and fome no faft friends to them.

If any after all this fhould require an account of my own judgement about the neceility of Ordination, I fay, I am not now about fuch a bufineffe, nor do I account it feafonable to fay any more then this : i. God hath determined that every Church (hall have a Paftor or Paftors. 2. And he hath ftated the nature of their office and degree of their power. 3. And he hath defcribed the perfons that he will have to be the Officers by their requifi'te qualifications. All this is done in his Laws already. 4. There is nothing therefore left to be done but to determine which are the individual perfons that are fitter!: according to Gods defcription. This God himfelf alfo will do, but hath not tied himfelf to one way in doing it: In generall, fome fign of Gods will that this is the man mult be had; At firft in calling the Apoftles his own immediate nomination was the fign . Now the moft notable fign is the moft eminent unqueftionable Qualification of the perfon, which when God conferreth fo notably or difcernably, that man muft be taken as chofen by God,and they that rejed: him do fin : Thefe Qualifications lie both in Abilities, Wiilingne/Te, Conveniency of habitation, or other externals and intereft in the people; and if

God

<*3)

Cod bcw their mindes to confent, there is the fuller ilgnifkaticn of his will- yet left any by intrifion fhould abufe the Church, Gcd hath made the Pallors and Overieers, Judges of mens fitnefle^ or the ordinary difcerners of it, for the guidance of the Church in their confent. But then if thefe Judges or Difcerners take a man to be fie (and fo ordain him) who is utterly unfit, their ordination is ipfofatl$ null, as being againft Gods will; for God gave them power only to ordain thofe that were fo and fo qualified, and forbad them to ordain others. Alfoif the Qualification and fitneffeof the perfon be eminent; the people are bound to fee Gods choice, and to accept that man of themlelves without Ordination rather then an inefficient man ordained. For as Cyprian faith,P/^j- obfequenspracept m 'Domini-cis & Denm metuens, a peccatore prapofitofepararefe debet, necfe adfa-arilegifacerdctisfacrificia mifcere : quando ipfa maxime habeat potefia-tem vel eligendi dignus facer dotes, vet indignos recufandi ; Quod & ip-fum v idem tu de divina author it ate defcendere, ut facer dos plebe prtfente^ fub omnium oculis deli gat ur, & dignus at que idoneus publico judicio ac t-efiimonio cemprcbetur, SccStft ordiimtio jpifta Csr legitima qua omnium fuffragio £r judiciofuerit examinata,~^ That which i efpecially note is the firfl words, that God leaves neither Bifhops at liberty who to ordain, nor people whom to choofe, but hath lb defcribed to them the perfons, that if they grofTely erre, their a&ion is null: and therefore the people themfelves are bound to caft off a wicked, or utterly unfit Paftor, though all the Bifhops in the world command them to receive them ( as in the Arrians time fome did ) And on the contrary they are bound to choofe the fkteft againft the Bifhops minde, if he would thruft an unfit -one upon them. And in fuch a cafe there is fufficient fignifkatioii of Gods will that-£This fhould be the man] and then want of Ordination cannot null his calling, if he had none at all: For where there is no place for controverlie there is no need of a Judge : And where God eminently qualifieth one man, and leaves another utterly unfic, there fhould be no controverlie which (hould be the man. And that Judgement which is committed to Or-dainers is limited, and it is directed by Gods Laws, which it may not pafTe or contradid. If it do notorioufly, the fame Law commands; the people not to obey man before God. Alfo this Power is given to certain ends : and if it be ufed againft thofe ends, fo that either the ends or that means muft be forfaken, it is carle to fee that it :s means and not the ends. For the means are not alwaies the fame, God having ftore if any one fail. Efpecially the means is of pcfiti\c

morale

morality, and the ends of naturall morality: For when two duties come together, and both cannot be chofen, the choofing of the lcfTe ( which muft give place to the greater ) is a (in : and Pofitives are lefle ( ceteris paribus) then Naturals: And the fubftantials of Pofitives more neceflary then the Circumstantials: It is of flat neceffity that the Church be taught and guided, and God publiquely worfliip-ped : It is neceffary that there be Minifters for that ufe. It is necefla-ry that thefe men be godly, able and willing. It is fit that able Paftors be Judges who thefe be, left unfit men creep in by deluding the people. But this is but in order to the former as the end. If therefore a Bifbop or Paftor, or whoever (hall appoint over a people an ungodly man, or an infufficient, this appointment is ipfofatto null, andobli-geth not the people: Nay, God hath already obliged them to wor-fhip him publiquely, &c. and therefore they are bound to choofc a man unordained to this work rather then not perform it: and in fo doing they obey God in choofing him whom God hath defigned, and he is a true Paftor. For as Cyprian faith, (Vbifup. Epiffi.6%. p. 200,201.) with the whole Synod, \_Defiderio veftro non tamnojira confilia quam divina precept a refpondent, quibm jampridem manaatur voce coelcfti, & Dei lege prtfcribitur, quos & qttales oportet defervire filtari, & facriftcia divina celebrare, &c. jQtte cum predicta & mariife-ftajint nobis, precept is Aivims necejfe eft obfequia noftra defer viant ; nee perjonam in ejufmodi rebus accipere, aut aliqttici cpiiquam largiri po-teft humana indulgcntia, ubi intercedit & legem tribnit divina prxferi-ptio.~] So that in truth God doth all in conveying the Minifteriall power ( as Spalatenfis proves of the very Magiftenal) yea, he doth by his defenpdon and qualifications choofe the perfon, and only require men to accept him whom he hath defigned, by difcerning and obferving the fignes of his Will in the nomination. And mark, that feeing all that God leaves to man is no more; therefore Ordination and Eledion do not fo much differ as fome think; both being but the Minifterial determination of the perfon : And therefore it being proved eafily that O/erfeers of the Church are the ftated Ordainers, it follows that they are the Principal Clioofers 5 unlefs you will crofs Scripture in making Ordination to be but a meer empty Ceremony. The people indeed muft (neceffnate naturali adftnem) confent; but that's not Eledion ftri&ly. Or if they firft propound the man, yet they do not Determine of him Authoritatively : that is the Church-Officers orGovernours part: But if he crofs Gods VVord palpably by ^/e-adniinift ration, the people have ^ndkium difcrethnis ( as

Davenam

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c Davenant hath well proved, de judice coxt. ) and muft difcern their own duty,and not partake in a Paftors fin, nor obey him before God, fo that this is neither to give the people any Authoritative determining choice,nor to exempt them rrom the Authoritative determining choice of their guides, except where their mifcarriage makes it null: Much lefle to make themfelves Church-Governours : No more then he makes an Army felf-governours, that when they finde their Commanders Traitors, and fee they would deliver them up to the Enemy, doth tell them they ought to forfake thofe Commanders in obedience to their Soveraign ; and obey the next that is trufty, or (if none be fo) choole another till they have further orders: Nay, it is hard trufting the guidance of that man again that hath once becraied us and the Church : And therefore thofe Biihops in England that fee wp Drunkards and fottifti Readers, and calt out fuch as <tArnes i barker, 'Bains, Brad/haw, Brightman, with multitudes, fuch as England was not worthy of; yea, that caft out the conformable fo faft, as if they had prefently been destroying the Preaching of the Gofpel, I fay, thefehave fo apparently faliified their truft, that (if we were fully refolved for Bifhops, yet) we cannot fubmit to them for Ordination orjurifdi&ion. The Condi Rbegienf. decreed [_Vtperverfi Ordinatores mtllis denuo srdinationibus interfint~\ Where then (hall we have a Bifhop to ordain of the old accufed Tribe ? Alfo they decreed £ De remttione ejm qar/n or dinars per per am dm prxfumpfe-

But then who fhall be encouraged or allowed publiquely to preach without disturbance, of this the Magistrate is the Judge. Of the bufi-neffe of Election, feeGrotiu* very right de ImperioJurn. Pot. cap. 10. fpecially^.239. NePlebi inviu Taftor ebtrudatur, & fimul Jalvo jummu pcteftatibus jure refcindendi elecliones-, fiquid forte, m Ecclefit ant Reipublkd perniciem erratum fit. As David, Solomon, &c. did ex-ercife iuch power : By all this it may be difcerned that our Churches, Ministers, and Administrations, cannot by Papiits or Seekers be juft-1) questioned for want of fucceflion of right Ordination ; no, not though they had not had fo much as a Presbyter atfirft to ordain them. And yet we maintain the ufefullnefle and need of juft Ordination. But I have been farrc longer then I intended upon this Point.

The lalt Objection that I am to anfwer is this \ Many of our people will not joyn with us,except they may hive all Administrations as

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forriie'rlyr^corait^^oi the-"Common Praier-Book; efpecially ex-ceptthe^rn^ay kneel at the Receiving of the Lords Supper. And fome "dividing difcontented Divines do encourage them in that opinion and

To thefe Ianfwer. i. We have not in our Agreement medied withthofethmgs, "but 1 leave every Miniftcr to his own judgement in Circumftantkls, r on!y defiring that we may agree as farre as may be r and therefore that we will hear each others reafons; So that fome that do affoctate with us doconftantly deliver the Lords Supper to the people kneeling; who think it molt fiutabie to the ftate-of their

'i.. ibeleeVe there is no example of fuchacourfe ofchoofing Palters in any age of the Church, for the people to agree with them before-hand to do as they would have them in every gefture or other ctrcumftance, or elfe they will hot own them or communicate with

3 It ^contrary to-the Office of Faftors*nd duties of people. For thevareto chobfe-a Paftor to guide them, and not to be guided by them. Yet we acknowledge the people muft not follow a Paftor in ■known fin. But then they rauft manifeft it to be fin, Therefore I adde a. There is no Paftor among us but will be ready to give an account and offer fatisfaftion to any of his people, concerning any mifcarriage or male-adminiftration. For we have engaged our ielves to be fo accountable before our Brethren of the Affociation. And if our people do reft on the judgement of other men, we (hall be ready to debate the cafe with any man that they (hall bring : Either to receive fatisfaftion, er to give fatisfa&ion.

* How impoffible is it according to thefemens principles toksep -eBrGhurches in Unity > For when many parties be of many mindes, and fome will have praier on the Books, and others without, fome will have one way of adminiftration and fome another, a Minifter cannot pleafe all: Either therefore they muft yield that he be their guide in their worlhiping of God, as to Grcumftantials, or elfe they rauft break in peeees about -every circumftantial difference. r*6. Would you fubmit if all the Bifhops had advifed or required you to forbear kneeling at the Sacrament ? If not, it feems you think uneceffaryofitfelf: If you would, then it feems you take it for indifferent : And fhould any for indifferent things rejeft the guidance of their prefent Teachers, and tbecommunion of their Brethren, and tbc Ordinances of Godf

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7. I think there is no Paftor.of our Aflbciations kit will be glad to condefcend as far as conicience and duty will permit, for the iatis-fying of any that are truly confcicntious, and therefore I doubt not but by fpeeeh or a&ion they will eafily fatisfie them, when there is particular oceafion: And more particularly, as fome apprehend a neceflity of fitting, becaufe of the example or the Apoftles, and other Reafons; and others think kneeling neceflary for Reverence: I doubt not but all of us fhall be willing to yeeld to the middle gefture of (landing to any that defrre fo to receive; what further yeelding may be, I leave to every Minifter to determine, according to the weight of the fcruples of his people.

But if any will yet fo lnfift on kneeling at the receiving of the Lords-Supper, as that they will not joyn with Minifter or people, except they may have aflurance before-hand fo to receive it, I fhall give them my thoughts of their way in thefe few Queftions:

J^i. Do notftich make themfelves or their leaders (on whofe Authority they take up thefe conceits) to be wifer then the Lord J*» fus and his Apoftles ? Chrift thought it not neceflary either to deliver it to his Difciples kneeling, nor yet to command that itfhould befo delivered. And thefe men it feems do judge it neceflary.

Ob], Chrift did not command all things neceflary, but left fome te the command of the Church.

oAnfw. Things of a (landing neceflity which ought to be prae"ti-fed by his Church ordinarily in all ages, Chrift hath commanded. But things that vary according to the variation of times, places, per« fons, &e . he hath determined only in general], and left the fpeciali determination to Church-Governours, to be varied as oceafion requires ; ( As what time the Sermon fhall begin, how long it fhall be> on what Text, where the Congregation iliaii meet, &c) Now I would know whether kneeling in the ad of receiving have any nece£ fity now which it had not formerly, even 1500. or 1600. years ago t Do any bring any new reafon of its neceflity ? I know of none. The common reafon is £We cannot ferve God too reverently ] And was not that reafon as forcible then as now? both when Chrift was vifi*. bly prefent, and afterward when the Church for many 100. years was poflefTed with as great a reverence of God as thehigheft pretender* now are.

^2. Doth it not imply-a deniall of Scriptare-fuflkicncy to be the perfect rule of Faith and Life ? the great point that difference* the Reformed Churches from the Papifts. For though it belong not

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to the Rule ( the Word of God ) to determine of particular circum-ftantes, which either need no determination or are to be determined variously according to the variation of occafions, ( and therefore muft not be fixedly determined by humane. Laws; ) yet doth it undeniably belong to the perfection of a Law to leave as little undetermined as may be, which needs determination; and therefore to determine of that which is of landing neceiilcy : And who can give any reafon why Chrift fhould not have commanded Kneeling at the Sacrament as well as a Council or Biffiop,if it be a matter fo ordinarily ne-ceffary as is pretended ?

^j. Do not thefemen make themfelves wifer then all the Chur* ches of Chrift for many hundred years after Cnrift ? For it is certain that for fo long the Church ufed not to receive kneeling ; Proved' i.In that for a long time the Sacrament was received with their Love-Feafts conjunctly. 2. For longer time the Churches would notfo much as kneel in praier on the Lords Day ; much lefTe in receiving the Sacrament. Yea, they accounted it a hainous offence to kneel in praier, and made many Canons againft it in feverall ages. But fome objed, that as they did not receive kneeling, fo they did not receive fitting: For it was ftanding, and ftanding was then a praier-gefture, and therefore we muft receive it in our praier-gefture now.

esfnf. 1. Will not ftanding now fatis.fie the Confciences of thefe men, when they think that all the Primitive Churches did but both pray and receive fo > 2. When will thefe men prove what they affirm, that it was ftanding and not fitting that was the gefture then ufed in Receiving > Why, they fay, becaufe it was ftanding that was then commanded in the publique worfhip. Anf. But they fhould prove that it was in all worfhip \ and not in Prayer and Praifes only. How come fo many Canons about the Order of Presbyters, Deacons,^, fitting? Indeed they did keep the Lords day as a day of thankfgiving, as being in commemoration of the greateft mercy that the world hath received, even Redemption by Chrift : And therefore partly in commemoration of his Refurre&ion, partly to avoid ail fignes of dejection (which were thought unfit on daies of Thankfgiving ) they commanded ftanding in Prayer ( not at Sacrament) as judging fitting too unreverent, .and kneeling unfutable to the fo-kmnity and rejoycing of the day : fo that it was in oppofition to kneeling that ftandmg in Prayer was* required. And therefore the feme Councils forbad Fafting on the Lords day as a hay nous fin, and many Fathers made is a mark of the true Churches and Chnftiaas

not

nottofaft onthofe daies: yea and Synods did Anathematize them that then fafted: Ignatius his fevere cenfure againft fuch is well known. And therefore they called the Lords daies, the Churches Feiiivals: And therefore alfo they forbad kneeling on any week day between Eafter and Pentecoft, which were Feftival feafons. So that our Objectors will never prove that they Received (landing: Or if they could, will it follow that it was becaufe that was the Prayer-ge-fture ? I cannot flay to cite many Authors. Only thus much, i. It appears by their Love-Feafts, at which they fate, that they did not ftandinallthefervice of that day. 2. JuftinMartjr faith, Apol.z.-Q After this we all Rife and offer Prayers, &c.~] And is it not plain then that they fate before they rofe } and that ftanding was but the Prayer gefture in flead of kneeling ? 3. The injunction is exprelly \_ for ftanding, and not kneeling ] as oppofite. I can fhew them where it'sTaid {_ Die Dominic0 Jejunium nefat dicimus ; velde Genicu-Iti adorare&c.'] Tertull. ( if it be his ) de Coren. Milit.eaf.tf. Let them (hew the like againft fitting at the Sacrament.

But what if this had been fo ? Had it not been as good an Argument to fay, Standing was their Hearing-gefture: and fitting is ours : therefore we muft Receive fitting becaule it is our Hearing gefture.] And is it not a better Argument then either to fay [[Sitting was their eating Gefture (and among them where Chrift adminiftred it, a homelier fitting then ours is:) and therefore we muft take it in our Eating or Feafting gefture : as it's certain the Primitive Chriftians did.] It is therefore frequently by the Fathers called £a Feaft,] Ter-tttll. ( ad Vxorem Ii.2. f .4.) cals it [Ccnvivinm Dom'tmCHm7\ Yet will not we urge this better Argument to prove fitting NecefTary (but give them thatdefire it leave to ftand :) much lefs fhould they urge a plain fophifme for the Neceility of Kneeling.

J3*eft.4. Do not thefe men deftroy their own Caufe, when they woukf prove the Neceflity of Kneeling, from a Necefiity of Conformity to the Univerfal Church ? Nay doth not this Argument fhew a Popifh heart ? For it feems they take not all or any of the Reformed Churches of France, Holland, Germany, Scot I and,Sic. who Receive fitting or ftanding, to be any part of the Univerfal Church. 2. If they take not the Primitive Church for many hundred years to be any part of the Univerfal Church, then they are worfe then Papifts. If they do, then may not we better argue [[The Primitive'Church did not Kneel in Receiving 5 therefore we muft not'] then they can argue [The Church of later times did Kneel in Receiving : therefore

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190) we RttiftfJ For even the Paptfts in matter of Tradition, do give precedency to the firft Churches, and do make the prefeut Church bat the preferver and deliverer of the Traditions of the former. Is it not plain therefore that there is fomething elfe then the Authority of the firft Churches that moves thefe men ; when they cannot be ignorant that Chnft and his Apoftles and the Church for many hundred years did pradice the contrary? Yea they that have written for Kneeling, maintain that there was never any command for it (to the people) no not in the Church of Rome; but that they fufferedic to come in as a cuftorn filently, that they might not be obferved to eontradid the old Canons againft Kneeling on the Lords daies. Even as low as Chrjfeftowe's time, it is but QAn Adoration of Chrift at the Sacrament] that they prove. And who denieth that ? We ftill pray to him before we Receive : Adoration and Kneeling are not all one : and Adoration by Kneeling is not all one with the doing this m the ad of Receiving.

£l*efi-$. Do not thefe men make themfelves wifer then all the Bifhops and Conformifts in England, who did ever in their Writings and Difputings, maintain our Ceremonies to be things indifferent ? And now they will efteem them fo Neceflary, that they will turn their back on Gods Ordinances, and become Separatifts for them ?

J$ueft.6. Is it not the more inexcufable for thefe men to turn Se-paratiits, and that on fo fmall an occafion, as for a Ceremony or Gefture; in that they have both lived in an Age wherein they have fo fully feen the mifchiefs of Separation : and alfo have themfelves fpoke fo much againft Separatists as they have done? yea and ftill do; while themfelves become the great Separatifts, and fo do but reproach themfelves.

Obj. It is not we that Separate: but they that deny us the Sacrament Kneeling are the Caufe.

*Anf. So all the Separatifts fay, It is not long of them; and pretend that they are neceffitated to it. But who k to be the Guide of facred Adions ? Minifter or People ? What if we fhould deny to give it to them that lit? Would you think that we gave them juft occafion to feparate ? Judge by former times. And yet they have more (hew of reafon to fay fo. Befides, I have not feen any put away for Kneeling. But if they may approach the Table and take it with the reft, in what Gefture they pleafe, yet this will not fatisfie ihemaslefsalfoitbeput into their hands: Though it is undeniable

* that

thatChrift did deliver it to them all Generally and not to each mans hands, when yet he might more conveniently do it, when they were but twelve. And Clemens Alexand. (Stromat. I.J.) faith QAlfo the Eucharift, when fame, as the manner is, have divided it, they permit every one of the people to take a part of it: For to an accurate and perfect choofing or refufing (a mans) Confcience is bet.] I zdde therefore,

jgueft.7. Is it not enough that they refufe themfelves to be guided by their Guides in their own Gefture,but they muft alfo needs Guide the A&ion of the Minifter himfelf, or elfe they will feparate ? Should not he, at leaft, have the fame liberty to adminifter according to his Confcience, as they expeft in Receiving according to theirs > If his Confcience tell him, that he fhould deliver it but to the company conjunctly as Chrift did, and their Confcience tell them they ihould take it Kneeling; why fhould not he be as much the guide of his own Actions, as they of theirs ? If it were a duty to put it into their hands, it is his duty and not theirs; and therefore the not doing it, would be his fin and not theirs: and what need their Confcience therefore drive them from the Ordinance? elfe we muft needs break all in pieces : For if we put it into every mans hands* then they thas think we fhould do otherwife muft depart.

Queft. 8. Do not they that would make more duties and fins then God hath made, forget'that they have enough to do already? and that they are wont to think it too much that God himfelf hath commanded them ? and that they will leave themfelves at laft more un-excufable for the negled: of the duties of Gods prefcribing,when they could adde fo much more ?

jgueft.9. Should we not in doubtfull cafes take the fafer fide ? And is it not fafer to do as Chrift and his Apoftles and his Church for ma-ny hundred years did, then to follow the novelties of later times ? Is •it not certain that where fhere is no Law, there is no tranfgreffion > and I know of no Law binding us to Receive kneeling: therefore for my part I cannot fear thatChrift will condemn me for following his own, his Apoftles and his Churches exampie,when he never gave me a word to the contrary.

Obj. If Chrifts example bind to fit, then you muft alfo imitate him sn doing it in an upper room, and but to twelve, e£r.

Anf.i. This Ob jedion is nothing to our Queftion. For we be not affirming that fitting is Neceffary, but that it is Certainly lawfull,and that Kneeling is not fuch a duty, as that men fhould refufe Communion

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nioit with a Church for want of it. 2. Both the known Reafons of the thing, and the after practices of the Church, doafTureus that Chrifts adminiftring in an upper room, and but to twelve, and not to women, were all occafionall and mutable; and the e hurches did otherwife : But for a Feafting gefture there is no fuch proof

Obj. But we are bound by the Canons of the Church which are ftiil in force.

Anf.i. Scripture is the Churches fufficient Rule, and the perfect Law of God. 2. Thofe things that Scripture hath left to occafionail determination, no Councils muft make ftanding Laws for to bind at all times. For if fuch Laws had been fit, God would have made them. 3. It is the prefent Guides of the Church that are upon the place, and fee the occafions, that muft determine fuch Circumftanti-als as are of mutable determinatioa And former Church-Gover-nours can no more take away the power of the prefent, then they can deprive them of their Office.; it being effenttall to the Office of every Pallor to be a Guide or Ruler of his Flock. 4. If you think that all Church-Canons ( yea though it be General Councils ) bind, then you are bound to Contradictories: for one Council hath ore croffed another. And Papifts themfelves difclaim many things en-joyned by Canons. The 16. Canon of the 4. Counc. of Carthage, requires Minifters not to reade the Books of Heathens: Doth this bind now ? Many the like might be mentioned. 5. If you will needs take your felves bound by Canons, I pray you tell me whether the Canons of a few Bifhops in England, of late, fhould bind againft the Canons and conftant pra&ice of the Primitive Church, and of the Apoftles themfelves > They forbid Kneeling on the Lords day • and the Apoftles pra&ifed fitting at Sacrament ; and either our late Canons are Null for contradicting the former which were of greater authority; or elfe neither are binding. 6. According to their own grounds, our Bifhops had no power to make Canons, both becaufe they were no Bifhops, for want of a fucceftive true Ordination, and becaufe they had made themfelves uncapable. Even the matter of our Bifhops Election, according to many Canons, made them uncapable of ever being Bifhops more. The fourth Can. Concil.Awdian. Decrees, not only that the Clergy and people muft confent, but that if their confent were but forced (or they inclined,) by the oppreilion of thofe in power, that Bifhop fnould be depofed for ever, as coming in more by violence then by lawfull Decree. ~\ Now how our Englifh Biftiops came in, I had rather their friend Grotiw fhould tell them

then

f 93) then I (though we all know that neither Clergy nor people had any hand in it, but a little ceremonious formality of the Chapter); de Jmper.fum. pete ft. cap. IO. pag. 319. Q At posteriori avo tota eleclia Re-vi reddita. Hcdie penes Capitula Imago eft elellioms : vis tota penes Re-vem. Nam vacante Spijcopatu, Rex cum codicillx, licentiam eligendi continentibus, ftmul tranfmittit nomen ejus quern eligi cupiat.~\ About which he cites Burbi/I, Bilfon,Scc.

1. The Doctrine of Grotms againft a Legiflative Power in the Church, you heard before. The Do&rine of the Church of England you may finde, Articl.6. & Art. 22. The words are thefe [_ Holy Scripture containeth all things necefTary to falvarion : fo that what-foever is not read therein, nor may be proved thereby, is not to be required of any man, that it (hould be believed as an Article of the faith, or to be thought requifite or necefTary to falvation.] And Art.22. QWhen (General Councils) be gathered together, for as much as they be an Affembly of men whereof all be not governed with the Spirit and Word of God, they may erre, and fometime have erred, even in things pertaining unto God : Wherefore things ordained by them, as necefTary to falvation, have neither ftrength nor authority, unlefsitmay be declared, that they be taken out of hofy Scripture.]

Itwer^Ptedious to cite what ProteftantEpifcopall Divines fay to this point. I will only cite one, D r Sutlive de Condi. I.i.e.3 . Where he laies down this Pofition, [_Non omnia conciliorum decreta de facrU Ecclefia winiftris, & eorum Officiis Ecclefiaque Ceremonies & Ritibus, Chriftianos necejfario Ugare7\ Proh. I. Non ligant qua novas infti-tuunt Dei cdendi formulas 3 &c. At in atlts Conciliorum multa funt ejus generis decreta. Quis ergo Chriftianus contra Chriftiana libertatis leges'eisfe obligarifmat ? 2. Non ligant jdque multo magis, qua repugnant verbo Dei,die. 3. Non erant imponenda leges oner of a fuper cervices Chriftianorum, Mat. II. A A. 15. Hujufmodi ergo oner of*s leges excutl f (Je,nemo non videt. 4. Cbriftus nos liberavit afervitute traditionum & legptm humanarum&cxujufmodi plura conciliorum fanttionibus firman-tur. 5. Omnia in Ecclefia ad edificationem fieri debent. Siergoaliqua Conciliorum ftatuta fcandalo furt Chriftianisjolli debent. Si laqueum-> injiciunt cc-nfeientiis, dijjolvendafunt. Si inutilia ejfe deprehenduntur, Cr minime decora .abjicienda. Neque fane dnbium eft quin Ecclefia Re-mana Cannes de Cerewcn'm, & Ecclefia Miniftrorum calibatu, & hujufmodi, valde fint capti.fi & onerofi &- inutiles. 6. Afores EccUfia Christiana iftendunt omnia Canonum decreta licet alioqui jufta non fern-

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per Ugare. At que hoc ex mult arum legum enumeration videre licet. ( See the inflances.) 7. Patres Ecclefix non omnia C one Hi or urn ft at ut a pariterfervabant. (Seethe proofs.) 8. If fa Sjnagoga Romana, licet alios adftatutorum Juorum obfervationem aftringere cupiat • prifcorum tamen Concilkrumftatuta non fervat. 9. Ratio docet, mutanda ejfe vel qua mn decent, vel non profunt, vel qua onerofa & captiofa ejje inci-piunt>&c.~} So far D r Stalive, Much more might be laid to this Objection. Some will marvell that I fay fo much to thefe men. Let fiich know that I am not of their minde that defpife all the Epifcopall men as fitter to be rejected then united with. Many of them are Godly and Learned and Judicious, and deferve the chiefeft room in our Affociations. I was defirous alfo to fave the. ignorant from the danger which I forefee.

Left any fhould mifmterpret what I have here faid, againft thefe Popifh Objeftors, I here profefs, 1. That it is far from my intent to raife any jealoufies of any pious Epifcopall Divines, as if they were Popifh. I fpeak of no other, but that late Generation of Caf-fandrian, Grotian Papifts, who think they can do Rome more fervice under the name of Proteftants, by drawing men to Traditions and Divisions, then if they fhould declare themfelves French Papifts. I have partly told you how to know them. They will difpte as zea-loufly as a Proteftant againft the Popes Infallibility, and his being, above a General Council, but they can confent to his Primacy, and mbft of his Dodrines,efpecially againft the perfection and fufficiency of the Scripture.

2. I do not fpeak againft mens feeking a Reconciliation with Rome, on juft and honeft terms. I think it one of the happieft works in the world,could it be accomplifhed : And I think the French are the only people to be firft dealt with to that end. And I long to fee providence ib turn things about, as that there might be a Council firft of thefe two Nations for the attempting of fuch a work. And I am paft doubt, that it would be the happieft way to pull down Antichrift (if the Pope be he) that hath been yet of late undertaken. But if ever {uch a thing be accomplifhed, it muft be by Uniting in one Creed, as containing all things fufficient to falvatipn ; which muft be wholly taken out of Scripture, and not fuch as the Trent Confeffion is: Upon which Agreement they may openly acknowledge each other for Brethren and true Churches, without compelling each other to Uniformity in the leffer matters, but bearing with each others differences,

rences, I wifli 'England fuch Rulers as will faithfully profecute fuch a Pacifick enterprife, without fmfull compliance, and betraying of the Truth. Though I confefs, when I confider their Principles and Practices, I am afraid Bifhop Hall is in the right, that There's no Peace with Rome: Yet no fears muft hinder men from any juft and neceffary Ertterprize.

3. I folemnly profefs that I have no defire by this our AfTociating, to advance any parties, or carnall Interefts; but meerly that all godly, faithfull, Orthodox Minifters, may join together, to guide their Flocks in thefe licentious daies, left through our Divifions they be made a Prey. And alfo that fo much of Difcipline may be Unani* moufly exercifed as we are all agreed in, left our Congregations be a reproach through their pollutions; and men fhould forget the true nature of Chriftianity, and we have all laid waft, or overgrown with weeds, while die hedge lieth down. Nor do I pretend to an ability of alluring the world, whether Epifcopacy, Presbytery or what elfe is the right way of Government: though I am more per-fwaded every day, that the Truth muft be gathered from the feverai parties, who each of them hold a part of it in peculiar. But my conceits in thefe matters, I have no call to open to the world yet, which I perceive not likely much to regard them, as perhaps they do not deferve it.

Laftly, Underftand that it is not only thofe that differ in Government that we defire fhould Unite with us: but alfo thofe that differ in Doctrines, fo they be fuch as can heartily fubfcribe our Profeflion, and will manage their differences in Peace and Love. I need not nartfe any parties, feeing it is difcernable by our Agreement, whom we do intend.

Only let all know, That the Able, Godly, Faithfull and Peaceable of all thefe forts, we heartily defire to unite with as Brethren : but the Inefficient, Ungodly, Unfaithfull,Unpeaceable, we do difclaim,ot what Opinion, Side or Party foever they be.

I Shall conclude with this humble Requeft to ail my Brethren in the Miniftry, In the Name of our great Lord and Mafter, that they would forget all former injuries aud differences fo far, as prefently to addreffe themfelves to feek Peace and Reconciliation : And to that end that they would here and in all Countreys prefently enter into fome fraternall Affociations ; and there meekly and felf-denyingly to fet themfelves with one heart and foul to carry on Chrifts work fo

Qjl far

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far as we are agreed. Why Sirs, have not Independents, Presbyterians, Epifcopall, &c. One God, One Chnft, One Spirit, One Creed, One Scripture, One hope of everlafting life ? Are our difagreements fo great that we may not live together in love, and clofe in nraternali union and amity } Are we not of one Religion } Do we differ in fundamentals or fubttantials } Will not confcience worry us ? Will not Pofterity curfe us; if by our divifions we betray the Gofpel into the hands of the Enemies ? And if by our mutuall envyings and jealou-fies and perverfe zeal for our feverall conceits, we fhculd keep open the breach for all herefies and wickednefle to enter, and make a prey of our poor peoples fouls : Brethren, you fee o:her bonds are loofed, Satan will make his advantage of thefe daies of LicentioufnefTe^ Let us ftraiten the bond of Chnitian Unity and Love, and help each c-ther againit the powers of hell, and joyn our Forces againit our common Enemy. Have you not had yet time and means enough to ob-ferve how God hath been offended with your unpeaceable proceedings ? feeking to oppreiTe and fubdue each other by force, rather then to win each other by love and Evidence of truth ? The Epifcopall party when they were up, making that fad havock of the Church by the perfecution of their brethren, which this land is like to lament yet longer : The Presbyterians when they were up, feeking their e-jection too rafhly, without.fufticient means of latisraction • What ihould I rip up the faults of others which the Sun hath leen, and the world rings ot ? Truly Brethren I fpeak it that we may all be humbled, and go weeping together in feeking the Lord with our faces Z;-c-K-ward, faying, Come, let us joyn our lelves to the Lord in a per-petuali Covenant that (hall not be forgotten, fer. 50.4,5,6. I would not open our tharr.e, were it not neceffary to our humiliation and reformation : But the world knows it already. As God telsusofir, fo the railing, malicious, .intuiting enemies tell us of it. Have noc fome of you lo led the way in fecret or open vilifying, deriding, contemning and afperfing your brethren, that thereby ^ou, even you, have been the means of railing thofe calumnies that you cannot allay ; and have put thole words into the mouths of the wicked, which they daily belch forth to the pleafing of the devil, the grieving of all foyer* of holineffe and peace, and the undoing of their own iouls, fo bitterly and fcornfuHy have uied the name of an Independent, that the moft Reverend, and Learned, and godly of that way, do with the multitude lie under fuch contempt, that they are the leiTe capable of .fucceffeful fen ing God in their places; fo reproachfully and con-tern-

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temptuoufly have others ufed the name of a Presbyterian, that they have railed by it that fcorn in the multitude of feduced ones, which will prove a lnare to many a foul, and which thefe Churches may have caufe to bewail while there is a tongue to mention it. Yea, fome have ventured into the Throne of Cod to fearch the hearts of a Nation, and in fuch auditories, and with fuch language to proclaim their pretended difcoveries, as 1 am aflnamed to exprtffe : and when they have done to print it, that there may not be wanting a witneffe of their fin. Alas, it is part denial!, that you have occafioned thofehel-lrfh reproaches, which the Satanical Mercuries do daily proclaim in che ears of the world; So that a man of another Nation cannot reade the reports of Civili or Military affairs in England, or Scotland^ tut he muft reade it intermixed with the Accufations, Reproaches, and Slanders of the Brethren. I will not now go fo near the quick, zs to meddle with matters of bloud,.even the bloud of conic-fled Saints, in which we little thought ten years ago, that fuch fhould have had a hand, as have openly owned it to God and men: Only I will fay, Thefe things muft fit dole to feme mens conferences: Bit tins I wouid ferioufly have you confider, whether the fearfuil danger chat the Go-fpel and Chriftian caufe is in this day, be not principally occafioned by your divifions, emulations and contentions I And if k fhculdfall out (which God prevent) that Academies and Miniitry be cafl clown* that Popery be let in, that the power of godlinefTe be (Wallowed up by fchilmes and prophanefTe; Will not your names be the fii ft in the curfe? Who knows not that the divjfionsof the Parlors leade the people into divifions ? yea, and chat they are as- backward yet as al~ moft any to heal them > In all (his I exclude not my (elf; Though I can truly fay, that I aiway loved peace, and hated cenlorious dividing • yet I unfeignedly bewail (and cenfeflemy fin before God and the world ) that I did love the one and hate the other no more, that ever I did fo much agamft peace and nc mure for it. O Brethren, it's we that leade the way to divifion that muit found die retreat, and jointly leade the way to reconciliation. We have no other way left to heal our wounded cc niciences, and hide our fin and fhame (unde£ Jefus Chnft : ) We have no other way to revive the hopes or the Churches, now they teem to be ready to gafp their la ft ; nor yet to refcue the fouls of our poor people who are iome of them ready to turnPapilts, as foon as liberty hath opened the door wideenoagjv for the Priefts and Jefuites to be familiar among them : and the reft of them are ready to think all Religion to be uncertain,or vam^ while

Q^3 ' they.

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they fee fo many. In the name of God Brethren, return, and fpeedt-ly and zealoufly return to Unity and Peace : Send abroad to one an-other,and ftir up the dull, and invite the backward, and draw on the prejudiced and negligent to this work. Alas Brethren, it is greater, more difficult, and more bleffed work,then to be done with idle wifiV ing and fitting ftill. Have you forgotten your Mafters fheep-mark > \^Bj tht6 [hall all men know that ye are my Difciples if ye love one another :~] Have you forgotten the Spirits charge, If it be poffible at much as in you lieth, live peaceably with all men 3 And Follow peace with all men ? To receive it when it's thruft upon you is not following it and yet happy England, if all would do fo : Alas, that ever men,thac men that make fo much confcience of praying, hearing, reading, Sa-craments,fhould make no more confcience of their duties for the peace of the Church ? When Chrilt hath fo frequently, fo plainly, fo piercingly inculcated, Love, Peace,over and over, as he hath done, and yet that Chriitians,yea,Minifters do fo itrangely overlook them; and reade them as if they read them not: When the Lord hath placed fo much of the very nature of Chriftianity in it, and made it fo necefla-ry to our very falvation, that yet we fhould pafle it over fo lightly, and with fo little obfervation : O what hypocrifie ! what felf-con-demning is it for to cry out of the divifions and fchifmes of the times, as molt do, and when we have done to lit ftill when we fhould endeavour to heal them, and when we that have made the breach (hould make it up. Diviiion and want of love is a fin that all men are ready to blame in others, and exclaim of in the generall: and yet that we (hould be fo deeply guilty our felves, as if we had not run far enough in the guilt already : Alas Brethren, are not the erTe&s of our finne before our eyes which way ever we look ? into City, Countrey, into Parliament that late was, and into the Army, into men of all forts and degrees? and is it not time to return? Again therefore, Ibe-feech you make out after Union and Reconciliation. And to that end get all together, and keep conftant meetings in Affociations. Moll jealoulies and jarrings are occalioned by ftrangenefs and diftance; ,^When you hear men fpoken evilof, and do not hear them fpeakfor themfelves. Familiarity would much further the cure of differences: Devils and wicked men can agree in evil doing, and goe hand in hand in fin; and fhall not we unite in the work of God ? What, we ! that look to live in heaven together, and there to be employed all in one blelTed work of praifing the living and moft bleffed God ? Will it do you good then to remjmber your ftrangenelTe and diffen-

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tionsnow? For my part I daily look death in the face, and five mz conftanrexpedation of my change, and therefore have the better advantage to be faithfull to my conscience, and I muft needs profeffe that when I look back upon my life I have mere comfort in the leaft means that everlufed for the Churches peace, then in all my moft zealous contentious Engagements. I am confident Brethren, you, fcarce know the work that will more comfort you in the review, then to be fpeedy and diligent in the ufing of your wit, fhength, power and intcreit for the Union and Reformation of thefe diftra&ed Churches: Shall it.be faid ( alas, too truly ) that Separatifts will ride and run and lay out all their pains unwearicdly to divide the Church, and that we will not do half fo much to heal it and unite it ? Our office is to be builders, and building is conjoyning, and demolishing and deftroying is dividing. I coniefTe it is a work of exceeding difficulty, to bring even the belt to be of one minde : We are of fuch various intelledtuall complexions and ftatures, and all fo imperfect in knowledge, and they that do know are fo unable to convey their knowledge to their prejudiced,, urftudied, unprepared brethren, or to make fuch impreiiion on other mens underftandings,as is necelTary to their conviction, that it is no wonder if Agreement be a difficult thing. Be-fldes, miftakes once received do fo inflnuate into the very will, and do fo ftrangely multiply, and engage men before they are aware to maintain them, 'and errour ( as all fin ) is of fuch a deceitfull nature, feeming to be the belt when it is the worft, and alwaies coming undei? the pretence of its contrary, and the great deceiver is fo skillfull and diligent, to fet out his wares to the beii advantage, that it is no wonder if the Churches Teachers be perverted. Befides this, men are of fuch difference in the ftrength of their naturall parts, and alio do fo differ in the advantages of improving them, and fome ftudyfo hard and fome fo little, that it is no wonder if there be almoft as many mindes as men. Some alfo have fuch paffions to pervert their understandings, and fome have fuch ftrong temptations andcarnall inte-refts, and fo many falfe hearts are ready to creep into the beft Af~ femblies, that it is no wonder if dividing beeafier then uniting, Yea, ( which is the core of all our mifcry ) there is in moft of us fo much pride aud falfe eftimation of our own conceptions, that it is not the fmalleft difficulty to convince us of our ignorance,- and to make us know how little we know ; yea, fuch proud fpirits wilji quar-rell with the light, becaufe it came not originally from their candle; • and le< the choiceft difcoveries be Tent from heaven to them,they will

con--

contemn them becaufe they are brought them by another mans hand; and if the only way of Agreement be propounded by another, they will cavill or diflfent, or envy it becaufe themfelves were not the mo-tioners or authours. There is no agreement with thofe men where pride is unmodified : For be they never fo unable or unwilling to do the work themfelves, yet will they hinder another in doing it. But Brethren, the more difficult this work of agreement is, the more in-duftrioufly and refolvedly (houid we fet our felves to feek it. Difficulties that amount not to Impossibilities, fhould quicken and not .difcourage, where the work is of necefiity as ours is. I ferioufly pro-fefle that I often wonder how men, learned men, godly men, can maintain fo much feeming peace with God, and their own confeien-ces, who do fo little for the Churches peace : and how they can ever hope to die in peace that ftudy no more to live in peace ? If without holineiTe here there be no hope of holineffe or happinefTe hereafter, how can there be any hopes of everlafting peace to thofe that do not , here value and purfue peace ? What 1 Preachers of the Gofpel > and yet forget their Matters name ! \_ The King of Salem> the 7>rince of Peace, j and forget the Gofpels nature and title Q to be, The mejfage of Peace-^ and rorget their own office which is to be \_ The Mejfen-gsrs ofTeace^nd forget the title of that way which they muft preach [The way of Peace ;] and forget that it is the defcription of the wicked Q The way of peace thej have not known; and to forget that it is rheir curfe Q There is no peace to the Wicked; and to forget that great benediction of our Lord, [_B/ejfedare the Peace-makers^ yea, and to forget the tenour of our finall ientence Q They JhaU enter into Peace y\ and the nature of our everlafting inheritance, what abfurdities are all thefe > how inconfiftent with that calling which we profeflfe and do pretend to ?

But I know there is none of us fuch enemies to peace, ! but we would be content to have itfoit be upon our own terms ; If all men will take up their opinions, and ftoop to their wils, what men fo wicked but would yield to peace ? Bat is that feeiung for it, and denying our felves for it, andciofing inChnit, the common center? All that I will fay more to you, (hall be in thefe following Prognofticks, which do alfo intimate the impediments and difficulties, and do point out our own duties.

In generall, I am confident if this be Gods feafon for the reftoring of his Church, it will be his feafon alfo for the uniting of his people : And let ail the dividers know, that they labour in vain while they

think

(101) think to reftore the Church by any other means then the loving, amicable clofure of the members: Nay, they demolifhand deftroy, while they dream that they are building; Sion is not built by the ifaW-conhjfions, If God divide our Language he will blail out work.

More particularly I do foretell you that ( for the way to peace )

i. Whenever God means to reftore and build his Church in peace, he will open the eyes of his people to fee the neceflity, excellency, and glory of peace, and give them fuch deep apprehenftons of this, that they will wonder that they were before fo blinded as to overlook it.

2. He will (to that end) make them reade more ferioufly and with obfervation thofe Texts of Scripture, which before they flipt o-ver and felt no force or favour in : fo that they dial! wonder how they could fo overlook fuch ferious precepts, and fuch ckar difcove-riesof their Mafters will : fuch as i Cor. i. 10,11. &e. and 3. 3,4. £^.16.17,18.7^7.3.15,16. iThef. 5.13,14,15-Specially Rom.i$. 1,2,3,4,5,6,7. and 14. 1. &c. fam.$. ij&j§%i 1 Cor. 12. 12, etc. Mat. 5.9. Gal. 6,1. Rom. 12. 9,10,15,16^1,7,18. to the end. O that thefe tew verfes of this Chapter were butconfcionably pr^adifed even 6y the eminent Leaders of the Flock of Chrift.

3 .When God will do this great work,he will wonderfully convince his people of the finfulnclTe of their diviiions, and of that perverfe emulation, and zeal which they were wont to entitle God himfelf to v and to glory in as apart of their chiefeft duty : They fhall no more reproach one another, and lie vilifying their Brethren behinde their-backs, and one fay Tit's all long of thefe Independents, ~\ and another [This we may thank the Presbyterians for, 3 and a third [_ The Prelaticail Conformifts did all this : But they fhall fee thai; we, were all too. blame, and every man fhall acknowledge his unpeaceable miscarriages, and heartily lament them before the Lord, and loath them-felves for all their emulations.

4. Yea, when God will do this work, he will make his people feel an indifpenfible obligation lying on them, to feek peace, and purfuq it; fo that they (hall be no more able to reft with quiet confeiences? till they have fentto one another, confefled their mifcarriages, and defired reconciliation and conftant Affociations for the unanimous carrying on the work of Chrift, then now they can reft in peace of confeience without Preaching,Praying, or any other duty.

5. Yea, God will pofTeiTe them with fuch a Love to peace, and

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foch a fervent Zeale for it, that they fhall fct themfelves with ail their might to obtain it j and they that now can hardly be drawn to accept of it when it is thruft into their hands, fhall then follow it as thirftily and importunately ,as the moft zealous dividers are now fet on the propagation of their opinions, or rather as the moft zealous godly Preacher doth thirft after the winning and faving of fouls: And as the zealous Reformers in Luthtrs daies were fet againft Popery and the zealous-Non-Conformiftsin Queen Elizabeth and King fame/s daies, and alfo before this late Parliament were fet againft Biihops and Ceremonies, fothat theyreftlefly profecuted their work nil it was accomplished, fo (hall the Reftorers of the Church be as zea-loufly fet for the Reconciling of differences, and the union and affoci-ation of Paftors and of Churches.

6. \ ea God will raife in his people fuch deep apprehenfions of the hainous wiekednefs of dividing principles and pra&ifes ( which are now aecounteda&s of piety) that they (hall not make a light matter of them any more : But Chriftians (hall think and fpeak of Divifions and Emulations, and breaking into parties, as now they think and fpeak of Theft, Whoredom, Murder, or fuch \ik^.

7. Yea-God will caufe his people to deteft the very Names of Di-vifion, and lay them by as occafions and badges of our difagreement. And I think Epfbanins and Anflins and others long Lifts of Herefies will not be in fo good eiteem as they are at this day. For though the fchifme will be more abhorred, yet it will not be every fuch difference in Judgement, as fome of theirs, that will be taken for a' (ufficienc ground to cail a man a Heretick.

8. Moreover, when God will reftore his Church, he will give meek and humble fpirits to his people, and take down much of that pride which nowcaufeth and continueth our Divifions: .Thofe proud men that'now value their Reputation and carnall interefts before the Churches Unity, and Reformation • that fo value their own understandings, that they think contemptuoufly of other mens ; fhall then be low in their own eyes,and prefer their Brethren before'themfelves. The pride of Chriftians, efpecially of Minifters, is now the main impediment to our Union: This curfed fin makes men look with an envious eye at every Brother that is efteemed above them, and (as they think) doth cloud them in the eyes of the people : 'it makes Minifters feek after applaufe, and makes them impatient of flighting and difefteem : And while they are driving who fhall have the greater party, they are engaged in Divifion before they are aware: Forgetting

getting that ( while they think they are labouring for Chrift) they d© but fifh for themfelves, and draw men from Chrift by drawing them from Unity. It is this pride that makes men fo froward in car* rying on any work of God, that unlefs themfelves may have the glory ot it, or it may be done their way, they will quarrel and break it all in pieces: as if they had rather Chrift had no Church, then themfelves fhould be denied an honourable ftation in it : or as if they had rather Chrifts work fhould be undone, then done without them, or contrary to their conceits. God will turn this devilifh diftemper into humility and felf-denial, when his work (hall be done. He will make his people bafe in their own eyes, and glad to be flighted, vilified and laid by 5 fo it might but conduce to the Unity and Peace of the Church, and the furthering of Reformation. As Clemens Roman, ad Corinth. faith, pag.69 C He therefore that is ftrong, mercifull, full of charity among you, let him fay, Qlf it be for me, that Sedition, Contention and Dwifions arife, I will depart, Tie be gone whither you will* I will do what the people command me, fo be it that the Flock of Chriit may live in Peace with thofe Presbyters that are fet over them.] He th.u (hall do this,will win himfelf much honour in the Lord; and every place will gladly receive him.]

9. Yea God will caufe men to abhorre that cenforioufnefs of their Brethren,and thofe fecret defires to deftroy their reputations, which are the fruit of this Pride. So that they who now are queftioning every mans fincerity that doth not pleafe them, and making the worlt of every mans a&ions and fpeeches, (hall then cover mens infirmities by that charity which thinketh not and fpeaketh not evil, which envieth not, and is not puffed up: And they fhall be fo confeious of their own faults and frailties, as that it fhall conftrain them to tendernefs and compaffion on their Brethren, and to judge the bell till they know the worft; and they {hall learn to hear a cenfurer and backbiter with as much indignation as now they hear a fwearer or a lier.

10. Yea God will take them off from all their engagements to parties, and let them perceive that the very names of parties are a dishonour to the Church; and that Chriftians fhould not think of a party, but as a man thinks of his wounds j with fmart and forrow.

11. Alfo when this bleffed work of healing (hail be wrought, God will (hew his people the (infulnefs of that zeal for inferiour particular opinions (true or falfe ) which makes them think that they ought to do many things againft the Churches Unity and Peace. He

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will (hm them that it is a perverfe zeal which ehoofeth the propagation of a fmaller point, before the edification of the body, and the -propagation of the fubitance of the Chriftian faith • which by that -courfe is apparently nindred.

12. Yea God will open their eyes to fee the difficulties of thofe lower Controversies which they infifted on, till their high confidence in their opinions be abated, fo as that they fhall pity themfelves and the reft of mankinde, for our unavoidable darknefs and weaknefs • and not contemn, caft off, or divide from thofe that differ from them.

13. For God will let men fee that it is the fubitance of Ch-riftianity that Chriitians muft Center and Unite in«, and he will teach them to take thofe for Brethren that hold that fubftanee, though they differ in feveral inferiour things.

14. And God will teach his people to be hereafter kfs cruel and proud, then to impofe new Articles of faith upon their Brethren ; and to put their own Interpretations into their Creed : He will teach men to be more mercifull to the Church then to load her with Canons .and Conltitutions of men, containing unneceffary dividing determinations ; and feeking to force all to their obedience.

15. For whenever God intendeth Peace and Unity to his Churches, he will caufe men freely to give his Word the honour of its fuffi-ciency, and to take it for a perfed Rule of Faith and Worfhip; as that which hath left nothing undetermined which was fit for a ftated univerfall determination : And therefore men fhail fee the vanity, yea the finfulnefs of mens undertaking to determine by Canons what God thought not fit to determine in his Laws: except only for the occasional determining of that in particular which God hath determined only in generall, and dire&ed man by his Rules how to determine in fpecial: which therefore muft not be by a fixed univerfal Determination ( for then God would have done it himfelf) but by a temporary determination, to be changed as occafions fhall require; and therefore in moft things to be left to the particular Church-guides, who are upon the place, and imployed in the work. Alfo Godwill teach men to take the Scripture for fufficientin matter of Belief: and to fcrew men no higher, not adding their fupernumer&-ry Articles, as the Council of Trent, no nor putting a word among iheir Fundamentals as necefTary which is not in the Scripture. What hope of Union when there is no Uniting Rule or Center agreed on > Andean the Papiits, or any other over-doing zealots, imagine, that

ever

ever Gods univerfall Church will agree upon any Rule or Center as fufficient befides the Scripture ? or ever depart from its fuffi-ciency ?

16. Laftly, If God intend Peace, he will (likely) fit his providences to advantage it. He will give preparing feafonsand accommodations. Three great difadvantages to the Churches Peace and Unity, are thefe that follow, i. Times of Warre j when mens ears are filled with a contrary found, and their mindes alienated, exaf-perated, and filled with jealoufies. If men do think that in any for-reign Churches there be any thing ami fs; how much more Chritian a courfe were it, and probable to fuccecd, to debate the cafe in peace, tkcn to fight with them ? 2. It is an unlikely time for agreement, when one party is in profperity and power, and thinks he can have his will without condefcending to a loving Chriftian debating of our differences j Mans proud corrupt heart, will hardly be taken off from the ufing of his carnal weapons and advantages: but will think that God puts fuch power and opportunities into his hand, for the promoting of his particular opinions and waies, by force, and not'by fa-tisfying the unfatisfied. 3. Another difad vantage is, ignorant or wicked Magiftrates in the Sovereignty: who either underftand not the waies of the Lord, or elfe hate them, and would undermine them ; either, as Julian, by giving every party a liberty of contending, and of pubiifhing their delufions, and denying openly the Foundation; and working on the poor people, who are ufually ea-il lier taken with confident fpeeches then with folid reafonings; Or elfe ( on the other extream ) to ufe a foolifh violence, with thofe that diiTent in inferiour things; and to become a difcouragement to true piety and tendernefs of Confcience. The later we have felt formerly ; the former we have felt lately; and fear yet more. Bur what God may yet do upon this change of our Government, we cannot: tell: Let all that love the Churches Peace and welfare pray/That our Rulers may avoid thefe two deftroying extreams, of giving too much Liberty, or too little.

You fee, Brethren, there's many things to be done, and great changes to be made on the hearts of the belt, before the Church of Chrii-i is like to be reftored by Unity and Peace. Yet God can do all this in a moment, when his time is come. O kt to the work, that we may fee that our deliverance is at hand. I think you have now as fit a feaion in orie refped,as ever you had : When you had the advantage of fuperiortcy and fecular Power, your ears were ftopt, your hearts

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were hardened, you thought you had a fpeedier way to fettlcmcni, then by fatisfymg piflenters, and condefcendmg to thofe Brethren, whom you were readier to contemn. But now God hath either laid you all under hatches together, or left you no afTurance of your carnal advantages, Thofe Martyrs could agree in the Prifon, and at the flake, that differed about Ceremonies in their profperity. If Gcd give you not hearts to hearken to this counfel, and Agree now; I (hall exped: to hear that you are brought much lower, and conjoyn-ed in that mifery where you fhall be forced to agree; and then you wiH look back on your proud Divifions with fhame and forrow.

I do therefore in the Name of Chrift intreat, not only the people of this Congregation to Unite >-but all the Godly, Abie Minifters in this County to AfTociate with us; of what Party foever they have been. And I do let them know, that we are not fo fetled in our pre-fent Opinions or Waies, but that if they fee any thing amifs in our Agreement or our courfes, we (hall be ready to hear any thing that can be faid for our Information and alteration. And if the zeal for their own Parties and Waies fhould keep them off, let me advife them to be more zealous for the welfare of the Church in generall, and to take heed leafi our divifions da prepare our people for Popery, or faften them in ungodlinefs : and I dare allure them, That if Epifcopacy t Pref-bytery or Independency ,3cc.be indeed the Way of God,then u no Way in the ^orldfo likely to fet it up, as the "Uniting and loving Afiociation of the cpaftors ; Vchere all things may be gently and amicably debated.

And I deiire that our Brethren in other Counties would take the fame courfe : Not that I dare urge them to unite juft on the terms of our Proportions or Profeflion, if they have better before them. Yet I will fay this ; That I admire Gods good providence in facilitating our confent herein, fo happily in this County: and that it will be found,upon trial, a matter of great difficulty, to bring even Wife and Godly men to agree on the drawing up of Forms: and I ferioufly profels, that if I had known where to have found but this much done to our hands, I would not have confented that any of us fhould have attempted to draw up a new and different Modell; but have the more gladly received it, becaufe the Union would have been more full. But us foon as we fee our own weaknefles or miftakes Corrected by any more perfed Way of our Brethen abroad, we fhall accept their In* ftru&ions, and Corred: them our ktyes. In the mean time, we fhall rather do thus, then nothing.

Finitur Mai] z° 1653 0 .

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them out, ceive them

Am urged to addeto what is written, a few words of Advice to the People of thofe Congregations whofe Minifters refufe to AfTociate. Either fuch Mi-nifters are Inefficient or Scandalous, or they are (or feem) Able and Faithfull. If the former, I advife all confcionable people to endeavour fpeedily to caft not think of joyning them with us who cannot re-I know fome will plead compaflion to them ; but it's cruel compaflion, which for fear of bringing a mans family to poverty, will both eonnive at his proceeding in fuch hainous guilt, and at the ftarving, and everlafting damnation of mens fouls. The devil loves fuch mercy as this is. If indeed you pity fuch, help them, if you can, to a fight of their fin, in undertaking fo high a Calling, and fo great a Charge, which they are fo unfit for : that they may break off their fin by Repentance, and betake themfelves to a work thae they are fitter for. obj. But may not Minifters, as well as others, be forborn upon their Repentance? Anf. i. Repentance will not cure their Insufficiency. 2. It muft be a very notable Repentance that muft at all ( much lefs fuddenly) readmit a fcandalous perfon into the Miniftry. In the Primitive Churches, after hainous finning, they would admit him to the Miniftry no more, were he never fo penitent, though they would admit him to Communion. However, leC him be caft out of the Miniftry, and Repent then; and if he manifeft fuch Repentance as may fatisfie the Church, let them then take him in again, there or elfewhere : But {hall he therefore be trufted in his forfeited Office, where he may wrong mens fouls, becaufe when he isqueftioned, he pretendeth Repentance? obj. But how can any other confcionably receive his fecuieftred maintenance, when by Lawf it is his ? Anf. Is it not given him only as Paftpr, for the Work of Chrift, and the fervice of the Church ? If there be 200 1 per myinm allowed to each City for a publick Phyfician, and fome igno^ant-Empericks get into the place, who kill more then they cure, were rioe he cruelly mercifuil that would have thefe men continue to the murdering

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dering ofpoor people whom they pretend to^cure ? and were not he wickedly and hypocritically juft, that would fay, No man elk may take the ftipend, it belongs to rhefe ? It an ignorant man that is wholly unacquainted with Seafaring, fhould get to be the Piiot of-a Ship of VVarre, or of richeft lading, would any be fo madly merci-full or juft, as to let him alone to the drowning of himfelf and all that are with him, for fear of putting him out of his place, or giving his maintenance to another? I will give fuch titular Paftors better advice : and that is, That they would lament day and night, as long as they live, the heavy guilt of the blood or damnation of fouls which they have incurred, and that fo far as they are able, they would make the Church reftitution of the Tithes which for fo many years they have fo unjuftly received; it being, before God, but plain Robbery ; and one of the moft hatefull kindes of Robbery that can be imagined; toftarve and deftroy mens fouls, and then to take hire for it. Bat enough of them.

2. But if the Minifters that refufe to AfTociate cannot be proved Insufficient, or of wicked lives, then I would advife all their Peaceable Godly people, to joyn together, and defire their Paftor to AfTociate with his Brethren for a Unanimous carrying on the Work of God. If he yet refufe, he will no doubt, give fome reafon of it;. Which if he do, his people may do well to defire him, to meet once, at leaft, with the AfTociated Minifters, and give in his Reafons to them. This they fhould defire, both i. Becaufe the people may there hear both fides fpeak together, and fo be the better able to judge, whether his Reafons for DifTent be fufficient or not: and 2. Becaufe Chriftianity and common charity bindes that Diffenting Brother to manifeft to the reft what he judgeth to be their Errour, and fo great an Errour that he dare not Affociate with them. And it is not a fudden appearance, and flight cafting ir%fome fuperficial Reafons, that muft fatisfie his Confcience, or farisfie his people.: but it muft be a fair and full Debate of the whole bufinefs; fuch as may be apt or fufficient for a manifeftation of the Truth. If after this the diflenting Paftor will not yet Aflbciate; the People (having been prefent and heard the Debate) may be the better able to judge, whether the grounds of his DifTent be tollerable or intollerable • and accordingly they may know how to carry themfelves to him. Where note, that I can give no people a particular direction before hand, that willfully reach all fuch cafes; feeing they are fo diversified by circumftances. And therefore I would have all fuch people as have a

Minifter

(ro£)

Minifter that declineth Union and Affocia'tion with his Brethren, to defirethe Advice of that Affociatkm offaithfull Minifters who are next him; who will be beft able to advife them when the cafe is known: In the mean time, common Reafon requires that People {hould hear and obey fuch a Paftor with more jealoufie then if he were in Union with his brethren, i. Becaufe the judgement of one man is not to be valued before the Judgement of many as Godly 5 inilefs it be fully manifeft that he is of more painfull ftudies, and a ftronger Judgement then all thofe are. 2. Chrift doth fo plainly and preilingly require Unanimity, Accord; and AiTociation of Brethren, that he that will refufe this fo plain and great a duty, may well be (ufpe&ed the more in the reft of his Do&rine. 3. It is more probable that that man means to play the Pope and tyrannize over the Flock, and make himfelf Lord of Gods hentage,who will do ail alone, fingularly or on his own head; then he that doth all in Unity, and is ready to give an account of all his. doings to the reft of his Brethren a and to hear what they can fay againft him.

But perhaps you will ask, What if we cannot get our Paftor fo much as to come to the A.ffociated Minifters to give in his Reafons of Diflent? I anfwer, Then try whether he will entertain a Debate with fome one or two that they (hall fend to him. If he will not do that neither, it is too probable, that he is fo Proud or Ignorant, as that a People (hould be jealous how they truft him with the guidance of their fouls. But yet I would not have fuch ralhiy to rejed him,but firft advife with the next Affociated Minifters.

J>hteft. But how fhall we judge, if he do come in, whether his Reafons be of weight or not > Anf. Partly by what you hear replied to them ( and therefore do not content your felves to- hear them from himfelf alone ) and partly by the evidence that they carry. He that will prove it his duty not to Afibciate, muft prove that there is fome fin which that AfTociation would engage him to. If there be any fuch fin, it is either fometbing unlawfuil to be fubferibed in our Agreement; or fomething to be neceffarily done in pra&ice. Hear him therefore manifefting and proving either of thefe. I can forefee the vain cavils that fome are like to ufe, by the experience I have long had of the Separatifts arguings. Firft, Perhaps they will tellyou we have fuch and fuch bad Minifters among us in our AfTociation; and here they will aggravate all the faults of fuch as they except a-gainft, as if they were nQtorioufly gracelefs. To this I would defire the Hearers to return thefe Anfwers.' 1. That we have agreed to

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reject from our Society all that are of known Inefficiency,or Un-godlmels, or Unfaithiulnefs in the main work. And if any one get in among'us, that is guilty of any fcandall, which wc were never fufficiently acquainted with, we judge it no more our fault, then it is the fault of a Church that an Hypocrite is in it, or a fmner that none accufeth. 2. We had rather of the two erre in judging too favourably, and permitting fomein ourfociety that arelefsnr, then in judging unrighteoufly, and rejecting the faithful! jfervants of C hrift. No Society hath all the members of equal integrity, znd beyond exception. 3. Defire thole Brethren thatObjec at to learch their hearts and vvaies, and remember what may be faid againft tbeffi-felves and caft the beam firft out of their own eye; at leaft to ccn-fure 'as humble men, that are feniible of their own mifcarriages and imperfections; and how much allowance the bed: muft have, that they may pafs 'for currant. 4. Tell them this, which I think, may give them full fatisfadion : If they have any charge againit any member of our AfTociation, let them bring it in, and they {hall be fully heard, and we will reject aihvhom they {hall prove fie to be rejected. Can they defire more ? Will men of any Conference or face of common honefty, let fly at men behinde their backs, and not brino in their charge to their faces, and hear them fpeak for them-felves: Yea and withdraw from a Society meerly becaufe of the pre-fence of fuch, whom they never accufed to that Society? Would theybe thus dealt by themfelves ? If we have bad members, might not their prefence who are better, do more then their abience to remove them, or hinder them from doing any hurt? 5. Take heed left out of your own mouthes you be condemned; while you acknowledge that even bad men are forwarder to Reformation and Unity then you.

They will perhaps further tell you, that we do but make a {hew oi Reformation, and we leave all or many ungodly ones ft ill in our Churches- they are even common PariiTi-Churches, compofed of the common multitude, as they were before.

tsffif..ThlsI have anfwered fufficiently already: Further I fay, 1. Romans mif-practice is any reafonable caufe of excepting a-gainft our Agreement: The Proportions which we fubfenbe doe exclude as many as I can finde any Scripture warrant for excluding. If the Objectors deny this, let them give their reafons againft the Propositions, and not againft any mans pra&ifing contrary to them. Would any wife man fay, I will not fubferibe Propofitions for Reformation,

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mation, becaufe fuch a man will riot reform cxa&Iy that doth fub-fcribethem? As if he {hould fay, I will not confent to the Law a-gainft fwearing, becaufe fuch a Juftice doth not punifh Swearers. a'. Before they withdraw for any mans perfonail fault (in permitting unfit members in his Congregation ) they muft admonifh that perfon and convince him of his fault, yea, and convince that afTociation of their fault in not cafting him off, or elfe why (hould they divide from an Affembly for one mans male-adminiftration ? Or if all be guilty, they muft be dealt with as in cafe of other fins, before they be rejed-eJ. If I know fome of the Congregationall way that admit unfit per-fons into their Churches, fhall I for that refufe communion with them and others of that way. 3. We are not to rejeft any member from our Church-communion that defires it, without fufficient caufe produced againft them. Let thefe Objectors therefore name the particular perfons who have been proved unfit, and yet been retained ; and not for (hame, fpeakof our retaining Pari(hes, multitudes, the ignorant, the ungodly, &c. in general!, when they name no particulars. As if we muft therefore condemn and punifh men as ungodly, without any a^cufation, meerly becaufe they are many, or becaufe fuch men clamour out generall reproaches: The multitude of members is one part of the honour of Chrifts Churches,as the purity is another.

Thefe Objections I therefore here anfwer, that people may know, they are not fufficient to warrant any Minifter to withdraw from U-nity. And again I do advifeall godly people to confider, that it concerned them to know the reafons of their Minifters diffent, and to be well fatisfied in them : For elfe 1. They may be guilty of encouraging and following him in a Divifion. 2. It is the Churches as well as the Paftors that muft be linked together by thefe Aflfociations, and therefore feeing it is by the Paftors that they muft ( principally ) preferve that Union and correfpondence, the withdrawing of the Paftors, tendeth to the dividing of the Churches themfelves. 3. They cannot fafely truft their fouls under a dividing Pallor. And let them butobferve when all pretences are taken off, whether with many thefe prove not the true caufes of withdrawing? 1. Some men are confcious of fo much ignorance, that they will not joyn with Minifters, where there is like to be any trial of their parts, for fear of being fhamed upon the difclofing of their weaknefs: In a Pulpit they may poflibly feem fome body; but they will not endure a cloier trial, Thefe men would do well to learn, that Chriftian honour is notg<

as! .cither honour 'is,, by contefting or fubtill contriving for it: but by an open and humble confeiiing of weaknefTes : He that will needs begreateft, (hall be leaft : and he (hall be greateft that will be the loweft and fervant of all. He that will fave his honour fhall lofe it: Pride is the greateft (hame among Chriftians. For my part I value the youngeft learner that is humble and diligent, above a hundred of thefe cloie hypocritieail Rabbtes, that have nothing but big looks and -contempt of others, to cover their ignorance. ■

■ i» .-Others you fhall find,that will withdraw and divide in meer pride of their own fuppofed godlinefs, andcenfonoufnefsof others, as unworthy of their fellowfhip : Thefe are the worft of all: So contrary is it to the true nature of-Chriftianityxo beproud and cenforious,and to fay to our Brother,'Stand by-, I am more holy then thou I What (in bath our Mafter more rebuked and (hamed then pride and cenforiouf-nefs ? There is no obfcurity in thofe plain commands: fudge not 3 that Je be not judged : who art thou that judge ft another mans jew ant ? "to hi* own Mafter he ftandeth or falleth : why doft thou judge thy ^Brother f ertyhj. deft thou fetatnought thyBrother ? We Jball all ft and before the judgement feat of Chrift. Let tu not therefore judge one another *wj more,&c. /foi«. 14.4,10,13. fee Gal. 6.1,2,3,4,5.

•If thefe men be godly indeed, they will be fo humbly confcious of their own unworthinefs and great imperfections, that they will be readier to draw back on that account, and fay, I am not worthy to be Aflbciated with Ghrifts Miniflers: rather then to fay, Such a one is not worthy to joyn wifch me : (except he will come and prove him indeed one fit to be rejected.) And truly in my experience,they prove noneofthebeft men themfelves, nor furtheft from exception, who <are fo ready to condemn their Brethren as ungodly. How oft have I beard one man accufing his Brethren as men void of grace, or thus and thus faulty : and within a few daies, heard others as deeply accufing him, for pride or coveteoufnefs, or ignorant, carelefs Preaching, and negligent, diforderly, rafh, empty performance of Gods work; as a man that doth but difgrace the work of Preaching, and make men loath Gods Word, through his ill managing of it. Thus frequently do I bear men accufed on both parts: Alas, that men confcious of their own weakneffes, fhould not forbear fuch vilifying of their Brethren! Perhaps one may excell in judgement or folidity, and another may excel! in zeal and diligence : Muft each therefore defpife or rejeft.the xKhcr?-He is a rare man that is generally ex-ceifeat.

3. Others

5. Others you wiltfinde will divide, meerly to fit themfelves to parties, or to ferve a thriving fide, againft the unity of the Church: Thefe Paftors, if known, are unfit to be owned.

4. Others will hold off, for fear of difpleafing their ungodly Pa-rifooners, by this exercife of Difcipline that we have agreed on: efpecially if their maintenance lie in the peoples hands: Thefe fer-vants of Mammon are unfit for Chrifts fervice. I confefs it is a great temptation to men that have a Family to maintain, to caft themfelves on a way that may lofe their Maintenance:But is he fit to teach others the do&rince of Chriftianity, Self-denial, taking up the Crofs,parting with things prefent for the hopes of future, &c who will openly contradict it all himfelf ?

'gutft. But put cafe that the people are fatisfied of the Minifters Reafons for withdrawing ?

iAnf. Both he and they muft faithfully propound thofe Reafons to the AfTociated Brethren: 1. Elfe how can we that erre be rectified ? 2. If they hear not both fides fpeak, thqy may eafily be delu-ded,and fatisfied in their fin.

But a greater difficulty occurres then any of thefe. What if a Congregation have the choice of their Pallor, and they cannot agree in choofing, but one party will have one man, and another party will have another > How will your Union be carried x>n, when the people cannot agree about their Teachers ? Anf. I confefs I forefee a fad calamity like to befall the generality of the Churches in this point, if God do not wonderfully prevent it. For Ifinde it fuch a difficulty to have many men of one minde (even of the belt) that I can hardly expect that ever the people fhould long agree in the choice of their Minifters: efpecially if they have divers propounded that mayfeem fit. For the Ancient experienced, or meeker fort of Chriftians -will be for a man of Solidity, Judgement and Peace : The younger and the more rafh, unexperienced Profeflbrs, will rather incline to a man of Zeal, who is inclined to Divide, and under pretence of further Reformation, to fall into unwarrantable feparating waies. And ufu-ally, fuch unexperienced people are untraceable, and will have their way, be it never fo wrong: For pafiionquite perverts their judgement : andthatpafiioxis often indulged rather then fufpe&ed, be-caufe it goes under the name of Zeal. You will have alfo carnall fu-perftitious. perfons, fetting in for a man of their own ftamp, to humour them ; and fo how many parties may there be ? Efpecially if ■ publique Maintenance betaken down, and people alio wed -to main-

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tain whom they pleafe; then moft great Congregations will be (in all likelihood) divided into two or three parties. Or if men grofsly erroneous, and intolerable, fhould by Rulers be put in the publiqu'e Place, and fo the bell people forced to feparate ( which I ftrongly fear) in all thefe cafes our Union will be difficult. Yea, if people grow into a diilike of their Paftors; and one part would caft him off, and the other would continue him : Or it there fhouid be two Mini-fters together, and part of the people fhouid cleave to one, and part to the other. What now fhouid be done in all thefe cafes ? I anfvver, It is not hard to tell what (hould be done : but it's hard to bring even godly men to do it. I will premife this Prognoitick, That I have little hope when I have faidall, to prevail with either the wilfull, felf-con-ceitedfuperftitious party, or the rafh youth, whofe Zeal doth carry them beyond all fober,. confiderate, judicious proceedings. But for the fake of the reft I will tell them what muft be done.

I. Firftitmuft be Refolvedon, That the Church muft not be divided. And therefore in all debates, keep that Refolution firm. And that Minifter or party that is for Dividing, do butdifcovera ftrong ground of fufpition, that their Caufe is the worft. All true Paftors and Chriftians will be fo tender of the Churches Unity, that they will try every preventing courfe, and wait and fuffer much before they will yieli to the Divifion of a Church. Obj. But if we muft either confent to an unfit taftor, or Divide, it is not long of us > but of the reft. Anfw. There are feveral degrees of fitnefs and unfitnefs: If he be one that is utterly incompetent and intollerable, then you muft ufe all right means to keep him out: and if you cannot prevail, you muft further do, as I fhall anon acquaint you more fully. But if he be one that is competently fit,though with many imperfedions,you muft do your beft to have a better, but rather accept of him then Divide. The Reafon is plain ; God hath flatly commanded Unity,and forbidden Divifion •. but he hath no-where forbidden the Accepting of a weaker competent Paftor, to prevent fuch divifion. God hath not yet provided enough for every Church of the Abler fort, (alas, how few are they in comparifon of the reft that yet are honeft and tolle-rahle i) If therefore all the weaker muft be caft off, then the farre greateft part of the Churches muft be unchurched, or be without any Paftors.

This therefore being firft Refolvedon, That the Church muft mt

II. divide, you muft fecondly take this as certain, that God hath not put it in thefower eft he people akne, to determine Vpho fhall be their Paftors,

except

except in cafe of Neceffitj, Vrhere his ordinary Veaj of Determination

doth fail.

This is fo fully proved by many others in Writing already, and it is fo contrary to my intended brevity to infift on fuch points,that I (hall fay but little.

Obferve carefully the difference between Election, Determination andConfent: Choofing or Electing fometime fignifieth only The firft Nomination of one perfon of divers that be offered, though yec there may be no Power finally to determine, whether that Perfon {hall ftand. Sometime it fignifieth the iaid Nomination with Determination alfo. To Determine is Authoritatively and finally to decide, the cafe and fet down, who the man fhall be. ToConfent, is but to be Willing t0 nave tnac man wn0 * s E^ e d or Determined of.

Now I affirm i. Gods Word hath left it undecided, whether the people fhall be the Eledors, fo as firft to nominate the man that fhall be their Minifter, or not. The Apoftleschofe two for /W^room, and left God to take one by Lot. The Apofties required the Church at hrnfalem to choofe feven men for Deacons, as fuppofing them acquainted with their lives, and as being loth to put any upon them, in that Office efpectally, which medled with money matters. But for Elders (for all the (hew from ^#.14.23.) there is no command or any thing equivalent, that the people have the Nomination.

2. The Power of Authoritative determining who the man fhall be is clearly in Scripture denied to the people. For it is appropriated to the Church-Rulers, under the name of Ordaining. For yg£t,x"*> ufed Tir.15. <iAtt.6- 3,ehr. fignifieth an Authoritative appointment which is not a meer ufelefs Ceremony (as fome make Ordination to be that neceilitate the Ordainer to lay hands on him whom the people Eled ) but comprehendeth the Determination that this muft be the man. For my part 1 believe that it is the Church-Guides or Ordainers that have the fole Authoritative Determination, and the people have the full and free judgement of Difcretion, to judge whether the Ordainer have rightly determined, or not. Bwt if that (hould be otherwife, yet ftill it is evident that ordinarily the Ordainers have a Negative voice; and that the Church cannot take to themselves a Mmifter without them : Or elfe it would follow, either the Church-Rulers muft Ordain whomfoever the people nominate (which is not to be imagined) Or-that the people may take them Mmiiters unordamed (where Ordainers. may be had) which is as vain a conceit. „ . : Note

Ux€)

Note alio-, that it k not only to the Office of the Miniftry fa Gc* neral that Ordination is Neceflary; but alio to the fixing .of Mini-fters to particular Charges. The Apoltles Ordained the feven Deacons, as approprir;? to the Church of ferufa/em: and Ordained them Elders in every Church, Atl. 14,23. and commanded Titus to Ordain Elders in every City, Tit. 1.5.

Obferve alfo, that though there be fome controverfies whether this power belong to a fixed Btfhop, or General Minifter, as che Apoftles, or to a Presbytery, or to a (ingle Minifter of that fame Church (if there beany left;) yet all are agreed thatic belongs not to the People. Conclude of this therefore that the People ( alone at lead ) cannot juftly determine who (liall be their Paftor.

3. Yet the Determiners or Ordainers muft have the peoples Con-fent, ordinarily. Becaufe the Minifteriall power compels not to obedience by outward violence : And therefore Confent is of natural! Neceffity to the peoples a&uall obedience. Ifamanfeta Steward over his Family y the reft 1 of the fervants are bound to obey him,whether they chofe him or no : but yet becaufe* they cannot be made to obey him againft their Wils, a wife Mafter will chufe fuch a one (if fit) whom the fervants will fooneft confent to : So if a man be to fend his (ons to the Univerfity, he will not tell them that it is in their own power to choofe themfelves a Tutor; but himfelf will dothat; and command them to obey him. But yet becaufe they can never learn againft their wils, therefore he will not (ordinarily) force them to a Tutor whom they will not confent to, if others may be had: (Though perhaps he may urge them to confent by fome (harp words or dealings.) So that the Ordainers (hould pleafe the people as far as. may ftand with their welfare, and no further.

Thefe things being thus laid down,let me for Application,tell you, III. Thirdly,That when a Church is at variance about the choice of a Paftor ,or determining who fhall be the mm 3 they are bound tofeekjhe advice and determination of Church-Guides:, For feeing it belongs to them to Determine,whethcr there be difference or no, ( by Ordaining ) they muft efpecially be fought to when there is a difference.

4. If the Ordainers or Minifters determine of a fit man, you muft' ftand to the Determination, though perhaps another might be more fit. If the man by them determined of, be utterly incompetent, you muft firft prove it to them, and (if chat ferve not) appeal to fome more General AfTembly,or feek further to men more unqueftionably Judicious and faithfull then they are

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5. If the people will not thus be fatisfied, the refufed Minifter muft remember hi^duty, and not offer, without order and authority, to make himfelf the head of a dividing company.

6. If he will not obey, he is to be admoniflied by the Paftors of that AfTociation, and to be Avoided and Rejeded, if he be ob-ftinate.

7. If any paffior.ate part of the Church will flick to that man, the reft that fear God muft admonifh them, and if they be obftinate, avoid them, according to Rom.16.17. Now Ibefeechj9U, Brethren, mark^ them Vvbich caufe divifions and offences, contrary to the doctrine Which ye have learned, and avoid them : T%r thej that are fitch,, ferve not our Lord Jefus Chnsi,but their own bellies : and by good Words and fair jpeeches deceive the hearts of the fimfle. I have feen this verified in the iifue, of fome that I durft not fo have thought of in the beginning. Poor inconfiderate, unexperienced Chriftians little know wha* they do, when they take part with dividers, and encourage them in divi-iion. They do but ftrengthen their own fnares. Such men fifh moil for themfelves, even when they think themfelves they are more zealous for Chrift then others.

8. Were there no other remedy, rather then the Church fhould divide, they ihould (after folemn feekingGod) let God himfelf determine it by a Lot, as Matthias was chofen.

If you once fall a dividing, you will give the worfer part fuch an example, that they will prefently choofe themfelves Teachers that will pleale them, and leave but few to hear or maintains pious Mi-niftry.

8. If the Church-Guides be fo corrupted, that they all confpire to force on the people unfound, inefficient or ungodly men,then the people may rejed them ( as Cjprian advifeth them) of their own accord; as being left deftitute of Chrifts orderly Remedy.

9. What hath been here faid of the firft cafe, may'iuirtce to determine the other cafes. If a people have two Mimfters,and fome would adhere to one and rejed the other, and the reft adhere to him and refufe obedience to the former; in this cafe they fhould ail take the advice of the neighbour Affociated Paftors: For, though it be disputed, whether luch Aifociated Minifters have any Regent Authority over a neighbour Church, yet all agree that they fhould be con-fulted and heard in order to Unity; and that's enough to the bufl-nefsinhand. If they can prove their Minifters fit to be ejeded, let: them there prove it. All Chriftians are bound to be accountable to/

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(nS)

their Brethren, in mch offenfive adions, as have a face of divifios or difobedience. If both the Paftors in queftion be approved of, then the AfTociated Minifters (hould advice the people to lay afide their carnal finfull contentions (which the Church of Corinth was fo plainly chid for) and to clofe with both, i. Becaufe two Minifters are far fitter to Guide a Church (fpecially if great) then any one alone :-Yea (hould one of them be but weak, and the other more able: a weak hand will afford fome help. 2. It is the Scripture way to have more Elders then one, and if they reject their Paftors, and fupply the room with private men, they vviil, likely, have weaker rhen they reject. 3. It is not in the peoples power to rejed one that is already their Teacher : except when he is utterly intolerable, and all orderly means for his ejection do fail. Prove from Scripture that any people may elfe rejed or depofe their Minifter. 4. Much lefs may a lef-fer part of a Church doit, when the greater difTenteth: no nor a greater, becaufe it tendcth to divifion.

If the people are unruly and will not agree; the neighbour Minifters muft admonifh both the faid Paftors, and charge them in Chrifts Name that they avoid Divifions, and that themfelves do heartily and lovingly clofe and entertain no motion to divifion from the people : and that will break the peoples dividing purpofes, if the Paftors be but rcfolvedly againft it, and do not fecretly foment it (as commonly they do.) If either of the Paftors be refolved for Divifion, and rejed this admonition; the godly people are bound to fufped that man, and to admonifh him, and not fide with him ; feeing it is ufually the true mother that would not have the childe divided: and an ill fign when men draw Parties and Difciples after them. And the neighbour Minifters are to admonifh fuch a man, and proceed with him as he receiveth or rejedeth the admonition. Many differences in Judgement and Pradice muft be tollerated among Brethren to prevent dividing : but dividing it felf is not to be tollerated: (except where the caufc is juft; which muft be a great neceflity.) What (hould be done with thofe particular perfons^ that will own but one ©f the Paftors, and yet will joyn with thewhale body of the Church, which acknowledgeth both, I will not now attempt to advife; becaufe it will be fitteft to do it according to the quality ©f the perfons 5 their reafons, their carriage in the bufinefs,^. all which may muck vary the cafe.

If it appear, that the peopfe rejed or difown a Minifter for private grudges, or for croifing them in their opinions or old cuftoms

in things unnecefiary, or worfe, thofe people muft be th<* more (bar ply dealt with. Much more, if it be for crofting them in their fin, or telling them the truth. But in cafe a Minifter have by weaknefs or pafiionate fpeeches, or neglect of his duty, given jiift offence to his people, yet the fault be not fuch ds to caft him out: then the neighbour Miniftcrs muft advife him, humbly to acknowledge to the people his weaknels or mifcarriage, and to prornife his faithfull endeavours to reform: and if any perfons remain paflionately un-reconcilable to him, they muft be the more born with ( fo they drive not to a divifion ) becaufe he gave them fo much occafion of offence. No humble man can violently profeeute another, for being too violent againft his faults: but will rather fubmit to it, as Gods aftli&ing, humbling, reforming rod. And it's two to one, but after ibme experience of his more holy, harmlefs, diligent behaviour, chofe very people will own him, that did difclaim him.

Laftly,If ail remedies fail,let one of the Paftors depart, and fay, Let him take the living childe undivided : And the better man will likely be the readieft to do it; according to that I before cited out of Clem. Roman.ad Corinth.

Let none wonder that I fpeak fo much on this fubjed : For if the Scripture were confeionably ebferved, men would take Church-divifionfora greater iinne then Adultery or Theft. Mutinies and Divifions do more infallibly deftroy an Army , then almoft any other fault, or weaknefs: and therefore all Generals punilh Mutineers with death, as well as flat Traytors. I confefs ten or twelve years ago, I wondered oft to finde both Scripture, and almoft all the voluminous Writings of the Fathers in every age, to be fo filled with exclamations and argumentations againft Church-dividers and Hereticks: But now I know a little better the reafon of it • and how prone, even Godly, Zealous men (efpecially young unexperienced Chriftians) are to it, and of what defperate confequence it is. Our Union is our ftrength and beauty : Commonly they that Divide for the bringing in of any inferiour Truth or Pra&ice, do but deftroy that Truth and Piety that was there before. I like not him that will cure the Headach by cutting the Throat. No Mafter, no Law, no Profeflion was ever more mercifull, gentle, meek,, more for Unity, Love and Concord, then the Mafter, Law and ProfelTion of Chriftians. O that the Lord would fpeedily anfe, and ftirre up in all his people in the world, fo mighty a Zeal for Unity

T z and

(no)

andSanftity, thattfiofe blcffcd Twins might conjun&ly flourifri, whie. thrive k'ill when they arc divided: and that the true Saints pf Chrift may once tafte that fweetneffe which fuch a blefled State of the Church would afford 1 However, the friends of Peace and Holineffe (hall tafte of it, Rcade fames i .13. to the end. 1 Cor, 1.&3. /W.12,14.

F I Vs^l S.

Errata*

P .Vl1 \r£ H?»" d <>&y»**d< "UP ><>. J,, r [P c ,«i, > n d J.,* fo,[c*.r,„frf.[rfefrir3

Z^ QMcdi^e

■fin. Jlizfyfi^ -&

id: J*xU^

TO THE

READER

R E A D E R ;

Sappofi thou wilt marvel that I trouble my felf with fo wilde a Generation as the People called Queers are • or that I trouble thee with a few haft y lines which I wrote onfuch an Gcca-fion s Vle truly tell thee the cauje of both: i. Jhcyfent me five fiver al Paper s> one of them containing the Queries which I anfwer, and others of them &lmoft mthing but a bundle of jilthj ruling words, [Thou Serpent, thou Liar, thou Deceiver, thou chiide of the Dc-vil, thou curfed Hypocrite, thou dumb Dog] with much more of the like. They chofe out one day , when it pie a fed Godto confine me to my Chamber by ficknefi, to come into our Jjfembly, and aftir Cteerning-Sermon to fall a queflioning the Preacher > my afiitfant* and becaufe he avoidedpubltck diluting with them at thatfeafon, as not taking it for a profitable pending of the Lords-day,they call him the hireling that flieth, it feems referring to John i©.i2. and jo confefing themfelves to be the Wolves, I findt that they dofo cha llengc, and brag > and triumph, ifwejay m* thing to them, and that too many fimple People expeff that wefhould anfwer them, that (after an unprofitable verball difconrfewithan umeafonable railing feBow) I nfolvcdt*

fendthem this brief Anfwer to their £u:jlions: Andbeeaafe they abhor Syllogifms and Difputings, I was fain to deal farther with themtntheir own queftioning way : 1 had before^ offered to come and Anfwer all their Queries in thei/ Affembty, tf they wouldconfent tbatlwghi do it without d'flurbance •, Jluiinsicad of permitting that, they denied it, Andfcntrr.es Letter of Reviling, catting me ever and over , Serpent and Hypocri e, and the like Names, and commanding me in the^j Name of the tmjl High God to arfwer their gueftions in writing, thatth y mi%bt print them withthetr Reply • fothat if I fay nothing,they will infult • If I write to them they will print it: Being therefore (ofar called to (peak./ chofe rather to print my own Papers, how mean foever,then let themdoit.

Two objections Iforefee will be raffed againfl met One is, That the ferfons are [o contemptible, and the err ours fogrofi, that it's a me die ft work top rive againfl them • To which I fay, Let (ad experience witnefS', whether it be needle/^ when they fo n.ucb multiply, andfomany> where they come x areprefently infeScd. The (alvation of the poorefl Chrifli. an is fo far from te.ng contemptible, that it is worth much more th:n cur createft diligence. 2. Itwillbefdid, It is but the Churches of the S(parAtifts and Anabaptifls that are em+ ptiedby thefeSedicers •, and it's beH even let them a 1 one to keep their own F locks,and few e their Churches,or if they fatl off, it may [hewo:hers the tendency of their wayes, and fo prevent their turning afide $ To whioh, J anfwer: i .Though the ft ream of ^poftates befuch as first were AnabaptiBs or Separators, yet here and there one of the young unfetled fort, dofallinto that ftream that were not before of them, but per" haps inclining to them, and jo dofomefew that had no Religi-oufhefi. 2 . i had farre rather that men continued SepArattHs and Anabaptifis, then turned Quakers, or plam Apojlatesi, And therefore would do aU that I can to hinderfuch an emptying

ing of their clurehes & tendeth to the were art din filling of HeR ; It's better to flop them in a condition where we may have fome hope eft heir falvatton, then to let t htm run into certain perdition •, / did therefore take it to be my duty when thefepoor Neighbours , who had before been i^Anabaptills, Separatifls, and feme Seekers, had turned Quakers, to ofer themaverbal Anfwer to all their vain ^ueft tons, that I might have had fo much opportunity to undtceive them 5 when they refufedthat, andfatd, theyweu'd not le drawn hto a Serpents fnare, I thought beji to fend them my Anfwer in writing, committing it tofome of their Neighbours, that they might deftre leave to readeit in their Affembly • And when I heard that they would not grant that neither (for all their infulting adjuring of us to anfwer them) but talk of Trintingfomething again ft me, I chofe rather to tell the world of thefe Parages between us> then leave thtm to their reports^(peciaSy hearing how they encreafe in London, and other parts, and that the ignorant have need effome plain Information to prevent their Apoftafie and perdition in this temptation.

tApril 2© h

R,B

TO THE

Separates and Anabaptifts I N

England

Hough Gods mindebe mefl: plainly revealed to us in his written Word, yet are his Providences alfo teaching, and it is the duty of his Servants to reade and ftudy them; especially the Poenal withdrawing or withholding of his grace, and giving men up to believe lies, and to vile affeftions, to a reprobate fenfe, and to an abominable converfation, thefe arefuchdif-coveries of the fore difpleafure of the Moft High, as fhould make even the beholders to fear, and all that flaad but near to this heavy judgement to fly away from ii, as the jfradites did at the'cries of the Rebellious followers of Corah, Num.16, left the earth fhould have fwallowed them up alfo: I am not of their minde, that make light of the ftrange Providences in our military affairs and changes of State, though I think every carnal admirer of them, doth not underftand them: But it's a matter of very fad confideration, that many of rtiofe fame men that feem fo much to magnifie ihefe, do 00 more obferve, underftand, and lay to heart the more remarkable Providence of our heavy fpiritual judgements!

ments! The over-looking of thefe Providences makes many fear left ic be but chcir own intereft which (hey ftudyinthe other, and left by reading themfelves and their own Names where they fhould reade God, they turn this Light into darfcneis or fedudion, and by fur-fcttiog on this Fvaft, do coi trad thofedifeafes that are like to be their bane •, What is Gods Word for, but to nuke himfiU 2nd our duty known to vs? And fo he doth very much by his Works, where we may fee his Nature, and Something of his Approbation or diflike, efpscially as they are iead fcy the help of the Word. Certainly, God is known by the judgement which he executeth: fjpeciaily when) tie wcked is (naredirithe work ef his own batsds, Pfal.o, \c. The hand of God is apparently gone out agaiaft your wayes of Separation and Anabapcifm: It is your duty 10 obferve k : You .may fee you do but prepare too many for a further progrefs, S-:tk;MS, Ranters, Families, and now Quakers, and too many profeffed Infidels, do fpring up from among you 5 as if this were your journeys end, and the perfe&ion.of your Revolt. And it is your Churches and ch.Je that lean coward you that presently receive the Doctrines of the Deceiver, and ate the ftream in which iome others with them are carried away. You may fee you cannot hold your followers when you have them • Your woikis Wafted, You labour in vain, nay, worfethan in vain ■-, You do bit prepare men for flat Hertfi; and Apoftofe-,. ] have heard yet from the feveral parts of the L^nd,.but of veiy-few rh-at have drunk in this venom.of the Renters or Quakers, but fuehashav* firft been of your opinions, and gone out at that door * The reft are but here and there ^ young perfonthat was not noted for any great

matter

muter of Religtoufnefs, or only liked ic, and inclined toyourwaycsv And if any others be feduced, the evil arifeth fro h among you, and from your Graduates do they receive their taint, as yours do from the Papifts and the great Deceiver. IsicyourMiniftryor ours that they bend their force againft i Is ic not part of their prefent bufinefs to do your work, and cry down In-fanc-Baptifm * One of the Queries which they here put to me is [[What cxprefs Scr pture I have for Infant-Baptifm? whichlmuft fhew without confequenccs or elfc confefs my felf a hlfe Prophet;] And another tend-ethto prove us no true Churches: The Quakers then areScparatiftsand Antipoedobapufts, though more: I fpeak not this to reproach you, but to minde you of the tendency of all your endeavours, that you mayferiouf-ly, as before the Lord,c©nfider, whether he do not wit -nefs from Heaven againft you and your wayes, by giving up your followers to fuch abominations as fince thedayesof thc2Ww/,i//4/tf andthe reft of the Gnojiicks> the Sun hath hoc feen, at leaft fo openly and commonly owned. Have you well confidercd into what your Societies were refolved in Germany and other parts * And do you well confidcr what fruits they here bring forth, and how likely they are to be fhortly quite corrupted, if a fpeedy ftop be not made * And what ic is that you have done to the Church of God, and how much it is beholden to you for the profpericy of truth and piety. Is ic like to be Gods way which fo ordinarily leadeth t$, and endeth in fuch defperate evils i I make noc this myfirft or chief Argument againft you, bucit'sacon-fiderable ftcond, and ihould make wife men ac leaft fuf-piciousof fuefcacourfc: Nop would I thus argue from theApoftafieofafcw, or up©n fome unufual accident;

But

But when fuch hath been che Face of the ftream of your party, from the very firft rifing of them in the world, to this day, I think it not inconfiderable. Nor would 1 thas argue from any temporal judgement eroppreffionby a perfecting Enemy -, for I know thatisnoiuchfignof Gods difpleafurc: But if I fufpeft whether thofe perfons arc in a way plcsfi.ig to God, whom I fee him fo-ufually deliver up to Satan, I hope I may be excufed. Certainly, Gods Churches are the places of: his Bictfing and his Delight: And certainly fuch fpiricual plagues as out* eyes now behold, areas evident Notes of Gods heavy dif-pleafure,as men canexpe&tofeeohearth. And we have the more rea(on y a co be fu^>icious 3 that this is Gods dif-owning of your way,and Teftirnony from heaven againft it, in that he followed the firli Hereticks, the Simonians and their followers, with the famekinde of judgements, and by.fuchfcarfulldefertions, didtheo witnels hisde-teftation of thofe that withdraw from the Unity of his Church.

And it is very remarkable, that it is a pretence of our Impurity, and of a greater purity with you, that is pleaded by chofe that firft turn over to you, and that this height of all impieties (hould be the ufual iffue of a way pretended fo exa<5t and clean : Doubtlefs it is none of Gods minde by this to ^ifcourage any from Purity and true Reformation, but to (hew his Detcftation of that Spiritual pride which makes men have too high thoughts of thcmfelves, and too much to contemn others, and to defire to be further feparated from thera, then God in the Day of grace doth allow of -, Where the Tares Cof ungodly men) are fuch as 'cannot be pulled up and caft out of the Church, without danger of pulli»g up,and cafting out fome of the Wheat^even the

B weakeft

weakeft true Believers with them, there God would have us let both giow together till the time of HaVVeft; BtKthefe proud men will (land at* further difhnce, and will diflike Gods gracious dealing with finners, and their eye is evil, becaufe he is good $ and they will not grow ih the fame Pidd (or Church) where iuch Tares do grow, but will tranfplant themfeives and remove from the field, becaufe God will not pluck up theTares, (especially if any Minifterial negie& of Difcipline be conjoyned as too commonly it is: ; and in (lead of blaming their own piide 5 and mifundcrftanding of Gods mercifull dealings with finners, they lay the blame on the corruption of the Church, and call ic, ^A Field $f Tares> and not of Wheat: In one word, it is moft evident, that fpiritual Pride doth turn moft men from us to you, and that this is the very finne that undoes fuch a multitude of ProfeiTbrs of Religioufmfs > and which hath let in all Gods Judgements upon us, and the finne which he is now wicnefTmg 3gainft from Heaven. As none more like to Chriftthsntl^e humble that are mean in their own eies ; and companionate to others •, fo none are more ffke to the devil th:n the proud 5 that think highly of themelves, an.j contempcucufly of others 5 Andthebettert!:e thing is that they are proud of, the worfe is their pride, in this refpedi, that it is the letting up of 'Gods precious merciss againit him, and the building of Satanshoufe with Chrirts materials: Thb Pharisees Liturgy is ©f too frequent ufe in the Separated Coilgregation [/ thank thee, 0 God y that I dm not as ithir nunare x &c. mr even & this Publican."} He thai; ^ketH us to differ from other men, and expefletH fhanki'for his differencing grace, doth yet abhorre a proud oftentacion of it, and a diminutive efteem of his

fiaalleff

fmalleft mercies unto others, andal! proud defires that they fhould be thruft below us fur* her then be hath appointed : It is the good of finders, and the honour of God that is the end of Difcipline, and not that we migfet perfonally be extolled and judged of ab$ve what is meet.

I befecch you take this plain Admonition in good pajc from a Defaer of your Recovery and Salvation.

T^cbard "Baxter,

An Answer to a young unfctled

Friend, who before inclining ftrongly to

Anafbaptiftry,atlaft fell in with the Quakers,

and defiredmy thoughts of them and their

wayes, which Teemed to him agreeable

to the Scriptures.

I have perufed your reqnefl, and am glad thy you are not fo confirmed in your mifery , but that ym will yet ask advice if your Friend'$ I pray God you be fo ingenious and happy as to take it: It is a very fad thing to me, and [hould he fo much more to you , to think that after fo much pains as you have taken in duty , and fo much ^ed as yeu have profeffed for God, you jhuld yet h fo unacquainted mth the Will and WordofGoi, andChrififbould have fo little interefi in your hurt, as that fuch horrid unchripan Doctrines andfraBices Should be fo eaftly enter-tained by jm> and fo far approved of: J WArvelwbyycu took tt for [o great a work of grace to convert yon from

B 2 pro-

prophanenef, and now will take it for a greater work to convert you to it again, cr to much wcrfe ? Was it net the fame ordinances"thatyeu dcfpifed before €onverfion, which jeu now much wore deffife ? Was it not the fame Mini-Jiersthat then yea ficrn'a whemye now reproach withfarre greater bitetrnrf (if you do as ihoje wh^m yu plead for • do ?) Is it not the f«mc Chriftians whom yo;t then derided, And now revile at, and condemn as children of the Dei iff O mifr able man ! L a 1 ! your hearing and praying come to th* S Dare you meet the M((fengers of Chrift in the face, and tell them they are Liersand Deceivers? Dare y:ucaft out the holy worfhip of Chrift , as fdfe worfhip , and fcek to draw people into tie contempt of it ? Dare you damn thofe Churches, and millions of Saints that ChrisJ hath bought with his frtciembluaf Dare you feek to draw men to hate their Teachers,wbom.Chri\i huthfztover them, and to hate his people, as if-they were the Children of the Devil, and to hate his Viorjiup andhdywaies } AlasfhatCvcY a man in his wits (hotfld look upon fuch abominations as amiable, and much more that am nan fhculdbefomadastodethis under the Name and Prefefiim of aChriftitn ! That you can imagine that the fur to *> oppofition to the whole ^A rmy of ChriH, his Officer s, Church and ordinances t can yet be a work that Chrift accepteth : u hat you fhsttld no better know Chrijls work frem S*'ans> nor know ihat it is the Dragon whoft^ warfare theje men do manage ? I mufl needs profiff , that it is a very grievous thing in mine eyes, that after all our fains with mens fouls ', andafter therejoycings which »o had in thar feinting converfion, dnd^ealotts lives, wefhtuld yet fee fo much ignorance, levity and giddtnef of Fro/ef-fors 9 as that they are ready to entertain the tnofl horrid abominations! That the Devil can no fooner bait his Hook, but they greedily catch at it, and fwaSow it without chewing •

Ted,

2V4, nothing ferns too groffor them y but ft it feems Novel-ty all goes down. I am afraid, if they go a little fun her, thej will believe hint that [hall fay, The Devtl is Cod, and to be worjhipptd and obeyed, shall I freely tell you whence all this comes ? Even from heSifh pride of heart: Toufeeit not (it*s like) in your felf or in them, but 1 fhall endeavour t$ make you fee it both tn year felf and them., For your felf> you cofifefle to me, that you have long thought that Infant-Bapt (m was an Errour , and that now you think the ga>ikers are in the rights and jet you neither did snee reade any one of thofe Books which we have written to prove Infant- Bapttfm to be a Dutie, nor did once ferioujly and impartially lay op:nyour Doubts to your Teacher , nor ask his advice, as tf you were even thin too go id to enquire, and would venture ycur foul to five you a little Ubour, yet are you now confid:-,t thxt you are in the right , and he and all of his ?n:nde Are in the wrong* You know you Are a young mm> andhavthad L'tlc opportuwtie to be acquainted with the Word of God, in cempanfon of what your Teacher hath had: If yon presume that you are fo much more beloved of God than he, thdt Gtd will reveal that to you without feek* ing and fludic , which upon the great eft Diligence hewiU not reveal to him j What an this conceit proceed from but pride ? God commandah ftudy and medicating day and night in h.s Laws • Tour Teacher bath Jpent twenty, tf not anhundredhoursin fucb 'jMcditauon, where you have (pent one : He hath (pent twenty, if not an hundred hon*s in praier t$ God j or his Spirit of Truth and Gract, where you have Jpent one : His praiers art as earnejl as yours : His Life is much more holy and heavenly than yours*, His office is to teach, and therefore God is, as It were, more engaged to be his Teacher, and to m*kc known his I ruth to him, than to you; Is it not then apparent frids for you to be confident

that you *r* fi much wifer then he, a*} that you are fo much more lovely in Gods eyes, that be willadmit you more into the knowledge of bis Myjleries, thenthofe that have better ufed his own appointed means to know them ? and for you in ignorance tn run about with the Shell onyour head, exclaiming to the worldof the rgwrance of your late Teachers ? I fay net that you do fo 3 But the Quakers whom yon approve of d$fo % and much more.

I pray yoa tet me> Did you ever ftudy mil what Paul meant, iTim.%.6. when hereqnireth, that he that is or-dainedfhould,'not be a Novice, left being lifted up with pride he fall into the Condemnation ot the Devil $] The Word tran(lated a Novice, fignifietbaNew Plant, a late Convert, or new or young Chriftian h Ton fee here that fuck are in mofl danger of being lifted up with pride, and why fo t But becaufe, 1 .7bey have net jet knowledge enough to acquaint thim with their ignorance and'great wtaknef-fes. 1. Nor have tbej yet grown to ajuft degree of hnmi. lity, and other eftablijhing preferring graces $ Ton fie alfo that to fall into Pride, is to fall into the condemnation of the divd. 7<M kmw fure that it is no wrong to you to fay that jou an but a Novice or raw Cliriftian, for it is but a few fear* fince you came out of utter ignorance and carnality 5 and ibenhre that you have reafon to be very walchfuM agalnlv this (in, yea, by the evidence that ycugivein a^ainft jour fclf, ycu might fee that ytu are too far enfnared in it already*

And for the J&skers, youareblinde if you fee not their horrible pride 5 Toule perhaps think it firange that Pride fhould be the very Malier-pnne in them that go info poor a garb , and cry out agatml Prtde fo ^eakufly as they do; und go up and down the World, as if they werefint from Heaven toperfwade men to wear no Late, or Cuffs, or Points ,

and

and that dunnfomany CM'imijt [ ers for being called 'Matters. But alas do younotkuow that Pride of inward qualifications commonly called (piritual Pride, is the mo (I ki&ing and abominable ! the better the tiring u that you areproudofjhemrfe is your Pride, O what a brave t hmg doth it pern in theft mens etes^ that they fbmld fttm to bepefjtjjedwithfuch an excellent firirit as can trample upon worldly glory, and can beifieroufiy contemn aR that are not of their Seel, and that can dejj?jfc_j Dignities, and be equal with the greateil ! Tea, that endy they (heuld have this admirable (pirit, and all others arethc^ Children of the DevU^ and under thir feet: Though $ther men fhouldnever fo much fight them, yet do they wonderfully pleafe themfelves with theft hgh thoughts ofthtmfdves • For Pride is fir [I an ovtr-vdmng of a mans {elf, and thinking of himfelf abme wha- is ?xe<:t,and then a at fin that others [bould dofoby him too

Ij yet you fee not the pride of thefemen, I will (hsw it you in tbefe fow particular Evidences,an a that fo plainly ,ihat if you know the difference between the language of heaven and of hell, you mjy eafily perceive the Devil jf taking by their months, t . They affi m thtmfi Ives to be per feci with -out fin (yea, f me of i hem fay, they are Chrift and God.) And ts it poffible that any man in this life, that U not mad with ffirituaLpride > cm indeed beleeve^ that he hath no fin? What? that he tranfgrejfeth no Law ? Tint hi doth love God in thc^ higheft degrte that he k bound to d§ t Tha: he never hath a thought or ward that is finful, nor fitfully lofeth one minute of his time f Tea, and this when in the tits and ears of thc^r wifefl, they foam oat their om$ (hame, as the raging Sea doth cafi out the dirt. The devil himfeif hath either left pride, or left ignorance, than to think himfeif to be per feci without fin- If %Uy have no fin, what need they pray, Forgive us our fins ? or w bat further need have they of the bloud

*/ chrtti or his Intercef ion to procure them any further for-givenef? ifyoucanfunopndeinthis,Ifearjoutreblinded with thernto destruction.

% . And is it not apparent pride in them tofet up themfelves fo far above all the people ofGod en earth? Tea, to vilifies the moft holy and eminent Servants of God, and condtmn all the Churches in the world, as if Heaven were made for them alone (if it were jo well) thit all of them did believe a Heaven be fides thai within them, which, Ijuppofe, u butafenie Heaven.

5. And yet more unmatchable pride and impious injidelitie is it,to damn aH the Church and pecpU of God for this 1600 Tears at leafi. indeed God hid never a people on earth of the/i mens way: Bat (to let piff the Scripture ages which condemn them) tell me, Hadchrift any Church (ince the Apostles dales till now, or not} If he had not, then he wm no Head of thejt Church, andfo no Chrifi ; For there is no Head without a bo-ay : If he had a Church, TcUtta where it was, and when* Do you not know (if you know any thing of tbejtateofthc^> Church for 1600 Tears) that Christ had no Church on earth of the Quakers minde, andthxt all his cMtnifltrshave been fuch 44 they condemn, and have bun CaBedby as honourable^ Titles, as they are now ? And is not that m*n either an Infidel ami enemy to Cbnft, or ft ark mxd with pride, that (an believe that Christ had no church till now, and that all the Mi-niflersoftheGoftclfor 1600 Tears were the Ministers of the Devil (as tbey fay vfus that treadin their fleps) and that all thsChriftiar.sof th*t leooTe^rs are damned (as now they dare denounce againfi thofe that fucceed them) and that God made the world, and Chriji dud for it, with a purfofe to favt none but a few g»akers, that tbo world never knew till 4 few Tears ago y Or at leaft a few Hereticks that were their Predt-cejfors of old.

4> And I fhouldfuppofe that their proud, fcornful', railing language (houldpui it out of doubt what ffirit they are ef, to any that arc acquainted with the language of Chrifts Spirit, and of Satan, and arc. able to \ad(t offp:rits by the moff palpable^ effects, ^d to kvow d&hntffefro p light.

But yon fay , // is Scripture: Unguage which they (petit: I anfwer,f&£greaer isihtirprtfumpiuous fin inm/fongft if/a nfe of Scripture- Language, as to fcrve Satan ly it, andufeit to reviling . what ifchnfl call Ju d as a devil? Is it therefore law full to Gall Peter fo, or any f ail hfull (erv ant ofchriff? But I perceive you think they justly condemn us, becaufe we arc called Matters of men ^contrary to Mac. 2 ? • Alas,that a Christian fbould be fo ignorant, as not to know that even calling Matter and Lord too,is commonly allowed of in Scripture,and that it is not the Tit I:, but i.The proud affecting eftbeTitle. 2. Andxhe Lodingst ova mens faith, as Moffers oft hat {as if others muflbe of their m.nde, right or wrong} which Chrift therecondemned r, Even as in the fame place he ferbiddeth being c ailed Fathers, inthe very fame fenfe, when yet it u frequently allowed in a better fenfe. But for the fuller anfwer-tngof thefe fcruples of yours and the riff about tithes, and fuchlike: I fend you herewith, an^Anfwertothe gueftions of (ome Quakers ne*r m in the Parifh of Bromfgrove, and refer you to my Defence of che Worcefterfhire Petition, Printed fome Tears ago.

To your Queftion, what I think ofthefe men 5 / will tell you what I think, and am pafl all doubt of.

There are in England a Companie ef young raw Profef fors, that have more ^eal than knowledge-. And there are a company of carnal bypocritestkatplace allthch liMghn in holding certain Opinions , and uffng certain external Wor* jbip, andffding with a Religion* Party, it is too hardmat* ter to mifiead allthefe, if they be not better guided by others

C them

then by tkemfelves :. White they have due regard tothe^j judgements of their Teachers, thai know more than them-felves, and fo live in a learning way, u tl they hxve attained to better understanding, they may e[cape Deceivers $ But if they are once brought to be wife enough in their own eyes, and todeffife their Teachers, then they <are Lke a ?nan that hath lift his way in a dark nig^t, or that hath loft his Guide in an unknown Wildetnef, or like a Dog tb.it hath left his CM a-jler, and therefore kill bereadpofllow any body that fir (I whislleth to him. The Papifls and the Devil know this well enough* and therefore their fir ft endeavour is tottnfettletheje people by taking them ojf all } dependance on the.r Guides, and that mujl be by br ngwgthe -jMiniBers into contempt with them; For, if they emid once accompli fb this fatty, and fe-pirate the people from their Pallors, andfo afftult the people alone > cr with weak \ ar>d unlearned Teachers encly, they might then eafdy bear down all before thern^ and one Peptfb Friar or jpefuite would non-plm five hundred of cur moft famous Sect-mafttrs ; they remember yet th.it it was the dtfgracing of the Popijh Cletgie,pattly by their own notorious ignoranceandvvCioifeft , avdrartly by curperfwadwg men that the Pope is At iclvtfl, which was the mam advantages whisb the Reformers hid for the \mning of the Papal Kingdom*, And theft fore they would, partly in Policie, and partly in Revenge, attempt the dettrnilion of our Churches by the fame means'. 7 heft Papifts feting the temper of our fore-(aid unfetledProfcffors do creep in among them, andufe their utmofi skilltounfettle them more, and bring them into diftikt of their Teachers, without which they have no hope of fuc-ending •, Their ftrft waies arc by reproaching the fetled Go* vernmentof the Church, and by drawing men to Separation and Anabaptifm $ and then perfivading them that tbefe are^J glorious Trmhs of God, which their former Teachers are finable

able to receive,and th At they are but a blind, felf feeking,proud fori 9f men, that would enthral I nfl men to their Judgements, when they Are in utter darkn.fi then [elves : When they have gotten them but thus far once, to defpift their Guides, then do they proceed further with tketn, and pcrfrjj/ethm that they that were bind in the points of Baptipnand Church order, Are foin other things as well as that,and that this light which they have fun already, is tut a (park, andthtt thefe being daies of glorious difcoverics, there are yet more &nd greater matters to be rcve<iled> Hereupon they put a handfom dreftupon many of thegrofjeft points of Popery, arid recommtnd thefe as the new and rare difcoverics.But thu they de not in the Name and garb of Papifts, but (as the toptfh few at New-caftle) they turn Anabaptijlsy and then rife a flep higher, and lead ethers after them-, fo that thefitly people (hall never know that it is Pa-pi ft s that are their Leaders; Tea, they wtScry out of the^j Pope, and call all thai diffe r from them Antichriftian, pur-p&fty to divert [uflticions, and biinde mens eyes, Thm thefe^j Papifts have begotten this prefent Seel of Quakers $ fir ft pretending to ftrange Revelations, Viftoni and Trances, fuch as Are commonly mentioned in the lives of their Saints in the Legends : Andfoyou have here and there a PapiH lurking to be the chiefSpeaker among them, and thefe have fafhioned many others to their turns, tofupply their rooms, wh? yet know not their own Fathers.

^Andfo the fakers atmng m are TThe ignorant, proud> giddte fertof Prof eftors, firtt made Separates or Ambzptifts, andperhaps m$re [for them')ft part of them) andthen drawn further by Popifh fnbtilti,andnow headed with feme fecretdtf-femblingFriars>andby them,andby the devil enraged agatnft the MiniftersofChrift, andfet upon the propagating of the^s fubftavceof Poperie.

If Ttu ask me, h$w I know that it is Papifts who thm fe-

C % dace

duct them? I anfwer, i. Recaufe they do the Papifls werk^nd maintain their caufe, as far as\et they dare verdure to bring it forth \ I could tell you ofabundance of Poperie ih*t the jfoa* ken and Dthmtnlftsmaintain \ As that the Pope is not Anti-chrifi (which is at lea/hot heir advantage ,whether Voptruor not) and the difgracing and font under n>ing the (uffictcncie of the Scripture, the decrying of tbz -jMinifirie, the un-churchingof our Churches, the flighting of f unification by Imputed Right toufnef, and drawing men to the admiration of their Inherent Righieeufnefi, am of their Works, tie crying up the Light within u*,<wdtbe [ufficiencie of common Revel Ation, the fettixg up theftnnnhofMans Free-will, the averting the Necefiitie of a Judge of Controverfie above Scripture^ {which tley are content fhculd be the Spirit cf Revelations a while, till they can boldlier exchwgc that for ihe Popes) the extolling of MontftnalCimmumtie and Virg-nitie 9 and Alienation from mrldly impJo merits, the Doclrine of Perfection without ftnne in this fife, ntth m*ny mere of the like nature ; k^AU this the Papists lave taught the Quakers. If you fi) t l hey might leatn it without thm ^ I would ask you, H he. her tn all thefegreat Points ycu think tie Papifls are righttr than the Reformed Churches ? If ycu fay they be, (peakcut, tndconfefyturfelf a Papift\ Jf)Oufythey bz_j not, then who, th/nkyou, fhoullreveal all this Poperie to the Quakers ? A* * the Sjint of God, for he u not the Author of fcpetie, or any fa!flwcd% if it were tie Devil, then it ferns that Poperie ard the JOu&kers Fai h is hatched by the Princes of darkn.fi; And whether it were Friars or Devils, or loth, that make j&akers •, it's not worth the while to dilute,as long as we know that it is Poperie that they hold, and the Devil be-friendeth it.

Perhaps you will fay, That they hold many certain Truths, they cri$ down Pride and Drunkennefi, and Wwldline^and

crie

cri e up Mortification, and Char hie* and Humilitie. J anfwer, And do not we dofo,as well as they ? Theft arc Feints where we Are agreed with the Papifls . Do Ym think that God would extraordinarily fend t heft men to preach down the very fame fins which are commonly preacht down already, better then they can do it, by thofe men whem they reproach ? All that is good among them, is only that wh:ch is as common among us, and I hope a little better mair.tainedand managed; ^Andall that wherein tkj differ from m is their Pop jh and heretical errors. 2 • But to givz ycu further [at is fasten, it is known by certain proof, that it is the Papifls that do feduce and head them: Many of themftIves have conftfl fuch things,and their prefent induftry among us is well known (which that they may proceed in with left impediment} they are the jealous Defenders of Univerfal Toleration, or Liberty for propagating foul-potfon-ing Doflrines, for all the torments of the Inquiftion tn other Countries . Have you not (ecn a S beet of Paper, Publifbed by Mr Prin, Containing an Oath of a Cih%en 0/Briftol, taken beforethe Magiflraus of that City ? Iwtlltranfcrtbe yon the Depojition, leslyou have notfeen it.

The Information of George Coohjhey of the City of £ri/?<?/Ironmonger,taken the sz th Day

oi^anuarj, i6$a\. \

WHo informeth on his Oath, That in the Moneth of September hft, this Informant had fome Difcourfc in Briftol with one M r Coppinger, an JW/fc-man, formerly a School-fellow of his* that came

C| thkher

thither purpofely for his paflage into/r*/W,who told this Inform&Bt, that he had lived in Rmz and Italy eight or nine years, and had taken upon htm the Order of a Friar of the Framfia* Company-, And he told this Informant, that he had been lately at London for fome Moncths, and* whileft he was there,he had been ar all the Churches and Mectings,Publique and Private that he could hear of and that none came fo near him as the Quakers: And being at a Meeting of the Quakers, he there met with two of his Acquaintance in Remlthe which* two perfons were of the fame Francifcan Order aad Company) that were now become chief Speakers among the Quakers, and he himfelf had fpoken among the Quakers in London about thirty times,and was well approved of amongft them. And this Itifomant further faith, that the faid Mr Cop finger asked him, What kinde of Opinions in Religion there were in Brtftol? And this Informant told him,fhcre werefeveral Opinions and judgement5,andnot naming any Opinions oftheQuakers,the faid M r Coppingtr asked him, whether thcrehad bscn any Quakers in Brifiol? Andthe faid Informant anfwered Him^No^ Whereupon the faid M.Cop* fwgerx®\& him the faid Informant two or three timer, that if he did !ovt his Religion and his fcti!,he fliould not hear them, whereupon this Informant told him, that he thought none of them would come toBriftel.who expref-ly replied, that if this Informant would givehim 5 ib , he would make it 5oc Ib , if fome Quakers did not come to Mriftol within three weeksor a moneth then following. And on the morrow foil wine the faid Coppiqger depart* ed from this Cicy for Ireland his native place, and abeut eighteen daiesafter,thert came to this City two Perfons that bare the name of Quakers.

This

This is a trae Copy of the Orignal Information taken upon Oath fan. 12. laft at Brtpl, before the Town-Clark and Migrates of the City.

IF you farther as*^ me, Why the Papijis are fo diligent in thefe kinde of works ? I anfwer, Their Tyrannicall Fattion and Schijm is maintained by worlds of darleneffe and tweonfen-nable deceits ; A,id they know in fuch works as thefe they arc not like to lofe their labour, they have fo many feverail ends Which they hope to attain; Sumo they may bringdirettlyto Popery itfelf, Some thty bring to a great part of Popery before they know Where they aire .; A ! lof them t fay procure to do their work. in dijgracing the Miniflry, and many of them, in disparaging the Scripture : At leaft they know when men are loofened from afl for* mer grounds > they are readier to receive ane>v Imprejfion * 9 Alfo by thUmswes tk\'j thin^to m^ke the m*lti:uiei ofSetts, and the madnejfeofthem to be a [home to our Religion * And by this Argument they turn many others to their fide: They ufe from hence to affautt our comm ^n ungrounded Vroteftams, and fay, Ton may fee now What it is to depart from the Vnity of the Romeme Catho* like Church ( for fo they will needs call their tranfeendentfehifm* ) And When they talk^ among their own followers in France, I'.aly. and other Comtreysjhey mightily from hence confirm them %n their errours % and do fo aggrava'e the Herefies and Setts among us Which tbemfelvrs have cherijhed y that they make the world abroad believe that the *P rote ft ants or Reformers in England *r* almoft allruu* ningfrark. m.id, and even given over to the devil to pojfefs a$*f m^ve and [hake their bodies* and thit We are broken into f# many Jbreds and pieces, that wea*e almoft So many men (o many mindes, and have now no face of a Church among ui^eJpeciaSyha* ving the advantage of the fuffrages offomefew over-angry Di* vines among oar [elves 3 who (on another ground ) comply With the Separates, ^/firming thai we have no true Churches t where there is not the Epifcopal prefaminence ; You fee then What game the Pa* p.fisplayin theirfomenting of* their Setts % and what ufe theymakg of them at hme mdabroaX

To conclude I intreat yen to confider well of the fenfe ofthefe paffa-gps iftfa holy Scriptures, Eph.4 11,12,13,14,15,16. whereyeu maj fa that thrifts 0$c<rs*r M.iniflers are fetleaby him in his Church for ike edification, unity, and (a: lift) the pe> feting cf the boHj,*v*dthe frcftrvimg of the poor people frcm thefnares of finch Seducers j£chat we henceforth be no more children, toiled to and he , ,nd earned about with every wind of Dodrinc by the Heigh-: of n*en, and cunningcraftinefs, whereby they lie in wait to de-cei e] Tsungunfetled Novices-,*nd proudftlficoncdted Profeffors tndOptnionift* are like a bundle offeathers tuft up and down, and carried that Way as the Vein J e of temptation driveth tkm.

1 Or. 11.18, io.[When ye come together in the Church,I hear that there be divifions among you, and I partly believe it; For there muft be alfo Herefies among you, that they which arc approved may be made manifeft among youf] / pmy j ou mar kjare what Cjods end is in permitting thefie Divifions and Herefies among us ? They are the ftinde that muft Jift us and/hew us which was the wheat,and which the chaff. This trial is to prove you, and all of m, and fee whether we art light or folid approved and found in the faith or hypocrites ; If this trial turn you quite over to the divifion of Se-paration and Anafap'ifm, and to the Here fie of the Quakers, We fhai k»ow that you were before a proud,giddy, unfetled Novice, not approved of God, nor found at the heart* And it's an excellent worj^ of God, thus to prepare for the great Judgement, and maleefuch an open difcovery offuperficial, proud, unfantlifiedmen ; For as it's [aid, 1 Joh.2.19. QThey went out from us, but they were not of us; for if they had been of us,taey would no doubt have continu-ed'withuf j but they went out,that they might be made manifeft that they were not all of us.] The Lord open your eyes .and humble your heart, and acquaint you with your great darknefs andimperfe-Mioms, andwifh thefufficiency cfhily Scriptures,and the neceffitj of hit Order and Miniftry, and the need that you have ofthoft Guides whom you dejpife,and the obedience andfubmijfion that you owe them, and the excellency of the Churches Vnity,and the mifchief of all divifions and herefies, andrecover you from their fnares.

Tour true Friend,

Richard Baxtir.

CO

A N

ANSWER

TO THE

Q U A K E R S

0, U E R 1 E S.

CWiftrable Creatures I

EforethclaftI wrote to you, I had received three ft vcral Pape s, with the Names of three fevcral Perfons of you inferibed , viz.. One Jane Hkkf, one Thorns Chattndler, and Ed* wjrdNertaj. Thefe I have yet to fhew,though the fpiric that pofTefleth you did finct prevail with you to call me fatfe Liar and Serpent in/c-/#*,but for telling you that 1 had received them from you : For-fooch, becaufe I named not the woman before, and becaufc Nenay wrote not: But might not I receive them as from them, and having their Names, and only theirs, inferibed for all that ? Since that time, I have received two more, One fubferibed by RiibardFarmvortb and Them* Goodi.r, and another without any fubferibed Name. I (hewed Tho. Geodter that with his Name, and asked him, whether he owned r, who told me, he neither read it nor mine which it replied to, and yet fo farre believed thofe that had, that he owned his Name at it. Having received in your firft Letters, almoft nothw g but fome Sheets of [Thou Serpen*, Viper, thou Childe of the Devil, thou Son Of perdition, thou dumb dog, chou falfe hireling, thou falfe Liar, Deceiver, greedy Dog, thou ravening Wolf, ihoucurfedHy-

D pocritcj

pocrite, 3 with much more of the like • I returned you no Reply, as confeffing my felf not To well skilled in that language and learning as you are; And for the dunghiil-hcaps or falfe accufations annexed,! pafs them by, as being well known to be impudent (landers; Such as my [Upholding accurfed, Prelatical Government, falfe Worfhip, c^.] for which you dare fay £the vengeance of the Lord is againft me,] while you inftance only in one word of a Paper of mine, wherein I moved that men be re-drained £from Preaching againft the EiTentials or Fundamentals of Chriftianity,] which one of you rels me is a retraining men from £fpeaking any more inChriftsName, and a perfecting Chilis Minifters Q We may fcewhac Chnitianity, and Chrifts Mimfters are in your account, who take ic for fuch<fam-nable enmity to Chrift, for a man to be retrained from Preach-iug that there is no Chrift, or from reproaching him : I do not think, if I had dtfucd that men fhould be reftrained from calling you damnable Hercticks, or the Baftards of the Pspifts, that you would have been fo froward, as to have faid , that herein I wis your Enemy; N-or do I think you wonld have taken it for any dangerous rcitramt to the Liberty of their Conferences ; Bac Chrift will deal juftly with ycu, though you deal unjuftly with him and his.

When your Praters were here, 1 deflred to know the further ground of ail thefe heavy accufations, that muft prove me a childe of the Devil, a greedy dumb Dog, a Son of perdition, with all the reft. And I could have no proof of all but this, That I was called Mafter, That I ftood in a high-place to preach, and thatl ftudted, andthat I preached by an hour-glaf§, and fp would limit the Spirit if I had it; aad that I cook money for Tythcs: Falfe Dodtrine and Worfhip I was charged within general, but not one word of inftance in any particular that I can remember : To thefe Charges I fhall give you fome account anon

When I had received your 24 Queries, I fent you my Anfwcr, That if you would but febfenbe your Confent thatI(hould come to your meeting, and anfwer them all by word of mouth without difturbance, and you would receive what was made plain to your felvcs to be the Truth $ I was willing to come

;over

over to t^nr end: This motion you t'etcft and rej^cl: with a Sheet of further Reviling?, in the fame language as the firft were: I hope you will not take it ill, if Ir«ply nena that grin* ning or barking Rhetorick • For, if I be a dumb dog, you car. notexped that I (hould equal you in fnarling, or barking, or howling,

But have you not bewrayed your deceitfulnefs in refufing to confent that I fnould com? and anfwer your Quell ions? Dtf not you (hew by this, that you are children of the Darknefs, and the Works ©fDarknefs you are carrying on > When you hate the Light, becaufe your Deeds are Evil ? Why would you fend me Queries, which you would not give me leave to anfwer by fpeech ! What was it that you feared >

Butinftcadof this, you QCharge and Command me in the Name of the moft High God, to anfwer thtm in writing] that you may [publifh them with your Reply, if need be.] But when I dcfired to fee the Commiflion by which you claim this Authority, you (hew me none, but tell me, It is invifible. Aad may not all the world command me on thefe terms, as well as you? In (lead of admitting me to anfwer in your Congregation, fome of you came over (taking a time when the Lord had (tyit ffie up by ficknefs, and could not go to the Publiquc Meeting) to make a difturbance in our AfTembly, LMar^2$. and to try your Rhetorick on the mindes of People in this place : Whereupon it pleafed the Magiftrate to binde one of you to the good behaviour, for the publiquc Difturbance, and Railing at the Magiftrate : And upon this you fend another Paper with an outcry againft us as Perfecutors: When you might know, that I was not concerned in the bufinefs • and when indeed 'no man did fo much as once ask my advice in it. But t as for them that did it, I dire no more accufe them for perfecution, then I dare aceufe them for perfecution who (hall burn a Thief in the hand. Alas, what impatient fouls are you to cry out fo much of perfecution, when many a poor fcold is duckt in the Gumble-ftool for words more incomparably fweet, and Lamb-likethan yours ?

I (hail now come to fay fomewhat to your Papers; and firft giyc you t word of my rcafon, why I may not anfwer them

D 2 fo

C43

fo pun&uaily in order, and word by word, as you command roc todo; i. Becaufe I dare not be guilty of lofing fo much precious time : 2. Becaufe 1 have much more profitable work to do, though you accufe me for idlcncfs, becaufe I do not dig or threfh: When yet your Praters, when rhey were here, did neither dig nor threfh any more than I: Nor do I hear that they do elfwhere, as they fellow their feducing imployment. 3, Becaufe you have heaptup»o?j-fenfe, vain repetitions and confufions, fb as to anfwer you accordingly, would be of fa all ufeto any, and would but prove me to be like your ielves. Many more Reafons I ovcr-pafs. There is not a fcold in all the Countrey , but may as honcft'yand reafonably command me in the Name of God to come and fcold with them in the Market-place, as yeu may Command me thus to anfwer your fcurrilous fcolding Papers. Yet you (hall have no Caufc to complain that I have over-pa (Ted any thing that's worthy to be regarded.

YOur firft Query is, [ivhat's the firfl Principle §f the pure Religion t^ To which I anfwer, 1. That God is] and next [jhat he is a Rcwarder of them that diligently feek him] Htb. 11.7 2. Do you ask this as Learners? No, that you rervounee. Or as Teachers ? Why then do you not (hew your (Jommiflion to teach > And why do you not plainly Teach, but ask Qneftions ? Or do you ask it for matter to ked your prating and flandring ?

Your fecond Query is, \jvhtthtr they a*e a Church of Chrift that beat and perjecute thtm that ttiinejs forth the Truth in h* Name ? &c] An[w. Doubtlefs it's pr flible for a true Church to be guilty of injuries. But you have as lime Caufe to put this Queftion, as the 7~»r^hath. What would you anfwer, if aJe»ora Turk > or a Witch fhould put this Queftion? Q Is it a true Church that pcrfecuteth them that witnefs the truth ?] Surely, it's nothing to you, who witnefs abominabk falfhoods and dreams. 2. But Til tell you what do; When you come heme, go to fomc of your Goffips, thcFrian, or other Papifts, and ask them this Queftion: Whether it be a true Church

which

LS3

w\ &: SpAniJh Inquifuion ? and caufcd tbe Frtnoh

i: (Taw ? by flames and fword drawn out the bloud

of: : undrtd ihoufa-t.d true Chriftiam ? Ask them, Whe-

ther the E::cheries of the yv^Uenjts, and the hijh murders were done by a true Church? It may be they will give youa more fatisractory Anfwer than I can, becaufe you will iooner hear them.

Your third Queflion is about Infant-Baftifm. Of that I have already written a-whole Book, which in modefty you (hould perufe, before you call to me for more, Have you foberly read what I have there wrote already ? If nor, to what purpofc fhould I write more to you of the fame Subjed ?

Only to your Q^ery, I vill adde this Query to your Founders and Anabapcifts; Whether by this time they do not feel Gods plagues upon their party ? And whether God do not vifibly terrific againlt them from Heaven, in giving up their Difciples to all kmdepf abominations ? And whether the Plague of Pha-r^benoton thofe hearty and of the blinded Sodomites on their eyes, that In ail this can fee no realbn at leaft to be very fu-fpicious of their way ? And whether they are yet refblved to wink on to deftru&ion, or to ftay till all turn Quakers, Ranters or Infidels? And how much England yet feels it felf beholden to Separation and Anabap-iitry f}ig£ft4 whether it be not the Separated and'Anabaptifts ChurcKes that are emptied by the

Your fourth, firth, fixth, feventh, eighth and ninth Queries are ail about Tyches: The fubftancc of whicu I had an. fwered long ago to fomc of your leading Brethren., in a Book called; The Worctfttrjbire Petition Defendedy To which Book I referrc you , to fpare the labour of fpcaking one thing cwice ; and modefty (hould have taught you to take notice of that which I have done already, before you call for the fame things again, Only kt me now adde thefe Queries alfo to you.

jsj«.i. Whether have you read any of thofc Books that arc written long ago, to prove that Tythes are ftill of Divine Right ? If you have not; were it not welhbcfceming a tender

D 3 < Con.

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eonfcience to hear afl that can be faid, before men adventure to rail aga'mft that which they do not underhand. a J£*,2. Whether there be not fufficient Scripture to warrant a man to Dedicate part of his Lands to God, for the fervice of his Church, and promoting of his Worftiip > Yea, Whether they did not in the Primitive times, fo Dedicate all ? Selling it, and laying down the Price at the Apo.ftles

feet.

^.3. Is it not lawfull to take and ufe that Which is fo Dedicated ? And if the Apoftlcs and firfl Church-officers might take all, May not wc take the Tenths, when they are thus Devoted^

gg.4. If our Anccftors, many an Age ago, have given the Tenths to the Churcb,for the Miniftry,arc not thofe facrilcgious Church-robbers that fhould now take them away, having nothing to do with them ? And do not you counfel men to the fin of Judas, or of Ananias and Safkira ?

JjH.5. If one that bears the bag prove a Judas and Thief, or one Nictlas a Deacon (houfd lead a Sed of NkoUitans, your Predeceffors,Whether are all the Apoftles therefore Thieves,or all the Churches and Paftors greedy dogs, for taking much mere then the Tenths, even mens whole Eftates that gave them to

that ufe?

^ga^.Whethcr I;or other Minifters do ask the people fo much for preaching, as the Quakers receive themfelves? Donotyo» receive meat and drink, to fuftain your lives? But we ask not meatanddriekofany, nor any thing clfe, that is theirs: The Tythes is none of thtirs, nor ever was, nor their fathers before them; but they bought or took Lcafes of their Lands, with the Condition of paying the Tenths,as none of their own. Wc ask them not for a peoy, but only to divide between theirs and ours, and give us our own.

j£«.7. If it be not a wrong to the peopje more then to the Minifters , to have the fbmdihg Church-maintenance taken away, Why then do people petition fo hard for Augmentations,where Means is wanting ? Or elfe do werfe,

jg^.8. If the Supreara Rulers of the Commonwealth, may Fay an Excift or Tax on the Nation, and pay Souldiers with

one part of it,wbat forbids but chat they may payMiniftcrs Qf the GofpcJ with the other part? And if they may Jay a Tax for then*, Why may they not fix a feded Maintenance in Tenths for them, much more, why may they not let them poffefsthat which is theirs already by their fore-fathers gift ?

£h.9. Where.cjpth any ; Scripture forbid paying or taking Tythes ? I have fnewed youlinroy other Bock, where it com? mandeth allowingfufTicient Maintenance? Shew where it coa-demneth the Tenth part any more than the ninth,or theeleventh or twelfth ?

^.10. When God hath commanded a fufficient Maintenance in general,]and left it to humane prudence to judge what is fuffl-cienr (before they give if;) If theft a man liiall fay £Whcre doth the Scripture require rhe Tenth ? and you arcito'tmeMinifters who take theTenths;](s not this as wife as to fa} {^Though Chrift and his Apoftles did wear cloaths, yet (hew ^herc-any of them preacht in doublet,or breeche?,or ftocking$,ar elfc yokare falfe prophets for wearing thefe ;~] Is nof finis as #ife arguing as the other, and to the fame purpofe ?

And where you ask us fo oft, Whether the Apoftles took the Tenths,I teil you again,they took more, that is i men fold all and laid down the money at their feet.lci, crue, that then the poor al-fo were maintained out of it; And if you will.fte^a Gommiffion to examine us, we will give you an account how far we maintain the poor out of our mcer Tenth part. Irr the. mean time its un-reafonable,that you demand, that we fticuld fi maintain them as tefnfer no beggars; For,if ail that a Mtnifter hath will not maintain twenty poor people, if he give it them all, how fhould he then maintain a hundred with it?

Your 10 th J£*. is 9 [Whether Chrift enlightveth every one that cometh into the world f] To which I anfwer, Yea, he doth fo ; All that come into the world of nature, he enlightneth with the light of Nature (fo called, becaufe it is a knowledge gotten by the Book of the Creatures, and natural means, without fupcrnatural Revelation, though it be of grace alfo , as ic is freely given after a forfeiture;) And all that come into the world of grace, he enlightneth with the light of fupcrnaturai Revelation.

Having

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Having faid as much to this Query, as you require, I will grati* adds fomnhing.thac I may plcafe you by fupcrcro-gation : Ila:ely faw another Paper of your Queries which you have difperlHn other places, which fpesksalraoft only of This Inward Ligkf; In which I perceived, i. That you falfly intimate that we tjtqy the ncceffity of' ah inward-Light, when as we maintain, that tie external Lig^c of che Word albne is not fuffi-cient without the inward Light of the Spirit. 2. You there intimate to us a fuppofed Efficiency of the inward Light that every man in the world hach.Conccrning which I fliall fay more anon, and now only demand of you„ 1. Whether you mean it is fufficient to leave men without excufc, (That we maintain as well as you) or is every mans Light fufficient to his ftlvation? If fo jj£#.2. Was it fufficient before Chrift pre3thed the Gofpcl andfentbis Apoftlcs? Or is it now fufficient to all that never heard the Gofpel? Iffo, IsnottheGofpela vain and needlef* thing? Qr are you Christians that dare fo affirm? J3u. 3. If the world have fufficient Light, what need "they your Teachings or D:fcourfe,or Convi&ioi*? J£*4. if all have fnfficient Light within them,what need there any converting Grace?^.5.Then why did Chrift fend Paul to open mens eyes, and to turn them from darknefs to light ? If they had fufficient L ; ght before, ts4tt 26.28. Ji>u6. I pray you do notdifdain to tell me when you have rub\1 your eyes, if all men have fnfficient Light within them, Why you got up into rhe Jiidgervcnt.fcat, and pronounced me fo oft to be in darkneis, and to be void of the Light, and to have none of tic Spirit? If all have it, why may not I have it?

But let me tell you further in your ear, that we that you fo framickly bawl againd , have read BeBarmitte and other Fa-piftsfooft, that we cannot be ignorant who are your Teacher?, though vjur feives are-ignorant • We know how car-ncftiy the Jefaitcs would perfwtde us, that there is a Light in every m?ns confeience , wnch if he improve and husband well,, God is bound to give fuch additions asfhalj make it become favipg, and chat; by the good uf? of natural Light, men may certainly get fupernaWal ; and that it is in mens own power, what light foever they have to improve it tofalvation.

Your

Your i I th gHA$£jvhtthiY T*>e havefeen Gods face f] ^»/, Whether thefe be Learning, or Teaching, or quarrelling, ©r doting Queftions,l leave to your confideration : but what Call you had to propound thtm to fuch Serpents, Dogs, and Children of the Devii,asyoucaIlus, I know not: But however Vk anfwer you truly, i. By theeyeofrcafon I have Teen that there is a God,and that he is Infinite,Incomprehenfible,moft Great and moft Good &$. 2. The fame I bave feen more clearly by the eyes of faith. 3:. But I never fawGodby the eye of flefh, for none can fo fee God and live, Nor hath any man feen Go4at any time, favingthe only begotten Son )Xho U in the bofem ofhts Father y he hath declared him. 4. Nor have I feen him in glory intuitively, or as the glori* fled in heaven do, if you fay, you have feen morc,I (hall not be very forward to beleeve you, till I fee better fruits of it. I alfo therefore demand of you,Whether he that hath feen God do not abhor hirafelf(as fob dtdjin duft and afoes?And whether the true knowledge of God do not ever abafe the foul, and make a man very mean in his own eyes } And then is it likely that ever thofc men had the true knowledge of God, who make it their bufinefs co exalt themfclves, as having the Spirit, and being perfect without fin,and to revile and bedung other men with their reproach-cs,as being all the children of the Devil, and of darknefs, that be not of their ft rain, and rave not as they do ? The Pharifee that thanked God he was not as other men,nor as the Publican fpoke humbly and raodeftly in companion of you , and yet was he counted a proud feJf-juftifier : If ever you come to the leaft fa* ving fight ofGod, it will mightily change the proud ftrainof your fpirits, and make you abhor the thoughts of your prefent evil wayes.

Your 12 th £ln. is, \jyhether r*e have the fame infallible Spirit, as the holy men of God had that fpokeforth the Scripturei?~\ tAnfrv. Why muft you know this ? Are all Dogs and Serpents tvith you, that have not thnt Infallible Spirit? But we hear thecroakingsof your Pspift Guides in that word \JnfaflibU {\ that's the pillar of their Kingdom, and the Matter-point or their New Religion, That their Church it Infallible '■; For denying which, Knot the Jefuite again ft Chilli»^n>crth , and a late notable gawdy Orator S. iv. againft D r Hammosd, and others

E cf

of thena, would fain perfwade us that wcfubvert Chriftianity, and are little better than Infidel?, becaufe we are not Infallible : But I will anfcvcr you and your Mailers together in a word: i. The Prophets and Apoftles had infallible Infpirations of new matters of Divine Verity, not before revealed , becaufe they were to be Gods Pen-rncn,and MefTcngers of fuch New Revelations, I have none fuch that I know of. 2. The Prophets and Apoflle, were guided infallibly in the manner as well as the matter, fo that every word that they wrote to the Churches, was infallibly true ; I have no fuch Infallibility, nor your Grandfather the Pope neither: Ke may errc while he pretendeth to the greateft Infallibility in deciding Controverfics. 3. What man foever he be in the world that belecves any Truth, he doth infallibly beleeve tc; For he that is in the right, is not deceived fo far, and he that is not miftaken is fo farre infallible, which is no more than non faUitur. 4. But if by [[Infallibility] you (hould mean the clcarnefs and Subje&ive Certainty, as di-ftinft from the Objective and the bare truth of our Conceptions, then I fay, that's another thing than Infallibility, and not to he fo called, and of that Certainty men have different degrees: All true Chriftiansare Certain of their Fundamentals, yet fometime with fome doubting, fo that they may, finde caufe to fay with the Apoftles, Lord, Inaeafe our Faith; Or, We believe, help then cur unbelief ; But in lefTer controverted Points which Salvation dependeth not on, the beft man on earth may erre, much more be Uncertain : So that in a word, Every Church infenfhcbwpofito t while a Church, is infallible in the Eflentials of Chriflianity; and fo is every true Chriftian : And alfo they know infallibly every other truth that indeed they know; becaufe Truth/is Truth,whether they know it or not, and when they do know it they are not deceived; But in many things we all erre,becaufe we know but in part, and fo far are deceived. Well, I fay (till, Fair fall the honeft humble Chriftian that will confefs with 'Tanly that we knew but in part; Forlfhal! never like pretenders to un-crring Infallibility more; I know but two fuch Pretenders, and they are both the moft abominable Deceivers and Deceived, One is the Pope and his Clergy, and who more erroneous i The other is your felves, even

diftra&ed

DO

diftrafted with error. Th« Pope venteth abnndaace of falflioods in Doftrinc, and corruptions in Difcipline and Worfhip, and with all thcfe errours in his hands,protcftcth he is infallible. The Quakers(-all chat yet have wrote to mc,or fpoke to mc)pour out ths greatcft abundance of moft impudent Lies, and fpue their filthy railings in the faces of almoft all they come near, fo that I know not whether eves the Sun faw a more hardcnedjftiamelefs, abominable generation than they (with their brethren the Ran-ters)are;and yet with all this filch upon their lips,they confidently profefc that they are infallible and without fin; You may well efccufe us, that we be not hafty in believing you, till we fee more reafon for it.

Your 13 th guj isjjtrhat is He Is mouth that the wicked go i% at, C^.3l anfwer, 1. You are Iiker to know ere long then I ; If a^ miracle of grace fave you not,you'J be better able to anfwer this Query,then yet your unbelief will give you leave, z. It fufftceth me to know, that Hell is a ftate of endlefs raifery * where fuch as you fliall everlaftingly bear theefTe&s of Gods wrath and jufticc with the devils and his Angels that now feduce you, if timely recovery prevent it not.

Your 14th Qh is, \_Whtther the Bible be the Word of g&d ? and Matthew, Mark, Luke <W John betheGafpel, andwhether then Were any Gofytl before them, and whether th>j be the Light Q To which I anfwer, 1. Only Jefus Chrift is the co-eflcntiaJ, co-eternaf Word of the Father, being one with the Father. 2. But the holy Scriptures are the temporal es pre fled Word, t*)atis, thefignsof Godsmindeto man, fo that Chrift and the Scriptures are not called she Word in the fame fenfe, no more than is the word of a mans minde, and the word of his mouth or pen. This fignifying word was preached before k was writ-ten, and then was theGofpel, but it was written after k was fo preached at firft, that it might be a (landing Rule, and might be kept entire and fure to the Church to the worlds end • For the bare memories of men would not have kept them for us with fuch certainty as they have been kept in Scripture, and delivered unto us. This Word therefore » the Light, but not as Chrift is the $ght, or as the Spirit is the Light, for there are many Lights that murl concurre to give us Lght, It is a \.

DO

Queftion of him that (hall ask, Whether the Light by which a man fees be the viiive faculty of his eyes, or the light of a Candlfc, or the light in the Air, or the Sun ? Why it may be all thefe, There mutt be, i. A Sun. 2 A light from that Sun in the air. 3. An inward light in the eyes. 4 And that outward received by the inward, before you can fee; So God in Chrift is the Sun, Man? R afon is the Eye, TheGofpelor Word of God is the external L'gut flowing to us from the Sunne, The Spirit cl#fetb thefe two together, even the Gofpel and our Reafon, and by its powerfull work in that clofure, breedeth a fpecial illumination in the foul which the Word alone could not produce.

1 (hall adde fome Queries to you. 1. Do you beleeve the Scriptures to be true or not ? If you do, then you muft beleeve what they fay of thcmfelves ; But they call themfelves theWordof God, A4ar.j.i$. R&m.10.$. zCor.z.iy. £4. 2. 1 Thef.4.15. 1 Pet. 1.25. And often they arecalled, The Lam of God, his Teftimonies, his Statutes, his Precepts % his Premifes, Gofpel, Covenants, &c. AR Scripture is Written by Divine Infpira-tion, 2 Tim. 3,16. The word of Prophecy is a fure Word, 2 Pet. 1. ip.

2. Will you give us leave to fmell the Pope in your endeavours to difgrace the Scriptures, though your own Nofes beftopt? For we have been ufed to deal with him at this weapon , and know that this is the main point of his New Religion.

Your 15 th £)u. is, \wheiher we own Revelations , or no ?] t/inf. I own all DiviRe Revelations, and difown all diabolical ones, fo farre as I know them. I own all thofebleiled Revelations contained in the holy Scriptures; for they were infallibly fealed by multitudes of uncontrolled miracles, andafpi-rit of bolincfs ; I believe that the Scriptures or Laws of Chrift being fini(hed and fealed, we muft hold thefe till the coming of Chrift, 1 Z*/#6. 13, 14. and that Chrift will be with the Preachers of this fame Doclrinc to the end of the world, Matth. 28.20,21. and that thefe are able to make men wife to falvatioo, without a.ny more additions, and therefore no more istobe expected. But yet I beleeve, i. That Godhathnot

tied

tied himfelf from revealing particular matters in fubferviency to Scripture extraordinarily,as divers murders have been revealed, and the like matters of fad. 2. And I beleevethat all trueChri-ftians have the illuminating, fan&ifying Spirit of Chrift to help them to know all the meaning of the Scripture, which is of Mac neceflity to falvation, and more, according to their feveral measures of the Spirit, with other helps.

Your 16 th j2#.is about Singing Davids Pfalms ;] To which, I fay, Till you have considered what is already written on that Queltion by M r Cotton and M r Foard, I know not why I fhould add any more 5 If all Scripture be written for our ufe and learning, why may not we fpeak to God in the words of Davids Pfalms, as well as any other Scripture } Tell me if you can ? And further, ^gtf.r,. They being ufed by the Church till the Apoftles times, where do you finde that they did ever forbid or abolifti that ufe? Qti.1. Whether is it more lawfullfor us to fpeak Gods praif-cs in the words of holy Scripture, and particularly of Davids Pfalms,or for you to rake together all the threatnings and (harp reproofs in Scripture, to ferve your turn to rail and flandcr me with ?

Your 17 th JJ«is [jvhat's the foul of man which the Minifters oftheGotyelan to watch for, as they that trntfi give an account to God, ana what is it that captivates the foul, and what death is it that hath pajfed over all. &c. and what is the Serpents head that mufi be bruifed ?

*Anf. Seeing I am fallen under your Catechizing, I will readily obey, 1, The foul \% that fpiritual fuhftance, which cau-feth by its lower power, your life, growth, and nounfhmenr, by its next power your feeling, and by its higheft power (proper to man of all inferiour Creature?) your Reafoning, Intellective Knowledge and Rational Willing and AfTcdions; which together with the Body , conituuteth the whole man. Suppofing that you look not for a Definition , becaufc you fo abhorre Logick, I think this in brief may ferve your turns. 2. The whole man is oft called the foul in Scripture, becaufe the foul is the meft noble part of him. 3. I pray mark the Text that you alledge, £W. 13.17. Obey them that rule ever you, fw the) watch for jour fouls, as thofe that mufi give account, that t E 3 the]

Ch3

thcj may do it frith joy and not Volth grief % for that u unprofitable f*ryi*i:~] Becaufe you have put this Text into my hand , I will mix my Anfvver with thefe few Queries to you- (For I fuppofe you exped no great exadnefs of order from me.) c Qtt. i. Whether many words in Scripture tranflated \_Ma-fitrs eTic/aw*A5i : &c.] be not of as low and humble an importance, as [_Rttltrs?~] And therefore feeing God calleth Mini-fters the Rulers of the Church, are they not fo far v Matters, as the word Matter fignifieth a Guide or Teacher ? And why elfe arc they oft called Teachers ? £>u. 2. If God bid the people obey them as Rulers, and the Quakers perfwade them to abhorreandrejed: them as Dogs, Serpents, and Sons of perdition, Which is to be obeyed, God or the Quakers ? And whether it is the Spiritof God, or of the Devil and Antichrift that the Quakers fpeak by ? ^.3- Is it the Mimfters or the Quakers that watch for the good of fouls, and have the Rule over them ? J$ti. 4. If the prefent Paftors of the Churches be not true Minittcr3, fpeak out, and tell us, who are, and where we (hall finde them , and where they have been from Chrifts time till now? Or, Whether Chrift hath been fo carelefs of his Church, and fo unfaithfull of his promife, as to leave his Church without Paftors from the Apoftles dayes till now ? And to leave all the world without true Parlors, even till now, except the Congregations of the Quakers in England ? J>>J. Ac-cording to this Text, Whether will it be to the peoples profit, or difprofit,to defpife and difcourage theirTeachers and Guides, and make them do their Office with fighing and grief? and will they have in the end a better bargain of it to hearken to their Rulers, or to the defpifers of them ? Confider well ofthefe things.

4. I proceed in my Anfwer to your <$h. That which hath captivated jear fouls is the Devil by fin, Ihe'underftanding by blindnefs and errour, your hearts by pride and hardnefs, your wils by tranfporting pafiioas and> pervcrfnefs ; and fo your lives by open wickednefs; Imitating your Leader, and going up and down like raging beafts night and day feeking wfcom you may deceive and devour : And agairift all your rage it is our duty to wait paricrtly, in mcekneb intruding / t f uc h

rt5]

fuch as oppofc themfelves, JfGodperadvtnture mil give them repentance to the acknowledging of the trmh^and that they may recover themfelves out ofthe fnare of the devil ,wh? are taken captive by him at hid will, 2 Tim.2.24,25,26.

5. The Death that faffed en alt it, The Separation of thefoul from the body, and of Gods fpecial favour of grace from both., and the guilt of everlafting mifcry for fin.

6. The Serpents head, is, the Devils power and policy, when fuch as you are vanquifhedby the Light, and your folly made known to all, and when the Kingdom of Satan in fin and dark-nefs is overthrown, then his head is bruifed, as Chrift in his own Per fon gave it the great bruifc on earth, in the vanquifh-ing of Satans temptations, in the perfed: holinefs of his life, in his Miracles, catling out Devils, and in his triumphant Death and Refurrc&ion, and afterward in the fuccefs of his Doctrine.

Your l£ ch j2*«is, \jVhatUthe flaming Sword that keeps the Tree of Life, andwhat the Chirvbims Q Anf. 2Tim.2.2. [fBnt frolifh and unlearned Queftions avoid, knowing that they do gender "ftrtfes, and the Servant of the Lord muft not ftrivt. [] You intrude into rhofe things which you have not feen, vainly puftup by your flefhly minde, CV.2.18. It (hall fuffice me to know that the flaming Sword is Gods terrible reltraint, and the Cherubims are Angelical Executioners of his Will : Wifdom hath two GateSjtheGate of Grace, and the Gate of Glory ; Thefc things are feen by faith now, and by intuitive intelledion in the life to come.

Your iQ th .J2f.is, \_PVhether they that fland praying in the Synagogues, or Idols ^Temples, and love greetings in the Markets, ani binde heavy burthens on the people , and are called of men Cfrfaflers, be nst out of Chrifts Dotlrine ?~\ Anf Becaufe this is all that you go about to prove me a talfc Prophet by, I (hall fay the more to your fatisfadion. 1. lfour Temples beChnfts Temples, do they not blafphcmoufly make Chrift an Idol, that call them Idols-Terr. pels. ;*. If you are not wilfully blinde, you may perceive that it is not ail the external actions mentioned CMat 23. that Chrift condemneth, but the pride and hypocrifie which the Pharifecs manifeftcd in them. Mark firft

that

D<5]

that he bids men even hear the hypocritical Scribes and Phari-fees, and obferveanddo what they bid men obfcrve and do, becaufe they fate in CfrUfcs Chair. It is not therefore all the faults there charged on them, that will acquit men from observation of their Dodrine. Is this agreeable to your pradicc, who damn men that defpife not, and rejed not Chrifts moft upright and faithfull Minifters ? Their finne is laid down in the 5th verfe {AH their worksthey do to be feen of men} Prove this of us if you can? Becaufe they were proud {They loved the uppermofi rooms at Feafts , and chief feats in the Synagogues.} prove this by us if you can? I had rather have a lower room ataFeaft than a higher, and ordinarily rather none than either; I ufe not the chief Scats in Synagogues ; I fit in the midft of the Aflembly,and fo I may conveniently be heard when I am to fpeak, I care not where I ftand. Greetings in the marketplace, when didldefire? Or to be called Rabbi? But I pray you mark that it is not {fifing} but {loving} the upper-moft rooms that Chrift cond£mneth,eife no man muft fit upper-moft, and then we muft have none but round Tables, or not fie at all: So confequently it is not being called Rabbi, or UWafter that Chrift intendeth, but a proud defirc of, and love tothofc Titles: As a man may accept of the higheft room for Order, that leveth it not in Pride • fo may he accept of the Title of Matter from thofe that owe him refped, though he love it not in pride.

Befides, I pray you note, that Chrift forbiddeth the Name of Mafter no further than he forbiddeth the Name oi {Father \ v. 9. {CaH no man your Father upon earth-,} And yet do you not know how oft the word {Fathtr} is owned in Scripture, and Children commanded to love and obey their Fathtrs, and honour them : I know the higheft of your Sed do forbid the owning of any fuch Relations, or Names,as Fathers, Children, Husband, Wife, Mafter, Servant, Magiftrate,Subjed, and they forbid all affcdions t© fuch Relations,or honour,or refped: But if you were not hy-pocrites,you would plainly fpeak this out,and then people would better undcrftand you, when you rail at Minifters for being called Matters. .

But for the fake of thofe among you that are not paft recovery,

D?3

covery, I vrill cell you that, which, itfeemcth, you know nor$ The Pharifees had their feveral School*, Szfts, as the Phu-lefophers had, and every atie gloried in his Disciples, andthofe Difciples in their own Seft-malters; 0< e med upfucha man, and another fuch a m;.; j Infomach that/ometimesthefollowers of thefc feveral Sect mailers would fall together by the ears, and kill each other in the Temple, arid in the Streets, whiie they contended for their Matters honours: And look what faith the Mailers was ot\ the Scholars muft all be of his faith; They iriuft take their belief on trull from him; Thefe leading men that were the Mailers of their Schools and Seds, whom none mult contradict, were called by the Jews, Robbies and Fathers h as the Papifts now call their Bfhop, The Pope, which fignifieth A Father, becaufe as children muft be wholly ruled by the Fathers, fo would the Pharifccs have their Difciples to be by them, be the matter right or wrong. Juft thus do the Papifts require, That the people believe as the Church believes, chat is, the Pope and hlsConfiftory, whatever it be, and tell us,That they are Infallible, as being guided by thclnfal/iblc Spirit, and therefore we muft believe chem by an implicit Faith. Now the Lptfd Jcfus mceteth with thefe Pharifees, and cororaandctli his Difciples, That they call no man on earth Father, or Rabbi, orMaftcr, as the Pharifees were called, that i$^ To have no fuch abfolute Mafter of your Religion, or Lord of your faith, becaufe we have all one fuch Abfolute Father, which is God, and one fuch Abfolute Mafter, which is Chrift j This is the very fame thing that Paul meant, when he chides them for faying, I Mm of Paul, and I am of Apollo, as if Chrift were divided, or P**/had been crucified for them, i Cor. M|. And it's the fame thing that Peter means, i Pet. 5.1,2, 3. where he givcth Mimftcrs the honourable Title of Elders and Overfeers % and Pafiors, and bids them, Over fee, and feed the floclejfGod; but yet forbids them doing it, as Lords over Gods heritage, becaufe the heritage is Gods, and Chrift is the chief Shepherd. Paul caliaBiftiop, The Steward of God, Tit. 1.7. One that muft rulo the Church, 1 Tim. 4. $. & 5. 17. and faith, He that defiret the Office of a Bifiopdefires agoodwork., 1 Tim. 3.1. But ycrac KOftld wot have them taken for abfolute Mailers of Chriis

F School,

SchOol,but as Chriftsufhers,and as Stewards in &s HA£ L ( t a nianfo account of us as the Minifltrs ofChrifi^and Sttwaras rfthe mjftcriesofGed,'] i I Cor.4.1. neither more nor lefs.

There arc divers words in the Greek tongue, which.the Go» fpel was wrote in, which we translate by one word XjJWafttr-^ but if our language be more fcarce of words then the Greek, tt doth not follow that Cbrifts words are all one, The word here ufed in Matthew is n§^ymh t arid eifewhere oJyps, which is as much as the chief Leader of the way, or the Sedt»maftcr / ; What if this be forbidden, is all Mafterjfoip therefore forbidden, be-caufe this one is ? The word ^'^a3- is tranflated \_CfrU$~ler~\ too, and fometime £a Teacher.] I pray you confider here yourmoft ignorant andfottifh dealing j The Gofpel was not written by the Apcftles in Er.?Ji[h } but in Greek : Becaufe one word fignifieth a Teacher and a Matter (fuch as a Schoolmafter is) andourTranflacors fomeume tranflate it a Teacher, and fometime a Matter, you impudently cry cur, that one of them is not Scripture, and yet yield that the other is; When in the Greek they are the fame word, as you may fee it ufed in Epkef. 4.11. Luke 2,46. 1 Tim.2 7. iTm.i.w Acl>i$.i. I CorAZ. 28. Mtuio .24. .Z/^6.40. Hcb 5 12. fam.$.i. In ail which places the holy Ghcft ufeth. the word cf-.foV^®-, though wc Englifh it foautime Majlers, fometime Teachers, and fometime Doftcrs, yet it is all one word in the language that the Scripture was written in ; and therefore Scripture alloweth one as much as another.

And if you will flick to the Engiidi, you may flnde the word \_Mafttr~\ ufed oft enough : And rf it be lawfull for another man, why not f&r a Minifter? Tit 2.9. 1 i^r-z.iS. iTim. 6.i,z< CV.3.22. &4 1. £/?&.6.5,6. Thoughthe word Aaiw, fignifieth men a Mafterihip as Mmifters of Chrift will not own as Minifters, though over their hired Servants they may own it.

Itmaybeyau think Paul crofled Chrifts Rule, and; wasa falfe Prophet, becaufe he cals himfelf [Awife Matter-bu*l4tr\ iCor.^. 10. Or do you think that the holy Ghoftdidarrfc, when he called Teachers [Tfa *M*ftm of the Agwtfw^ 'j£a7(/7ia-ij.

That

That the Spirit is no enemy to Titlefof honour,you may fee in i Pet.3.6. where Sarah is commended for obeying xAbralwm* and calling him Lord. And ^#.26.25. iWcalieth FcJi*s,Mo(l Noble Feftw, and calleth AgrippaJOng Agrippa, Ad.26.2,26, 27. And Rom. 12.10. We are commanded [_In honour topreferre one anot her.^So that it's one mans duty to give thofe Tides which another may not ambkioufly feck. For my pare, I will gladly make this agreement with you, 1 wiii never wilh any man to call * fneMafter,nor be difplcafcd with any that doth not (on that account) if this will faiufie you. But then I confefsj dare not condemn them that ufe fo much civility or refpeft 9 becaufe Gods Word is of more eftcem with me, than your moft confident fancies and reproaches.

By this time, mcthinks, I may well take leave to falute you with this Query, whether that man be not void of the fiar of God, und given over to a feared Confcience , that dare go up And down to rail again ft the moftfaithfulandpainful Minifters of Chrift jwkom thej Are not able to charge ifith an] crime but humane frailties, and that becrufe they are called Mafttrs ? and ati thU upon meerfotti{h -ignorance ej the Scripture, that fo commonly ufeth and a Howes h the Title.

Allthat I could get to all this from your Prater Tho. Qoodier that was here, was but this, £ I deny thy Greek and Hebrew , if the Scripture be truly tranflatid :] which is but to fay, I deny the words of Chrift and his Apoitles : For true translating, there arc many words in the Original Language, which hava not fo many and apt in Englifh to ex pre fs-them by> Tranfla-ting excludeth not the necefiity of explicating 5 And who knows not that one Englifh word hath many fignifications? There is a Bean called* Wolf, and a Fifh called a Wolf, and an eating difcafe called a Wolf; Are thefe therefore all one, becaufe they have one NTime; So a Seel:- mafter is called a Mailer, One that would be the Lord of mens faith, is called a Mafter, and a Teacher of the Church of Chrift, is called a •Mtfter: Doth it follow that all thefe are forbidden becaufe

0«D4Si?

Your Prater alfo made a ftirre with me for calling the facrcdLanguages^ Original, becaufe forfooth the Spirit of

F 2 God

God is tbf Original. And is not that a wife man to go cry down theMiniftry, that cannot difcern the difference between the Orv> ginal Caufe^nd the Original Language ?

He charged me alfo to be empty oFthe Spirit, becaufc I ftudi-ed, and told me, he did not ftudy, no not in fpeaking what to fay, I the lefs marvel at his»o* fenfe: But I pray God forgive roe that I ftudy no more ; Do you think we cannot talk without ftudy, as well as you, and 1 hope a lit tic better; and when the lazy fit overtaketh Mmiilers, they arc ready to preach without ftudy, as well as you do : I can bring you a woman fit for the Guroble-ftool, that fhali without any ftudy talk it out with the beft of you : We do not fo dcfpife Cod, his Word, or our hearers, as to fpeak, before wc corjfi.de/ what to fay. Reade 2 Tim 2.15.P/*/. 1.2. 1 77«.4 15- PjW-i T 9 15,23,48,78,97,99>i48. and fee whether it be not our duty to ftudy and mediutc continually day and night. And whereas you call ustothrefh and dig, I profefs if God would give me leave, 1 fhould take it for a great recreation and refrefnraent to my body ; and fhould think it incomparably a more eafk life than that which I endure j So* /•wow knew, and I know to my forrow, That mmh find) is 4 Vpearincfs to tie fltfi ; And might i but plough and dig I (hould yet hope to live in fomecompetent health, who now fpend my daycsincontir.ua! pain and languifhing. But then how (hall I fulfil! Gods command, 1 Jim. 4. 15. [Meditate en theft things Give tbj fclf wk$fy to tUm ( mark wholly) that thy profiting may affear 10 all ^] Howfhoud I [watch over the Church day and night ,] Act 20. 31. yet whereas your Prater feared not before God to affirm, that if I had no pay I would not preach 7 : I do here profefs before the fame God, that he is a Liar, and I prove it, becaufc 1 have long preached already without pay,and been glad of Liberty, and 1 would labour with my hands, as far as my languifhing body would bear, tofupply my neceffitics, as Taul did to (lop the mouths of your Prcdcceflburs, rather than I would give over preaching the Gofpel. Judge therefore whether your Lying fpiritbe the Spirit of God, or the meet au-thour of Rtformation,or whether indeed you arc pcrfeS without fin?

Your ao'K^gjws, [Didevtr tht Ltrdof' Htavtn \nd Bttrth^r

fefm

fefiu Chrift bUthee 3 or any ofyou.Go.and Pre*cb to a people t er y*m any of the Apoftlesor Minifters of Chrift, made Minifters by the -will of man ?

Anf 1 offered your Prater here to (hew him my Commifiion from Gqd,if he would fhew me his,and he told me that it was in* viflble; and why may not you take die anfwer that you give? 2.Thc Lord called his firft Apoftles by his own voice,and appointed them to call othcrs,and to eftablifh an Order for the fuccced-ing of others in that Office of the Miniftry to the end of the world, Mat. 28.21. and till the Saints be one peifcd man,£^.4. 11,14. tnac they that fhould ever after be called, might not expect a voice from Heaven to their ears, but might be called in Chrifts appointed way? And in this way I have been called by Chrift. The Signs of his Call are, 1. My competent qualifications. 2.My tbirft after the good of fouls,and the building of that houfc of God. 3 The Ordination of authorized Church-Officers. 4.The Call and Confent of the people of Chrift, over whom he hath fct me. 5. And afterwards the fuccefs of my labours. 6. And fomc daily afiiftance of the Spirit in thofe labours. 7. And fomc fell mony of the Spirit to my confeience of Gods acceptance. Thefe feven fet together are my evidence of miflion, fhew you the like if you can.

2. Neither Panl nor any true Miniftcr is called by the rnecr will of man,nor are we the fcrvants of men; Nor were the Apoftles called by men at all, but imraediady by Chrift. But all afterwards were to be called by Chrift, through the Ordination of men,T*>. i.y.For thii end left I thee in Crete t that thonJhoHldeft ordain Elders in everj Citf\ Aft. 14,2 3. {jvhsn they had ordained them Elders in every Church ,&c<g]rhe gift was given Timothy by prophecy [with the laying on of the hands of the Prefbytery^ 1 Tim. 4.14. Prfa/diredeth him whom to make Bifhops,i Tim 3. Will' not all this fufficc you ?

Your ZVkJJZuAS.^pybetbrrhadany Minifters of Chrift an hour -glafs to preach by y or tookji Text,or raifed Dotlrines, Reafons,Vfes, Motives, or a carnal Bell to call people together by ? Prove thefe thingt by Scripture>or el/e befilent, and never profefsyonr [elves to be Minifters of Chrift mere.2 d"A By your patience, Imufttellyou, that thcC'onclufion

t«3

ii But your Lordly ignorant Command (fuch a si's [oyned o many of the other Queries;) Scripture is God* Law,and vifficient Rulftfor Defines,aadWorihip it felf; Bu: wasiYsver intended to name to you every circ.umftance that is lawful! about tha-t Worftiip; Hath Scripture told you at what place you (ball meet, or at vyhac hour ? I tell you again, you fpeak wich no more wif-dom.then if you {houid fay thus [[Prove that ever man read the Bible with a pair of Spe&acfc$ ? or char ever drift or his Apofties ufed a printed Bible (when Printing was invented but a-while a-go) or that ever they ufed an English Bible (when they wrote in Greek) or that ever they preached in doubIet,breeches,or deckings, or elfe call your felves Minifters of Chrift no more?]] And whyfo? Becaufe you command us, and yet tell us your Com-miflion is invifrble. Thefe Circumftances are purpofeiy left b\ Chrift to the determination of humane prudence, as occafions (hall require ; And thcrfore he bids us Do all things to education, and decentIj, and in order, i Cor.14.26, 4. And there-fore fure we muft difcern what is edifying, decent find orderly ; This is plain to them that will fee : What, Came the Word of God out from jou, or came it unto j/ox onlj . ? Ijan] man thinly himfe/fto be a Trofhet, or (piritual, let him acknowledge that the things that I write are the Commandments of the Lordt But if any be ignorant , let him be ignorant, r Cor. 14. 36,

57.38.

But I pray you, if an Hour-glafs be uniawfuli, teli us whether

a Clock be lawfull,or a Dul,or a Watch ? Or whether it be law-full to obferve by the Sun how the time pafleth ? and why ©nc is more uniawfuli than another ?

But your Prater told me,it was a limiting of the Spin: of God$ As if I fannot limit my felf, and not limit the Spirit; Or as if the Spirit excluded Reafon and Prudence, and fee a mans tongue a going/pthathecannotftopit. Did the Apofties ftint the Spirit, becaufe they appointed their meetings on the Lords Day,and did not ftay two or three dayes together ? Why, then may not we re-folve upon an hour^as weil as they did on aday, for (*neu.Unut-ing,as well as the other ? I think if I had your fpirit to liquor my r.ongi*e,I (hould be angry at the Hour-glafs^and preach the people ositof the place,

And

E*3]

And for a Text: i. Know you not that Chrifthimfelf took a Text, Luk< 4. and applied it: Know you not that It was then the common practice of the Church to read,expound,and apply the Scriptures, as E±ra did ? Know you not that there is Dodrinc, Reafon and life in aii the Sermons and Epiftles of the Apoftlcs ? Know you not that we are commanded rightly to divide the Word of Truth,04 Workmen that need not be ajbamed, andtoftudj thereto? 2X17**2.1$. Ah wretched fouls that dare fobjindely cavil with the work of God I

For what you lay of £4 carnal BelT\ it is like the reft which I before anfwered, not fit for the mouth of a reafonablc creature to have mentioned. But 1 muft tell you that our Bels are not car-nal,if they were, they would fcarce foundfo well, or laft fo long. If your meaning be, that you would have us baptize our Bels to make them fpiritual, as your gboftly Fathers of Rome do, we will ktcp our carnal Bels, till we know more reafon for thai pra&iee.

The 22 th J2^.is this^tvhether are not they that bear rulebj their means, andfeekjfor their gain from their quarter, andfeekjfwtkc fleece,and makes a prey upon the people,and are hirelings, be mtfalft Prophets, yea or nay,and whether fuch be not to be crkd out againfl now, as tktj were then ?~]

csfttf. To chU I have fufficiently anfwered already to your Brethren in my other Book. Only let me tell you, 1. Ids a mod certain thing that God allowed the Priefts the Tythes; and much'more, when he thus cried out againft them; Dare you deny that ? If you dare not, confefs then that ic was not the mcer taking of Tythes that caufed God fo to rebuke them. Read but CMal. z d and the 3 d without Spedacles, and then judge. It's moft evident then that the thing that God condemned, was not taking Tythes, but covetous greedy defircs after gain, and negle&ing the good of fouls, and the work of God *. And are not we as willing co eaft fuch out, as you are to reproach cbem > Whether we feek theirs or them, and whether we are noi willing to fpend and be fpent for the falvation of our p€tvple, we ffmft be tried by a nlotfe righteous Judge thate you. Yoar *3> fyf i* s {"^rAwNhrr to j*h *wh tremblrkg and quaking

which

C*43

which the Scripture witne(feth ?] *Anf I own the fear of the Lord, which is the beginning of wifdom, and think him biefled ttutfearethalwayes, and that he that hardencth his heart (ball fall into mifchicf; But I think thac the great Qjakiag that was in the ArmyofthePhiliftines, was no vertueor bleffingtothem, nor any fignofGodamongthem,i«SWi4.ij And I think that Perfecl love cafteth out fear,znd that thofe (bakings and quakings that come not from the humble fenfe of fin or judgement, or the like, but in violent motions of the body affectedly, are ei* thcr Papiftical tricks of deceit, or effects of Phantaftical conceit, or the motions of the great Deceiver within yon. I read of ic asdneofGodscurfes, that £ The LordJbouldgive thema trem-bling heart,"} Dcut.28.65. And I ara of opinion that the curfc is fallen upon you, which is written Pfal.69.zj. Let their eyes be darkped that they fee not, and make their loins continually to flake . Gods Kingdom is Righteoufnefs, Peace, and Joy in the holy Ghoft.

Your 24. and laft gu. is, \jvhether dojoufay jotijhallbe free from the body of fin while yon are on the earth, and whether fiall/tnj be perfecl yea or nay ?

Anft*. I believe that all true Converts arc free from the dominion of finne, but not from the remnants of it* And that oar grace is of a perfect kinde } as a fmall Candle is of a perfect kinde of fire, which yet will not enlighten all the Town or Houfe, nor fcattcraway all the darknefs, as the Sun will do; I believe alfo that in the inftant of death, when we part with the fle(b, we part with all the remnants of finne. And for the Doctrine of perfonal finlefs perfection here, I believe the Devil, thegrcateft finner bred it; the Pharifee received the forc-taftes and preparatives to it, the Hereticks and Papifts firft entertained and chcri(bed it, Chrift dctcfteth it, and never man that knew himfclf, or had one fpark of true grace and Chriftian experience, did to this day heartily believe ic of him-felf, And I think it is a part of the Papifts dung which they have taught you to (etd upon. Chrifts Kingdom is an Hofpital, he hath no Subjects in ic but difeafed «ncs. The Fathers Kingdom before had perfect Subjects, and fo (hall ic have again, when Chrift hath perfected us; F Qt when he hath

pcrfc :

perfc&ed us by healing all our difeafes,and fiibduing all our ene-mie^evco the laft Enemy Death (at the Refurre&ioo) then will he give up the Kingdom to the Father, But now, In many thing* We offend aH y Jam. 3. 2. and there u no man on earth that doth good and finntth not; And if \V# fajVee have no fin, we deceive our [elves, and the truth is not in ^Therefore the truth is not in you Quakers.

I conclude my Anfwcr with this Qucftion to you ; If you think you are pefcfeft.without (iu,whether do youalfo chiak that you arc already in Heaven or perfed Glory } For whac can keep the foul from the perfeft enjoyment of God, but finne? And to enjoy God perfectly, is to be glorified perfectly: But I forgot that your Brethren think Heaven and Hell is only within men. Perhaps you look for no more Heaven then you have : And I wonder not ac it: For if you did, in the way you are in, you are no more likely ever to finde it, then Dark-nefs is' to have communion with Light, or 'Belial wkh Chrift. The Lord give Repentance unto life, to rhofe of you that have not finned unto death, and (hew you another Heaven before you are out of reach of it, and a further Hell before you are in it. Though I look for no thanks from you for my charitable defircs, yet you (hall have them whether you will or not.

HAving been at this labour at your command' to anfwer your Queries, may I not in reafon expe&thatyoufhouldan-fwer fome of'mine, which I do but requett, and not command : But I defire of you, that you will not put me by with Gumble-ftoolRhetorickinfteadof Anfwcrs, but fpeak confiderately, truly and to the Point in qucftion. I mean, firit, that you will anfwer alt thofc Queries which I have before put to you among myAnfwerstoyours, and then that you will anfwer alfothefe twenty Queries following.

9u % \. Are they not the very fame Mimiters which you rail

at and which all the Drunkards, Swearers, Whoremongers^

7 G and

[»63

and fenfuaJ wretches in the Countrey do hate and rail at as well as you? Arc you not then on their fide, and pofifeft with the fame Spirit ? They defpife the Preachers of the Gofpcl, tad mould have them down, and fo would you, even the very famemen as they would ; When chey had opportunity, they raged againft thcra with Swords, and fo do you with filthy tongues : Would not all the covetous,. malignant, ungodly Enemies- of Piety, nave Tythes down as well as you? What think you? I can witnefs it of moft of my; acquaintance that arefuch. Moreover, were they not the fame fort of Miniftcrs which the late Bifhops fifenced , fufpended, and otherwifc troubled, and which you revile at ? I* it not then the fame Spirit by which you a*tda!l thefe were or are a&td ? Confidcr and judge.

]%u>2* Whether it be not the fame Spirit which movetb in you, and in the Papifts ? When the Pa pith fay, that we are no trueMiniftecsof Chrift, but Deceivers, and teach the Divina* tion of our own brain, and delude fouls,, and fo fay you : The Papifts fay, Our Congregations are no true Churches, who own us as their Pallors, and fo fay the Quakers; The Papifts know that the great thing that muft be done before they can feducc the people airjong us, is firft to make them defpife and reject their Teachers, and therefore they bend all their wits and endeavours to vilific them , and draw the hearts of the people from them ; and fo do the Quakers. The Papiih main. errour lieth in the contempt of the Scriptures ; They fay^ they will not take it for the Word of God , but on the authority of the Church, and that it is but part of his Word ; The Qaakers fay, It is not the Word of God. The Papifts fay, It is but a dead Letter, and fo do the Quakers; The Papifts fay, It is not fit to be the Judge of Controverfies, and fo fay the Quakers; The Papifts preferre the Vulgar Tranflation before the fame words in Hebrew and Greek, which the Spirit did indite the Scriptures in, and fo do the Quakers in Engli/h. Could the Papifts but get down the Regulating Authority of Scripture , they would think they had won the field ; For they will not endure that all Spirits fhould be tried by the written Word, no more will the Quakers. The Papifts maintain mans

Free-will

Free-will hath power before convcrfi on to repent and believe and turn to God, *nd that it is not only the fruit of the Spirit in the Ele&, and fo do the Quakers. The Paprfts tell men of the futficiency of the common-light that is within them, and fo do the Quakers. The Papifts fay, That a man may be perfect without fin in this life, and may fulfill all Gods Commandments, and fo do the Quaker?. TbePapfrs make this their perfection to lie in-calting off worldly Callings, Imployments, Relations after the flefh, and propriety, as their Nuns, Monks, and Hcrmites do; yea, and in caftmg off 1 heir old names, as their Pope doth when he ?§ made Pope: And fo do many of the Quakers, and much woffe, as I have feen in Papers under their own banc's. The Papifts place their Righteoufnefs in their own Works and Perfection , while they flight the Imputed Righteoufnefs of Chrift, and fo do the Quakers. The Papifts place this Righteoufnefs of their own Pharifaically in externals, and things that have a fhew of wifdom and hii. mility, and negleftingof the body, not in any honour to the fatisfying of the flefh , as Touch not , tafte not , handle not, which mM are to ferijh with the vfiirg, Col. 2.18,20,23. fo do the Quakers, in ftcad of preaching ttre RtghteoufncfTe of Chrift, call out for a formal Righteoufnefs and PerFc&ion of our own, confifting in fuch things, astbefe following, to wit, that we wear no Points, nor Cuffs,iror L*ce, rror any fuch like, that we preach on the lower places, and rrot (as E^ra did} in a Pulpit; that we ufe not an H our-g la ft to dffcern how the time paffcth (whether a Clock or Watch be as dangerous, I know not:) That we fay [ThotT\ and not [JTohJ to him we fpeak to (when the word that Chrift wfed fignificth Thou, as well as Ton : That we call not men CMafters, or women Mi* ftrtffts, when the Scripture frequently ufeth and alloweth it, and much more; (though Chrift forbid us to have any Sed-Mafters, orMafters of our Faith;) In fuch like as thefc doth the Quakers Righteoufnefs lie, while they are ignorant of Chrifts Righteoufnefs ; And juft is it with God, that they who fet up their own righteoufnefs againft Chrifts, (houldbc given up to that heliifh delufion, as to take the mod Satani-cal flanders, lyes, herefies and railings, to be their Righteous

G 2 ncft:

nefs: Were it nor tedious, and not mucti neceffary, I coajd (hew in many more particulars, haw the Papifts and Qaakcr^do fo cop,fpire,that we may well know whence their do&rines and de-lufiohscame.

^.3, Whether there were evef greater Monfters of Ingratitude upon the f?ce of the earth than chefe are, who fee ' their hearts and tongue* againft thofe Minifters of Chrilt that lay uia themfeive^ iur the faving of fouls, through all the fcornsandoppofition of all foits of wicked men, with whom thefe wretches joyn againft them ? Yea, and make their very ftudy and labour their crime, when it were much eafier for us to preach without ftudy , and that, I hope, with fomewhae more truth , fenfe, and order than they that fo boaftof the Spirit.

J£«.4. Were not thofe faithfull Servants of God thatfuf-fered Martyrdom under Heathen and *strUn Perfecutors, juft fuch Miniftcrs as thefe men do now vilifie; or wherein was the difference ? And do not thefe wretches juftifie their murderers?

£h\ 5. Are not the Miniftcrs whom thefe men defpife, of the fame calling and pradice,as thofe were that fuffered death in the flames in Q.Mtrits dayes ? Such as Bradford, Heiper, Latimer, Ridley, Cranmer t SafDsd€rs t Pbi/p6t 3 md the reft ; Were not thefe called Mailers ? Did they not preach in Pulpits, and take Ty thes or money for Preaching, as their due ff)aintenance,and the other things that the Quakers accufe us for? And do not thefe men juftifie the bloudy oppofers of them, and condemn Gods Saints afrefii?

Jjlu. 6, Whether ever the earth bore men that did more proudly defpife others in comparison of themfelves ? And whether their language favour of the Spirit of the Lamb ofGod?Or can he have any taile of that Spirit of Chrilt in himfelf, that doth not even feel,that their proud and railing language is of the Devii?

^.7. Was there ever a generation known on the earth, that did more arrogantly ftep up into theThrone of God,and cirrfore his Servants, whofe faces they,never faw, and whom they can tharge with nothing, but being Preachers, of the Gofpel,' and

that

T293 that in a Pulpit,having an hour- glafs, taking Tythes, &e. to be Minifters of the Devil, fons of Perdition, with much of the like. Though Chrift hath faid , Judge not that Je be not judgedy And who art thou that judgeft another mans fervant f To his own mafier he (lands orfals*

«2«8. Was there ever a Generation of men on whom the Image of the Devil was more vifible than on thefe ? He is the Prince of darknefs,pride and malice; And the depth of Ignorance and height of pride ar.d malice breaks out Co abundantly in their carriage and difcourfe, that all, not utterly blinded may fecic. It is rhe work of the Devil to be the Accufer of the Brethren i And fo it is the very Religion and bufinefs of thefe wretches, to accute Minifters and godly people to be Hypocrites, tyars, Children of the Devil, Serpents, Vipers, with much the like. f.

®j*9- I s ,c n0 kin t0 c ^ e hlafphrming of the holy Ghoft, for fuch wretches, when they have poured out the moft horrid lies, (landers, railings, and falfe doctrines, co profefs folemn-ly that all this is from the Spine of Chriil within them, and make God and his holy Spirit the Autheur and Patron of all?

^2*/. 10. Can that man that hath one fpark of Grace believe' th?t he hath no fin? Can he have fo I.tele knowledge of him-felf ? And conftquentiy of the need he hath of che Phyfici-an? Dare you fay to Chnft, we will not be beholden tarhee for thy bloud to wafli us any more, or to thy Ip^erce/Iion to pardon us any more ? Do you not believe, That in many things We effend all, Jam. 3. 2, // voi fal that we have no Jin ive. deceive curfccveSy and the t>uth U hot in us ? If wecon[efs our fins % he i$ faithful and \nfl to forgive m car fins, and 10 cltanfe ta from ail tynifhtccnine's,: If wf f/fjt that »c ha.?/e ttttfinned, we m*iekim aliar, and hi4 IVttd U not in m\ J.Jjfh I 8,9,10.'Are not all Ch rifts Difciples taught daily to pray [Forgwc m cur 7refl)ajj}s?~] For my part, I am one that i$ fick, and have need oftne Phyfician, and dare not tell God, that: I will ask him pardon for no more fins , nor be beholden to him for any more, But O what a power hath the Deceiver with thefe wretches, that in !he raidft of their horrid railing, fianefctfing,

G 3 and

C3o]

and other wickednefs, will ftand to it that they hare no fin; Ju& like the Swearer, that will fwear be never fwore an Oath ; Or the Drunkard, that wii! fwear he was never drunk, when he lieth drutik in the Channel. Solomtn faith, There is not a jufi man upon earththat doth good and fmneth not y Ecdef7.2o. and thefe Quakers that Phanfaically and Papiftically juftirlc themfelvcs^ogtve him tbe Lie.

JJa.n. Whether thofe that deny the Scripture to be Gods Word, as thefe Quakers do, and deny that there is any fuch Perfon as Jcfus Chnft, who fufJered at feru/a/em; now glorified in heaven in the humane Nature, and only call fomewhat within themfelvcsby the Name of Chrift, I fay , whether thefe arc not abominable Infidels, having nothing to do with the name of Chriftians ?

< g^i2.Is it not damnable Hypocrific in thefe wretches,to prate fo much of Scripture,and call for Scripture, while they thus deny it to be Gods Word }

<>lj i .Is it not damnable hypocrific in them to call therafclvcs Chrittians, when they are Infidels, and deny the Perfon of Jcius Chrift crucified to be in heaven ?

Jjj4. Is not he a Pagan and no Chriftian,that thinks that the light which is in all the Indians^ Americas, and other Pagans on earth,is fufficicnt without Scripture ?

^15. Was that Light in Paul which perfwaded him, that he ought to do manf things againft the Name of Jefa , fufficicnt to convert him to the Faith of Jefus ? Or did Chrift give him nccdlcfly a Light from Heaven , and by Ananias his Do&rine ? Or had Cornelius fufficicnt Light within bim before Peter preached to him ? Or had all the world fufficicnt Light within them before Chrift fent abroad his Apoftles to preach the Gofpell to them? Or did Chrift fend them a needleffe Light by his Apoftles? Have thofe Persecutors fufficienc Light within them to caufc them to bclcive in Chrift, who think they do God fervice in killing or reproaching bis Minifters and people ?

gu.\6 If all have fum^icient Light within them, what need you go up and down to teach or perfwade them ? Is it need-lefs Light chat you bring then, or is it helltfh darknefle ?

^ 17. Is it not a moft fottifh trick of you to go up awl down prating and comrnanding,andyet rcfufc t© fhew your Commif-fion from God ? And to call Minifters to fhew theirs, aud refufc to (hew your own, but fay it is Jnvifiblc within you j Are you fo mad as to expect any fhould beleevean invifiblcand inde-monftrahleComroiiTion? And might not we as well tell you oursislnvifible (but that indeed it is not?) Or fhould we be-keve every one that prates of a Commiflion within him, or no? If not, why (hould we bcleeve you more than others that fay the like?

J^i8. Seeing you cry down our Miniftry and Churches, tell us,which is the true Miniftry and Cht$ch,and when yours begun, and where it hath been finceChrifts abode on earth till now? Speak plainly, and let us know, whether you are indeed Papifts or Pagans?

^ 19 Is not that man an Infidel and a Scorner of Chrift, that dare fay, he came into the world, and fhed his blood, to gather only a few raging Quakers in England 1652 years after his Incarnation > If Chrift have no Subje&s but thefe, he is a poor Kin£ > If Chrift have been till now without Subjc&s, he was no King ; If without a Body, he was no Head.5 If without a Spoufe, he was no Husband; Therefore fhew us what Church Chrift hath had, or confefs your felves Infidels.

JJ^20. Did not the fpirit of the Quakers fpeakin Numb. 16, 5. juft as you do row againft Magiftrates and Minifters? And is not God very patient that caufeth not the earth to open and fwallow you up quick, as it did them ? Do you un-derftand that the SimoniAns (or Difciplesof Simon Magw) and the Nktlaitans, whofe Doctrine and Deeds Chrift hateth, Revel. 2. and other fJ^o/hV^Hercticksin the Apoftles dayes, did deal by them, and the Church then, as you do by us now? and that the fecond Epiftle of 1'eter, the Epiftlc of fade, much of 1 John , and 2 John were written purpofely againft them ; befides many other Scriptures ? And have you well considered thofe Scriptures, and applied them to your felves?

Whca

When you have anfwered thefe Queftions, I require you to haveno more to do with ra;, nor any of this Church. For we renounce you asFterettcfc, after a firfl: and fecond Admonition , and wiif have no fellow (hip wuhfuch fdf-condernned perfons, nor receive you into our houfes, or bid you, God fpeed,#4eft we partake of your wicked deeds, Titus 3. 10,

Kedermmfter, March 2%. i*SS«

f "B^chard "Baxter

*

FINIS.

n

*0'm

Humble Advice:

OR THE

HEADS

O F

Thofe things which were offered to many Honourable Members of

PARLIAMENT

BY

U rc I{ICHJ^p "BAXTER

at the end of his Sermon, Decemki^ at the Abby in Weftminfler.

With fomc Additions as they were delivered by

him to a Friend that defired them, .who thought meet to make them publick.

LONDON, Printed for Thomas VnderhiU and Fra ncis Tyton , i 65 s

ft

CO

Good Works

earncftlv defired from this

PARLIAMENT

FOR THE

CHURCH.

SB

^Erfe&tfut excellent Work refol-ved on, that All Children be taught to Read?, and that every Family have a Bib ? e.

z. Perfeft that excellent Work, of enjoyning Catechizing: of which more anon.

3. Seeing you have well intended to Enjoyn the Generall ufe of the Aflemblies letter Ca-

A 3 techifm

CO

techifm, put it into the Aft of Ejedlion , that whofoever fhall ie induflrtA after Admonition, Preach or perfwsde any againft any Dodrinc contained in that Catechifm, (hall be fcje&ed. i. This is but reafonable : For if Children muft Learn it, Learned men and Teachers fhould not Preach againft it. 2. It is not a* gainft the Inftrument in the Articles for Liberty of Religion: For it only hinders the Propagating of Errours, and not the holding or profefmg them, twhen called thereto. And ► it only denieth fuch Propagators the publique Countenance and Maintenance : and not Liberty.

4. Let no man have Liberty to Preach, Teach or Perfwade any againft the Effentiall, (Fundamental!) Truths of Chriftian Belief, in private or publique, though he have not your Maintenance: For it is not our own Gain that we lookafcer, but the fafctyof mens fouls. God forbid you fhould let men defie Chrift, or perfwade men to Infidelity, or deny and vi-lifie Gods Word, &c. fo they will but do it for nothing: The Pope and Popifli perfons abroad and at home, will maintain Emiffaries enough, to do their work, without your maintenance! Thoufands might curfe you for ever in hell, if you grant fuch a Liberty to all men to deceive them > and entice them thither.

If you cannot agree to accept thofe as Fun-

damen-

CO

damentals, which were given in by the Mini-fters, you have the two Ancient Creeds of the Church: chat of the Weft, commonly called the Apoftles: and that of the Eaft a called the Nicene, and as now enlarged, the Con-ftantinopolicane. Take thefc two conjundively for a Teft.

Or elfe leave out any point that is leffe momentous in the forefaid Catechifm, and let the reft ferve to this ufc. Should I tell you of the Frofefion of the Wortefle>fhire Minifters, you might well think it comes from too private hands to be offered you to fuch a ufe: but I had rather you ufed that then none.

5. We befeech you fail not, 1. Tofecure to us by a Law: 2. And to Recommend the free ufe of Minifteriall AfTemblies and AfTo-ciations : which whether neceffary or not for Regiment, are certainly fo neceffary for Unity, that we cannot carry on Gods work in Concord well without them. This mod confeffe. Deny us not what the Church enjoyed under Heathen Princes, and hath ufed in the Apoftles daies, (^fcf.i^&c) and ever fince to this day. If you doubt whether we will wrong the State, j. Our Eftates and Lives are in your hand to anfwer it. a. Let a Magiftrate be prefent with us as oft as you pleafe to fee our courfe. Yet let it be only the Minifters that are Approved by you, and Own the Fundamental! Verities, that have this Freedom.

. But

CO

But if you will give it all or none (though I hope better J rather let aK have it , then

6. Let thefe Approved A floriated Minifters have Liberty granted to Ordain others to the Minifterial! Office: (Whether any ihall be of the ^hurnm y I meddle not.) And recommend Ordination to the Churches, to be fought, when they receive a Paftor. And let none be Admitted to a Paftorail Charge, having the Publique Maintenance^ that is not Ordained or Approved by Minifters.

7. If any Arminians, Antinomians, Ana-baptifts, or the like miftaken ones, think it not enough to hold their Opinions, but they will hold Communion with none that are of a contrary minde, nor admit them to the Lords Supper, though Godly and otherwife fit, let fuch hold no Paftorail Cure (for Ledures I leave to ycu ) that have the Publique Maintenance : Becaufe they will elfe force all the Godly people that are not of their Opinion, to live without Gods Ordinances and Church-Communion-, or at leaft, to wander for it, to their great difcemmedity.

8. Take not the Works of the Miniftry out of their hands, which is, To judge who arc the fit fubjedls of their Adminiftrations in Ba-ptifm, and the Lords Supper and Chureh-Cenfures, as to thofe perfonall Qualifications, which according to Gods Word are required.

Cs)

It is as Effentiall to a Paftor to Rule as to Teach: And as you may not Preach in his ftead, fo neither may you Ecclefiaftically Rule in his ftead. Some body muft Judge of Church Cafes and Perfons: and it is ficteft for them, whofe Office it is. That which you have to do, is to Queftion and Punifb them, for Mal-adminiftration. If under pretence of judging rightly who arc the true fubjeds of Sacramen* tall Adminiftrations, they will deny them to All, or exclude the fit Suhje&s , Punifh them for it, according to the quality of the offence.

p. Let your Commiflioners for Approbation and Eje&ion, have Power to keep the Peace in the Church, as Juftices of Peace have in Civils: or elfe let Juftices look to it. That if any turbulent Mutineers, (hall bend their endeavours to Rail at and Reproach their Brethren, or make difturbances, they may be re-ftraincd.

to. Let the VubliquePlaces, as well as Main-unance, be only for the Approved Minifters, and none have leave to Preach in tho'e Places, (called Churches) without the Minifters Con-fent.

II. Let all that have Tolerated Meetings, enjoy them only in fome known allowed place, where the doors (hall be as open to any, at Sermon time, as ours are to them, left they (e-cretly fow the feeds of Rebellion.

CO

17. Let the Minifters and Church have the difpofall of the Meeting place in time of Sacraments , and of exercife of publique Di-fcipline, that ftrangers, or wicked perfons may not intrude among them at fuch times, with-out their Confent, left they force us to Celebrate the Lords Supper in private hcufes.

13. Let fome be authorized in every Pa-rifli, or near at hand, to difpofc of all vacant Seats in Churches, and determine all Contro-verfics thereabout.

14. Seeing our common Vcrfion of the Pfalmes in Mecter is fo faulty, that it is not fit to be continued, when Better may be had (in fb high a part of Gods Worfhip, we ftiould ferve him with the beft:) And thoft that lay them by do ufe fome one, fome a-nother: when Concord in fuch a Work, is

- fo defirable among the Churches: We humbly move, that you would Recommend fonae one of the beft unto all Churches in the Land. Might I prefurae to fpeak ray thoughts, That Vcrfion which being firft approved of by the late Affembly of Divines, and after very much Corre<3ed and bettered in ScetUnd, and now approved by their Affembly, and ufed generally by their Churches, is the beft that is extant, and fitteft in many refpe&s to be Recommended. But if fo great a preparation to unanimous reception fatisfienot, You may Authorize the Minifters of the Province of Lon-

dm

(7)

dou to appoint a Committee of skilfull men, to draw one Verfion out of all, or to try and judge of the beft that is already extant. We arc fcarce like to be unanimous without your interpolation.

15. Have a fpeciall ore of the Revenews and Government of the Univerficies.

16. Lay a penalty on him that Prints or fels any Books againft the Fundamentals or Eflentials of Chriftianity 5 and that dander or reproach Magtftracy, Miniftry, or Ordinances of Chrift. And burn fome more of this nature, that you may manifeft a difowningtheow Specially Hobbs his Leviathan.

17. Provide a competent Maintenance for the Miniftry : Not for their fakes fo much as the Peoples : Begin with Cities and Market-Towns : Allow a Congregation of two thoufand or three thoifand fouls, more Mini-ftersthai on3 of three hundred or four hundred fouls. If Tradefmen, Lawyers, and others that pay not Tithes in mod places, were equally affeffed, it might help to this, and maintain a Catechift, asfolbweth.

i8.Seeing prejudice doth hurry fo many fouls to perdition, an J the common fcorning of a Godly life , by the Naturall Enemies to it, is a chief C*ufe of that prejudice ; Mighc not fome Law be made to reftrain fuch (corners in fo.ne m^afure ; At leaft let a Godly life in General!, and Fanily-Daties in fpeciall (in

m

Prayer, Praifes, and Reading Scripture, in Catechizing) be Recommended by you to the Nation; that fo poor fouls might have the credit of a Parliament, to fet again!} the credit of a {corner, to cure their prejudice i

19. Let thofe Miniftcrs be eje&ed as Negligent, that forbear A 1 txercife of Difcipline, as well as they that preach not: that is, who admit notorious wicked livers to Communion, without any Admonition, according to Chrifts Rule, and permit the Gbftinate without any Ccnfure. For fuch unconformable man-plea* fers, taking all wicked people to Sacraments that flie from Difcipline out of other Parities , are exceeding hinderers of cur Discipline, and deceivers and deftroyersof ths peoples louls.

20 Confirm the good Laws that are already afoot for the Lords-day, and Authorize the Officers to whip thole that cannot pay: For a cuftom of fitting in the ftocks, doth but make them contemn it, and harden them to greater wickedneffe. The like I move for fwearers, drunkards, and prohibited Ale-fellers.

More particularly concerning the fccond Head, Of Catechizing.

1. I conceive it would be an excellent work, and is Neceffary, to Appoint in every Parifh in great Towns, or others very Populous, one Catechift, (or more according to the number of perfons) who fliould performe this work, 2. Lee

(9)

2. Let him be chofen by the Minifter; or if chat be denied, let the Minifter Nominate him, and the People confent, and Neighbour-Minifters Judge of exceptions againft him.

3. Let them be men of competent Ability, of Godlineffe and upright Converfa-facions.

4. Let his work be , firfl: to teach fome Cteed containing the Fundamentals, wish the Lords-Prayer and ten Commandments -, and then the AfTemblies fhovter Cat* chifme : or that at firft, where p.ople are capable. And fo farre as he can to tell them briefly the fenfe, and enqnire how they underftand it.

5. Lee him be tied to fpend two hours every day in this work, taking the Families in courfe, yet labouring moft where he findeth mod need.

6. Let all perfons, Rich and poor, young and old, fubmit to be Catechized by him, under fome fit penalty every moneth they fhall refufe : except they have a Certificate from the Minifter, either that he is teaching them,or thatthey underftand the matter already, andthen let them be no more conftrdned to attend and learnit.

7. Let him teach no women between the age of twelve and fixty, but in the publick meet-fag, place of the Church : but the reft where fhall

be thought fictcft by themfelves.

8. If any precend Confcience againft learn-ing the Principle* of Religion, they are not to be heard : but if any pretend Confcience againft any thing in the Aflemblies Catechifm, let them before the Minifter produce their Reafons : And if they remain unfatisfied, let them have liberty to u(e M r Perkins Six Principles, or any other which the Neighbour-Minifters fhall approve of: If they refu'-c this, I hope to pay the penal mul&,will not wound their Confciences.

9. This muft be no hinderance from Minifters doing what of it they can: and in fmall Parifh-es, the Minifter alone may do it : but not in great.

10. Let the Catechift be under the Minifters O verfight for Inftru&ion in the work.

11. Let a competent Salary (of about twenty pound , or fixceen pound , or twelve pound per dnmm) be allowed to the Catechift for his work. Which may be impofed on the people to pay.

12. If he be found unworthy, let the Minifter have power to remove him, or who elfe you think fit.

This one work well ftablifhed, will make the name of this Parliament Honourable to all Generations, and may bring many thoufand fouls to Heaven $ and remove moft of the

great

2v are'San 'ir will exceedingly fupply the

ZlJS o? more Minifters in great Congrega-

grcat detect or m p laces:Many Con-

greg rmaintainrotherMiniftet. Andwehaye C K n "^ ?™£ of thJ Ancient times of the 'rL^cHhen Catechifts were imployed by Church, wn ™ . . t0 fo th e Converted

fo b effed a vZk, as the happy fruits of « lo oieiicu . Experience will ma-

TfTIhemltTbe faithfully difcharged. The

them that croffc it.

Dccirnb. 25; I6S4-

Fl^QlS,

ACCOUNT

O F

HisprefentThoughts

CONCERNING

the Controv^rfies about

THE

Perfeverance of the SAI NTS. Occafioned by the grofs mifreports of fome

paffages in his Book 3 called, The Right Method for Peace of Conference, &c •, \yhich are left out in the lait Impreffion to avoid offence, and this here lubftituted,for the fuller explication of the fame Points.

Lutherus, referenceHopffneroSaxon. Evangel. p.11o.

Nihil pefiilentipu in Ecclefa doeeri potefi, quamfi ta.qux, NeCe(Carta r.onfmt, Necejfaria fiant : Hae enim tyrannide confcientU illaquemntHr^ & liberty fidei extinguitur ; mendacium pro ve* ritatejdolum pro 'Deo, aiominatio profanilitate^QlitHn

L O N D O iV, Printed for Tho. VnderbM at the Anchor and Bible in PanU Church-yard, and F.Tjton at the three Daggers in Fleetffrcet. M, D C. L V 11.

.

SAI

PERSEVERANCE

Aving let fall forne psfTiges concerning Perfeverance , in a Eook entitled The Right Method for Peace of Confidence in 32. Directions, &c, agreeable to the (I ace and experience of my own foul: no fooner were they pubiifhxd, but many fufpiciou* Brethren gave our, that I had wrote again ft the certain Perfeverance of the Saints. How little reafon they bad for their report, I msnifefted in the next Edttwai by an Apofogf. But the cafe is come to that at laft, even with pious Brethren, that they know my Belief much better thanl know my own: and therefore to tell them my Judgment, is ir. vain. But becanfe I cannot think that all are fofagicicusorcenforious, and becaufel think it mceteft to the utmoft of my power to avoid offence, a^d to leave out controverfic as much as may be in fuch pra&icall Writings, I have, in rbc lafi Edition of the Book, left out all thofe paffages that occafiOEcd mens miflake, and withall the additional Apology,, (as bring then needleis:) But left any

A 2 think

of the Saints

think that hereby I betray any truth of God for the pleafing of men, I have thought meet, inthefe few Pages, to declare what m y Judgment is in that point, more largely and more fealonably than in the aforefaid Writing, And it is not my defign to Aand upon the maintenance of the Opinion which I own, or the confutation of the contra* y : but only, to give to my mtftaken, offended, cenforious Brethren a true account of my mind.

There are many Opinions concerning this Point among the Profeffors or" the Chnil-an faith; which I think meet to let down, that I may the better declare my own thoughts of the whole. And I (hall begin at the utmoft extreme on one fide, •and proceed on to that on the other fide, taking the middle O-pinionsin the way.

i. The firft Opinion which I (hall mention, is that of the Papifts, who do not only hold the Doctrine of acTual Apoftacy of Saints, but alfo that every mortal finne, as they call them, doth excufs tfie Spirit of grrce, and put a finner nof only under an adual guilt, but alfo into anunjuftified eftate, and fo into a ftate of'd-ath and damnation: fo that a ftate of grace ( according to them ) is frequently loft with many, and frequently recovered. If any would fee this Point openM and debated J idieioufly, let them read Rob, Barcnitu his fmall TraUate dt Peccato Mortali & Venialu

2. The fecond Opinion is, that the truly Regenerate and jufti.fied (indefinitely) may and do ( fome of them ) fall totally and finally from a ftate of grace or juftification, intoaftate of death and condemnation ; and pcrifheverlaftingly. This Opinion exceptethnot theEled themfelves considered Antecedent > ly ; but only confidered confequently : becaufe it is a contradiction to be Eltd and yet not to perfevere: For the main-tainers of it hold, that God doth Elect men only upon forefight of faith and prrfeverance, and not to perfevcrance and faith it felf; For they deny any Antecedent abfolute eiedion to thefirft&ferencinggraee: and deny any fuch grace it fcif, as

by

Perfeverance

by aninfup?rable operation (hall infallibly convert. This O-pinionwas coo common among both Greek and Latine Fathers, that wrote before tie daies of Atigtifiint, asappeareth both by exprefs paffages in many of their Writings, and by their Do&rine of freewill, and predomination upon forefight of the goodufe thereof, and other Points that inferreit: which Scultetus and marry other of the reformed Divines do tnter navos Tatrum recite. And though they few that this would not cor.fift with a certainty of falvation, yet they chofe rather to deny that cer- *Bcrmri him* tainty, than to affert the Perfeverance of all the Regenerate; £ lf $^™y and to fay, as Ortgen, aiid after him Eufebins Preparat. Evangel. f Vj*SSj#. lib. 6. fag 289, 290. [_*«* #*} $*%(&o? \ym^ rtv v^Kh $ t ^ ^ e / ' dyaSor faita* we. -n tUjj v^lyvacnv 'ihvhv&vau, Ego de elecfk

i.e. Immo pngnarentifta fectim tit idem & probus evaderet, 0- ' um * E &°. ** eertB probum fe futurum effe prjtno(fet.~\ And Angnfline himfelf ?„* gi*y*. ( as afterward ) hath the like or more *. tam annum ?

Ego de numcro fum filiorum Dei: ^ii bxc i*%um dicere potefl ? uckminte nhmlrum fcriptnri . Hcfcit bomojtimorc digitm fit, an oii9. Ccrtiiudmcm igimr non fabemus; fei fpei fiiuciAconfik-turnn 3 9it\

Yea, when they faw that this was lyable to be alTauked with the abfurd confequence of inferring a change in God, fome did not ftick upon it: as Tertnll. contr. Marcion. lib 2. f^.23,24. Per tot ft vero etiam circa perfonas levem vnltit hteHigi, qnum re» probat aliquando probatos, ant improvidum, quum probat quan-doque reprobandos, quaft ]udicia {ha ant damnet prater it a, aut ignoret futura ; at qui nihil tam bono & judiei convenit quam pro prefentibus merit is & rejicere, & adlegere y &c.

This Opinion poflefTeth the farre greater* part of the Chrifti-an world at this day, but in Europe the chief friends of it are thofe that are called Arminians and Lutherans, and abundance of the Jefuices and their followers, who alio take in the firft Opinion,

3. The third Opinion is, That no certainty of Perfeverance doth arifc from Eledion,nor can be concluded from our meer ju-ftification and adoption and fanctification : for they think that

A 3 there

Of the Saints

there is no fuch thing as Antecedent Eledion of perfons individually, to faith and falvation: and they think that many of the truly juftified and Regenerate, do fall away andperiflifor ever. But yet they fay,that there is a certain height of holinefs which is attainable in this life, which whofoever attaineth (hall never fail away. If you ask what is that height orftate: I anfwer, They are obfeure teachers who hold this,that (hun the clear difclofure of their minds,and therefore I cannot fully anfwer you: only thus much I can fay, that I have met with thofe of them that exprefs themfelves thefe feveral waies. Some of them fay, that there is a ftate of fmlefs perfection attainable in this life : and that thofe that are thus perfed fhafi not fall away. Some of them make new defcriptions of the Covenants, and fay,that thofe that are under the firft Covenant may fall away, but not tho r e that are under the fecoud : Iconfefs I do not fully underftand their defcribing and differencing the Covenants. And fome affirm, that there is in this life, a ftate of confirmation, confident with Peccability and venial finnes, which whofoever attaineth (ball never fall away. They think that the Angels themfelves were firft made rghteous without confirming grace: and then confirmed as a reward for their -adhereing to God, when the reft fell And fo,that Adam (hould- have been confirmed as a rewarJ, if he had conquered the firft temptation and adhered unto God. And fo, that Chrifl doth firft kt men in an unconfirmed ft ate of Juft:fica-tion and life,, and will confirm them and put them beyond the » periii of failing away, upon certain termes or conditions,

Th r sfeems ( whofe pun&um or difccrnable ftate, they do not tell us. ) iUoOrtgcus j^ e p Cr f ons holding this third Opinion are the Psracelfians mayTe°feea $ ■ ( unc * er wuom * comprehend the Weigelians and the reft of the R«w.8.Foi a ,n Enchufiafts) and many newly rifen in England. And it feems by (tixt Jfctnf. ) Hom.z6. that holy Macarius * inclined that way. And it is the i9i-Col.i. Opinion of fome later Papifts: Of which more under the T ^ c 1 . fifth.

4. The fourth Opinion is, That God hath nor only decreed that all that will believe and perfevere fhall be faved; butalfo chat fuch and fuch perfons by Name, (hall by his differencing,

free,

Perseverance.

free, effe&uall grace, be infallibly brought to faith and perfeve-rance; and therefore none of theEled fhall ever totally and finally fall away or perifh : But yet that feme are effectually called, Regenerated, Juftified and Sandified, befides theEled : and thefe will all fall away and pcrifti.^ This was the opinion of Auguftine t who rofe up again It TeUgius and his followers in defence of differencing free grace , and firft plainly and fully vindicated that Grace againft the exalccrs of Nature and freewill: whom the contrary minded do now unjuftly accufcof runnng too farre, even into a contrary extreme in the heat of his difpu-tations againft Pelagius. Becaufe fome are fo immodeft as to deny this to be Auguslines Dodrine,I (hall'add this much: i. I askt the reverend Bifhop VJher in the hearing of D r Kendall ^ Whether this were not plainly the judgment of Aufiin f who anfwercd, that without doubt it was. And he was as likely to know as any man that I am capable of confulting with. 2. If any be in doubt, thefe paffages following, among many other, may end his doubts.

Auguft. de bono perfever, c. 8, & 9. £ Sx dmbus am em piis, cur huie denetur perfeverantia ufq; infinem y ills autem non donetur ; infcrutabiliora funt judicial Dei. llludtamen fidelibtts debet ejje certijftmum ; hunc effe expradeftinatis, ilium non effe. Nam fi fuiffent ex nobis, ait unw ex pradeftinaterum, qui de petlore do-mini bibebat hoc fecretum } manfiffent utiq; nobifcum. £lmd eft quafo, non erant ex nobis, &c. nonne utriq; vocati fuerant & vocantem fecuti ? utriq t ex impiis juftificati dec ? gu<znam eft-tandem iftadifcretU? Patent libri Dei: non avertamm ajpe* ft urn. Clamat Scriptura divina : adhibeamu* auditum; Non erant ex nobis, quia non erant fecundum propofitum vocati: Non erant in Chrifto eletti ante conftitutionem mundi } 8cc. Namfi hoc ejfent, ex Mis effent, & cum ill is fine dubitaticne manfiffent.

IdemlAb. de correct. & gratia, cap.8, & 9. Q De his enim dif-ferimtu, qui perfeverantiam bonitatis non habent; fed ex beno in malum deficiente bona voluntate morimtur. Rejpondeant fi pojfunt, cur illos Dent cum fide liter & piiviverent, non tunc de vita hu-jus periculis rapuit tie malitia mutaret intelletlum eorum t & ne fifth deciperct animas eerum ? Vtrum hoe in poteftate non habuit I Anevrummalafuturanefcivitl Nempe nihil horum nifiperver* fiffimi*tq%infaniffimc dicitur cur ergo mnfecit f dec. J2uia,in-

fcrutabilia

*__=■

of the Saints

ferutabiliajudicia ejus >&c 9, Nee vos movent quod fi-

liis fuis quibufdam Dens non dat iftam perfeverantiam. Abfit enim tit it a ejfet,fi de ill* pradeftinatu ejfent, &fecundum pro-pofitum vocatu s qui zere funt fi/ii promijfioni*. Nam ifti cum fie vivant, dicuntur filii Dei: fed quoniam viliuri funt itnpie, & in eadem impietate morituri, non ilios dicit filios Deiprafcientia

Dei. Non quia juftitiam fimulaverunt, fed quia in ea non

permanferunt: Nam fi fuijfent ex nob Is^ veram^non ficlam jufii. tiam tenuijfent utiq> y nobifcumficc"^ vtd ult.

Idem de corrept. & grat. cap 8. Hie fi awe qu&ratur cur (is Vests perfeverantiam non dtderit t qui tarn qua Chriftiane vive-rent dihclhnem dedit ? LMe ignorare refpondeo ; Non enim arrogant tr t fed agnofctni modulum meum audio dicentem dpoftolum, O homo tu quit «,&c]

7^#Wcap.i2. ff)uawvit ergo de omnibus regenerate & pievi-vsntibus loqueretur Apoftolus die ens\ Tu quis es qui judicasjer* vum alienum t fuo domino Flat aut cadit. Continuo tamen re* fpexit adprxdeftmatos > & ait : ftabitautem.]

Idem de dono perfever. cap.22. avoiding the harfher expref-fions that might offend, he teacheth them to fubftitute fuch as thefc : {] Si qui autem obediunt y fed in regnum ejus & glorianu prxdeftinati non funt, temporalis funt, nee ufqt in finem in eadem obedientia ptrmambunt7\ The fame he hath before and there frequently.

Idem de correp. & grat. cap.8. Mirandum eft quidtm, mul-tumq;mirandum, quod filiis fuis Deus quibufdam, quos regent' ravit in Chrifto, quibus fidem, (pern, dileclionem dedit, non dat perfeverantiam ,&c] lb. cap.9. \jPropter hoc Apoftolus\ cum dixijfet, Scimus quoniam diligentibus Deum omnia cooperantur in bonum : fciens, nonnullos diligere Deum, & in eo bono ufifo in finem nonpermancre, mox addidit ; his qui fecundum propoficum vocati func: hi enim in eo quoddiligunt Deum, permanent u/q; in

finem, See Ibid.cap. 6. Si autem jam regenerate & juflifi-

catm inmaUmvitam fua vrluntate reUbitur, certe in non poteft die ere , non accepi } quia accept am gratiam 'Dei fuo in malum libe-ro aw-fit arbitrio ]

Ibid.cap. 12. Dicit Johannes ^poftolm, Eft peccatum.adrr-or-tem, non pro illo dico,ut roget quis :, de qnopeccato quoniam non txpreffhrn ift,pojjM»t wnlta & diver fa fentiri: Ego autem dice

Perfeverance

ideffepeccatum, fidem qua perdileflionem operatur deferere ufq; admortem.~\

Abundance offuch parages mak^s Auftins mind, at plain as his Ten could expre/s it.

Nor did heftick. at the utter overthrowing of all certainty of faL vation hereby ( except conditional. ) As appeareth de cor. & grat. c.l 3. pag-5 39 ( Sanf. ) j£uis enim ex multitudine fidelium quam r din in hac mortalitaU vivitur, in numero pradeftinatorum fe ejfe prafumat ? quia id occultari opus eft in hoc loco ; ubific cavenda eft eUtio, ut etiam per Satana Angelum ne extolleretur tantus col-

lophizaretur Apoftdus Nam propter hujus utilitatemfecreti,

ne forte quis extottatur, fed omnes etiam qui bene cnrrunt, time' ant, dum of cult urn eft qui perveniant. Propter hujus ergo utilita-tem fecreti credendum eft quo/dam de filiis perditions, non ac~ cepto dono perfeverandi ufq; in fwem, in fids qua per diletlionem aperatur incipe vivere, ac aliquandiu, fideliter ac jufte vivere, & peftea cadere, neq; de hac vita priufquam hoc eis contingat, au~ ferri, Quorum fi nemini contigijjet , tamdiu haberent homines iftum fdltiberrimum timorem, quo vitium dationis opprimitur, donee ad Chriftigratiam, qua pie Viviturjervetircnt; deinceps jamfecuri, nunquam fe ab illo tfje cafuros. Qua prefumptio in ifto tentationum loco non expedite vbi tanta fft ixfirmitas, ut faper-biam poffit generare fecuntas.

/^^Epift. 101. #d Vitalcm. \_V tilt eft quipp; omnibus, vel pene omnibus propter humilitatemjaluberrimam, ut quales fuiuri fintfeire non poffint. ]

St in Lib. 11. de Civitate Dei cap. 12. pag 670 \_Qujs enim primos illos homines in Paradifo negare audeat beatos fuijfe ante peccatum ? quam vis dijua hdtitudine qttam diuturna, vel utrum aterna ejfet incertos £ effet atttem at etna nifi peccajfent. Cum hsdie non impudenter beatos vocemus, quos videmus jufte ac pie cum Jpe futura immortalitatis hanc vitam ducers fine crimine vaftante confeientiam, facile impetrantes peccatis h'AJus infirmitatis atvi* nam mifericorditm f Qui licet de fua perfeverantia pramio certi fin:, deipfa tamen perjeverantiz fua reperiantur incerti ? Quis enim hominumfe in attio<e x profeciuq' t jxftitia perfeveraturum u[q; in finem fe fci.rt , nifi dUqai reveLxtione ab illo fiat cert us qui dehacre jufto latentiq; judicia, non omnes inftruit fed neminem fallit.

g ' of the Sdints

Of the fame mind with Anftin, were Pro/per, FuigextiHs and the reft of the higheft defenders of free grace,that the Church for many ages did enjoy : as appeared] in Prcjperi Refpons. Ad GhII. Stnter.t.z. & fufer Sent.J. & 12. & adobjttt. Vincent* objtEt.12. & fajfm. It a & FnlgenttHs. I forbear to recite the words, as having been too long on that already.

Tne fame doctrine of Auguftinc, 'Proffer.8cc. do the Dominicans maintain againft the jefuits; as may be feen in Alvarez Dijput.107. and commonly in others: as alfo in JanfiniHs^AH-FomT'fcw cf & ultitie * GrM Chyi ft l > lib -9 *?> P 3 92,393 &fequent. & lib, 3. the Jcfuius C ' Z0 /> l6 3> l6 4 wn0 * s more exact than moft.other Dommi-joyn in the cans, efpeciaily in the point of predomination, and the nature of main with the Grace/] The fame opinion alfo forne of the Reformed Proteftant Dominicans. Divines maintain : as Mufculus Loc. com. de Remiffion. § 6. pag. p4 T^T (mM) 620,621,622. and D r Overall in the fliort addition to 8.Row 1 6^ Bavenants Differtations ( wrongfully fathered on Bavemnt, as Vi$.6,7 ,8, Bp Vfitr told me.)

5 v The fifth Opinion is; That God Electeth all that he will lave, to Faith and perfeverance, and that fome are confirmed in this life in a ftate of Juftifkation, and fo are paft the danger of Apoftaile : fo that either Election or confirming Grace, will necefTarily inferre the certainty of perfeverance: for neither the Elect nor the confirmed fhall finally fall away. And they fup* pofe that many are elect which are not confirmed ; and none confirmed but thofe that are elect. But yet they adde, that there are many truly regenerate,juftifled,fanctifled,adopted, and live in love and obedience to God, who are yet neither elected nor confirmed ; and that all thefe will certainly fall away.

This Opinion is the fame with that of Augttftine laft mentioned, but thatitaddeth, the non-apoftatizing of the confirmed, to the non-apoftatizing of the Elect. And Vcfftns fuppofeth that Atignftine himfelf was of this mind, and joyned this point with the former. Of which I am not able to determine: For though I am as fure as words can make me, that Attftinfrofper and Ful-) gentius, are of the laft mentioned opinion; yet I cannot fayfo of this, becaufe the footfteps of it in their writings are fo few and dark,that to me they are uncertain.

Moft

Perseverance*

Moft of the Domincians go this way,and fomc Jefuites part of it,but then they fcarcewell agree about the nature of this confirm-ing Grace. Vigutrini (aColle&or out of Thoma* ) and others fay, that it is nothing but the gift of Perfeverance it felf Ochers adroit a realldiftindion between the grace of confirmation and perfeverance, who yet agree not in the nature or effeds. For fome think that Habitual infufed Grace, and fpeciali anlftm g Grace, are enough to perfeverance, bu't not to confirmation: fome fay a third fort is necefTary to perfeverance alfo, and that a Reprobate may have the two former. Some Papifts think, that confirming Grace doth take away Free-will in obedience, and caufe fuch a determination of the will to good, that they do ne-cefTarily obey, and fo they are not freely but necefTarily faved : Thefe Papifts hold this, it feems, becaufe their definition of freewill is fo far inconfiitent with the Dominicans, that when they yeeld that Confirmation doth fo effectually determin the will, they muft needs fay that it takes away ics liberty, as they think Heaven it felf doth, viz. by perfecting the will, and raifmgit to a higher pitch than liberty. But another part of the Papifts (ofwhom it is that Alvarez fpeaks, lib. 10. Difput. 104. fag. 419. §.1.) do hold, that the Grace of Confirmation and Perfeverance, are diftinguiflied only accidentally, by a greater or Jefs intenfion of the fame Helps, but not Really. The fuller explication of their opinion and their reafons,you may find in the fore-cited Difputation.

But the Opinion which Ferrarienfis, Alvarez, and others of that Claffis do maintain, as the common opin'on of the Tho-mifts, is, that the Gift of Confirmation and Perfeverance Is not the fame : that all theElcd perfevere, but all are not here Confirmed : And for the point of Impeccability 9 they agree with the Jefuites, that the Confirmati are Impeccabiles as to mortal fin ; but not as to venial (to which they annurnerate,the remnants of ignorance, inconfideratenefs, thtfomesfeccati&c. Vid. At-varez.DiJpttt.1c4. §.4. ) This Impeccability as to Mortal fin, is the perfed:ion,or fulfilling of all GodsCommandements,which the Papifts mean and fay, we may attain. Bu t then fomc of them fay, that thislmmpeccabtlity is only to be afcribedtointrinfick Grace: others with Burattdtu (in 3. d. 3. ^.4.) do afcribe it only to extrinfick removall of the occafions of finne: fome think

B 2 that

mm v

10 of the Saints

that it is partly from intrinfick Grace, and partly from extrin* lick ; that is, ex perfetlione Gratia habit ualts & virtutum y & ex cuftodia, protetHone & dirc&ione Dei (as Alvarez**) Of tbefe, the Dominicans aferibe ic to a Phyfical Determining Grace (which Phyfical determination the raoft of them make neceffary to every ad of every creature; but fanfenitu denieth that, and makes it fperially neceffary to favinggood) and the Jefuites as is faid, do moft of them aferibe to a fpecial fort of moral help leaving the will free : and others to a Necefiitating determination. It is ordinarily Judged (as Alvarez, out of Them, maintaineth) that this Impeccability is not fimplc, as not being ab intrinfeco totalitcr, but only fee nudum quid, as being partimab extrinfeco\ quod contingit quando alicui datur aliqucdmunw gratia, quo inclinatur in bonum t ita ut ab ilk non poffit de facili deflefcti ; mn tamen per hoe itaretrahitur amalo > ut cmnino peccare mn poffit, nifi divina providentia protegatur & cuftodiatur.

And its very obfervable wherein Alvarez, placeth this Confirming Perfection, ibid §.4, viz. in a certain participation of Charitat Patria, which is diftind fecundum moduma Cbaritate viol ay U mn Conformant e: His words are Q Rejp. mn confiftere in majori intenfione ejufdem gratia Habituate. Etenim gratia non Co^formavs, aliquando eft magis intenfa, quam gratia in bono Con firmans, quod ex f<? patet: nam multi funt in via non Con? firmati in gratia qui habent gratiam & eharitatem magis inten' fam, quam aliqui exifientts in patrU : ( Believe this that can :) Tticendum eft- ergo quad hac perfechio attenditur fecundum quan* dam participativnem gratia & Charitatis Patria, qua fecundum modum eft aherim rationis a gratia vel charitate mn conformante lit ait S. Thom 22. ^.24, art, 7. ad 3.

As I account it more grofs, according to the firft 'opinion to fay that every finne which they call mortal deftroyeth Juftification, than to fay only, that it is ioft by fome; and groflfer to fay, that All may fallaway, than that All,fave the Confirmed may fall away ( which is the fecond opinion :) and that yet it islefs culpable to fay, that all the Eledftiall perfe-vcre, though not all the Juftified ( which is the fourth :) fol take thislaft recited to be kfs culpable than the fourth • becaufc it. allowed a double ground of certain perfeveranc^ that is,

both

h Ele&ion and Confirmation, when the former alloweth but one.

6. The fixth Opinion is, That an Adult fta r e of faving grace or J unification is never lull, but a ilate of Infant Juftification may, becaufe *it is but a change of his Relation ups>n the condition of the Parents being a Believer ] Yet fome of tlicm deny nor, but Eleft Infants may fome of them moreover have fome fecrec feed of grace which is never loft.) Of tlrs mind were the Britifh Divines in the Synode of Burt ; and "Bavenmt and W^have particularly wrotefor it.* and many more at home and abroad are of the fame mind : And it fhould fcem, fo was the Synode of Bort it felf, by thofe words Artie, i. Can.17. pag.244. JJhfdKdoqtiidem de volmtate Dei ex verbo ipfitti nohis tfl indie andum, quod teftntur liberos fidelittm ejf? fancies^ non qmdem nattira^ fed beneficio f&deris grxtuiti, in quo illi cptmfarentibii* cornerehenduntur, fij parentis de Eletli" one & falute fpioiwm liberorum quos Bens in infantia ex hue vi* ta evocat, dubitare non debent. ] Yet they that are of this Opinion think it more fit to call this a cefTation of their former Title to falvation, than a falling from grace as in their explications may be k^a.

7. Thefcventh Opinion is, That no one that is truly Juftt-fied and Sandified, doth ever totally fall away or lofe the e-ftate of grace; but yet it is poffible for them to fall away and lofe it, though it (hall never come to pafs. ] For it is not the Impofiibility but the non-futurity that God decreeth. Of this Opinion are many of the Reformed Divines, called Cal-vinifts.

8. The eighth Opinion is, That for a Juftified perfon In« fant or Aged to lofe that eftate, is not only a thing that never (hall come to pafs, but that it is impoflible for them to iofe it: This is the Judgnaenr alfo of very many Reformed Divines.

B 3. , The

9. The ninth Opinion is, that becaufe it isimpoflible to fail away from grace, therefore it is uniawfull for any Believer to fear it, or, to pcrfwade other Belivers to fear it; or to pray againit it, or to think that any fin can endanger it; And though a Beliver did fall into Adultery and murder with David y or into Inceft and Drunkenness with Let, he ought not to fear the lofs of his Juftification , nor to be humbled with fueh confiderations, nor to rife from the fin with fuch a Motive. This is the Judgment of the Antinomians commonly maintained in their Writings.

10. Another Opinion is, that, Though fome degrees of faving grace may be loft, which by increafe were fupre-addfd tothefkft grace which we received; yet no degree of the firft habitual grace can be after loft by any finne.

11. Another Opinion is, That though the Ads of grace may be finfully omitted, and fo grace may ad: weaklier than it did before, yet the internal rootorftock, whether you call it a habit or a power, or a new nature is never diminiftied, or loft in any degree, cither which was at firft infufed, or is afterward infufeid by way of Augmentation.

The two laft Opinions are only dropt in by fome few of the Reformed Divines, who are over-bold in their determinations : The laft is by moft dif-owned; and the former by few of ours medled with in their Writings; but ufually paft over in filence.

12 Another Opinion about Perfeverance is, That no (inne of a Believer, fmall or great, doth fo much as contract on the perfon a guile of death or any punifhment; that is, an Obligation to punifhment: and that in Gods account we are neither finners, nor deferve damnation : for God feeth no fin in his people: the guilt falls all on Chrift; and the punifhment

is

is all born by him alone; and no fuch thing as true punifh-rnent fuffered by any Believer: AnJ therefore that they mav not confefs the guilt of any firine to be on themfelves, nor pray for the pardon of ir, but only when th y mean by £ par* don] thefeelingof pardon, or affurar.ee or kno-.vledg of ir, or Tome new effecT of it, in renewed mercies. This alio is the known Opinion of the Antinomians , and tlie rn< il extreme on this hand that is worthy our prefect Obfervauon.

Having thus fhewed you the differing Opinions among Chriftians about Perfeverance, Ifrnll next lay down fo much of my own Judgment as I think needful! for the prefent pur* pofe, in certain Proportions^ before I fpeak of the offence which do oceafion it.

Prof. i. It is a grofs Error to think that every fin which they call mortal or wecallg™//, doth excufs all Charity, or put a man out of a ftate of Justification. There are indeed fins that may be called mortal, eminently, wh«ch will prove a man out of the ftate of Grace, though they cannot be faid to put him out of ft,becaufe he was never in it. I mean the finne unto death, orthedominion of finne, or anyone finne fo aggravated as will prove that dominion, and fo is inconfiitanc with faving grace. But it is not every ad of a grofs finne that makes or proves a man to be unfuftified. 'David was an adopted Sonne, an Heir of life, a Member of Chrift, even a living Member, as foon as he had committed thofe heinous finnes: thotighhc contracted fuch a guile, as anon we (hall defcribe , yet his former guilt returned not on him ( as many Schoolmen themfeives maintain ) nor was hecnt off from Chrift, nor his ftate and Relation to him overthrown.

' GbjeB* esldam by one -ad did lofe his habitual ftate o f grace, and Relation to God, becoming unholy and unjuftifled; therefore fo may we.

Anf. i. I deny the Antecedent; For it was not by one Ad, but by many that Adam fo farre fell: 2. And I deny the con-feqijence: Firft, Beeaufe sAdams finne was fuch, as no regenerate man doth commit ( for ought ever I hav e yet heard proved.) Secondly, Atleaft, the difference of the Laws that he and wc

were :

were under, would make this difference. For according to the Law that Adam was under, onefinne, yea any onefinne, did make him lyabje to dea;h, and confequently to be for-faken by the grace or Spirit of God, and to be under the curfc : But ic is not fo with a Believer according to the gentler Law of grace: The caufe therefore of the difference is principally extrinfick in God and Chrift and ;tbe Covenant of Grace: Whether there were any Internal, in the nature of the grace that Adnm had, and that we have, I {hall not now enquire.

Prop. 2. The Opinion of thofe Ancients, and of the Jefu-ites, Arminians and Lutherans, who deny an abfolnte perfo-nal Election of men to faith and Perfeverance, and fo maintain indefinitely a toraland final falling from a ftate of juftificarion, without excepting fuch Elect themfelves, is an Eerror of dangerous confequence, againft the grace and fidelity of God, if not againft his wifdom and hts power, and againft the peace of the Saints: and therefore is to be carefully avoided and refilled, by thofe that would not wound their faith: as Augufthe, and h'\% followers, and fmce them the" Dominicans and Reformed Divines have volurninoufly evinced.

Yet note, that the Jefuites themfelves may confefs that the EUct (hall none of them finally fall away, but {hall all Perfe-vere. But that is, becaufe they hold that Election is upon the forelight of perfeverance, and fcf that thefe Proportions are inconfiftent as to their trurh Q This man is Elected ~\ and QThis man (hall not Perfeverc] Buttheydonot makeElecti-on, or differencing grace, the Caufe of Faith and Perfeverance.

Pnp. 3. The third Opinion hath three Parts: Of which, I take one to be true, and the other two to be faife. That which is true is, That the confirmed in grace, (hall certainly Perfevcre. The Parts that I take tobefalfe, are, Firft, Thaj: fome of the truly juftified,and fan&ified are not Elect to falvation ( which is common to them with Auguftine, ) Secondly, That

Perfeverance

Perfeverance is no fruic of Election, buc only of mans good ufe of bis grace, and of Gods remunerative Jufticcand Mercy« For they think that there is no Election of Individuals, but upon fuppofuion of forefeen faith and repentance: fo that this Opinion differeth not from the fecond, fave only in that it addeth a ftate of confirmation, which none (hall lofc : and fo maketh fomc in this life to be certainly paft the danger of falling away : Of which more under the fifth Opinion.

Prop. 4 The fourth Opinion, vfe. of AhJUh, with Profrer, F*/gf*f*/*jandthereltof his followers that refined the Pelagians, and of the pominicans, and Mufculm^z. who maintain perfonal abfolute Election, and free grace, againft the conceit of mans merits,and the certain Perfeverance of all the Eled; and yet maintain that many of the Ftdfciti or non-eled are truly fan&ified, and juftified, and fall away from it and perifti, doth feem to me to be unfound, and contrary to many Texts of ho'y Scripture,and therefore not to be received.

To produce that Evidence againft it, which is fo common in mens hands in many Volumes written to this purpofe, would here be worfe than needlcfs. And methinks A aft ins Exposition is a forcing of the Text. He expoundeth i Joh 2. 19. They were not of m, #*. of us the Eled. And Rom.8 30. he expoundeth by prefixing to each linke the foregoing words, viz. the called according to his purpofe: q.d. £ whom he called, vU. according to his purpofe, them he juftified; and whom he jufl>fied, that is, thofewhom he fo calledand juftified, them he glorified; q*d. thofe before mentioned whom he julhfied he glorified ; or thofe whom he predeftinated, cal* led and julhfied ( conjunddy ) them he glorified. ] As if the Text did not comprehend all the Juftified, nor fpeak of the Juftified as fuch, but did only extoll Gods Love to the Eieft, and confequently fpeak of them as Eled, and fo of the Elect only, connexing every former Proportion in the chain with the later as neceffrry to make up its fen fe : as if the meaning were no more but this: \_ fo great is the everlaihng Love of God to his chofen,that he fore-knew them, and predefti-

C nated

nated them to be conformed to bis Son ; and having predefti-nated them all, he effe&uaily calieth them, and having railed them he jnfiifietb them, and having juftificd them he <*'o-ririeth them : 2 and fo he would not have all others excluded from calling and jufrifying, but only from predeftination and glory. But I fee not a fufficient warrant in the Text or iuch a limiting Expcfmon: It fecms rather to me that "whom he called] is as much as [[all whom he called] and * whom he juftified ] as much as £ all whom he jufttfied ] And to me it feems unlikely, that ever fuch a love of God can change, by which he embraceth any man as a Sonne; For if Sonnes, than Hcircs, &c. That love which made as Sons v and taketh complacency urns as Scns,wi!l furely continneus in a flare of Son*fhip, and give us the Inheritance. How elfe can the little Flock be railed from their fears, becaufe of the good pleafure of the Father to give them the Kingdom 1 For, alas, nothing more certain than that we fhculd lofe our grace, and fo lofe the Kingdom, if the Father had no other good pleafure towards us, but only to give us the Kingdom if we Perfevere, and not alfo to give us perfeverar.ee that we may have the Kingdom. I know that Anguftine diftinguifhech of Sonnes 5 and ilme he faith may be called Sonnes becaufe they are Regenerate, and juftirled,andinfuch a (late as they fhou'd have been faved if they had died in; who yet are not Sonnes by predeftination, but God fore-feeing their falling off, m-tendeth them not the Inheritance* But where he can find this diftindion of Sonnes in Scrip: ure, I know not: though another diftin&ion of Sonnes I confefs may be found.

Prop. f. Though J pre&me to diffent in this point from Auguftwe and the common Judgment of the Teachers of that and many former and later Ages; yet do I find my felf obliged by the Reverence of fuch contradicting Authority, and forced alfo by the confeioufnefs of my ignorance, to fufped my own underftanding, and to diffent with modeity, both honouring the contrary-minded, and being willing to receive any further evidence, and to know the truth if it be on their fide. And fo I muft needs fay, that I fee not neer fuch clear evidence againft this Opinion, as I do againft the former, much lefs as I do for the Fundamental Articles of the Faith:

and

Suhi^lW'noci^ at that certainty in the Do. cVine of the Perfeverance ot all the Julhfied, as I am for the Doctrine of the Perfeverancc of all the Elect; much lefs as I am about the death and refurrcftion of Cbrift, the Life Ever-lafting, and fuch other verities.

I know thac there is very great variety of evidence of the feveral Truths revealed in the Scriptures, one Text being more or lefs plain than another. Though we know tbac ail that God faith is equally true, yet we have not an equail evidence of every Truth, that it is indeed the Word of God, And therefore our reception of tfaefc feveral Points rauft needs be as unequal! as th? evidence is, upon which wedo receive them. I dare not fay that I have attained a certainty in underftand-ing this Point and all the Texts of Scripture that concern it, better than A«gufti*e , and the common Judgment of the Church for fomany Ages: And therefore I dare not fay that I have attained to a artuntj, that all the juftificd (hall per-fevere. I dare and I do venture my foul and everlafting hopei upon the truth of the Fundamentals; fo that I dare, I muft fay • r If thefc be not true, I will forfeit my hopes ; I expe& no falvation 1 But I dare not, I do not venture my falvation upon this Opinion • nor dare I fay, £ Let me have no falvation if any of the Juftified fall from their Juftifkation. ~] And therefore if I were put to it in arguing to deny either this or an evidenter truth, I would fooner reduce this to the more evident, than the more evident to this.

And that it is not fo evident as many others, or as that a common agreement in it by the godly can be expeded, is apparent enough. 1. From the difficulties that occurre,which the Scrip-turesandthediffenteisreafonings may eafily acquaint us with. 2. And from their anfwers to our Arguments 3 And from the number and quality of the DifTentcis. Firit, Sure that can be no very eafie point which all or almoft all the Church, for fo many Ages erred in. Secondly, And which not only the moft of the Chriftians of the world, but alfo fo many Nations of ProteiUnts themfelves do err in to this day. Thirdly, And which the choi'. eft men for Learning and dii gence, and thofe that were the Leaders in defending the grace of God, tsvfuftin and abundance of Proliant Divines [ could nev»ec

C z attavc*

attain the underftanding of, but refitted them as errors. Fourthly, Yea when they were and are as holy as we; and fo as like to have Divine Illumination. All this being in the cafe, it feemeth to be I igh felf conceited arrogancy, forfuch a one aslroprofcfc fcch a point to be To evident and taiie, and to imagine that all the moft holy and judicioas Writers for fo many Ages, and fo many at this day, arc fo farrc below mc in the underftanding of the Scriptures, and that even in points which they lad fo much occafion tofcarch into, and fo many and great advantages to under ft and. I do not, I dare not prc-fume of this.

Prop. 6. Hence it is moft apparent, that this difference about the Pcrfcverance of all the Juftified, is not of fo great moment, as to encourage or warrant us to withdraw our affection or communion from thofc that differ from us herein ; as if they were Hereticks, or no Members of the Church, or could not be faved, becaufe they erre herein. For confirmation of which confider, I. By the contrary conclufion we fhould be cxceflivcly Vnchtrittble , in condemning to Hell fire, for ought we can find, all \ or 'next all, the Church of Chrift for i30oor 1400years atleaft. 2. And we fhould be very proud in exalting our fclves fo high above our Brethren, and the Churches of Chrift. 3. And it were high prefumption and arrogancy to ftep into Gods feat and pafs fo bold a cen-fure. 4. And it were great Impiety to make Chrift hereby to have no vifiblc Church on earth ( nor for ought we can prove, many pcrfons) for fo many hundred years: Hereby we fhould gofarre toward the giving up our Caufe to the Infidels. For, no Church, no Head of the Church. 5. Hereby we fhould cenfure the form of Belief or Profeffion of all thefe Churches as inefficient. For the Doctrine of Perfeverance now in que ft ion, was never (that is proved } in any of their Creeds. Sixthly, Hereby we fhould foment Divifions in and between the Churches and make the healing of our Divifions feem defperate. For if we conclude all the Lutherans and Arminians ( who yet go further than Aufiin in denying Perfeverance ) to be uncapable of falvation or of our communion, what room is left for any motions of Peace? 7. And alfo hereby we (hould very much encourage the Papifts; if we make our firft Proteftants, Luthtr %

M$Unch-

MeUnchton and the reft that fubferibed the Auguftane confefiion, to be Hereticks and perfons whofe communion was to be avoided. 8. AndLaftly, Wefhouldbe guilty of fo notorious fchifm, as few fober men in the world have been guilty of; I mean in our principles; while we plainly imply that if we had lived in thofc former Ages that were of a contrary mind to us in this, wc would have avoided the communion of them all. I do but name thefe things briefly, becaufel fuppofe that they will find few diflenters. I hope few among us are guilty of fuch condu. (ionsaslgainfay.

*Prop. 7. Hence alfo it is very clear, that the denyal of the Dodrineof the Perfcverancc of all the fanctificd, doth not ne-ceflarily deftroy all Chriftian confolation. It doth indeed tend to the diminifhing of it, as to all that have a certainty of their Jumfication, while it denyech them the certainty of Perfcverancc ; and while it dcflyeth to all men a certainty of falvation by ordinary meancs. But it doth not wholly deftroy the comforts of the Saints: Nay, it is plain from hence, that a life of much Chriftian comfort may be had, without aflk-rance of falvation. Which I prove, 1. Adam might live comfortably without affurance of Perfeverance or falvation : (thats paft difpute : for Adam had no fuch affurance in his innocen-cy : ) therefore a Chriftian may live comfortably whithout affurance of Perfeverance or Salvation. There is no dif-parity between Adtms condition and others in other refpeds that will weaken the confequence, as long as the cafe is the fame in the point in queftion. Obj. Being finlefs, he had nothing to faddenhim, as we have. Anf. True: therefore the uncertainty of Perfeverance and of falvation was nothing or not enough to fadden him, or at leaft, to deprive him of a life of peace. If neceffary to our peace, why not to his ?

2. It were unreafonable and uncharitable to think that none of the Ancient Churches that differed from us in this, had Chriftian peace ; *hat none of the Lutherane Protcftants, or Arminians now have peace; that fuch holy men as %Anfiin and Luther and multitudes more were deprived of this peace, who have manifefted fo great confidence and joy both in their lives and Writings. When we read fo many of the Ancients

C 1 flfid.

Of the Saints

and of the Lutherans profeffing their Peace and joy in believing, we cannot pretend that we knew their hearts better than they knew themfelves; feeing we never knew the men : nor have we any certain or probable evidence to prove that they wrote falfly of themfelves.

3. If we could not have joy and Peace in believing, except wc receive it from the certainty of our own Perfcverance,then it would follow that exceeding few even of them that hold the Do&rineof the Perfeveianceof all the Jullified, have joy and peace in believing. For that Do&rine of Perfcverance can give aflurance of their own Perfeverancs to none but thofe that are certain of their fincerity and Juttification. If a man be un* certain whether he be fanftifkd truly himfelf, he muQ needs be uncertain whether he (hall perfevere in that grace which he knoweth not that he hath ; yea and in common grace it felf. But too fad experience tellech us that there be but few,exceeding few of the godly among us that are certain of their fincerity, Justification, or faivation : I have defired (everal Minders that converfe much with experienced Chrifthns, and hear them open the (late of their IojI?, to tell me how they find them in this point of afTurance ? And divers of them of largeft acquaintance tell me that they meet not with one that hath it; but that they all profefs fome doubting and uncertainty, and none that they ask will fay, lamfure. Others tell me that they meet with none that will fay they are certain, except fome paitionate perfons, efpecially women that are melancholy, who are carried on 6y pafiionate feelings ; and they will fometime fay they are certain of this S/inchfication, Justification, . and Salvation; but it is but in a fie which is quickly gone, and then they are ufually in greater doubting and trouble than any others. Iconfcfs my own obfervacionis the fame or neer it. Araongft many hundreds of Profeflors, I. meet not with one that will fay f they are certain of their iincerity and faivation, except four Corts; Firft, Such women or melancholy people afore-mentioned, who can give no great folid reafon for it, and quickly lofe it, and arepaiiionatem thei^ conv.erfa-tion. Secondly, Some perfons thar are fallen into new Opinions and focieties, difowningour ProfeiJion and our Churches • who prefently ate rapt up with a feeming certainty that they are

truly

Perfeverance. ^i

truly holy and juftifkd; when both their doftrines and lives do caufe their fobereft acquaintance to fear that they are either proud hypocrites, or deluded Chriftians, worfe than before. Thirdly, Some few very earncft Difputers for Aflurance, that will fay they arc fure of their own falvation, in an eager main-raur'ng of their Arguments. Fourthly, Some very few judicious holy men, who fay they have no Arid: certainty,nor are free from all doubting; but yet they have fo confident a perfwafion as may be called a mora! certainty, andfreeth them from trouble-forae fears of damnation. And thefe laft (though exceeding few) are the higheft that ever I met with, whom I have caufe to believe, as being judicious credible fober perfons. and giving probable evidence in their lives of what they faid. I never knew the man that attained any more than fuch a ftrong perfwa-.<Ion,mixed with fomc doublings and fears, yet fofar overcoming them as to live a peaceable joy full life.

No;v if A(Turance of fincerity and Juftification be fo rare ( and im per fed in the beft) then it nu> ft needs follow that certainty of their own Perfeverance muft be as rare. And all thefe Perfons that are^uncertain of their Perfeverance, can fetch no comfort from that certainty which they have not.

But yet we cannot conclude that ail thefe perfons are void of Chriftian Peace and Joy : For, firft we fee by experience that hundreds of thefe Chriftians that dare not fay they are fure of their Juftification or falvation , do yet cxprefs much Peace and Joy. Secondly, And the Holy Ghoft tellethus that the Kingdom of God confifteth in Peace and Joy in the Holy Ghoft • and therefore we may not fo farre exclude the moft of the Saints out of the Kingdom of God.

4. Moreover, the nature of the thing may convince us that a man may live a comfortable life through believing, though he attain not a proper certainty of perfeverance or falvation. For a high degree of probability, and a ftrong perfwafion thereupon, may bear down the trouble of moft of our doubts and fears. And though it may be objected, that Hell is fuch a mifery, and the lofs of Heaven fo great a lofs, that a man hath no ground of folid grace that is uncertain toefcapeit, efpeci-ally confldering how little truft is to be put in the flippery will of man: yet (for anfwer to this) let it be eonfidered Firft,

That

That Heaven is fo great a good, that the lead true belief and hope of it, may afford abundance of comfort; and Hell is fo great an evil, that the leaft true hope of efcaping it, may be very comfortable. Secondly, Yctfuch uncertainty indeed to a Saint in Heaven would be more troublefome, becaufe it rs a condition vvorfe than he is in already : But fuch hopes, though with uncertainty to the damned in Heil would be unfpeakably comfortable; and fo (hould they be to us on earth; becaufe wc were before in a ftate of death, condemned by the Law, and under the curfe, and had been a&ually damned, if death had cut us off. Thirdly, That the goodnefs of Gods nature, his common mercy to mankind, the fulnefs and freenefs of grace in Chnft, the experiences of Gods Love both in common and fpecialmercies, with abundance of comfortable paflagesin the Scripture, ail thefemaydo much to the fupport and comfort of the foul, againft the fear of Apoftacy, though there had been no abfolute promife of the perfeverance of all die Jufti-fied.

5. I argue<*/>*ri: Firft, There isnoSonneofthewifeft and moft conftant Father that is certain he fhall^pcrfevere in the favour of his Parents, and that he (hall not fall into their very hatred, and be dif- inherited by them : And yet it doth not follow that therefore all Children fhouLd uncomfortably vex thcmfelves with fears, left their Parents (hould hate them or dif-inherit them: yea, or that no Son may take comfort in the confideration of his Fathers love.

Secondly, There is no Wife that hath the beft and moft loving Husband, that is certain, he will not hate her and caft her off: And yet when (he fees, no probability of it, but much to the contrary, (he need not be difquieted by the fears of it; nor forbear the peace and comfort of her condition.

Thirdly, There is no man of greateft holincfs certain that he (hall not fall into fome odious fcandalous finne ; For though there be promifes of our perfeverance in a ftate of grace, yet in the judgment of all, there is no promife to the beft of us all, that we (hall not fall into any fuch hainous particular finne. No man is certain but he may be drunk as Noah was, or in-ceftuous as Lot was, or commit adultery and murder as D.*vid did, or deny Chrift as Ptttr did. And if you were fure you

(hould

Perft

everance. 2?

(houldfaJI thus, and wound your conscience, and dishonour the Lord and your holy Profefiion, would it not even break your hearts ? But what ? Muft all Chriftians live in doubts and fears of fuch a thing ? Or may not they live in peace and comfort upon the ftrong probabilities they have of efcaping thefe, though they have no certainty. Yea more; you are not certain but you may for fuch Capital crimes, be hanged at a Gallows, and made a publique exsmple to the world: And yet I hope we may live comfortably for all that, and need not trouble our felves with fuch fears fave only by neceffary caution to prevent the evil. The fame grounds therefore which may give you comfort againft ehe fears of fuch fcandalousfinnes, may give them comfort concerning their Salvation, who either believe not the Do&rine of the perfeverancc of all Saints, or are not certain of their own San&ifkation.

"Prop. 8. It is fit and needfull that as we maintafn the truth of the aforefaid Dodrine or perfeverance: fo we fhould withall make known that it is not to be numbred with the mod neceffary or moft evident certain truths, which our falvation, or all our peace, or the Churches Communion doth reft upon: and accordingly that we put it not into our Creed, or Confeflions of Faith, which are purpofed to exprefs the Fundamentals only, or only thofe Points which we expect all fhould fub-fcribe to, with whom we will hold communion. As we maintain it to be a truth : fo we muft fhew ( as is done in the aforefaid Proportions) winch rank of truths it belongeth to. For it is a very hurtfull and dangerous thing to the Church, to affirm the left evident controvertible truths to be more evident and paft doubt, and to affirm thofe to be of neceflity to our Salvation, Communion, or Comfort, which are not fo. This is the wrack hat hath torn both the Church and the Conferences of men.

Upon this occailon I may fitly give you an account of therea* fon of a pafTage in the Catech.fm agreed on by the Worctfier-fbire Minifters, which I underftand fome Reverend, godly Divines, have taken exceptions at.

In the Seventh Article of that Catechifm it is faid that [_ the Holy Ghoft doth by the Word enlighten mens underftand-ings, and foftcrr and open their hearts, and turn them from

D the

the power of Satan unto God by faich in Chrift: that being joyned to Chrift the Head and into one Church which is his Body, and freely juftified and made the Sonnes of God, they may be a fanftificd peculiar people to him, and may overcome the n\(h, the world, and the devil, and being zealous of good work?, may ftrve God in holinefsand righteouf-r.efs, and may live in thefpeaal love and communion of the Saints, and in hope of Chrifts coming and of everlafting life.] Here they are offended ac tie word [_ may : ~] becaufe we fay nor, ihey fia/i or iritido thefc things, but only [that thej[maj^\ which they fay importeth but a Dtttj and a Pojfibilitj, but not the certainty of the event. To this J anfwcr : i. Our Queftionwas about the fir ft Participation of Chrift and life; and our perfeverance is not any part of that, and therefore we were not obliged to determine thatcontrovcrfie inanfwer to that qucftior,. 2. The nrft [_ maj ] prefixed to our fancti-fication doth cleatly fpeakof the certainty of the event; for it is itnpcflible the fore-exprefled work (hould be done and yet men be unfan&ified, 3 Whereas thefe Brethren object this in their uncharitable fufpic'on, that we did it to intimate the A-poftacy of the fan&ified, I muft tell them that I am confident there is not one of the fubfcribers ( to the fi ft impreflicn, and I think not to the laft neither ) that doth queftion the Doctrine of perfeverance; and that our own meaning is, that the Holy Ghoft doth convert us, that we may be a holy people and overcome, &c. that is, that he intendeth this as the eve nr, and ufeth the former as a meanes to the later ; and tha? God is never fruftrate of his intention, and confequentiy in our fence the Doctrine of perfeverance is here expreffeJ. 4. But I muft adde, (as the principal part of my anfwerj that we purpofeiy put it in larger termes that all that fublcribed might not be necefli-tated to underftand it as we did; and we purpofeiy avoided the determining of the controveriie about perfeverance, in the place. We had before drawn up our ( prefixed ) Confeilion of faith,which was to be a teft of our peoples capacity of Church-Communion in the point of knowlcdgandfoundnefs in the taith commonly called Orthodoxnes: ) and fo we were to difown all thofe that owned not all that was here contained : And when we compofedourCatecbifm, it being in part to the farae end, and

partly

partly to be fo brief that all might learn it, we agreed co make up the firft Eight Articles of the Caccchifm from rhe fore-going Confeffion: fo that we were to put nothing in it but the Fundamentals of Salvation or of Communion; or nothing but what we thought we muft exad a confeffion of from all that we would hold Communion with. Now I confefs it is far from my Opinion that a man cannot be faved that denyeth the per-feverancc of all the fandified, or that we muft rejed all from our Commnnion that are of that mind: And I fhould rather have abhorred than fubfcribed a confeifllon, that had contained any fuch thing, or that had put in the point of perfeverance to the ends and on the tcrmcs as our confeffion was fubfcribed. And this is the true reafon of our termes in that Seventh Article ; And a hundred other controverfall men , may as well find fault with us, for leaving out of our Confeffion or Cate-chifm the points which they maintain, as thcfe Brethren may find fault with us in this. For we have kft out many hundred conxroverfies, whereof very many are as weighty as this. And I dcfpair of plcafing all Difputers.

Prop. 9. We cannot deny but that the Dodrine of the certain perfeverance of all the fandified, may Accidentally oc-cafion much more trouble thanConfolation, to many doubting fouls that are finccre.

I muft confefs I,have hid co do with fome my felf, that have pleaded this Objedion fo importunately that a wifer nun than I might have found work enough tofatisfie them. They fay, that \_if they could have any affurance that they are truly fanttified,' the D.Urine of certain Perfeverance of all fitch would be comfortable to them; but ';,- a>c brought now into fuch doubts cf it, that thy fear they fhall never attain to fuch affun-irtce , being rather induced to conclude themfelvet certainly unfanclifed : For (fay they) we never reached f§ high as fome that we have known that have fallen away : We have known divers that have been judicious and ajfeclionate, and conjf ant aM lively in duty , and of vtry upright carefuli lives , and fo great contemners of the world that they w&uld not have omitted an of port unity for their fouls , for worldly gain, yea, they were perfecuted and fuffered very much for godlimfs in evil times, and in the fharpejl tryals never fhrunk^ when

D 2 other*

ethers did, and laid out themfelves almoft altogether in doing good; their Prayers and Conference Were very holy and heavenly and affectionate, and thiir lives agreeable, fo that thej were incomparably beyond me in all thefe Qualifications , and jet feme of them now do deny the God-head of Chrift and the Holy Ghofi ; feme deny the Scripture, and that there is any Church or Miniftry; feme are turned 4 £uak£rs, and feme Licentious, if not Infidtls; and therefore certainly have now no faving grace. Now before we can ever be fure that we are juftified, we muft be fure that we go further than any of thefe did, or any other that ever fill away : whereas we find our Jelves far Jhort of many of them. And <we are in a manner certain that fome of them did not difjcmble: both by our obfervati&n of their wholt courfe, being intimately acquainted with them, and by the plain-nefs and-opennefs of fome of their hearts, which they manifeft even to this day in the way that they are in, being unapt for dif-fimulation. ~\ I have found it no cafie matter to quiet the minds of fome that were troubled with this doubt. If we teli them, that thefe men were grofs diflemblers, they will not believe it, ns>r can I tell them fo of all as being confident of the contrary by my acquaintance with fome. It we tell them that at the higheft they camefhort of fincerity,they anfwer that they have much more reafon then, to fufped t&at they are fhort of it themfelves : and that among an hundred ProfefTors of Religion, there is not ordinarily two that feem to go further than thefe men did feem to go: and therefore who tan have afTurance? If we tell them, that yet God faw the unfoundnefs of their hearts; they anfwer, (o he may fee the unfoundnefs of- mine; For thefe men did more in feJf-examination, Prayer, and other meanes to know their hearts thjuw ever I did, and had greater knowledg and helps to di-fcern them. Some Learned Divines do anfwer this Objection thus: That it's true, thefe difficulties and temptations do ftand in our waies, but they are no greater then many other temptations which we muft encounter, and that We Members of Chrift ha?e that Spirit, that Teaching, and Anointing within them, which will fufficiently relieve them agatnft all fuch temptations, and do more to comfort them than all the evidences of their uprightnefs can do, yea, when we do not fee

our

our uprightnefs, nor that we go beyond the perfons that have apoftatized, in our Qualifications. To this I have known this anfwer returned; 1. That they know not of any witnefs of the Spirit toaflure us of our juftitication, but thefe three; Firft, The Witnefs contained in the Scripture, proving the truth of the Promife : Secondly, The Witnefs of Evidence, contained in * he fandifying Works of the Spirit on the Soul. Thirdly, And the effective Witnefs of actual illumination and exciting grace, caufing us to fee our Evidences within, and the truth of the Promife without, and to believe the later, and conclude our >uftification from both laid together, and to be thankfully and joyfully affeded herewith. And many holy Learned Divines and of great experience, profefs they have no more, nor know of any more. 2. But if any other immediate" revelation and Teftimony of the Spirit without evidence be the thing that muft fatisfie, comfort, and eftabliln us, thofe that have fuch a Teftimony or Revelation may be comforted by it, but for our parts we muft fay that we know not what it is, and never had any fuch, and know not how to obtain it $ and therefore muft rather conclude the more confidently that we are unfandU fled, becaufe we have none of that Witnefs. And though we have had fome fweet delights in Prayer, Meditations and other duties, and fome ftrong perfwafions of the Love of God to us, yet we know not whether the r e were from the Spirit, or whether fuch delights were not fome common work; and thofe that fell off did feem to us-to have more of them, than we could reach.

For my part, the anfwer that I ufuslly make to this Objection is this. [ Thougtvthe falls of others muft warn you to take , heed, and wirh a godly jealoufic to fearch your hearD more exactly, and to watch over it more diligently, yet God never made the hearts or lives of other men, the Standard for you to try your own by : Nor areyou,to trouble your Souls by the doubtfull conjectures which you fetch from the former Qualifications of others. God never opened you a window into their hearts: There might be abundance lefs good and more evil there than ever you fufpeded in them ? The heart of man is deceitfull above all things: who (befides God andhimfelf) ctnknotoitl And will you run out of the

D 3 K&te

light into the dark for help to fearch after your fincerity and Jultification ? Why you know that God hath told you ex-prefsly in his Word, that 6* that repentethandbeiieveth Jba/lte faved, and that loving him, and loving one another, and e-itecming Chrift and eternal life above this world, are thefure markes of ChrHte Difciples. If you find thefc in your own fouls, what need have you to doubt of them becaufe thato-thers have been deceived? God hath made you more capable of knowing your own hearts than others; and accordingly hath made it your duty to fearch your own and not theirs: You may know certainly what is in your felves ; but you can but uncertainly conjedureat what is in them. And is it fit in your inquiry to try a certain thing by an uncertain ? Your own hearts which you know or may know, by other mens which you know not, nor cannot know? This is not the way that God hath appointed you for the tryal of your ftate: and therefore no wonder if it puzzle and perplex you. ]

Some anfwer the forefaid Objedion by telling them that as in actual finne (like Davids or Solomons) the habit of grace was alive under contrary adings : fointhe forefaid actual Errors, the habit of found faith may pofiibly be alive in many that feem to be fallen quite away. Though I do make ufe of this anfwer in fome cafes where there is hope of fuch habits remaining, yet I am afraid of ufing it in mod of the fore-mentioned cafes. I daFc not fay that a man that Jongdelibe» rateiy and induftrioufly cryeth down the God-head of Chrift and the Holy Ghoft\and that denyeth the Scripture and Immortality of the Soul, &c % can be at that rime in a (late of Salvation; The comfort is farre fetcht that is given men on fuch terms; and how we can make it good to them, I know not.

Prop. io. Moreover, we cannot deny but that carnal fecuri-ty, not only in hypocrites, but in the godly thcmfelves, may pofiibly and too frequently take advantage for increafe, from the Dodrine of perfeverance.

For the remnants of corruption in uswiJl difpofeustomake an ill ufe of this and many another truth. Hence we are too ready to argue thus; That which isimpoffibk (or certainly

not

Perfeverance.

2y

not future ) need nor, and ought not, an i if known to be &cb cannot be the objed of rational fear, and care to efcape it.' But the damnation and the Apoitacy of any of the fandified, is impoflible, or not future and known fo to be : therefore it need not, and mult not be the object of their fear, and care to efcaoe it.

So on the other fide from the necefluy of this fear, the Diifenters argue againlt the certainty of perfeverance. That which is known impoflible, or not future, cannot be the object of rational fear: But the Apoftacy and damnation of them that are now Believers, mult be the objed of rational f?ar: therefore it is not impoflible, &c.

They confefs,that yet there may confift with the impoflibility of A poftacy, Firft, An irrational forced fear, which is not a moral aft; fuchasa man would have if he were never fo fair on the pimcleof a Steeple, or the top of a fteep Rock; Were he molt certain toliave no hurt, yet it would affright him to look down : Secondly, A reverence of Gods Judgments as they (lull be u> fiicTed upon others: Thirdly, A ufe of means from the fole force of Love, and Faith, to avoid an evil, which yet we have not the leaft fear of, as knowing it to be impoilible. But the fear and care in the Argument, they fay cannot confift with this impoflibility. For, Ay they, Ic is impoflible the Ad: (hould be without its proper €>bj;d\ But a perfonall poffible evil, called, a danger, is the proper objed: of that perfonal fear ; for ic is a fear of fuch an evil: therefore, &c-. The Minor, and fo the neceffity of this fear they prove from many Texts of Scripture: LuJ^i2 t $* Tear him that u able to drftroj both foul and b&dj in hell fire. Heb.4 I. Ltt us therefore fear lefi a Promtfe being lejt Hi of entering into refi^ any of n* jhould ftem toccmejhortofit. I Cor.9.2.7. I tame c l^ep under my bo-dy x and bring it into fubjetlien, lefi when J have preached to ethers 1 mj /elf fhould be a cafiawaj* With many the like.

To thefe Objedions, there are divers forts of anfwers made according to the various principles of the Anfwerers; fome deny the Major, and fay that a known impofiible evil may be the objed of rational fear. To this it is replied, that this is a denying of natural Principles, and the common experience V

?o r .f the Saints

rience of mankind; it being agreed on by Philofophers, and felt by all men, that we fear nothing but an evil apprehended as pofiible. The Anfwerers fay further, that it's true, that if it were-impofiible in the nature of the thing, we could not fear it: but that which is only impoilible by accident or from an extrinfick caufe, fuch as ts the Decree, or Will of God, and his Promifes may be the object of rational fear ; becaufe God hath not (imply decreed our perfeverance, but hath decreed that by the means of this rational fear we (hall perfevere, and accordingly commandeth us to fear as the means of our certain perfeverance; To this it is further replied, Firft, That it ftill denyeth a mod undoubted principle, even the definition of fear, and alfo the common experience of men. For whence • ever the impofiibility be, extrinfick or intrinfick, reafon tells me there is no caufe of fear; and all the fear that arifeth about an evil that is known to be impofiible is againft reafon, or without [it. An averfion or difplacency there may be, but no proper fear of that evil befalling us. And therefore ("fay they) you feign God to decree contradictions, and to command them. For to decree to give men perfeverance by the means of a fear of Apoftacy,istomakethecvil impofiible, and fo to be no objed of fear, and yet to decree that we jfhall fear it: And to command a man to fear a known impofiible evil, is as if he fliould command us to love a known evil as fuch. The earth could not ftand an hour if God upheld it not: therefore the ruine or annihilation of it to morrow is in it felf pofiible: But yet as long as God hath told us that it (hall continue till the refurrection, and we fee that it never failed any one yet, but hath endured through all Ages, reafon tcach-eth us not to fear the diflblution of this world till the day of Judgment. An impofiibility of event from fome one caufe, doth properly denominate the thing impofiible though in regard of an hundred other things it were not impofiible.

Some therefore take another courfe, and fay that the Major of the Diflenters Argument is true, but the Minor is falfe, viz. that we ought to fear our not-perfevereing, or our damnation. But the Texts arefb many and plain that require us to fear coming (hort of reft, the killing of the foul, &c. and confe-quently our not perfevering , that this Anfwer is not fatif-

faftory.

fadory ; but indeed dangerous, yccid ng the Minor to the' pre-furaptuousand icciue.

O hers therefore yeeld thecondufion that our Apoftacy and damnation are not imp ilible, but only mnfutHra^ ( Oi which more anon. ) Buc to tins it is replied that an evij ^ertaiflly known to be not future, can no more be theobjVd of rational fear, than that which isimpoilible. Ana therefore this haih the fame anfwers as the former.

F >r my own pa-t, theanfwer that fatisficth me, is this: That it's true chat a known imp fhb Iky or non-futurity of evil doth evacuate rational fear : Bat then he that will be perfectly freed from that fear, mult have a per fed knowledg of the impofii-bi-lity or non-futurity But Chrift and his Apottles knew that thofe whom they wrote to h d no fuch perfed knowledg: Nay more, it is not ( at ieaft by any ordinary meanes ) to be expeded in this life, that this knowledg ©f ou-- fincerity, Jufti-ficationand perfeverance (hould be fo perfed as to have no degree of doubting, habitual oradual, at that time or any 0-ther. If no grace be per ed in this life, then the aflurance of our fincerity, Juftifkation and Perfeverance are not perfed in this life: But the Antecedent is true: therefore fo is the confequent.

Ob). But was not Pauls aTsrance perfed who had been in the third Heavens ? Is it pofl&ble thai he (hould have any doubt of his falvation? And yet he faith / tame my body , &c. left when I have preached, &:. Anf, 1. Thofe words d > not necef-farily exprefs fear, buc the ufe of a meanes to avoid an evil that vvirhout fuch means wGuid not be avoided. 2. 'Paul him* felf was not yet perfed as he profeffeth, Phil.$.12. and knew buc in part, 1 CV 139. and therefore might have ufe for fear. Though he had, fpecial revelations of his falvation, yet his Faith ad continued apprehenfions and improvement of thefe, were yet 1m perfed. 3. If one man by revelation were per-fedly certain, thac's nothing to the generality of the Saints. Seeing therefore that we are all imperfed in our certainty of our fincerity and Perfeverance, it's meet and requifite chat we be called on to a rational working preventing fear, according to the meafure of our uncertainty.

Ob). But thefe fears then are finfull, as being the fruits of fin-

E full

fell doubts or ignorance, and fo you make the Holy Ghoft to command men to fin. %Anf % They are not finfull, in them felves, but necefTary duties. It's true, that the uncertainty that goes before them is a finne ; but the fears that follow are a duty. Many things arc duties to finfuil man in order to his recovery, that would have been no duties if we had no finne: To believe for pardon, to repent, to pray for pardon, to confefs fin y &c. would have been no duties, but on fup-pofiiion of fine. But when we are once finners, thefe are become fpecial duties to help us out of it. And fo is it of this fear of failing away and of damnation. But when affurancc and love arc perfed, and that is, when we are perfect in Heaven, then I fhall yeekJ that fear of thefcis necdlcfs. In this anfwer to tins great O j'edion, I reft.

Therefore, notwithftanding all the Objeftions that areagainit it, and the ill ufe that will be made of it by many, and the accidental troubles that it may caft fome Believers into, yec ic feems to me, that the Po&rineof perseverance is grounded on the Scriptures, and therefore is to be maintained, not only as extending to all the Elecl againfl the Lutherans and Arminians, but alfo as extending to all the truly fanctified, againft Ah-gnftfne and the Janfenians, and other Dominicans: though we muft ranke it but among truths of its own order, and not lay the Churches Peace or Communion upon it.

Prof. ii. Though it cannot afford them affurance of falva-tion, yet may this perfwafion of the certain perfeverance of all the fandifled, afford much comfort-to thofe that have no certainty of their own fincerity or perfeverance.

If I have no perfwafion cither of my own fincerity , or perfeverance, or yet of my perfeverance as certain if I were certainly fincere, then I fhould have two difficulties in the way of my comfort j which is more than one alone, and therefore muft put me further from comfort. But if I were-lire that all true Believers (hall perfevere, if I had withall but a ftrong hope or probability that I am a true Believer, I fhould freely receive the comfort of that probability, without the impediment of further doubts concerning perfeverance. When other-wife I fhould be thinking, What if I be juftified, yet how can I tell but I may lofc it by back-fliding. ? So that this

Doftrinc

Doctrine of perfeverance firmly retained, doth free me from one of the doubts, though not from both.

T>rof. 12. As to the fifth Opinion before- mentioned ( which makes either Election or Confirmation caufally to inferre perfeverance ) I have faid enough oh the third and fourth Opinion ( which contain this between them ) to (hew my thoughts of it. Though it be nearer the truth than the reft ibre«menticncd, yet J fee no ground to believe their fuppofition, that there is a third fort of trueiy Juftified fan&ified Perfons that are neither Ele&ed nor Confirmed , and therefore will fall away. As I know of no fuch'degree of habitual grace in this life,whichwould preferve men from apoltacy withoutGods continued tutelary ,prc« itrving grace; fo I know of no fuch thing as true San&ification and Juftificati^n,without thatGrace which is radicated in the fcul,and lb maybe called a confirmed ftate; or without the Antecedent and Concomitant Decree of Gods Ele&ion, which layeth a certain ground of perfeverance. Sure I am that the ground which received the feed upon a Rock and never gave it depth of earth, did from the beginning differ from the good ground, and fo did the thorny grounds: and they feem to me to intimate, that the one fort were never hearty refolved Chriftians, and the ether had never extirpated the love of the world, but had taken up a profeflion in a fubordination to the world, and the fle(h which had the dominion. So that if thefe pcrfons had perfevered in that unfound eftate, they could not have been faved : For Chrift hath affured us that he that Ioveth any thing, even his own life better than him, and he that for-faketh not all for him cannot be his Difciple, Lu\^ 14. 3 3. And the houfe that falleth when the winds arife and the ftormes aflault it was never built upon the Rock, but on the fands, Mat.y.26 So that I think that which fomePapifts call a ftate of Confirmation is the ftate of every true Chriftian, and that which they call unconfirmed grace, is but feme preparatory grace, that is yet fhort of a ftate of Juft»fication; and that which others of them (andmoft ) call a ftate of Confirmation, which is fuppofed to be a ftate of impeccability, is not to be attained in this life ; Though I muft confefs they very much

E 2, mollifie

mollifie the matter in their Definitions of finne and of perfe&i-on, while they make h;m impeccable or pertcft from finne, tha r is i\ able or ly to venial finnes • and nme fome fuch venial finnes, that I Know many tender-confcienc't men, that would be loth to hold communion with inch venial Tinners, and loth to keep a fervant n ti eir houtes that were guilty of frch. To make finne no fi.-ne, and then to fay we are per-ft&, and have no finne, is a near way to perfection ; but they that go further about, will fooner come thither.

This is my prefent Judgment of their Dccirine of Confirming Grace: but yet I am not fo obftinate, as to refute any evidence that may tend to give me better information, if L be rmfh.ken, and therefore fhali willingly read what they will fay to clear it more. And I maneil to finde fo httle or nothing in Tte'Urmixe and mauv another of that way, concerning th s matter, and rhat ttofe that do touch it, doitfofuper-ticialV, rather taking the main Point for granted, thenotffer-ingus any feemirg proof of it. ^Aquinas 22. q . 24. art.% on thequefuon, Whether Charity may be perfect, in this life,concluded, that tho 1 . gh fX parte dilrgibilu it be not ( for fo only God himfelf can perfectly love himlelf) yet ex parte dxligentinm it may, that is, cum quantum poJJ:bile eft ipfts, Devrn dJigunt : V/hich faith he, centrngit tripitciter : TJno modo fie quod Uhrm cor hwinu attualiter fe&per feraturin 'Dmm: Et hdC eft per~ feclio charitttis f atria qutnen eft poffibili* in hac vita, tsilh modo, fit homo fivdivrr) Jvum dtputtt advacar.dnTr, Dto^ & rebus Divini* ftdteryrtl v ali s nift quantum necejf;ta4 prajentii vita, requirit & ifta (ft p»rftttin charitatU qua eft poffibdis in via : non ts.ttjcn csi crmmunis imhibw habentibus cr.aritatem. Tertit modo it a nH*d habit ttalttir aliquis totumcorfur.m penat in Deo^ ita fci ictt qwJ nihil co/i>et vel velit quod Divwa dtleftLni ft ccntratru'.m. Et hue p. rfeUio eft commune omnibus charita* tern habentibKi "

If the Papist* wrll i nil ft upon this co^clnfion of /quint* ^ I fha'l defire them to orfi-.W, 1. Tha. lhm<u rrnfelf doth a^cruards aftr m that Pcrftftie via r en eft perfeilio fimv/Utter, ideo femprr hubet qy- >>fc*t.~\ Therefore it i^bur perfe&to fe-citndum quid, and wanting in de^rre. 2 Hew will ihey be ever able to prove that thofe lmperkftbns of degree are not

properly

properly fi-^nes 3. Aquino in the defcription of his fecond fort of perfe&iort, doth but huddle up the matter in the daik. For that \ludittm dppittdre adv*candu<n Ofoconfidered (imply in it leii may argue fLcerity, b t not perfection ot degree. Perfection of degree is either that which is the higheft that our nature is capable of: ai d chat is only to be had in P atrip.: Or the higheft that we are obliged ro here, and t'at our natural powers on earth arecapable of,if freed iionaall vitioils difpofutons • and this may be called ferjitti* via ; but.the doubt is whe.herany mandrill attain it : It is fucha perfection as in the way we are capable of, but (hall not have. And they that affirm it, muft try it by thefe two things: 1. Hath any man as much Love in Habit and Act as he ong-t to have, or is obliged r o ? Whatman that knowes himfelf dare fay it? Who darefav, I will noc be beholden to God, or to the Biv)od ofChrift, for a pardon for my defect of Love to God in ad or habit ? Yea, we-e it but for one day, or hour. 1 mult profefs for my own part, I am much more fcnfible of the fhfulnefs of my foul, for this defect, and of my need of a pardon for it, even in the beft day and duty that I pafs through (that I can love God no more vigo-rouily and conOantly,) than I am as to any of my external finnes T'ey mult pervert the Law, or pharifaically boaft of what they have not, before they ca 1 fay that they do love God wieh all the heart, and mind ani ftrength, in the fenfe which it requireth as to the degree, and to uninterrupted ex- . crcife of their love.

2. And they muft mcafure it alfo by heir Natural Powers: If they love him in intention and conftancy of exercife, as much as oar Natural Povers are able^ if they were perfectly fanctificd, or habnured thereto, and perfectly freed froq| . all finfull difpofi turns, then indeed they have that which may be called h'-re perfection of degree: But this no man hath. If the Nat ra! Powers can love God no more then they do (infetifn compofitn) becaufe they are dogged by vicious difpofinons, or arc not elevarcd and rightly difpofed by due habits, this is its mo al <mpotency, and is farre from provirg it innocent or perfect, thar it is the very finne and imperfection it felf. If this beperfeftion, perhaps the damned, mifht

E 3 b«

j6 . of the Saints

be called perfed. But if any man dare fay that his foul is perfedly habituated, and freed from evil difpofitions, and doth exercife Divine Love, and ail other graces, alwaies, ad Vltimnm pojfe, to the higheft capacity that the right d fpofed Natural Powers-** via, can reach, I am paft doubt that that man is a ftranger to his own heart,' and an Unhumbled Pha-rifee. Their making eoncupifcence in the habit or ad to be no finnc (added to their fore-mentioned Doctrine, that venial finnes are but finnes Analogically, and not properly J is but a forry way to lead men to perfedion. We confefs that the ordinate habitual or adual fenfitive Appetite is no iinne: Bat withal] we muft fay, that in finfull man this Appetite is corrupted, and become inordinate and rebellious, and the phantafie infeded with finfull fenfual habits, and no man here perfedly freed from thefe (befides the remnants of finfull difpofitions in the fuperiour powers of the foul.) And we dare not fay that thefe are not finnes; and confequently, that man is perfed.

Yrep* 13. As to the fixth Opinion (of the Amifiibility of a ftate of Infant Juftification , or rather the ceflation of it) which is a point of great difficulty , and a controverfie (though not much agitated ) among the raoft Learned of the Reformed Divines, I (hall for divers Reafons at this time purpofely forbeare the delivering of my Opinion in it.

Prop. 14. As to the controverfie contained in the Seventh and Eighth Opinions, I think it is but verball, and is to be difpatch't by feveral diftindions of poffibility andimpoflibility. To omit divers others that might conduce to the decifion, thefe few at prefent may fuffice. 1. We muft diftingui(h between an Impoffibiiity in rr, and extra rem ; or a caufis in-trinfecis, or a cawfis extrinfeeis or elfe accidental. It is poflible that true grace be loft, if you fpeak of a poffibility a canfis tntrinftci* & de natnra rei; that is, the habit and fub-jed together. But it is impofliblc that it fhould be totally and

finally

Perseverance. ^

finally loft, if you alto refped th- cxtrinPck caufes: And that both per iwpo/Jibilitatem confequentia ; bccaufe it is not poflible that thefe Propofitions (hould be both at once true. [[God willeth abfolutely or fore-knowcth that P^rwillper-levere ~] and [_ 7 J eier will not perfevere. ] ( And yet this following is reconcileable with the fir ft Q It isimpoflibie i« »,i-turarei for Peter to fail away.] And alfo 2. Per imfcjjibi* litatem caufa; Firft, Bccaufe God hath not only decreed the perfeverancc of the fan&ified, but alfo the Holy Ghoft hath undertaken it as his fpecial charge. Secondly, And the fa#h-fulnefs of God, (as farreasl can yet underftand it) is by his Promife engaged for the perfeverance of all the truly Jufti- / fied and fan&ified Believers; and, I am (ure, for all the Eied that are fuch: which made the Lordjefus himfelf judge it a fit fpeech to fay, Q They {hould deceive if it were pvjftble the veryEletl^ Mat.24.24. 3 intimating that it is not poflible fo to deceive them; and that is, becaufethey arc Eled; even an extrinfick accidental impoflibility. It's a dry evafion of them that expound the Eleft, of pravift perfeverantes; as ifChrift had faid £ It is not poflible to deceive them that God forc-knowcs will not be deceived. ~ For there is fome prefent caufe here plainly intimated of rheir perfeverance or future non-deception^and it is not a meer logical impoflibility of crnfeqnence that is fpoken of. And if this caufe was within them,then it rauft be the nature or degree of their grace : It without them, it muft be the Ele&ion and prefervation of God,which indeed was the caufe. For my part,I (ubferibe to Aquino* his explication of this matter in 2 2. 7.24. art. 11. Vtrum char it as feme I habit a poffit amitti f as it lieth in thefe words in conclufion which I thick worth the reciting though fomewhat large £ gmnquam pa-tria charitas^ tibi Dens per efientiam videtur amitti nullatenuv pojjit ; charitas tamen via, in cujus ft am Dei effenUa nan videtur amitti peccando fotefi. ( But marke the Explication ) Re-fpo, dictndum quod per charitatem fpirittts fanftfU in mbis habitat. Triplicitcr er^o pojfumus confiderare charitatem. Vno modo ex parte fpiritus fantli movent is animum ad diligwdumde-urn: & ex hac parti charitas ImpeccMlitatem habtt ( I would fay it is ivextinguibdis or incxtirpabilis ) ex virtute JpiritHf fanUi, qui infaHibiliter operatur qmdcunqm v4;unt ? l

Vftde

Vnde imf ffibile efi hac duo fimul effe vera , quod jpiritHS fanclus vdit abquem mover* ad atlum charitatu , et quod if ft char it At em amittat feccando. Nam donum ferjeve* rant i a comfutatur inter be*eficia *Dei quibtu ctrtiffimt libe-rantur qitcunque liberantur tit Aug. Alio modo fotefi eonfiderari charitas jecnndum f>opriam raticmem .• & fie charitas non f r tefi aliquia , nifi id quod fertinet ad charitatis rationem : *Unde charitas **lio modo fotefi ftccare , ficut color non foteft inftigidare t & ficut inufiicia r,on fotefi b%tm facere , ut Auguit. Tertio modo fotefi eonfiderari cbaritai ex fartt 'ubjetts quod efi ? trtibile fecundum a.bi-trij iwert.ittm. fotefi autim attendi cemfaratio churitatis ad hoc fubjtclum 9 &]ecunaum univerfal m rationem qua cemfa-rat ur forma a J mattriam; & fecundum fpecialtm rationem qua enmftratur habitus ad fctentiam. Eft autem de ratione form* , quod ft in fubjttlo amiffibiliter , quando non reflet

tot am fctcritUlitAtem materia fie ergo charitas I'atria

quia reflet tr.tam fotentiilitatem rational is mentis {in quantum (cilxcet omnii actuals mot us ejus fertur in Deum ) mamiffi-bi liter habetur. Char it as astern via non fie reflet fotentia-litatem fm fubjtcli , qui non femfer aclu fertur in 1>eum. *Vnde quando aclu m htum non fertur , fotefi a liquid occur' rere fer qu-'d charitas amittatur, Habitui vero frofrium efi , ut inclinet Pctenttam ad agendum : quod convemt habitui in quantum factt id videri bonum qu<,d et convenit, ma. Vid. ^win ^ um aHtem 1"^ ** refu^nat. Snut emm gufius dijudieat eem:.Gentil. fafores fecundum fuam dtfpofitionem: ita mens hemmts dijudi-lib.g.qu.ij)'. fat de aliquo faciendo fecundum fuam habitualem dijpefitio-fol.iij. nem : Vnde Philof. dicit, Quod quali* unu/quifque efi t talis

finis videtur ei. ibi ergo chant as inamiffibtliter habetur , ubi id qu^d convenit chirita.i non fotefi videri nifi bsnum, fci-licet in P'<utri& % ubi *Dcms videtur fer ejfentiam , qua efi if fa tjfentia bomtatts: & ideo ch*ritas f*u>a amitti mom ptefi. Charitas autem va , in cujus ftatu non zidetu* if fa ti,iefj*n» tia, qua efi efentia bonitatis , fot'ft amitti ] ( that i« in refped of the fubje& alone coi fidcre? ) I cake rhis for a plain and found explication of the point: if the reft were added, vk~ in whjm the Holy Ghoft doth thus pre-fcrve Grace.

And

ter[ever ante. -> 0

And here I cannot fee but Aquinas is againft Alvarez conceit of a confirming grace in this life, which is a participation charita* tit P atria : F( r /tquina* conRneih charitatem Patria adpatriam andexcludethic* zw^r*: and hecenfineth it to the Vifion of God ^r tfemiam, which both he and thetrutli do exclude from earth. And De veritate Mater. 18. it is his firit Qu.and he deter-mineth that it is an Error in them that think that Adam in inno-cency did fee God per ejjentiam^hough imperfectly, and in a mid-le fort inter fiat ftm beatorum & peccatorum.

See alfo Capreolta Defenf. U.l.Difl.ll.quA . of this. Yet of the main point Aquino* fpcaks as Alvarez, before cited. And raoft fully lib de verit.Mater.zq, qu.g.fol.iijA 38. where he concludeth that in via no man can be perfed and confirmed in goodftmpliciter, ita vi*.quodin fe fufficiens, fna firmitatU princi-pium habeat quodomnino peccare iron poffit : but only per hoc quod datur eit aliquod tnuntttgratia per quidinclinantur in bonum.quod tton peffunt defacili a bono diflt&i: non tamen per hoe ita retra~ hnntur amaloquodom^im peccarenonpoffint,niftdivinaprovide tia cuftodiente.~] And ad 4™ he thus qualifieth his perfection {_£l*odcx ratione ilia potefi haberijxod non eft aliquis in flat h via omninoconfirmatm,Jicutneeomnino pcrfettiu. ( And ad 5™ adds that pojje peccare non facit ad merit um 9 fed admeriti mantfeftatio-mem; which the Jefuites may confider of.)

Prop. 15. The ninth Opinion being the Libertines, isfogrofs againft nature,and exprefs Scripture, and the very holy nature, ™d the experience of the Saints, that I think it not neceflary here to fay any more of it, than todifclaim it, a« id open the truth in thefe few Affertions. 1 No mans afllrance of his perfeverance is perfed in this life : 2. Therefore in that meafurc as his alfurance is imperfect, and he is lyable to the lea ft doubts, in that meafure it is his duty tofeanThe fear may be a duty,when the doubt that doth occafion it is a fin. 3. A very great cauteloufnefs according to the weight of our work .would beneceffary,ifouraffuranee of perfeverance were perfect. 4. God hath not only decreed and promifedthatwe (hall perfevcre, but alfo that we fhallby the means of this holy cauteloufnefs,and folicitude and fear,perfevere: Jer.lZ^ol will put mjfear in their hearts that thej fh all not depart

F from

40 of the Saints

from me. 5. The dominion of >ray one fin isinconfiftent with fa-ving grace and juftifkation. 6. Therefore he that s under the do» minion of any fin,may be fure that he is utijuftiticd, but he cannot be affured that he hath that holinefs or juiLfication which he hath not, or that he (hall perfevere in it,before he have it. 7. He that hath not more hatred than love to any fin,and that had not rather be rid of it even in the ufe of Gods means, than keep it, in regard of the habituated ftate of his will, is under the dominion of fin, and in a ftate of damnation. 8.He that is thus refolved and affefted againft a grofs fin,or any known fin that is under the power of his will,is not like to live in,or give up himfelf to if.Nay he cannot commit it without renewed refolutions againft it, and a reftlefs importunity of foul to be delivered, which will prevail. 9 It is therefore a great fufpicion, if not a certain thing, that the man that can li v e in fuch a fin, and quiet his mind in it on this account, that once he had grace,and therefore (hall perfevere, is yet without true faving grace. 10. Sin doth as naturally breed troubles and fears as the letting of the fun caufeth darknefs, or as a grofs fubftance in the funfhine caufeth a (hadow. And this from the na-tuie of the thing, and by the will of God. 11. A lapfed Chriftian mult be recovered, and fear is one of the means of his recovery. 12. Therefore the Libertine Doctrines, of not fearing,mourning, praying, confeffing,in order to paruon,are pernicious Dodrines; as I have more fully manifefted in other Writings on thatSubjeft.

Prop. 16. As to the tench Opinion, which affirmeth that no meafure of our firft ftc ck of grace can be loft, which was infufed in our regeneration ; I d ftinguifh between two forts of converts: InfomeGod may put at the firft but the fmalleft degree of faving grace; and perhaps that may be Gods moft ordinary way: And then no doubt, that cannot be diminiflied, but the fincerity or life it felf muft be loft: For the diminiflaing of the fmalleft fparke would be the extinguifiling of it. But for ought I know, in otners God may give a greater meafure of grace in their firft converfion, than to moft he doth after long ufe of means. I think he did fo to PanL Now in this cafe, though it is moft probable that God never will fuffer that grace to be brought to a fmaller meafure then at firft it was iufufedjet I know no certainty

by

by Promife or any other proof that he will never permit /ben a diminution. Let them that affirm it, bring us their evidence, and wc fhalj try and judge of it as we find it.

A godly Divine M r John Barlow in his Difcourfe of Spiritual ftedfaftnefs gives this Reafon. [_ As we were meer patients at the firfi reception, fe are we no Agents in its deftrutlion. Lofe we may what addition, by our co-operation with it we have gained : bat not the le aft dram of that which without cur co- working , was at ow tffetlualcall inffifed ] To which I anfwer. 1. It's Sue barely fair*, t^at wc are no agents in it's defti uftion; and not proved. I deny the confequence : A man may be active in deftroying grace, thac was but padivc in receiving it. 2. We may merit the diminution, and fo may be active. 3. It is not yet proved, but that wc arc as truly paflive in receiving e?ch fuperadded degree, as the firft; cr. da: every degree is not infufed as the firft was: tl o Jgh it be true that there are higher preparatory difpofitions in the foul for further degrees than were for the firft. 4. This whole Argument is confuted by the inftance of Adam : For he was as paflive as we in receiving his firft grace, and yet loft ir, and was too a&ive as to the lofing it: therefore the reafon is inefficient.

Prop. 17 The Eleventh Opinion, (that no degree of the habit can be dimini(hed,either which was firft infufed or after added) is lefs probable than the former; And M r Barlcw in the foregoing page doth give four Reafons againft it. And yet not only fome few of ours, but moft of the School-men, are again!? the diminution of the habit; but very differently, for though Aqmn.is ix'Srinc cf fimply fay that Q Quanquam charitat fecHndnm fe ac diretle, t h e Thomiils nsiUatenus diminui pojjit, difpofitive tamen <$• indiretle per venia- againtt the m-Ua peccata & ceff«ndo ab eperihu virtutum diminution:m admit* cieaie of Chart* 1 Yet Gr. Ariminenfis t and abundance other School-men nyb f y ad ^ 1 'i " addethat exnatura faa poteft ^diminni K & ft non poteft rejpelli* aeetccs dotb odinationk divine : And their deriyal of the diminution of it, is lead them to from their falfe Opinions about venial and mortal Cm. * For they thlni it cannot feign a thing called venial finne, which is not againft charity, nor, be dimlnifted. properly finne, and then they give that as a reafon why it cannot i = 3 D IIl y whlcJl difectly {tbxz is >ne que effective ntrjitt merttorte as AquM~) di- j8. an d G thfc t mlnifti charity. And then for mortal fin, they fay it doth totally Scouih.

F. 2 evacuate

* And the

0 f the Saints,&c.

Aqmn **4****?' l 2J, Scho!arsto know which are mortal will be able to teach th«r M» their own defcri p t K,n«,

and wlMch vernal fnnesacco g com plam of the

(fo truly doth Gwywanow th W(U

difficulty of ^^en£^heitfU: 8 andas long willitbe prove any fins to be vernal« » f which they caU m ortat Ure they w,llweU prove that m J m and ^

d0 ch ^^' f ^ w '° f S/were 'utterly void of Chanty when P „ er D^d J^ d s ncw 5 bor a fccond or third

Sl^^neeSnotftandupontheirReafons.

« a 6», the Twelfth Opinion which is the Libertine *"''?•■ A £«n«theFamilift., Ihavefaidfomucha of that ft"'V ba Ar r ;rin« and fo many others have faid more, gainft it in other Wrings art w y Ninth which d Ld it is fogrofs before W «» ^ mufed f ed

nM r it, that I IhaT uppo ^ ^ W£ak and m *m\

Uo6 with »t any « r g aready way to carnal fee U rity,.mp.ey, EeSnefs an'd perdition.

ErrdtA.

P A £

1. *. f*r

f 1 Ni IS*

Saving Faith:

That it is not only gradually,

but fpecifically diftindt from all Common Faith.

The Agreement of ^cbard Baxter with that very Learned confenting Adver-fary, that hath maintained my Affertionby a pretended Confutation in the end of Serjeant Sbepbards Book of Sincerity and Hypocrifie.

With the Reafons of my DifTent in fomc paffages that came in on the by.

Dr. Preficn Golden Scepter , pag. 210. [ ObjeB. It feems then that the Knowledge of a carnal man and a regenerate man differ but in Degrees, not in Kind. ] Anfto. The want of Degrees here alters the kind; as in Numbers the Addition of a Degree alters the Species.

Read this point praftically improvfd in Mr. Pinks excellent Sermons of Stneere Love to Cbrift, on Luke 14. i6.pag.i. andp*g.3i.&c.

LONDON, Printed by R. W. for Nevtll Simmons Bookfeller in KeJer-}cr , and are to be fold by him there 5 and by Nathaniel Bkins at the Gun in Pauls Church-Yard. Anno Lorn. 1658,

To the Worthy and much Honoured ^/fr. W". S f Serjeant at Law

Si r,

OU have very much honoured me in the choice of an Opponent .• but I perceive by his Conclufion that he hath other bufinefs>and I am not altogether without. And therefore I intreat you the next time to choofe me an Adverfary that differs from me, or to give me leave to live at Peace, Or if he differ not, let him rather reprehend me for agreeing with him , than pretend a difference •where there is none. If your learned Friend do think it as well worth his labor to prove us difagreed, as I thought it worth mine to prove us of a mind ,if I live I (hall be willing to read what he rcjoyns^ but if it come not of a gieater Errand , Tie promife you no more. As to your own pious Labors, they are fo honeft and favory to me, that they tempted me to differ from you in one thing, and to think that [ an Hypocrite cannot write or preach as well a$ a good Chriftian can3there being an unexprefsible Spirituality that I favour in fomemen more thenothers : but

A 2 Tie

The EpiJlleVedicatory.

v\e not ftand to this. You give at leaftas much to the llenotuanui as€vec idd* and you confirm it

K^S^eSSie- Wlmuft confers I ^TnntthSlyourNotesoffincerityareexaaor

rafes You affirm that Hypocrites have common Oace even to the height expreffed by you.- but vou fav It is not t:ue Grace .Either us Graceorno See • 'if none, call it not common Grace,(or com-tL,w rvef e Hope, Love Joy; if it be none. J SffttfcSSS Jd not true' gW, then Ens * rim »o« c„*vert»»t»r. I maintain that it is not true r aCtxcl but vet true ommon Grace: You faVm Ln She general that it is nottrue Grace, and ^nSy^S^ Grace: There being thenno Sn rovSfie thatlfceto bedifputed between you rj" but whetherBw & Verum convgrtuntur , I envrpardonformy further filence, refolving rather tS youthebe&Cthoughnot to affent) thanto

dilute it: l**»»

A gteatEfteemet of your Piety and many Labors,

u a *. c H ji : Richard Baxter.

1658.

1 ' '—*■

The

The Contents.

ECT. i. TheOccafionofthis Contriver fie. An Apobgiefor this friendly confuting Adversary to them that are like to be offended mth a pretended dfference where there is none. '0'« l Se&. 2. Our Agreement: The pertinency of my Impertinencies. Whether it Wat not fome falfi Tranfcript of my words, that the learned Opponent Was put to confute ? The true Reafen of my words in the Saints Reft Which he Writes againfi, with the meaning of them. Of my Improprieties and incongruities. The foint feigned to hi mine , Which I exprefl) wrote again ft , and frequently, fol. 9 ScS. 3. whether Afts of common (jrace are Evangelically good f sAbou t the ftating of the Que (lion. Whether' becaufe common and [pedal Qr ace fpecifie ally differ in Morality jt follows that they cannot congruouflj be faid to differ only gradu* ally in any othtr confederation ? Nothing loWer than a predominant degree in the matter is capable of the moral form of faving Faith ^Lo ve, &c.in fpecie. fo!, 15 Scd. 4. Whether Grace be at properly and primarily in the Aft at in the Habit Undwhich goes firft , whichis fir ft to be enquired after ? In what principles of habitual Grace it is that fpecial and common Grace or Faith be only acquired by natural abilities With good Education and Jnduftry, or to be infufed or Wrought by the Spirit as fpecial Grace is ? fol. 2 o Scft. 5. Whether common Faith be Life ? Why notfo called* Whether Every Degree of accidental forms denominate the Subfeft ? A further Explication of mj meaning in this C on ' troverfie- (o\. 31 S€&. 6. Whether the haft fpecial Grace be not ftronger than the greateft common (jrace } Whether the Temporaries Affentbe proportionable to the Mediums that produce it ? Whether the phjfical firm can be named that Jpectfie commen and fpecial

The Contents;

Grdce } Intuition of fecial Faith none of the differing Common Gratt ptyareth and difpofeth for fpecial Grace m

Arguments for the contrary anffrered. Calvin 5 [ Qualccunq; femen fidei pcrdunt. ] Whether tbofe that have common Qrdce.or tbofe that have it not-are more ordinarily converted} What I mean by common (Jrace. The Concil. Araufic. againfi them that mike common Grace to be meerly acquired by our (elves j but not againfrany thing that 7 fay.- Hoftfar common Cjrtcetkusdifpofethto (pecial ? This Diffrofit ion further proved* The loftng of common Qrace proves not the foecificf^ difference, fol.35

Se&. 7. Whither it may be a faving Faith that takes the Scripture to be Gods Word f but upon probable motives or mediums ? And whether the mediums here prove the fpedfick difference ? Whether the immediate Revelation of the holy Qhofi be a Pre" mife>or Cttedittm, fpecifying fiving Faith ? AndVvkether all other be fallible and humane} Ten Reafons to prove that fuch a Revelation as is in question, is not neceffarj^ ( nor ordinarily exiftent.) fbl.50

Se&. 8. whether Hypocrites have no premifes for Faith, but fuch as are humane ^dubious and fallible ? Six Reafons to prove that they b~ve better\ More of the non-neceffity of'demonftra-five or infallible certain mediums , or evidence to prove the Scripture Godswsrd, as to the being of true Faith, whether Fa ; th be argumentative, crafimp/e Adhefion, or Affiance f Faith anatomized i as to its divers Alls and Vfes jn anfftcr to this aueftion. foj.56

Se&. 9» It is no Article of favir.g Faith- nor divine Ftith at ally ( much lefs proving a fpeafick, difference )that I. A. B. am atl'sally jufi; fed , freed\p.irdoned,ahpted % and an Heir of Hea-ven t proved by twenty Reafons. fol.64

Seft. 10. I made not Love (ftritllj taken ) the form of Faith. That Affiance is in the Will as well as in the Intflleil. The enquiry made as of four forts of Belief. T. The Belief of divide H*ftory 9 cr Truth meerly as fuch. 2. Ofdivine!hreatnirgs. 3. Of divine Promifes, &c. in general, 4- Of tbeGofpe/ii fpecial. Of nine fever ai Ails in the third^andttn in the fourth, apparent in the zAnatomy * The AUsof Affiance infav : :r

Faith

The Contents.

Faith i One on Cod as 'Promifer orRevealer: The other on Chrifi as Saviour. 2fyne of ihefe is the Tleropborie Vvhich Rob. Baronias and the Opponent plead againfi. fol.72

Scft. 11. The Proteftants defended for placing Affiance or Trufi in the Will. Baronias'il^ Arguments produced by the Opponent\refellei. Difference how far in the Will. There is aliqaid fpei & anions in Affiance or Faith\ and yet Faith is not Hope or Love* tVe trttfl. only forgdoi. Eight Reafons pro-ving ^Affiance in the Will. fol.76

Seft. 12. Some Propofitions containing my opinion^ Hoto far Love belongs to Faith y Et de fide formata cbaritate,**^/: fary to be obferved by the learned Adverfary, if hi Will not lofe his labor in the next dffault on that Subject. Of his Conclnfion, *nd no danger of a pajjionate railing Reply. The vanity of humaneapplaufe^anitolerablenefs of mans Cenfures: fol,8i

Reader,

Reader, I intreat thee firft to correct thefe Errata, becaufe they are many and marr the fenfe.

Phg.^.Un. 3$.read bcfidey.7.t.iz.blot out and. p.to./.i4-r. common Belief &fpecial. l.zo. bloc out if. l.$4..r.read. P.11./.14. .thai here.p.iz.l.zi.r.ihat they have.p. 1$.I. aa. r.f^.p.if.^.8.r.^//r.p.io./i 1.v.Suare^.p.i}.1.4^.r.branches. p.2,47.3 f.t.is it. p.z6.l. i^.blot out ly.1p.z7.l.i$.v.of fpetial.p.zS.l.H.v.ob.p.i i.l.zi.v.in Cb/'i/Z.p^z./.ij. x.denominatey.n.l.z6.r. ex reprafenti p.- ^J.^r.fpeciei.l.xxh.t.us to bey.40.1.7. r.Hea-thens with. /.io.r. they /.^.r. while, ip.^z.l.i^.v.prompti. l.if.r- cams, p.447.1. r.pre-

7">'^.p.73./.4.r- cisK. /.7-r.w Scriptitre.p.77.1. iz.r.tbe opmon.l.z^.x. of Affiance in the Veracity.?.7§J.iz.h\ot out effenlial to hope.p.7^.Lio.t.bnt.ip.So.L^ i.eonfine. l.i^.v.poft-humous, p.81./. z.r. threatnings. l.iz.i.aswellas of the Intellect, y.%i.l.zi.r.wantwor%. /.if.r.I have firfl.l.$i*-fides.p.S+.l.zi.T. that every.p.%6-Lz^s.Hefhnfitu.p.%7.l.zzs.me. y.%%.l.z%x.lamenting.y 89./.i4.and Z.io.r .To.l.zo.t.ArminiM.p.y^.l.if.r.anfiverable.

There are many mif-pointings which marr the fence^which the %eadtt may obferre.

CO

E C T

I.

Et more contending work ? No: Whatfoever itmayfeem to thofe that judge of Books by their Tides; it is an acceptable amicable clofure of Confenters , and a Learned Defence of the Truths which I have been long too unlearnedly and unskilfully Defending. And if fo many good and Learned men have been fo deeply difpleafed with me, for maintaining the fpecifick Difference between common faith and that which is proper to the Juftified; Let them now prepare their patience or their valour, when under my name) they are encountered by a ftronger hand. For my part, whatever mi-flakes of my writings this Learned Aurhor may be guilry of , it fufliceth me to find him maintaining that Truth, which is de-krvedly precious to him and me, and which needeth fo much clearing in chefe times, that when we have done all, too many will remain unfatiffied.

In the fecond Edi:ion of a Book called The Sakts Reft J endeavoured according co my weaknefs, to fhew the true differ-, ence between the common Grace that may be found in the un-fanft fieJ, and the fpecial Grace of the Saints which accom-

B panieih

CO

panieth Salvation. After (livers explicatory Propoficiom, I afferted ( in the eighth,ninth.tenth,eleventh and twelfth) Proportion 8. that [God hath not in the Covenant promifed f unification and Salvation upon any meer Aft or nAElsfonfidered without that degree and futablenefs to thdr Objetls, wherein the fincerity of them as faving doth confift~] ( the foregoing Propofitions explain this) £ 9. That there is no one Atl considered in its meer «4/ uxe andhjni without its meafure and futablenefs to its Ob-jelly Which a tru° Chriftian may perform, but an unjound Chrifti-ai may perform it alfo.~\ (8.g. An unfan&ified man may efteem God as good, andnotionally as the chief Good ; but till we efteem him i.asthechiefeft Good, 2. And that with fuch an eifc&ual ferious prevalent eftimation, as may win the heart to the mod prevalent or predominant Love, it will not fave us J [ Prop. 1 o. Thefupremacy of God and the Mediatour in the foul, or the Precedency or prevalency of his Interefi in us, above the inter eft ofthefiefh, or of inferiour good, it the very point wherein materially the fincerityof our Graces a* faving (i.e. a* they are conditions of falvation, and not meer duties ) doth confifi, and fo u the One rnark^ by Which thofemuft judge of their jfates that would not be deceived.] Prop. 11. [For herein the fincerity of the All as faving eonfifleth, in being fuited to its adequate ObjeH , confidtred in its rejpeHs Which fire ejfential to it as fuch an ObjeH. isfnd fo to believe in, Accept and Love Qod as God,and Chrifi as Chrift, u the fincerity ofthofe A els : But this lyeth in 'Believing^ Accepting and Loving Qod as the only fupreme Authority, &c. Ruhr and Good, and Chrift as the only Redeemer, and fo our fo-vtraign Lord,our Saviour,our Husband,andour Head.~^ (This I called the moral fpeciHcation of the AcVjQProp. 1 z.Therefore the fincerity of favingGrace as favingjyeth materially y not in the bare Nature ofitjbut in the ^Degree ; not in the degree confidered Abfolutely in it felf, but comparatively as it is prevalent againft its contrary. ] And among much more for explication I added, \_lmuft tell you,that you mujlftilldiflinguifh between a Phyfical or Natural jpecification, and a moral : and remember , that our Queffion is only of a Phyfical difference,which I deny, and not of a moral, Which I make no doubt of. ] And [_And furthermore ob/erve, that fincerity of Grace as favmgjyeth in the degree ,

not

not formally^ but at it were materially Becaufe the Pro~

wife giveth not falvationto the A& confidered in its meer Being, and, T^atural fincerity^ but to the Aft as futed to the Objett in its ejfentialrejpetts : and that futablentfs of the dtt to the form of its Objett confideth onlyjn a certain Degree of the ts4 ft y feeing the lofteft Degree cannot befo futed I therefore I fay that fivce-ritj Ijeth materially as it ^ere t only m the Degree of thofe lAtts^ and not in the bare Nature and'Being of them.]

By this and much more for explication, I thought I had made my Aflertion intelligible, while I maintained, i. That there was a moral fpecifkk difference, between the Graces of the Regenerate and others, 2, That only the Ads of faying Grace were fuited to the very eflence or form of the Object; 3. And chic it was only materially and Phyfically, that I faid the difference lay but in Degree : that is, gracious Adion , arc in order firft quid Phyficum, a natural Being, before it be quid morale Or elfeour Divines would not fo commonly teach de caufa mdi t that God is the Author of all the entity of the Ad, but not of the evil.- Now as to the Phyfical Being of the Ad, an unfandified man may have a Belief of the fame truths as the fandified, and a Love to the fame God, and a Belief in the fame Chrift, and a Love to the fame Chriftians, Sermons, Ordinances. &c. Yea more then fo, they may nationally apprehend the fame Reafons for Believing, Loving, &c. as the fandified. But they cannot effedually apprehend thefe Reafons, and therefore do not efteem God or Love him, with their higheft predominant eftimation and Love, nor Believe with a faichthacis prevalent againft their unbelief. And therefore morally, ftridly, properly,they are to be faid to be no true "Be' iievers^wt to loveGodJkc. becaufe we are fpeaking of moral fubjeds, and of chat faith and Love which is the famofus analo-gatum, and mod properly fo called. And therefore I maintained, that all the unfandified are called Chriftiam, Believers, &c. but Equivocally,or Analogically : But yet that the faith and Love,#r. which they have is not all feigned, but true, or Real in its own kind. And this was the fum of my AlTenions then.

A while after Dr. Kendal wrote a large digreffion againft

B 2 fome

U)

fomepartof my Affertionstto whom when I had prepared half an Anfwer, at his own peaceable motion, and the Reverend Bi-(hop Vfliers, we agreed on a mutual filence, as moft futable to our duties and the good of the Church. But before this A-greement, I had printed one (beet in the end of the fifth Im-prefiion of the Saints Rtfl^ in which I more fully opened my meaning, and (hewed that Dr.K*«^/himfelfdid feem to con-fent to what I had afferted. The fame (heet I had alfo put into the prefs to be affixed to my Confeffion. Bcfides in my A-pologie I had at large defended againft Mr. £/*^,that all that will be regularly Baptized fat age ) or admitted to Church-communion and Sacraments muft make a credible profefiion of a faving faith fpecifically diftind from the faith of the unre-generate. Hereupon Mr. Blake in his Reply bad manifefted much difpleafureagainit this Aflfertion, profefiing his abhorrence of Tit, that I called the unjuftified but Equivocally Believers, Chriftians, Difciples. Hereupon I wrote a Volume of Difputations on this very fubje& : Proving that it muft be the profefiion of a Faith fpecifically diftind: from that of the un-fandified, which all muft profefs that we muft admit to the Sacraments; and that the ungodly are but Equivocally called Believers, Chriftians,^:. InotherTreatifcsalfolhad infift-ed on the fame. And yet all this did not content me, becaufe I heard that others were ftilldifcontented. And fome Reverend Learned Minifters of other Countries ,told me with admiration, that though I had fo exprefly maintained a moral fpecifick difference between common & fpecial grace,yet they never fpoke with one offended man about it, that ever obferved that, or un-derftood me : but perfwaded people confidently thac I denied any fpecifick difference ; and had put the queftion without any' fuch dtftindion or limitation, whether common and fpecial Grace differ only Gradually, or fpecifically ? It feemed to me an incredible th ; ng that fuch dealing (houlu 1 be fo common as they told me.- But if it were poffible, I thought I would yet fpeak plainer, and caufe men tounderftand that were but willing; and therefore before the explicatory (heet that was printed in the end of the fifth and fixth impieffions of the Sdints Reft, and in my Ccnfejfion, and befides both the forefaid Volumes

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fumes of Difputations , I did fomewhat correcl the feventh imprcflion of the Saints Reft $ and added yet another explicatory fheet in the end of it. So that I knew not what I could do more, to be underftood.

And now after all this, is brought lo my hands a Book of a worthy Gentkmans writing, Mr. W.S. a Serjeant at Law, with an Aditionalexercitation pretended to be written againtt my Aflertion,by a very Learned man • who doth not only overlook all the forementioned Treatifes and explications, but the very Queftion it felf which I difcuiTed, and my forementioned Af-fertions: feigning me to maintain this general unlimited AfTer-tion, that £ Common and fpecialGrace dfferonly (j'radually .] At firl't it ftruck me into an admirationl But having long known what man is y and confidering the quality and employments of the worthy AuthorJ had ftore of Apologies prefen:ly at hand, fufficient with mc to excufe all this, and becaufe I think they ftiould be fufficient with others, that I forefee are like to be Objecting againftfuch kind of dealing : I (halltherefore express them, that the Reader may know, that as we are both for onecaufe, fowe are far from any perfonal diftafts, or difaffe-dion, or any uncharitable malicious projects in the management thereof.

Jf unwritten Tradition may but be taken for a fufficient Reporter of the Authors Name, (which I have nocaufe to doubt of) [ mufr fay, that he is one that I have honoured and very highly efteemed about this twenty years, even ever fince I read his fix Metaphyfical Exercitarions, and fhould have thought it a very great honour and happinefs to have been but one of his Pupils .• And though T know him not by face, I have reafon to be confident that no uncharitable defign doth dwell in the breaft of a man fo Learned , moderate and ingenuous as he?is commonly fam'd to be. And therefore as long as we both agree in Loving and defending the Truth of God , the matter is the lefs if we fhew our felves but men towards one another. Nav I have fome reafon to call it a happy miftake of my words and meaning in him, which occafioned the communication of this Learned Vindication of the Truth which I more weakly and unskilfully afferced. And I make no doubt but the princi-

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pal fault is my own, who by fome unfit expreffions have bindred fuch judicious men from underftanding me.

Objeft. But were notfo many Explications aad (Difputati-ens fuffcient to fatisfie any man of your meaning ?

Anfft. What Obligation lay on this learned man to read or take notice of any thing of mine ? I doubt not, but he had better work to do.

Obje&. He fhould have fount time to read And underfl and a mans writ tings, before be find time to confute them upon a mif-underflanding ?

Anfw. He read that which he wrote againft: And truly if I had lived in the pnbl-cfue Library at Oxford, I Qiould have been loth my felf to have caft away my time in reading any fuch Difputations or Explications as thefe of mine. If men are fo unskilfull that they cannot in fewer words fo fpeak as to be understood; let them at their own blame be mif-underftood.

Qjecl. But he fhould have read the additional Explications in the fame 'Book.

Anfw. Its like he never faw any of thofe Jmpreflions that did contain them.

Object. At leaft he (kould have obfervedtbe feclion which he confuted,

zsfnfto. So he did : For />*/>. 3 3* Heconfeflech that I af-fert, [ that the ABs of common and fpecial Grace, as they are morally conjidered do differ fpecifieally,and not only in degree* 1

Objcd. Why then doth he contend, if he agree^hy doth he feem to differ , andthinkit Worthy his publijue laborto feem to dfffer,where he doth not*

Anfw. I fuppofeic is my terms that he intends his Labor againft, which he thought might be unfit and feem to intimate fomewhat contrary to my own Aflertions;

Object. But why then did he not tell us that it was Words only that hefirove about, and tell us of more convenient expreffions inthtirjtead> Nay, Why did he overlook^ the principal terms in your Prr?ofitionUnd Vrben jou [Ay that it is but Maccrally, and not Formally, that you p 'ace the difference m degree-, why doth heftill leave out Materially f andwhenycmprofefsio fpe^ only

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of fueh a Material Thyficall Gradation * Why doth lot wake the Reader believe that youfpeak^of the formaldifference, and jimp ly denyed a fpecifickjifference ?

Anfw. One word is eafily overlooks yea many: perhaps he lookt only on the followlug words, where in fome imprcffi-ons the word Materially was not repeated, (as being before expreft in the Propofition. ) But what great matter is it if we miftake one anocher,as long as we miftake not the Truths of God.

Objed. It tendethbut to prejudice common Readers ^andcaufe them to cafl aVoay mens labors^ that might profit them for Brethren to multiply quarreh, andagainft them y efpecUlly when they covfefs that there u no real difference to occafion it, the thing is the the more without excufe.

Anfw. And what harm is it to the Church or any foul to be brought to a fufpicion or diftaft of any thing of mine, or to have any of my writtings become unprofitable to them : Are there not more enough, more ufefull and lefs offenfive in the world. Through the Mercy of God it is an age of plenty, and he that favoureth not one mans writtings, may favour anti be faved by anothers. I confefs fome railing rabbious men have done fome wrong to our common Hearers, by teaching them to fly from their Teachers as deceivers; but this Reverend Man is an enemy to fuch waiei; and therefore I know not why fuch a peaceable collation of our different thoughts or cx-preffions ftiould be fo offenfive as I find it ordinary to be.

Object. 2?*tf was not this work^fuffciently done already f What need fuch a multitude of ft ones to be cafl at one mans words even at afeftfentenceSi which they clofe Vrith themjelves , when they have done f Is not that which is here faid the fame that Dr. Kendal had faid before . ? And what need the fame be done fo eft?

Anfw. Many witneffes give the ftronger teftimony to a Truth; many may read the writtings of this learned man, that would not have feen or read Dr. K* and the great reputation of fo eminently learned and difcret a man* may add much advantage to the promoting of any truth which he (hall defend. Or elfe Mr, Tombes would not have printed the letter

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tcr againft infant-Baptifm ( which fame faith was written by this learned hand ) in his Epiftle before his third part of An-ttpedo-Baptifm ; but that thinking the Truth was on his fide, he thought it would be fome advantage to it, that fo learned a Pen (hould put adeleantur upon the Arguments againft it, faying, [/ have read what my learned ani worthy ft **WZ>r.Ham-mond , Mr. Baxter , and others fay in defence of it 9 and I confefs, I wonder not a little that men of fuch great farts, fhould fay fo much to fo little purpofe ; for I have not jet feen any thing like an Argument for it. j ("Though in this I muft ftill profefs my DifTent from this very learned worthy man ) Yet in the point before us, I rcjoyce, that my infirmities have occa-fioned fuch an advantage to the truth, as the publication of his Teftimony. When I firft received his Book, I was bufie about fatisfying fome Reverend Brethren, that were difpleafed with me for going his way ; and therefore received it with fome gladncfs, as that which might eafe me of fome of my burden,and promote the fatisfa&ion of fome of the offended. I have heard fomewhat that caufeth me to fufpeft, that a reverend Brother intendeth to write againft my fecond, fourth, and fifth Difputations of Right to Sacraments t c{pecia\\y the laft, which afferteth that the untcgenerate arc but equivocally or analogically called Believers, ChriftianSjDifcipleSjSanctified, &c. If any be upon that work I intreat them to trie firft how they can confute this learned Author; who hath done the fame work better (as againft me) then I could do. For I will not take the caufe as gone, till hi* Reafons are anfwered as well as mine. ( Perhaps I was beholden to my Appendix to that Difput. for a Teftimony from him that never read

k.)

This much I have faid to let both Papifls, and all other A d-verfaries underftand thac there is not fo much diftance among us, for them to reproach us with, as fome of our concercati. ons do feem to import. Fencing is not a fign of enmity,though fighting be ; and that there is as little difagreement in our Judgements, Ifhall further manifeft by a perufal of trefe-veral parts of this pretended Confutation : yet freely acknowledging as I go j Thofe differences which indeed I find, Sect.

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S E C T. 2.

Page I. TTE tells u% i. ^hst htbelievenhe difference to JLJL £.? ap»? then gradual, and fo faid I. [ 2. «x?»^ f JIm* wj d.fccurle doth rot conclud'mgly evince the contrary^ ] nor did it ever pretend it .- Thus far we are agreed.

Tag 2.(\e 33 s J He faith that ["To prove that common and(pedal Cjract do d'fer only gradually, I reafin y J as folloVoeth. But I never alferted fuch a thing, and therefore never reafoned for it.It W2s but overlooking the terms £ Materially\~] and {J^hflea! ft educations •, ] and fome fuch like, chat caused chismi-ftake.

Here is culled ou: rhofe words of mine, that were cafilieft miftaken, and feveral confiderations added. As to the firft, we are agreed that the Queftion is nut of Grace, as it is in Go : , but in us, or of gracious acts as of us. But my weaknefs was fuch, That, 1. I thought, as a prefuppofed, thing to meet wkh fome that infifted on the name, 1 might have mentioned exclusively this Grace which this Reverend Brother cxdudetb, as I did. 2. I thought that Amor ComplacentU vel acceptatto div nx, had denommatione extrinfeca been capable of a gradation; and that as truly, as we fay, God loveth one man, and hatetb another, and that he loveth him con-veted, whom he (fo) loved not unconverted, ( amore com. placer,t'a i & accept ztionit J as truly might we fay,that he loveth fwith that loveja holier & more heavenly upright man,above a fcandalous weak Believer, that hath the lead goodnefs.and the moft fin that is confident with fincerity. Hut I am re-folved fo far to ftope to the learning of this Reverend man, as not to maintain this opinion againft him (though I may not be cured of fuch conceits fo foon as be defireth.)

As to his fecondConfid. p.*g, 323. We are fulh' agreed, that G-ace is l^^nv 71, and that if ever Tit'rns and Sempro. ntiu had Grace, i* wa« no: in order of Nature, til! after they were men. Bik Fconfefs I think (till, that Grace to Adam was not aliqtiid natura fuperadditum, unle^ rou confine the word Nature to his meer faculries, as diftinct from thofe right

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Difpoficions, which were natural co them, though fepara-bie.

In his third Conclufion, hereceits fome of my words Our V'Jerflandings and H'ils are fkjfall} the fame, &c. and faith that, Q This Ajfertion as'tU here exprejfed, is evi iently untrue ; for our ZJnder [landings and Wils, are fo far from being the fime in fpecie, &c. ~] Still we are agreed whether he will or no. But did I write this falfe AfTertton? yes, allfaving one word> yea a Tillable, which iseafily overlookt. And 2. The falfe meaning which the adjoined words do juftihe it from; being fpeakingof the Matter of faving and common Grace, I though: it not impertinent to mention it as a common Con-cefiion, that all of us agree in -QThat common knowledge and fpecial common belief ■ and fpecially agree in this general Nature, that both are real knowledge and belief, and that our Uuderftandings and Wills are all Phyilcally the fame, and tha: they agree in the general nature of an Act, yea fuch as (fubftamnlly atleaft) have the fame Object. [ Thefe are the haynouswords, or the fruits of my greateft weaknefs icfeemSjthat it ismanifefted in that difcourfe now here. 1.This moft learned Author did both. Pag. 522. and ^£324. ftill leave out the word [ AH, 3 (thu's bu: a Tillable ) And 2. The more eaTily feigneth that I fpesk of the underftan-ding and Will, of the fame perfon, contrary to the drift and plain exprefsions of the dilcourfe which treats of the difference between the Grace of the regenerate and unregenera:e : BecauTcI faw this exact Difputant leave out the word [ Alt'] more then once or twice, I was willing to have found that in fome one Impreffion the Printer had omitted it : but I am fruftrared of that conciliatory excuie, finding it in the fecond, third, fourth, fifth, fixth and fevenrh Impreffions ( which were all : For that difcourfe was not in the firft. ) But yet I have one excufe : Perhaps the Reverend On'uter never reads the Book,but received thefe pafiages cranfc ibed by his Scholar , that may be more prone and willing to miftake. And if I had laid, that the faid faculties are but fcrmJtttr H vtl deKcmiiiticne txtrinfec4, diftinct from the ftral,and from each o'her he very well knows what great ftore of company I had

had.

had, and that of the higheft foorms in the fcools which might have put fome honor on a perfon fo inconsiderable as I: and every man of the third form, 1 that calls the difference reall, is not in love with the notion of a fpecificke difference , though commonly they agree : But this is nothing to our De» bate.

Page 3 25. He faith, That £ thi* m*kfs nothing to the prefent pnrpofe y ncr any Way proves that common andfaving Grace differ ttotfpictficall]. ]

Anfa. Mil we are agreed.whether he will or na: Though it make not to the purpo'e, it may be mentioned exclufively,or as a common conceilion, prefuppofed to the purpofe as him-fclf here innocently mentioneth it : ani if it will not prove that ther: is«o Difference it will (hew here that the Difference is not.

But he faith, It is xholly impertinent .Sec.'] Anfw. 1. See all you that are adverfaries to the honor of our Unity, that we are fo far from difagreeing in Articles of faith, that we will not fuffer fo much as an lmpertinency'm one another without a reprehenfion. 2. 1 amforry for an Impertinency.but I am glad that it is not falfe. 3. Its imper* pertinent to your purpofg.bwt not to mine.

Once for ail , this was my reafon of tbefe pafTages. 1. I knew by long experience, abundance of people that credibly and confidently profefTedto have fome real undifembled de-fires to be fober,and yet lived in drunkenntfs; and to be god-Iv\ and yet had little of it in their practife, and to have a Love to the godly, (and truly would do and fuffer fome-what for them s but yet loved the world and themfelves fa much better, that they would be at no great coftor danger for them : fuch a Love they profeft toChrifthimfelf, and a credible profeflion they made of a true dogmatical belief. And thefe men were many of them deeply pofTefTed by mifta-king our Divines, that the Ieaft true (or real) defire after ♦ Chnft or Grace, was faving Grace it felf, and would certainly prove that the perfon fhould be faved, fo that fome of them tiiat itved in ordinary drunkennefs for many years, would after they had been drunk cry out of their fin, and be ready to tear

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their hair, and profefs themfelvcs unworthy to come among Chriftians; and yet ftill would profefs chat tbey were confident of pardon by the blood of Chrift, becaufe they were as certain as that they lived, that they hsted their fin as fin and defircdtobegodly, and could wifh themfelves in theftateof the bsft, and did believe all the word of God to be true, becaufe it is God's that cannot lie,and had felt experimentally the fweetnefs and power of it en their hearts, and did truft on Chrift alone for Salvation.I do not feign this,but have found ic in old and common Drnnkards,and fuch !ike,for many & many years together.Now the work that I had to do with thefe persons was to convince them that fuch good defiresasare habitually, and in ordinary pradice conquered by flefhly, worldly defires, will never prove the foul to be fand'fkd : and fuch a Belief as is conquered by unbelief or fenfuality, will never prove a man to be juft fled ; and fuch a love to God and the godly, as is conquered by a greater love to carnal felf, and the world, may ftand withafta;e of condemnation. O but fay they,w* are certain that we diflembie not ; Thefe defires ^ Belief\ Love^ &c. toe have. Should I fay r that they lie, and have none fuch, they would never believe me, nor fhould I believe my felf,becaufe I believe the Scripture, and the credible Profefiions of men. I conclude therefore they have that fuch ads as they affirm, and that they are Analogically good (in moral fenfe, ) and come from the common Grace of Chrift : but that befides the Reality of thefe ads, they muft have them in fuch a predomnant degree,as is fuiced in its EfTentials to the Object , and will overcome their contraries in the main bent of heart and life, and p ove predominant habits in the foul, before they can hence conclude that they are fandu fied : Where note, that the men that 1 fpeak of, trie not their ads by a lutablenefs to the object in its relative perfections, nor do they once know, or at leftconfider of the moral refpedive formality of thefe Graces; but look all at the Ad as itisexercifedonGod, Chrift, Scripture, Saints, fub-iWntially confidered, or if confidered as Good 5 True, &c. yet not erTedually apprehended as the chief good, moft certain neceffary Truth, &c. Soihatitisthefubftance or matter

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ter [ as its commonly called ) of their Belief, Love , Defire, drc. That ourqueftion with fuch men is about: And therefore my bufinefs with them was to (hew them what it is in the itttr and Subftance of thefe Acts that is neceffary to prove the,n formally, fpccifically faving, viz, thatbefdes the right conceptions of the object, the act muft be in fuch a prevalent Degree,as will prove a predominant Habit in the foul ; and that fuch unefTe&ual Actsas are before defcribed , mayftand with a ftate of condemnation. Hereupon it is, that though Grace is fpecifled and to be denominated from its moral form; yet my bufinefs led me to prove that this moral form was incon-. fiftent with any degree of thephyfica! Act, but what was ordinarily thus prevalent or predominant : And therefore to af-ertthatthis moral form did lie in a phyfica! degree of the matter, and that a lower fubdued degree of the Act 3 was matter unc^pab'e of fuch a form, though it was capable of the general Nature of ( an Analogical at left ) Vertue, Duty or mora! Good, denominated from fome anfwerablenefs to the Precept, ( at \&f*cundum quid) yet it was not capable of the fpecial form of that Faith, Love, Defire, &c. to which God bath prornifed Salvation, as the Condition.

Reader, Once more I have as plainly given then my meaning as I can fpeak : Forgive me thefe Repetitions and con-fiderthe occafion So that you fee, this Learned, Reverend man doth build all his oppoficion on a meer miftakeTuppofing me to fpeakof the Fcrm, whofpoke onlyof the Nature of the Ad, or the Thjfical Matter , ( as before exprelTed. ) And now I ma 1 e thee the Judge of my impertinences.

The fame anfwer ferves to his fourth Confid.and his [] quid hocaiJfhic'i Bcva, ~ ( who have been fo long in the yoak that they are ready to lie down : ) and to his Queftion \_Will it hence fo/-nv that all Belief, &c. are fpcifically the fame ? ~] An(ve. No. We are here agreed too : But it is no fuch new thing to call either our faculties the fubject matter of the Acts, or the zslcls the Matter ofour Grace-, but that I might pardonably fuppofc, that I might meet with fome fuch fiHy foul as would ufe fucb a notion : and if it will but follow, that [ In tbv much , there is nophjfical fpeafickle!ffcrence } It ferveth my ends. C 3 T ] ag.

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Page 327. ConficU. He again receiteth the famepaffage, that [_ TheVnderfianding and Will are \hyfically the fame, ] And again, The third rime leaves out All 9 when I faid, Our Vnderftandings and Will are phy fie ally all the fame: which more perfwades me that he never read the Book which he confutes, but took his fiholars tranfeript, ard fee (till our happy Agreement. The charge here is but [impropriety and incongruity, ] (And I heard ere now from one 0! his fcholars, that I could fcarce /peak^congruoufly.) but I would I could have fpoken In* telligtblj. But I am glad that I fpoke not fal/ely. The firft Incongruity or Impropriety is,that I call all ourunderftandings and mWs^ltke fn bfiances] when they are but Accidents.} But 1. An Ad is but an Accident, and yet what more common phrafe, then fubftantid Atlas y when we diftinguifli it from the Moral Form.Read firft his own Exercitation/fe malo. and then judge. 2. I ventured long ago to tell him, my Reconcileabknefs to the Scotifls Nominals &c. and that I made it no Article of my faith ,• that the faculties are Really diftinS from the foul, and then they may be fubftances. For I am of their mind that think the foul is not ameer Accident. And if all the Rabbiesof that mind in the Popifh fchooleshave no Authority,!! may modeft ly fay with one of our higeft Foorm at home Q Quod Phylo/ophantur volantatem &• wtelhclum^effe duos Potentias reipfa d'tflinUas^ dogma Philofophicum eft, ab omnibus haudreceptam* & Theologicis dogmatibas y firma*idi* aut in* firmandis,/undamentum minim c idoneum. Davenant Deterra. Qj7.pag.166.]

My next incongruity is,that I fay they are of \Jike/ub/lance\ having faid that they are Phyfically the fame. Anfa. Had 1 faid that they are T^umerically the fame, and yet Q of like natures'] I had fpoke incongruously. But O that I were as wife or Learned a man as they that ordinarily cafl 1 fpecifickj*n ] ty by the name of [alikenefs ; ] if the Lntwe[_fimiles] fit them nor, yettheEnglifh [Like] may. Vorow^Like] in Enplifh is moil ordinarily extended toexprefs [_a/pedes] ( But think not that lam teaching you Englifh,butexcu(ing my incongruities as far as is meet J And if all this will not do, I will try to prevent your next work in this kind , by (hewing you what a difcou-

ragcing

rageing task is before you. If you will but write upon all the improprieties of my writings, it may put you to fuch a voluminous toyl, as may make you repent it before you have done, and make your Reader think me fome worthy learned man, whofe very improper fpeeches deferve the obfervation of fo eminent a man.

3. You next grant me that our feveral Understandings and Will, are not fpecificaily diftind, ) fo far ftill we are Agreed. But you fay [it fellows not but their Attt may7\ ftill we are A-greed. And in A r . 5. and 6. you fay, that [they do not only gradually differ?] ftill we arc Agreed, even in your inftances.

^.329. Your fixth Confid. recitech my opinion as you thought, but indeed not mine, viz,. Q that the difference is only gradual,and not fpecific*l.~] Again you leave out Q materially^ and the other limiting expreffions: And why did [ fay, £ Ton thought th s m'-ne J When/>*£. 3 $2. You confefs the contrary is mine.

Yet here let me tell you once for all. thac if my terms of [a Phj/lcal fpecfaation ] on the reafon given of that Name, be judg d by you improper (which I yet find you not affirm) I am refolved not to defend them againft you , but am ready with thankYulnefs to learn a fitter manner of exprcflion , as verily believing my felf to be fitter to be your fcholar, then your An-tagonift in Philofophy, efpecially the terms.

s b c *i J 11.

V^Ourfirft Reafon for my Opinion (pretended againft it) X is long ago agreed t© ; Nay, fee the height of our Agreement : 1 have over an J over expreiTed my confent to this part of your Reafon, in which you know how currantly the fchool-men and our own Divines are againft you,t//*,. [That the Alls ofcommon (Jrace in the mrtgenerate % are not fo much as Evangelically cood7\ Put yet that I feem not to hold what I do not, i muft add, chat f mean that they have not that Afora f good-fiefs, which in the Hrir and moft proper fenfe deferves that Denomination j but yet that they are, not only left evit,nor only

materially

mMerhHj tool • bat aifothatthey are properly gad t m

*uiA 3 &int*kt*m> tad that they have fuch an *An*tof}cil

go he #, a? Accidence have an entity : whicb i? no: No:h ng .• And chough they may all be called fin. ye: chey have Somewhat in them that is better theti fin: or elfe you were to blame for calling them common Grkct : yea, I doubt no* bu: fuch Ads as you fay are bu: pintieuU peccata, have had from G jd a temporal Rew-rd ; yea and have been preparatory to the Reception of faving Grace. Some Duties God requireth of the unrege-neme, as a means to their Regeneration, which fume of them do perform. And though he Accept them no: fofara* to efteem them either conditions of Juftificat'ton, or Properties of the juftihed. yet fo far doth he Accep: them,as that ordinarily he judgeth and nfcth them as fitter for favng Grace then others. If they could do nothing towards their own fandifi-carion, God and his Minifters would have fpared rruny words that are ufed to them. And if there were no mo r e I kelyhood that thev fhould find Grace in Hearing, Reading, conildera-tion, Asking i:, cr:. then in doing no:hmg, or plunging them-felves in fin, we would fay lefs ro them then we do,to pu: them on fuch means. I hope you will notd ffer from me in this.

Page i ; 2. The explication of my mind , you ca I s flon ; and ibconfefs _ thzt upon evident Reafon Iconfefs that the • il Grace , as they a^e n: rre ?',

differ ft : y «*m:t only gr*d**Uj.'] Sol Lea-

der believe either you or me, we are agreed in tfaedecifion of the Queftoni: felf. And thenlcan eafily excu ethe oppofirion of a ptofeft Confenter, though I underftani no: the intent

Of !'.

Bu: you fay that \jvhen -

fferf the •sfr.fxer mxfl ever be Affijm.tt'i ey differ fpec : e,non gradu fo'im.] Ar.f.v.i. I thought that Q*eflion^_Howcamwe*n*ndfpee,'.*lGr '] HJ

no: beencapsble.of an it if my

it is fenfe, liha ' ~ whci\ er y

i. If the Q^efl terms, I -

(17)

on was, that the Anfwer fliould be applied to the comprehen-fivenefs of the Queftion , and I fliould fay that £ They differ formally thus fit quad material/}, thus andthui] and fofpeak to both. But \i 2. the Queftion hid been, [ Whether common and facial Grace do differ fpecificallj.'] I fliould alwaies affirm it (fuppofing but fuch a fpecifick difference, as between fubftance and Accident,or an Egg and a Bird, or an Embrio and a Beaft, remembring that omne ftmih eft etiam difftmile , leaft I be mif-interpreted.) For when we fpeak of a moral fubjeel, we muft fiippofe the Queftion (Imply put, to be morally meant according to the naure of the fubject : which are my very words in feveral publifhed wrirings. And I think verily that this is all you mean. 3 .But this w.is nothing to my Queftion,which was [whether materially ,or by tphyfical fpecifixation , common and fpecial Grace do d ffer."] And this I did deny,and thought a gradual difference enough, fuppofing the Ads in both perfons to be fuch as go commonly under the fame name, and have at leaft fubfhntially the fame objed (as to believe the Promife,Chrift, &c) Now I apprehended that if you had put the Queftion to me. [ Weft man and beaft differ quoad Corpus, cr quoad ani-mam fenfitivam,^.] the anfwer muft not be the fame as if you hadTimply askt me, how man and beaft differ J] Had I been askt, Whether the Love of a filter and of a Husband differ fpe~ afically as to the matter ? \ 1 fliould have faid,2Vo (nor perhaps graduallv ; ) but yet formally, in a civil moral fence, they dif-fer Specifically, (yet 1 know heres greater difference in the matter in our cafe). Had I been askt [ Whether the reverence and heart-fuf-jeffion, which I have to a Capta'.n and to the GenerJ, to a Juftice of"Teace t Lteutenant->&c. and to the Soveraign, do differ jpeciQcatty quoad maceriam : ] I (hould have faid i\fa, but gradually. But yet cjuoaiformum civilem,they differ fpec ifie till) f Yet I am ready toletgothefeexpreflions wbenyouwil;! muft profefs, a word under your hand would havecaufed me to dif-ufe them , without this publtck work that you are put upon, Do but tell me you diflikc the phrafes f and you (hall never hear { without fuch Neceflicy as I expeft not) that ever I will publickly uie them more. I hate troubling the Church with contending for meer words at leaft, unlefs I were bettet

D at

at wording my conceptions then I am.

But flay, 1 find my felt already under the Obligation ; Fag. 333. You plainly fay, [that ifin their moralconftderationjhey flill differ fpecificallyfrom common Cjraces y it can never with any congruitj be affirmed, that in any other confederation , the) differ onlf graduaMy .?] Strange / Whyfo? [_ For inftance, When its faid that in their Natural and Phyficalconfederation , they differ only in Degree ; / Reply % that the Aftt of the Will and Under-ftandtng in that confederation are notfaving Graces at all^\ You have (ilenced me, when I have done with this account of my Diflent, though you have not convinced me^ (having as great advantage as moft men living to have done it, in my efteem of your great abilities.) 1. If this Reafon be good , then I rauft fpeak of nothing but the firm of any Being ; nor may I con-gruoufly mention any material or Accidental difference- For they are not denominated from matter or Accidents. May I not fay that a Crow and an Oufel are of one colour, becaufe that qua color Mi they are not denominated fuch. May I not fay that a Swan and afheep quoadcolorem do differ only gradually, though quoad colorem they are not a Swan orfheep ? May * not fay, that materially a Ship and a Barge do differ but gradually, becaufe ex materia they are not a Ship or Barge ? Or that materially a Dagger and a [word do differ but£jW«rf^r,becaufe that ex materia they are not called a fftord or dagger ? I am not yet convinced of thefe things; but for your fake I purpofe to fay no more of ir publickly.

You add, [_And therefore if it be granted that in that confide' ration they differ only Gradually , yet it ft ill not thence follow y tha% common and jpecial Graces differ only in Degree.'] Anffr. Very true? becanfethis isan Affertion of them fimply confidered, SLndforma'ly, and not limited ad materinm. But if you will grant that materially they differ but in Deg ee, ycu grant my Propoflcion in termini* (z% to thai much.;

I rather fufpeft that when the bufinefs is well opened, the Difference will be between me and moft that are offended with me, [whether indeed they materially diffrr fo much as in degree ? And they will fay >that a Lofter Degree may cor,fife ftith the trtn Form : And then men wH fee that it is their bringing

Grace

Grace materially loVeer then I do , and not their advancing it formally higher chat is our Difference. Sure thac Reverend Dodor thac hath already oppofed me in this Point, doth harp upon that ftnng.But I could wifh they would let this be plainly understood : I think not favmg Grace materially (o LoVq a gfc#»£ as they : &n& formally I think it *w high as they do. But let fuch understand that it is towards the fame objecl i that the Alls, muft be compared and not as exercifed on Afferent objesls. A wicked man mav have a clearer knowledge of earthly things then a true Chnftian hach of God and Heaven ; but not Co in-tenfe,and powerful, effectual a knowledge of God and Heaven as a Chriftian hath : \o for Belief, Defire, Love,c^r.

You add [7 hU Agamevt^ common andffecial 'Belief as they are Phyftctlly con peered, differ only , gradually ; therefore common and fpecial Cjracei differ only gradually"] in plain Snglifb, k no more then thu y [Things Which are no Graces at all differ only gradually ; therefore common and facial Graces differ only in Degree ~]

Anitv. But the conclufion is yours and not mine • or equally renounced by you and me: My Propofition was, that \_ mate riallj they differ but in Degree.] And in plain Engliflrthats no fuch thing as you make it of your own pleafure ; but this much [Thofe things which in refpetl to the Precept are called Duties $ and in rrjpetl to the Prom fe are called Conditions , do jet mate' rtally dfftr but in Degree j Or [thofegracious <±ABs which have Analogicad) theform of Duties, and fo ofCjraces , but not the Form of Conditions , th%t is y faving Graces do yet materially dif' fer but in Degree from thofe that have that Form. ] This was the true fence of my Propofition. And whereas I put [as fa-ving ] into it, it was but to exprefs that it was Grace as faving % (rcfpe&ingthe PromifeJ and not Cjrace as meer duty ( refpeft-ing the bare Precept) tobofe material Difference I enquired after. Only I think that there is a certain Degree of the Phy-fical A& of Neceffity to make re the matter of fuch a Form. For it will dwell in no other ma ter. Againft this the late Op-p inems feem to make a lower Degree of matter capable: And thofe that formerly I was wont to converfe with, did think that a higher fort of matter was Neceflary % of whom I fpokeaf-

D 2 ter

(lo)

ter that Propofrion : of which more anon about infufed Grace.

Sect.IV.

Til c.

ill the eighth Confid.you do but exprefs your further Con-fent.

In Confid. 8. ^.334.335;. You fay [that common and facial Graces confift not fo properly and primarily in the ABs and exercifeof Faith and Love, &c as in the Hahits and principle from whence they come y fo that thegraciotifnefs that u in themn not (as fnares 5 &c.) iplis adibus originaliter intrinfeca, &c. ] A»fto. 1. I require forae proof before I believe it, thac G race is not as much originally intrinfick in the Ads as Habits? Our Dvines that have long taught us that the Ad of Faith is it that Juftifies; (and alfothat the Ads of Faith and Repentance, go before the Habit,) thought otherwife. 2. For my part, I have irons enow in the fire ; I have not engaged my felf in this Controverfie, and fee no reafon why I fliould [whether the Habit or AB be fir ft f Hong thought as Pemble, that the Habit was firft. But fecond thoughts have made me at Jeaft doubtful , and loofened from that opinion; and finding that the ftream of Protcftant Divines have taken Vocation to be Antecedent to fanflification , and that Vocation conteineth (paffive fumfta) the ABs of faith and Repi»ta<ct,andfanftifi-tion the Habit . I have refolved that without further Light, I will never more oppofe this opinion. Its a probable way (as Camero expreflcth it) that the Holy Ghoft by 1 he word without a habit,exciteth the firft Ad by the means of the prefented Objed : and that eodem inftaiti by that Ad he produceth a Habit, fo that only in order of Nature the Ad is firft, but not of time: The Spirit is as the Hand , the Objed and Word as the Seal, the Ad of impreffion on the intclled is firft in order of Nature, and fo upon the Will the impreffed Act end Habit immediately are effeded by it. 1 .We ule to fay, thit Habitus infufife habent admodum acquifito v um : though they have a higher power effecting thermits improbable that they are effeded

(21)

ded in another order. 2 This fuiteth with the Nature of man» 3. And this makes the word thelnftrument of that work,where" as (which moves me very much ) according to the contrary opinion, the Word cannot poflibly be the Inftrument,or means of our Regeneration, as to the Habit, but only a fubfequenc means to excite or educe the Ad , which feems againft the ftream of Scripture, and Divines of all Ages. But truly my opinion is, that as the \*>/W blorveth Where it l'fteth,3cc. fo is every one that is brn of the Spirit : And that no man can fo trace the Spirit of God as to be able certainly to fay whether the Ad or Habit of Grace be firft. But it feems more probable and congruous to Scripture to place the ad firft in Nature, but in one inftance of time. But I will not contend with any man that thinks otherwifc.

3. I am paft doubt that the Ads of Grace are firft difcerned : Nay for my part, I know not what it means to difcern any Habit in my fclf but by the Ads. And therefore the Ads in that refpei* muft be firft fought after.

4. But I am thus far wholly of your mind, that no ad can prove a man truly fandified,but as it proves a Habit: and that ungodly men may by ficknefs, convidions, common Grace, &c. be carried far in Ads: and that our principal fatisfadion about our fincerity is by finding Predominant Rooted Habits, which are as a New Nature to the foul.Thus far we are agreed.

From all this I anfwer your inference, pag.$ 36. That he that enquires ^whether common And [fecial Qraces differ fpecifically^ or only gradually , fbould (if he will) rationally proceed firft % and principally enquire concerning the Habits, &c.

Anf#.RvX 1. You muft not take your Reafons(from the Habits priority, &c. ) for granted, as long as it is a lingular opinion among Proteftants, and unproved. 2* That muft be firft enquired after, which is firft, ( and only immedia-ely infe,) difcernable : but fuch is the ad of Grace, and not the habit $ 8rgo^&c. 3 However, If you will confute me, you muft confute the pofitton that I ( whether rationally or irrationally ) difputed for, and not make another of your own , and difpute for that, and rake it for a confutation. 4. But for my part, I take not the Ads and Habits fo much to differ ;

D 3 but

(2.2.)

but (as on the by I toucht it at firft, fo) I (hall confent that you put both hereafter into the queftion : but yet remember that I put them not in mine at firft.

Page 337. You fay, [tVe are noft come to the hittg and foundation of this Controverfie^&c.^ which you lay down in this Pofition, The habits offacial and [faving Qrace\ are not only gradually, but fpecificallj diflinll from the habits and Afti of all common Grace what foe ver. ]

Anfto. 1. I am wholly on your fide ; and where you have wrote a leaf for it, I think I have written many : (0 that if bulk might go for worth and weight, I had over merited you in this Lontroverfie. 2. But I intreat you, if you delight in this kind of work, that hereafter you will make no hinges or foundations of controverfies with me without my own con-fent; either let me agree with yen in the ftatingof the queftion, or elfe pretend not that you difpure againft m?.

Your reafons to page 349, do learnedly militate for the Affertion that I maintain : and though fome words on the by lie not fo even with my conceptions, yet I tankfully accept your confent in the main.

Your principal pofition alfo pag. 352. is the fame with mine and I have no mind to quarrel with fo fait a friend, yet I am fo far off Btcanns and Maldonates mind , as to think that where miraculous and justifying faith are together , they differ no more ( at moft) then the fenfitive and rational foul in the fame man. But I am not of their mind, that they are not feparable. And for hiftorical Faith, if you mean the affent to ; he truth of Scripture, I take it to differ from juftifying fai h ay much as the Intellect doth from the man, and no more. And for temporary faith, I take it to contain ( oft at left ) more then bare Af-fent, and to be a fuperfcial common Aflent, Confent and Afrl-ance,having materially all the Ads of faring faith, but none of them infinceritv, that i« with a rooted predominant Habit, and prevalent effr&ual Ads, but is a livelefs, dreaming, unef- ■ fe&ual thing. Bu: this on the by.

To your reafons 1. Iconfen: f/^.354.) that the heart is/Ion ; yet (as D\ Harris fa ih,) hah a crural tendernefs, fometiraes, and a luperficial c^ndernefs from common Graces.

C*3)

2.1 confent that Temporary faith hath not [depth of earth ] or £ much tarth y ] is Chrift faith, iMat.i$.$. which hihe fame with £ »o w* . ] for had it not had fuperficial rooting, it had never come to a blade and car. What infition the branch is in Chrift not bearing fruit had, i John 15. I leave to further enquiry. But foroe,how they are faid to be in Chrift.

J. I grant that the Temporary faith brought forth no fruit that is no [petal Fruit 1 for no doubt, but it may bring forth, much common fruit; moft think fo far, as that fuch may give their bodies to be burnt And Mr. Shcpheard in your Book doth mention a great deal.

4, I cafily grant alfo that Temporary faith is cowardly, and fails in trial; in all this we are agreed.

Pa g e 359* You begin your mors diflinft confirmations:

Though i agree with you in the caufe, yet no: in every word of

your Confirmation 5 . Your firft difference is in [the Nature of

ths Principles,& caufes whence they Jpring; Common belief being

general'j An acquired dfpofi:ion or Habit produced by the ability

of our Natural Vnder[landing, ajfifled^ith good education and

induflry : but laving Faith the immediate w)rl^ of the Spirit :

one u Habitus acqiifitus, the other infufus.J ^efnfi t Either

you mean here the Extrinfick, [Principles and Caufes]or the In-

trinfickj If the Intrinfic^ then either the foul , the faculties,

or the Habits: not the Habits ; For its thofe that are now the

fubjed of your Queftion; ^and therefore you call them not [the

Principles and Caufes ] o themfelves, though you might call

them fo as to the Ads. Not the faculties, nor the foul • for

you yield before that the foul or faculties of Regenerate and

nnregenerate differ not fpecifically. It is therefore the extrin-

fick, [Principles a^d Caufes'] that you meant. And if fo , it is

either Qod himfelf or fome Atlion of God . hat is a middle thing

between the Ager.t and the Effect , or l t is the Inftrumenul

Caufe. Not the fnflrument : 'For 1. You exprefs a Higher

caufe, 2. and the fame wordistheinftrument of God in cau-

fing a common & fpecial Faith: the fa me feed fell on the good

g-ound and the ftony. Nor is it God h \ mfelf you that mean:

for he is not of afpecies, much lefs of different (pedis, as he is

the Principle and Caufe of different effe&s: n or ishis^/V/fos-

for

CH)

for his Willis his Eflence. Yet I would fas aforefaidjconfefs Chat Denomtnatione extnnfeca , his tViH or Love may havedu vers Denominations, according to the diverfity of effetls: But yet not denominated specifically divers from every diftinct j^m-fication in the effeds. Nor can it be your meaning,! think,that fpecificallydiftincl-T*iilsinGQ&a.rtthe caufes : For you fay P a £*$ l7 " ? 2 3* \J~he favour and Love of God to his people Comet

not noVv into confederation, 1. This isfubjetlive in Deo t

2. Ttecaufe the Grace of God in this notion at it fignifieth his love tout is not capable of any degrees • the Love of Cjod , as all other zs4l~l< of the Divine Nature, being like God himfelf abfolutelf femple Without an) compofition effentialor gradual.] Noc to enquire how that which \it God himfelf can be like God himfelf, ] (Tor we all fpeak incongruoufly fometiroes ) from hence its plain that it is not the Love of Qod as in himfelf that you call [_the "Principles or Caufes* It remains then that it muft be fome Atlion or Emanation intermediate , or as paffing from God to theeffed* But thats not likely neither: For i. Youfeem to be mofl: friendly to the Thomifls in other points; and you know that they and many more (with many of our own ) do maintain that there is no more Execution or Operation necefTary ex part e'Detbut his meer Veil* ; and that his willing the tried: to be thus or thus, at this or that time exiftent doth produce it. 2. Your felf faid, ubi fup. [ The favour and Love of God is fubjedive in Deo, &terminative on'y wnobis-] 3. If there be an operation diftmd ab onrante & re opcata, it is a Crea-tnre or the Crea'or : Mot the Creator, for he is the Agent ; if a Creature, they that will prove a fpecihxk difference in it-.muft firft tell us whit creatwe it is 3 and (hew us the general Nature of it. 4. Many Philofophers think it inconfiftent with Gods immediate Attingencie and Operation, immediathne virtutis tfrfvppofiti. So that 1 fcarce think that in this you place the fpecifkk Difference, or gather them to bew<? ccelodflant, as you fay-

But it is not imaginable that you may mean tooppofe the extrinftck and intrtnficl^ Caufes in the different perfons, as if £manso)ton faculties ] were thecaufeof Temporary faith, and \J}ods Will] the caufe of faving faith ? No, I dare not entertain

fuch

(M)

fuch a conjedure.For i .1 doubt not but you will yield.that temporary faith could not be produced without the will of God : At leaft, they that think man cannon determine his own will to the ad of fin, till God doth phyfically predetermine it; will I hope yield that man cannot Temporarily Believe without the will of God. 2. And J reft aflured that you will yield that that mans foul, or faculties, is the fubjeft of both common and fpecial Grace. 3. And that the faculties are as much efficient in the Production of fpecial Grace as of common. So that if they are not efficient of fpecial Grace, then not of common. Of which more anon. 4 Qrif that were denied, yet as long as they have both the fame will of God for their Original, you confefs one to have asH'gha Principle as the other. And though fas is faidj denomination extrinfeca, we may fay that it is a (feci 11 Love that is thecaufeofone, and bu r ^common love that ts the caufe of the other, ( becaufe one is the willing a fpecial good, and the other of a common ) yet it xsVnitythni is the Original of multiplicity. One Will of God eaufeth both.

One more conjecture : May you not mean that God immediate is the caufe of fpecial faith, and <^od by the Word is the caufe of Temporary faith , and fo oppofe the principal caufe a'one, to the Principal rrith the Inflrument} No, that cannot be : becaufe 1. As long as God is the Principal caufe of both, by the fame will, the ufe of an Inftrument in one only will prove no fpecihek Difference. 2. Becaufe our Divines (and others, excrpt fome Enthufttft*) are commonly agreed, that the word is the Inftrument of working faving faith as well as Temporary (though \ confefs I know not how that will confift with their opinion, that fay the Habit is before the Ad. feeing it is fcarce conceiveable how the Word (hould caufe a Habit without firft caufing an AS.) 3. Befides, its commonly affirmed, that God doth erTecl immed^atione virtutis & fcfprjiti) as well when there is an Instrument as when there is none.

lam therefore left uncertain of your fenfe : but which ever it is, I fee not how it will hold, 11 is moit likely that you di* ftinguifli of Gods modus operanti, as to fome Influxes or cattf-ing Action between the Agent and the Subject, becaufe the /»-

E fufon

(rf)

fufion and Acquifitiw mentioned,rather intimates that then the other. As if by a meer General affiftance or concurfe God caufed Temporary faith, and by a fpecial eoucurfe or affiftance or Pre-determination he caufed fpecial faith ; Butbefides what is faid before to that, if we might imagine fuch a mediate Being between God and the effed, as is capable of fuch a difference as you exprefs, yet that here there can be no fuch thing, will appear by what follows, but I will firft confider your own expretfions.

You fay, that [ common 'Beliefs is an Acquired faith produced by the Ability of our o^n under ft andingt, ajfijted With good education and induftry.'] tsfnffr, i. There is oft as much' ufe of our own undcrftandings, induftry, and of Education for a fpecial faith as a Temporary ; But thefe alone will not ferve turn ly. 2. You feem here and all along this Paragraph, flatly to maintain that Temporary faith is only thus of our felves, or only Acquired, and not wrought by any other help of God, and his Spirit, then what is Generally neceflary to all Acts.But that common or temporary Faith is the work of Gods Spirit as well as faving faith, is moft exprefs in Scripture: And that ic may as truly be called Infufed, and that it is from a fpecial aJp-ftance of the Spirit, I fhall prove: (fpecialt I fay, gsoppofed to meer general help or concurfe , though not fpecial , as that fi^nifleth what is proper to the fa ved.) i. As to your felf you confefs,/><*£.$ 38. [that there are m my common Graces of the

foul fometimes immedUtly and extraordinarily infufedby

god.} And if fome common Graces are infufed, you are much difabled from proving that the Temporary or common Grace of the beft of the unregenerate is not infufed.

2. The word [hfufton] being a Metaphor, muft be refolved into that proper expreffion which you will own. If it fignifies but a Collation, Donation, or effectual operation of the Holy Ghoft then common Graces are Infufedzs well as proper. If it fignifie an Operation without means, fo neither common nor proper Grace is ordinarily infufed fat leaft into the Adult.) If it fignifie that which is Given by more then General Providence, andrequireth more then our own induftry and Education ( which you mention) to attain it,then this common Grace

(*7)

is infufed : ( Wc call it common, not becaufe all have it, nor becaufe a Help common to all is enough to work itj but becaufe it is fo common to the unfa notified, as no: to be proper to the Saints. )

3. I know no Scripture that appropriated the Title of [/»-fnfed] to the Grace proper to the Saint: I And fure I am that fome means is appointed to be ufed for the Acquifuion of fpe-cial Grace: And therefore fo far as thofe means fucceed,it may be called Acquired, as well as Infufed. Prov.i^. The Pro-mife of Ufufion and Ejfufiost, [ I will pour out my Spirit to you] is either meant of common mercy ^q, d. / ft/7/ pou> out the teachings and perfw a font of mj Spirit to jou y in my Word , and the teaching of my (Jl>iini/Ierj. ] Or elfc, if it fpeak of Jnfufion e fpecial Grace ,icrequireth [Turning at Qod* Reproof] as ameanes antecedent; that of I/a. 44 3,4,5 & ^^2.28,29. are commonly expounded of common as well as fpecial Grace : and one of them is fo expounded by the Holy Ghoft, Atls 2.17,18. Zech.12.io. feems to fpeak only of fpecial Grace j but fome extend it further.

4. Certain I am that both the Gifts of Prophefie, Tongues, Healing .&c. are Given, yea Ufufed by the Spirit j and that Temporary faith is the Gift of the Spirit, and not meerly Acquired as you defcribc. This therefore is the main thing that yct I find my felf to differ from you in : I conceive that thofe that were er,ligh t .ned i andtafled of the Heavenly Gift , and Were made partakers of the Hoi) Ghoft , and have tafied of the good I ''or-d'ofGod, aid the powers of the World to come [had more then meeraquired Ads or Habits. How elfc are they faid to be made partakers of the Holy Ghofi { And how are they faid \tobe f^ntlifiedby the blood'of'the Covenant , and after to dt defpight to the fpirh of Grace 1 if they had none of the fpirit of Grace ? Heb.10.29.de 6.4,5. * fpeak on fuppofition that the common Expoficion be found.chat takes thefe Texts as (peaking of common Grace. I confefsl have not fuch high thoughts of mans furrlciency as of himfelf ineitate of unregeneraae.as to think (as you here feem to do) that he can acquire fuch things by his ownunderftanding, indu(lry,ind by Education , without the work of the Spirit of Chrift,(yea the immediate work (though

E 2 not

hot without means) as Scripture teis us the unregenerate have pofTcffed. I think their Grace is cceli foboles too; and that Nature and induftry will not reach fo high of tbemfelves,or by general concurfe, as to [wajhthefe fwine , andcaufe them to efiapethe pollutions of the World^ through the knowledge of the Lord an A Saviour Jefns £V*/2, 2 Pet.2.20 21. To receive the V/ord with j*j, Luke 8 1 3. and believe for a while : John 2.2 3. 24. To fpare citations • fee but ail thofe great things that Mr. Shi f heard in your Book afcribeth to Hypocrites^ judge whether they are not beyond our corrupt nature to reach by way of meer Aquifition? When PW hath [ given m to under ft and, that no man can fay that Jefus it the Lord,but by the Holy Ghoft* 1 Cor, 12.?. And chough its like he hath refped to thofe times of persecution, when confefling Chrift was the way to fuffer-ing, yet bow far many unfandified ones have gone in confef-fing him,and fuffering for him, I need not tell yon. [ There are diverftties of Gifts, but the fame Spirit. To one U given the word ofwifdom by the Spirit, to another the Voord of Knowledge by the

fame Spirit; to another faith by the fame Spirit- By one

Spirit we are all r Bapiiz,edinto one Body 1 Ccr. 12. 7,8,9,

12,29. I find, One Spirit, and one way of Giving Gifts, with* out your diftindion : but no mention of any fuch gifes without the Spirit by our own Acquisition. See Gal.5.1.2,1,5.Epb. 5 9. 1 John 4-2,3.

I would give in many more of my Reafons, but they lie together in Gregor. Arim'menf. in 2. fent. 1)1(1.26.17, & 28. j^ 1. fol 84.&c. Who againft fome femipslagian Moderns maintained [1. Quodhomo fee'undum prafentem ftatum y ft ante in-fluentia Dei,generali non pot eft per liber um arbitrium & natura-lia eju6 t ab £ fptciah Dei auxilio agere aliquem aUum moraliter bonum. 2. 0ftendit aliam partem, fuijje de ArticulU damnatis felagiji am ft in aliauo dtfeordat, magu dtviare a Catholica ventate quam di^um Pelag j (and yet fome think verily they are running from ?elagiani[m % while they run into this opinion) & ab hoc ipfam non effe ab diquo Cathohco fttjlivendam. 3. He folveth the arguments brought for the affirmative. And though in defining an ad morally good , he fpeaks as ) ou and I do,yee he fully lets you know that he fpeaks of the ads ot the Reprobate

bate themfclves,and fuch as antccede Jufti fixation ,or true con* vcrfion ; and therefore infers hence, foL 85. quod nemo potefi mereri primam gratiam de Condigno , nee etiam de congrm\ contra aliquorum fententiam modernorum : ] adding [ nomine autem gratU, non folumfignifico gratiam gratum facientem> fed etiam gratis dotam y & miverjaliter quodcun^ Dei fpecule ad-jutorium ad bene optrandum, &c] Whereas according to youc way of meer Aquifition of a Temporary faith ; men may do thac which the Papifts call meriting de congruo the firft Grace. Not that he d^nieth (imply that which they call meritum de congruo, but that any have it without the adjutorium fpcciale as he cals it,in oppofition to the influentiagenerate . (And his Argument is confiderable : Nemo potefi habere ante primam gratiam, aBum aliquem liberi arbitrij non culpabilem ; igitur ne* mode condigno vel de congruo potefi mereri p'iinamgratiam : T atet con/equentia: quia nullus m^retur nifi per atius liberi ar-bitri) ? & certum efl quodnon per aiiqUem culpabilem msrctur graiinm^fed potnu \oenam7\ And /0/.85. col.4. He (hews thac hefpeakseven of the ads of Catechumens and fuch as are in mortal fin. So ihat it is not only the Ads that are proper to the Eledthathefpeaksof. His Arguments are many and weighty, which I fhall not recite feeing they lie before you : And he confirms it largely from the confcnt of the Ancients , Cyprian, csimbrofe, Hiereme, Augufiine^ Damafcen, Projper, Gregory, Ifiiorefrz. And confuteth the contrary Reafons with much ftrength, which Scotus, and his friend Ockam % ddam and others bring for the contrary, which twelve Reafons conrain. I conjecture the chief ftrength of what can be faid for that caufe. Many more you know have copioufly done the fame work: but I refer you to one,for brevity,as (peaking raoft that (ticks in my mind againft your dodrine of Natural acquisition of the Tem-porarie faith; which Arimintnfis thought is PeUgimifm or Vvorfe, though I intend not fo to charge you.

Laflly, I may add, that if you are of the now prevailing opi^ nion $ thac no Agent natural or free can ad without the Pre-de-terminationof God as the firft immediate Phyfical Caufe. I cannot fee how you can poffibly fpecific common and fpecial Grac* from the manner of Divins produdion, nor why all:

E 3 ouc

C3o)

oar a&s good and bad are not equally by Infufion. For thongb you may change the name, yet that which you call Infufion of fpecial Grace, can do no more then phyficaUy^ immediately, in fuperably as the caufa prima fimpliciter nee effaria, determine tk* Vrill ; and fo much is faid to be done in every ad of temporary Faith, yea in every natural,yea in every wicked ad. (Though I muft profefs my felf in this point of the Judgement of Jan. fenius % which the forefaid greg. Ar. following tsfuguftine) before him thus expreffeth , that [ Dew juvat nos ip/um aft-nm immediate effciendo, & non folum juvat Dens ad bonumpar* tialiter co-efficiendo, quod eft modus Communis quo concurrh ad

cujuflibet creati agentis quemlibet fed Ad produftionem

atlas mali folumprimomodo (per inflttentiam generalem) Dent coKCttrrit ; quia nonfacit voluntatem agere attum malum, [tout facit earn agere aftum bonum.] But ad hominem : this exception is valid againft any that go on the Pre-determinate grounds.

Let the Jefuits then call all Temporaries, Graces [Habits acqnifitos & oriinii naturalist Let them call this faith but [ ft-dem humanami] as produced by the power of humane Caufes ] as you fay; For my part I will not Pclagianize with the Jefuits ; nor can I believe what you further repeat, that [common Belief is not Divine in refpetl of the Principles from whence it flowes, but generally of an humane defcent andpedegree.] I do not think that we are fufficient of our /elves to think one of tfaefe good thoughts ofourfelves ,but that allourfufficiencj u ofGoa 1 , Who workitk in us both to will and to do; from whom cemeth eve -good gift % even fuch as the Temporaries. Yet do I not charge \jou or Suarez, or the many others'] whoever they be, to be mi-flaxen in your Metavhjftcks: Far be it from me to compare with you there. Only I cannot be of every mans mind that excelleth me in the Metaphyficks.

Segt.V

Se ct. V.

[Second. \7 Our fecond Reafon is drawn from the nature and 1 pfoper A&s of both qualities, ( page 562. ) faying Belief is the firft fpiritual life, but common 'Belief no part of it. ] Anfwer. This Reafon feeras to be further fetcht then I dare allow of, if you mean by £ 77?* nature of the quality and Alls ] the matter it felf. For if the t erm [Life\ be Metaphorical here, or it be a Civil or Moral Life that is meanr, then I (ball allow you, that only fpecial Grace is this fpecial moral Lift : but if you (hould mean a natural Life^ or a common moral Life,l fhould not grant that all but the Saints are deftitute of thefe. i. You cannot prove that the term Life may not be given to common faith ( as gocdnefs is; and as Entity is to Accidents ) though that moft zmmzntfpecies of Faith, called faving, be alfo eminently called our Life, for I find in Jud. 12 < That theHereticksor Apoftates there mentioned*, are faid to be twice dead , andplucked up by the roots , which implyeth,tbac fome kind of life they loft which once they had, and the feed that fprung up by the ft ony ground and among thorns had a blade that had fome kind of life ; and the branches of Chrijl that ittfrmtlefs yet Neither not , till they abide no more in him, John 15.26. The receiving of the Jews into a Church-ftate again Willbe[lifefrom the dead]Rom. 11.15 Eze^. 16.6. And its called a Life % that the backfliding fall from, E*.ek,. 18. and 33.11. But fuppofe the name of Life be improper to give to the Temporary ( who wants no doubt the fpecial Life. ) This proves not a phyfical fpecifike difference. And to the Queftion, [why common belief is not this fpiritual Life in a left degree f ]

I anfw.Becaufe it is a matter uncapable of that moral form which is denominated Life , your inftance of C alor * being of meer phyfical confideration,ii alien and impertinent: your ' inftance of Vertues is more pertinent. And to that I anfwer, That though fortitudo moralu in minorigradu demminat fttb-jeclumfuum forte ; Yet are there fome degrees of the matter, which are incapable of tht form and name of fortitude ;

though

(30

( though in ourcafe,th? lower degree is capable of the name of Faitb.yet not of the fame fpecifiKe form,as the higher degree. ) Yea forae degree of fortitude, overcome by a far greater degree of Cowardize, may not denominate the fubjed fimply forte, but only fecundum quid: nay if the queftion be fimply put, whether that man be valiant that alwaies runs away, &c. it is fimply to be denied, though he may have fome fmall conquered meafure of fortitude, becaufe the man is to be denominated from his predominant difpofitions,and therefore to be called Pufillanimous, and not valiant. Temperance, Juftice, &c. confift in a certain mediocrity of matter, and neither of the extreams are capable of the form ; And where fomewhat of the form is, it will notferveto dedominatethe managainft a contrary predominant vice*. One man may be fo far temperate as to abftain from excefs of meat, and not from excefs of drink, recreation,^. And another may have fo muchuni-verfal Temperance as (hall reftrain him for a few daies, and againft fmall Temptations, but yet once or twice a week, a ftronger Temptation leadeth him into fornication, gluttony, drunkennefs, &c. If you ask me whether this be atemperare man, I fhould fay no, but an intemperate : But if you ask me whether there be any degree of Temperance in him,and whether in tantum, or [ecundum quid^ he be temperate,I fhould fay yea.

The leaft degree of Sub\eUion or Obedience may in tantum vel fecundum qma, denominate the fubjed accordingly; but yetfuch fubjeSionand obedience as is due to a Judge or Juftice of Peace ,denominateth not the perfon loyal orfnbjeU^nd Obedient as is neceffary to the Sovtraign Pofter. As all Power of Cjovemntent denominated the Subjed T0r*«r or a Governor. Rut there is none but a certain degree (even the higheft) that will denominate a man a Soveraign or M-ajeftick fimply. So I have fttll acknowledged that the very fpecifick form and "name of laving Faith is not agreeable to that degree which Temporaries have, though a fort of Faith it is, and is called fo in Scripture.

The fum of all my-difcourfes on this Subject is but this. To the Effence of faving Faith, Love } Subjection, &c. It is ne-

cefTiry

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ceflary. I. That the Object be apprehended in all its eiTen-tialRefpects. 2. That the Act be fo intenfe and ferious, and fuitable to this Object ( and fo the habit )as that it may be ftat-edly predominant in the man againft its contrary. Two forts of Faith therefore fall (hort of being formally this favingfaith. 1. The one is theirs that do ferioufly believe in the fame Chrift perfonally confidered, and in thegenerall or in moft ptrts of hi6 office, a? we do : but they leave out fomewhat of the ObjeEt, that iseiTential to him as the Saviour, e g. They believe in him as God and man, as one chit hath undertaken the office of a Redeemer and Mediator, and hath died for fin-ner?,& in general is the Prie *,Prophet and King of the Church, and a J unifier and Sandifier, giving Repentance and Remifli-onof fin- but withal), when it comes to the applicatory con-fenting parr, thev believe not in him as their King, and their Sandifier by his Word and Spiri", nor as one that (hall lave them from their raigning fin. Now this it not really the Chri-ftian faith, or faving fr.kh, becaufe it wanteth an eflencial part, it being efTencially to Chrift, as the Saviour offered, and the objed of faving faith to be applicatorily [CAty Saviour in par-tic-iUrfor the p intoning anddeftreying of my finsV\ Not that we have aflurance, that he will eventually be fo to me ; but that we our felves do content that he be fo to us. Asa Phyfitian is not believed in by me ( a fick Patient ) as a Phy fitian,unlefs I con-fent that he is my Phyfitiav.znd that he cure my Dijeafe ,though yet I raiy pofiibly have doubts of his willingnefs,or of the fuc-cefs. As the Ad is fpecified by the Objed, fo thefe Believers have a faith in the fame Chrift as we, but fecundum quid, and not e ntirely, and therefore (imply-, They are not Believers in the Chriihan faving fenfe , or if they believe in Chrift as God and man that will pardon and fandifie, but not as a Sa-crlftce for-fin ; This is no: fimply and fully ( taking in all the Eflenri&h of his office ) the fame Chrift thac we bH eve in,and fo not the fame Faith. So if they love God asgood,butnot ss the only furpafling fuperUtive Good, this is not to love hira 1 s God and fo not to love the fame God as we do.

2. The other fort of the unfound are fuch as do^pprehend Ch.ift under all the fame confiderations as found Believers do,

F and

(H)

and do apprehend God as the chief fuperlative good, and have fomc anfwerable motions of the Will and Affections; but it is buc by a notional fuperficial,uneffe&ual apprehenfion ; and hath but an anfwerable eonfentpxA is overtopped and mattered by a contrary HMk and Aftion of the foul; either as the unbelief is more then the Btliefand therefore rules the heart and Life, or as the regard to the Creature,is more then the regard to Chrift ( for want of fo effe&ual and operative an apprehenfion of bis Truth and Goodnefs as we have of the Creature,) and confequemly the Heart is carried ouc more to the creature then to Chrift or to the Father. This is not the Chriftian faith, becaufe it is not an intenfe & ferious ad: or habit,fuch as is fit to denominate the man He doth not believe or love God heartily at all : A Belief and Love indeed he hath, but morally and reput.tively it is as none,for God will takei: as »<?«*, as to any faving benefit: for he that hath more Unbelief then r Belufjs not (imply a Believer, but an Unbeliever : He that hath more a-verfnefs the* Love is (imply no Lover : He? that hath more iif-loyalty and Difabedience then loyalty and obedience, is not (imply to be called Loyal and obedient at all. He that confidering all things,fees reafon to hate his fin,and hath fome mind and Will againft it, and yet hath in other refpects more mind to it, and more will to keep it then to leave it, isfimpty impenitent, and hath no Repentance. And yet a real fubdued motion of Belief, Defire, Love, Repentance there may be in all thefe petfons , and fuch as fometimes in Act will feem prevalent, though Habitually, and in the courfe of ABion :hey are notfo. As f\a in Act feemed prevalent for a time in 'David, when in Habit and the bent of life it was not fo.

Suppofe a Souldier take fuch a man for his general, and obey him ordinarily as a General, and yet being corrupted by the General of the enemies, hatha prevalent WiJ! or Pur-pofeto defertbim, betray him, and do himamifchief when time ferves. This man is in a fort a ^ouldier and obedient but deferveth hanging rather then Reward. So much more foT explication, and to (hew you why a common fnith is not called by the name of our fpiritual life( the perfonthac hath it,. taring (till under condemnation, and in aftateof death : )yea

why

(vD

why it js not to be called the Chriflian faith, nor the perfon & Chriftian,but Analogically,

Sect. VI.

Page 364. '"TO your third Reafon I anfwer, 1. That I X am not of your mind, nor do you prove ir, that common Belief is made up but of two principal Ingredients, Notttia & djjenfuj : it hath as many Ads as faving Faith. An Affiance or reftirg on Chrift, and on the Promife with fome kind of confent of the Will, may be in this common Faith. [ They ft ay tkem(ehes hpon the God of lfraeljbe Lord ofHoafts, &C Ifa.tf 2. ]

2. I grant chat a certain ttrength may be found in common Faith j buc the ftrorigeli, greateft firmeu\is even in degree bellow the weakcft of a found Believer. For, 1. As the difference (for ought I yet have heard ) is not immediately difcer-nableinthe Ads of the Intelled themfeIves,butinthofeofthe Will,and fo of the intellectual Ads by the Will; fo the weak-eft Belief of the fandificd prevaileth with the Will, and over-powreth all refitting Arguments, when the ftrongeft faith of others cannot do it. 2. And though the Grace infufed into the Will it felf,be a caufe of this, yerdoubtlefs the Intelledual AfTent is alfo a caufe • And therefore that AfTent that can do more is Purely the ftronger. There is a difference even in ftrength and vigor ^ where there is fo great a difference in the efficacy. Whaty/^«V/foeveritbe of, that Light which will fhew all vilible things, ( [uppofitis fuppovtendis,) is a greater Light then that which either fhews but greater things,or fhews them but dimly. And that heat is greueft which will heat mod, ( ceteris paribus. ) The unfandified would not be fo often called the Children ofdarJ&efs* and faid to be hlind % and inJarknefi* ar| d the found Believers called the CkUdrtn oflght^ ar d fajd to be in and of the Light\ if we had not a greater light then they.

3. Nor do 1 believe that the Temporaries [ AfTent, is proportionable to the mediums chat produce ic, J (or that in

F 2 fome

fomefncb, at left produce it. ) I think fuch Believers may have infallible media, and the very fame as produce the faving faich of others ( not including all caufes as media, but the ob-jettive motives of our flrft faith, )

4. I granrwhat you fay, pag.365. That the loweft degree of faving faith is really our fpintual Life,juftifies. &c. which the high^ft degree of common faith doth not. ] Becaufe the higheftdegree of common faith either leaves out fomc efTen-tiai part of the object, or is lower and weaker then ihe low-eft degree of faving faith is. And you muftnot take it for granted that it is the Intellectual Acts or Habits only where the difference lies which you exprefs, or the cheif part of that d rTetence. It is the Wills Act, ( for fuch there is in faith) that doth moft or much to this Acceptance Justification, Sanc-tification, which you mention ; which proceeds not only from the difference of AfTcnt,but from the Grace which the Will it feif alfo hath received.

5. A common knowledge I eafily grant there is in the un-fan&ifled, ftronger in its kind then the knowledge of the Saints. That is,Gramatically and Logically they may have a far clearer undemanding of the fenfc of words, and of terms of Art,and complex Obje&s, which are appointed to be the means of knowing the incomplex, and things themfelves (as God , the Redeemer, Heaven,#r. >and may be able better to defend any facred verity, and exprefs thtir minds. And this you may call Mquired knowledge if you pleafe, & in fome fort fay it remain-eth a diftinft thing from the other Knowledge even in the,.fan-difled:not but that it felf alfo is in them fan&ified & embodied with the reft of the new Man, but that the K nowledge of words and Propofitions, which is but an Instrumental, mediate, fub-fervient part of knowledge, is not the fame with the knowledge of the things themfelves,€ven God,Chrift,e£-c. But then I ftill maintain 1 .That Temporary Believers may have mor: then this meer Disciplinary knowledge,cven a certain illumination of the Spirit Revealing to them C hrift himfelf,and the powers of the world to come,in fame Degrce,Hf£.6.4. 2 Per,2 20,&c. fome inward tafte of the matter, as well as a Grammatica^and Logical knowledge of the words, and fenfe. 2. That as the Difci-pjw*rj knowledge of the fenfe of Propofitions ; in the fan&ift-

ed

C?7)

cd and unfan&ifxed do not quoad materiam differ by any Phy-iical fpecification, fo neither dath the common and fpecial illumination or knowledge and tafte of the fubject matter, or in-complex object.

6". You fay much in general here,founding as if you thought (beyond what your Thefis requireth you to proveJthat there were a Phyfica] fpecifick Difference in the matcer. Becaufe you do not plainly aflert it, i will fuppofe it not to be your mean-ing ; But if really it be fo, and God (hall direct you ro any more of this work, 1 earneftly intreat you above all the rell of your undertaking to tell us plainly what the Ph)[t:al Forms are that fpecifie and denominate thefe feveral jorts of Knowledge , Faith, Love, Defire, &c. That there is a moral i peafick Difference we are agreed : If you affert a P^/fc^plainly defcribe and denominate each Form,(for I doubt not bur we are agreed that a Form there rnuft be thus to fpecifie and denominate.) I find AmeftH4 ( Ajjertion Theolog. de Inm. TS^at.^r Grat. ) Disclaiming a difference as to the Object, fubject, or lumen deferens & deJucensohjtclum 9 dcc. as hecals the medium; limiting the Controveriie to th? \_Lmntn dtfponens & elevant fubjeft-um: ut recipijt] which he maintaineth muft be fupernatural, and fo do I: but withall I maintain that fomewhat of the fupernatural Light is given to many of the unfanctified. And whereas he faith that one fort of knowledge is Difciplmary fuch as a blind man (born) hath of Light, and the other is Intnl. five*, exreprefenti & fenftmpercepta : i. I am not convinced that any mm in this life,doth intuitively or fenfibly know God, or the Lord Jefus Chrift God and man, or the invifible Glory, or Relative Benefits, fuch as pardon, Juftification, Adoption, &c. And I am confident ] have your confent. 2. And for the Hiftoryorany Enunciation of the Scripture, which muft be underftood by a Grammatical and Logical knowledge, we are agreed.3. It is nothing therefore in all the world,that I remember, that can fall into Controveriie about this Intuitive knowledge^ but the inward paffionsor actions of our own fou's.That the (oul dorh know its own knowledge and Volition intuitively, is the opinion of fome Schoolmen, and oppofed by others. Upon which account perhaps thofe of the firft fort, may alfo

F 3 fay,

fay,that a fan&ified perfon may Intuitively fee the fincerity or holy nature of his own knowledge. But i. if that were fo and a common thing, mc thinks doubting of fincerity fhould not be fo common with fuch. 2. Our affe&ions and Wills are thought by many to be more properly faid to be felt , then intuitively known. 3. It is certain that the hxft ad of faving faith can be no fuch thing as this: for a man muft, at leaft in order of Nature, firft have a faving faith, before he can intuitively fee it in himfelf. 4. And this is nothing to our bufinefs : for it is not our own faith or love, or other inherent Graces, that is the Objed of our faving Faith ; but it is God the Father, Son and Holy Ghoft,and the Promife, &c m which arc not known by us intuitively or fenfiblj.. (Though the Letter of the Promife is, yet the fenfe is not $ much lefs the Truth. ) Yet I make no doubt bat a true Believer being once juftified by faith, hath fometimes after fuch Peace with God, &ftieddingabroad of his Love in the heart, as gives him (not an intuitive or fen-fible knowledge of God himfelf immediatlyjbut,) a lively Re-lifh and feeling of thofe precious fruits and tokens of his Love, which may be called an experimental knowledge that God is, and that he is gracious, faithful,^. Seeing him more clearly in this Glafs of his Image on our own fouls, then in our firrV faith we faw him in the meer extrinfick Glafs of the Gofpel, Work?,^. though in both the Spirit caufeth the apprehenfi-on. 5. And if this were any thing to us, yet fome inward tails the unfandified do attain. So that I cannot yet reach to un-derftand, that between the Knowledge, Aflent, &c. of the fan-dificd,andthe higheft Temporaries, there is Phyfically any fpecifick Difference, but only morally : but a very great gradual differencealfo Phyfically.

Your Similitude of the Light of the Sun and Moon, proves not that the matter of common and proper faith zxzfedfi* ficdSj-phi ftcally different, and then ( whatever you inrend it for)itsnotagainft me. It is the fame Spirit that illuminateth both forts; but the Sun and Moon are not the fame Illuminating luminaries : Nor is it a thing fully agreed on, whether the Light of the Sun and Moon are fpecifically diviner ; nor of the Heat of the Sun and of fire. Saich Ock^m^ Qucd. Lb ,3 q. 21.

C39)

fol. 48. [Effe Sites diverfi ejufdem fpeciei , poftsnt effe a Caufit di-v erf arum fpecierum, lich non idem effe tins : patet de c a lore, qui potefl effe ah igne & a fole?\ His Application fomewhat concerned* our Caufc, \_ Ita efi in propoftto ; Primus alius potcft cattfari ab objetlofine habitu ^ & alius a&m ejufdem fpecie , non poteft caufarimfiab habitu,] ( Therefore you cannot thence prove a fpecifick Difference of the Acts,that one is from a gracious Habit,and the other nor.)

Page 367 You add, that [Common faith is not any difpofiti-0», moral or Evangelical, whereby the fubjetl that hath it, is or can be difpofed (in the Way rve nW fpea\of ) for the introduction of the Habit of faving Faith J]

Anfw. [ The "toay you no^ [peak, of"] Are words that refer to fo many or uncertain paflages, that thence I will conclude,thac you mean fome way which we difown as uell as you, though I fully know not what you mean.But that common Grace is preparatory to fpecial, isfo commonly held by Proteftants, (thc~ cially practical Divinesjand fo plain in Scripture and Reau.n, that f (hall not trouble you with many words about it. 1. He that ufeth Gods appointed means as well as he can, i more dif-pofed for the bit fling of thofe means, then the wilfull defpifer or neglecterof them. 2. He that is neerer Chrifi is more dif-pofed to come to him by faith, then he that is at a further distance. 3. He that doth not fo much refift the Spirit, but with fome krioufnefs beggeth for the Spirit and for faving Grace is betterdifpofedfor it, thenfuch as obftinatly refift orfcorn it.

Your firft Argument is, from our Death in fin : the dead are undifpofed : I anfwer, At dead they are fo : But 1. It is fuch a Death as hath a Natural Lfe.and Reafonabk foul, and moral Vermes "and common Graces con joined ; and bytbefe the dead may be Di r pofed,though not by death, nor as dead : Allow your finite its dffinitttuctes. 2. A condemned Tray tor thats d ad in Law, may by humble fupplication do fomewhat to difpofe himfelf for pardon, and Life : though I know our cafe requireth much more. As I faid^God would not have appoint-" ed anv me;tm for an unregenerateimn to ufe in order to his Converfion, if the ufe of them did no whit difpofe us be converted.-

verted. I fay theraoreofthis, becaufel am greatly troubled with two forts of people in my ownPartfh that are harping on this ftring, \We Cannot give grace to our [elves % nor befived without it ; nor can V?e have it till God give it vu : which if he will do, wejb&ll be faved \ if he will not , all that we can do will not help it.) This is the main objection that Satan hath furnifhed i. fome Apoftate Heathens, that fpeak it in defign. 2. And many of the ignorant and prophane that thus are fetled in a neglect and contempt of the means of Grace : Its as gaod fay we lie dead in our pleafures till God will give us Life, as lie dead in Prayers and Hearing Sermons , and forbearing our Delights; for we can do nothing to the quickening of our felves.

Your fecond Reafon is, [That our nc^o birth u a neVo Creation^ which U exrntteria ind'fpofita.] Anfa. Ie is a new creation ordinarily in materia difpopta : tsfdjimt foul was created in a Difpofed or prepared Body. The Rational foul is created in the Embrio in the womb, in a difpofed body, yea many Phi-lofophers would perfwade us, not only in a body that hath firft a vegetative, but a fenfitive foul. Sure I am God tan appoint men a cou'fe of means in which they (hall wait for his N<»w Creation, and ordinarily blefshisown means and make a leffer blefsing a Difpofutonto a greater, though ail this be little to our firft Con trove* fie. For when I call the common faith [a Difpoftiion] I talk cot of Difpodcions preparatory to further Grace.

To your third Re 9 fon I anfwer, ,1, Some common Grace is as folcly and wholly a gracious and fupernatural work, as fa-ving Grace: yet men may have a Difpofitonto that , there* fore to this. 2. Tbebigbeft Grace of theunregenerate is very ill fuppofed by you to be but ^natural or artificial produ 1 of our underfiandwgs.] A lower fu pernatural Grace may be a Dif, pofition toward* a higher fupe r natural Grace. Mans corrupted heart feems too much exalted by ^ou, wile you call him Dead, and yet think he can Acquire the higheft Graces of Temporary Believer without fupernatural Grace. Why then do you call it common [Grace.] You know who tau ght men to call nature by the came of Grace.

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In your fourth Reafon,you run again on the fame fuppofiti-On,that [our oftn under {landings helped by education Jearnmg and indujlrj) can acquire common faith. ] Even the hi^heft of the Temporary(which you muft mean,or you fay nothing,) Againft which I again refer you to the forefaid Difputation of *Arimi-nenfn, who thinks he proves thU Petagianifm&r worfe. It is not onlyfaving Grace that is infufed. 2. Infufed fupernatural common Grace is no more of our felves, then infufed fuperna-rural fpecial Grace. 3. To fay that Gods common Grace difpofeth us for fpecial Grace,is no more to fay that [it is of our felves] then it is, if we fay that a lefs Degree of fpecial Grace difpofeth us co a greater Degreef Though in other refpe&s the cafes differ.) Do you as fully agree with Paul, 2 Cor. 3.5. that [we are not fufficent of our felves to think, any thing as of our felves, but our fufficiencj is of God, and Pbit,t. 13. That it is God th*t toorketh in us both to ft til aid to do'] wich the reft before cited, and then we (hall not differ in this. For I eafily believe that faith and laving Grace is not of our felves, but the gift of God.

To your fifth I fay, I am of your mind, that [ Faith is not prom fed us on any precedent condition) Sec] The sArminlant think ocherwife. Your Confequent taken of moral fpecificati-on, Iftil grant : but taken of Phyfical, feems to go imo the contrary extreara.There are certainty Difpofitions,where there are no Covenant-Condition;. See what of this I have faid out of Chemmt'ins in anfiver to Mr. Tombes A^imidverfians^ in the Difputation off unification, if you fee caufe. i

To your fixth I fay, 1. That no carnal man,or temporsry,fo pleafeth God, as that the perfon is accepted intoSon-fliip or Reconciliation 9 or the adion be ex patto, rttr*<-<£»£/*,fatteaft with any eternal Reward) Though fome think that [Giving a cup. of cold water to a Difciple in the name of a Difciple , may be done by a Temporary that would not fuffer much for Chrift ; yet I cannot fay that the Text is not to be expounded of fuch a giving, as comes from faving Love to Chrift ) But yet fecun-d*m quid or m tantum: A man unregenerate may do that which is fo far pleafing co God, as that he will oft timet and ordinar iy deal the better with him in outward Refpe&s, and

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deal the better with h m for his foul. If God bid him Read, Hear, Pray, Confider, or enquire of Minifters, as he bid Cornelius fend for Paer.ot bid them fearch the Scriptnre daily, &c> he is better pleafed that men do thus ufe his means, then that they defpife or negled them; and in this way he ufually gives his Grace. And thofe that have the beft common Difpofition, he ufually takes as mod prepared for faring Grace. Our Hookjr,fah» Rogers , and other Preachers ordinarily thought fo, when they preacht fo much for preparatory works to Con-verfion: naming Humiliation, Defire, fome Hope,^. I leave you to expound that, A Els 17.11,12. \_ Thefe ( Bert an Jews) Vceremcrs NOBLE then thofe in Theffalonica, in that they received the Word with allreadinefs of mind % and ft arched the Scriptures daily whether thofe things fttre fo : THgR£FOR£ many ofthem Believed."] Though Calvin thinks that it was not the fearchcrs but others becaufe of them, that are faid [therefore to Believe] (which feems not the moft likely fence.) Yet he thinks that [hie primus efl ad fiAem ingreffus , utproruptifi-mus ad jequendum , & abdicato proprio carni fenfu bodies nos Chriflo & morigeros prtbeamus.] And how many Volumes had been written againft me if I had faid but as Calvin ('bid, in All 17.12. £ Non fpernenda efl h<zc virtus fedulnas , ad) quam intentos fuijfe p r <taic*t Lucas fideles in fidei fux confir-mationem •, mult % enim qui prir.cipio ehull'.unt^ flatimfe ignavU dedentes, dum nulla profetlus cura tanguntur, qualecunj^fitei femen perdunt.~] So that Calvin thought common Grace was fuch a Preparation or Difpofition, as might be called £ a Seed »fVaith.~$>\3X it were an endlefs task to cite all Proteftams that write for this Preparatory Grace.

2. I further anfwer, that carnal men may have much in them that is not carnal even the common graces of the Spirit, and thefe are not enmity to God, though the carnal mind be ^ nor is C od an enemy to them.

To your feventh I anfwer. 1. That though not Hypocrites as fuch, or Devils be prepared for Grace, ) et fuch as [_begin in the Spirit 2 and have thehigheft graces that che unfanctified may have, are fo far difpofed for more, as that they do much more ordinarily receive favingGrace,then others do.

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But you fay, [ If the Gofpel is true, Its evidently other^ift 9 and generally thofe have been converted to Cbnflianity Vcbicb bad not fuch me & fur es of Knowledge and common i^r ces: Vvhen tboje have not frhich had, as the Pharifees, &c. Anfwer, That the Gofpel is true, I hope we are agreed : though we are too much unacquainted our felves with the nature of our own faith by which we do believe ir. And yet I am confidently perfwaded that my Affercion here is truer then yours, unlefi (as its like) by this common Grace, you (till mean another thing then I do. I do not think that Ariflotle or Galen, or tfic Scribes or Pbartfees had much of the common Grace that I fpeak of, much lefs the higheft meafure. That is not the higfuft and moft difpofitive common Orace, which.confifteth in Artsordifciplinary know!edge/m being acquainted with the Letters and Words, and Proportions of the Law ; much lefs where it is joined with proud felf-conceitcdnefs, and preemption and felkdelufion, being fettled ( by the miftakingof their parts and formalities for true godiinefs ,* ) in a conceit that they are already fandified, and fobecom the moft negligent of all others in making out to Chrift for Sanctiflcation: The men that I fpeak of that have a difpofitive common Grace are other kind of folks then you feem to talk of. They are luch as are as far abafed in the feeling of their fin and mi-fery, and humbled by Attrition, ( as the Papiflscall it) and cry out of their fin and folly, and day and night do beg for Grace and Mercy ; As common Grace will carry them to do. And far ic wi ; 1 carry them. And they are fuch as like the word and waiesof God, and think his fcrvants the beft and happi-eft men.ard have many a wifh that they were fuch themfelves, and thac avoid as much of grofs and wilfull finning, and continue as much in hearing, reading the word, enquiring confi-deration, as common Grace may bring them to do, and they are fuch as have as much belief of the Gofpel, and as much defire after Chrift and holinefs, and heaven, and as much love to God and the Redeemer, and the Saints, as common grace can lead them to. And wi hall,that have either a knowledge that yet they are fhort of true Chriftianity,or at left, are much afraid of it, ( which no doubt but comm^Grace may bring

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them to. ) And therefore are under a prudent Impatiency tillfaving Grace come in, and the Spirit have fealedthemup to the day of Redemption, and are crying out, what fhallwt da tobefaved? Thefe are they that I (peak of, and not proud Tha-ifees or unfan&ified Philofophers, or learned felf-efteem-ingmen, that make themfelves believe, that they haveinfu-fed fpecial Graccbecaufe they can talk of it -.And that are further from thrift in the capical fins of heart rebellion, Pride , vain-glory, Hypocrifie; Worldlinefs, if not fenfuality, then moft other men. Its none of thefe men for all their Ads, Sciences,Languages, &c. That I fuppofe to have the higheft common Grace. Your Inftances therefore are not to the purpofe and your conclusion, p. 373. is either impertinent or very unfound.

I know that the conceit that common Grace is faving,may make the condition of fuch perfons more dangerous, then of fomc fcandalousfinners that are eafilyer convinced. But, i, Thofe perfons that are fo conceited, are far from the height of common Grace a$ Pharijees are commonly inwardly more wicked then many of the fcandalcu?.2.And it is not the common Grace, but the mif-conceit for want of more that is the caufe of the danger of fuch men. Even fpecial Grace it felf may beabufed:For though duftin and the Schoolmen put it in their definition,!hat it is fuch \j\ua nemo rrialc utitnr^ ~\ yet that muft be meant efficiently and not objUeivelj : For I think a roan may be proud of his Grace, and h objectively mifufeit : much more may common Grace be mifufed ; and yet it proves it not to be no Difpoiuion to fpecial Grace.

The Canon. 6. Concil i Arauf%cani % which you cite, is at leaft as fully confented to by me as by you, viz. [ That thofe that think that Mercy ugiven to men that Without the Grace of CjocL do believe JVillfdefire and kjock^ & conftffeth not that it is given m from Cjod by the infufion and irfpiration of the hoi] <] hoft i* *tj$ believe, ftil/,analbe able to do all thefe things at we ought , &c* refift the Apofile. ] But Iwilldefire you to confider what the fame council faith of the opinion, which you feem to propugn before you goon in it. The next Can.y. faith, £5/ qui* per nature vigor em bonttm aliquod quoA ad faint em per' tmet vita aterna t &C. Haretico fallitttr fpiritft ,non intelligent

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vocem Dei in Evange'io dkentU^ fine me nihil potefiu faeerg .-& Mud ssfpoftoli, Non quod idonei fumuj cogit are ait quid a\ nobis , &c. ~ And Canon. 2*. 2{emohabetde fuo nifimen* dacmm & pec cat urn. Siquis autemlocmo habet veritatem at^ juftitiam, ab Mo fonte eft t quem debemus fn'tre^ &C. ] And fan. J 6. Nemo ex eo quod vtdetur habere glorietur % tanquam non acceperit , aut ideofe putet accept fe, quia liter a extrinfecus ve» Im legitHr % App*Ynit % dec, ] Can. 3. Siquis per invocationem humanam gratia Dei dicit pojfe conferri , non autem ipfam gra tiam faeere tit invocetur a nobis, contradicit ^poftolo^dcc.^ If therefore the common Grace in que ft ion, be bonum aliquod quod ad falutem pertinet y or\( it be but ahqwd cogitare, or if it may be called invocation for Graceor be better then mendaci-um & peccatum. This Councill thought it Pelagianifm to a (bribe it to our meer Naturals without Grace. This you ob-fcrve, fag 375. But fo that you would limit difpofitive or preparing Grace, to that which the Schoolmen call preventing Cjract^ even faving faith with love : but ( as fometime they call all that prevencing Grace that goes before Juftification and merit of congruity, as they call it fo. ) Arminenfit ubi fu* pra t hath fully proved that they with the Fathers afcribe much of that Grace that is found in the unjuftified to the fpecial Grace of God , ( as fpecial is diftind from general influence. ) And therefore take heed left while pag.^j6, you would bring the opinion which you argue againft, under the fufpicion of Pelagianifm, &c. You run not jnto the fame : ( Whcih yet I intend not to charge you with. ) Caranza thinks, the Councill ssiranf. fpeaks only of fpecial faving Grace.as out of mans power ; but.he confefTeth that many Moderns think otherwife.

For my part, though all this new Controverfie of difpofitive Grace do little concern that which I afferted, which you undertook to oppofe, yet the Rcafons which I gave here in the beginning of this Queftion* with the concurrent Judgement of Proteftant Divines, and above all, the plain and frequent paffcges of Scripture do fatisfie me, that common Grace is truly preparative and difpofitive to faving Grace j not as one degree of the fame fpedes in moralitj difpofeth to another

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degree, (for this we area greed againft .) Bur, I. As tc is a lefs unpreparednefs and undifpofednefs then a worfe eftate. 2. As it removeth many and great Impediments. 3. As it is a ufe of the means appointed by God for obtaining his fa-vingGrace.4.Asitis infantum or fecufidumquUi thing pleating to God.and loved by hinayea, & as he loveth fuch as have it more then thofe that are without k,with the love of Corapla-cencie and Acceptation , To as it is a ftate much nearer Chrift then other mens ofobftinate wickednefs are in; in thefe five re* fpe&s I think it prepareth & difpofeth to faving grace. Though I think not that this fame common Grace is the very thing that it turned by any Improvement of ours, or elevation of the Spirit into faving Grace. But this much lam fatisrled of. ( between the Arminian & the contrary exftream-J 1 .T hat God hath not entered into Covenant or Promife with any unrcge-nerate man to give him faving Grace upon any condition to be performed without it. 2. But yet that he hath commanded him to ufe certain means to obtain it,and to avoid the refiftance and hindrances. 3. And that a very Command to ufe fuch means as means, is a ftrongly incouraging intimation, that God will not deny men the end andbleffing, that ufe the means as well as they can. For it is certain, that he appoint-eth no means in vain. 4. That unfandified men may do lefs evil and more good then they do, and particularly in the ufe of thofe means. 5. And that they have fo much encouragement, ("though no Promife ) to the ufe of thofe means, that they are left unexcufable ( not only as originally difabled, but ) as wilfully gracelefs, and even at the Bar of Grace ( or the Redeemer,) if they Regle3. them- 6. And that no man can ftand out, and fay ? I did the beft that ever I couid to obtain faving Grace, and yet went without it becaufe God would not give it me.This much I am fatisfied of,as to preparatory Grace.

And yet my Controverfies with the late Reverend Servant of Chrift, Mr. 'B'ake and others, do tell me to my trouble, that fome proteftanrs that are no drminians^ go fo much further in this then \i then they would have it a principal ufe of Baptifm, the Lords Supper.c^r. to receire thefe men o r common

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mon grace (though they fcem not to have more, or fay fome, profefsnomorc) and advance them to Saving Grace. And that it is the firft vifible Church- ftate according to Divine infti-tution, by which men muft pafs into the invifible Church of the fan&iried. But I fee I (hall have your vote againfttbis way.

But yet really I ftiould think ( if I were of your opinion about Baptifm, if WluTombes Letter be yours, ) that men fhouid ordinarily be a while Catechumens before they are Bap-t zed : And according to the Opinion I am of (for Infant Baptifm J if I were (as the Ancient Churches were ) among Heathens, where a principal part of the Baptized muft be adult, (though I would not needlefly delay a through Convert, yet) I fhouid think that commonly the ftate of Cute-chumem muft be a Preparatory ftate; and that the Catechu-mens were to be fuppofed in a more difpofed ftate, then moft tbat flood at greater diftance.

I do verily think that a man of the Higheft knowledge and Belief of fin and nailery, Chnft and Mercy, God and Glory, . that common grace can reach to, with the higheft Love, De-fires, Humiliation, Fear, Confeflion, Petition, Obedience,that common grace can reach to, is in all the five Refpe&s fore-mentioned, more Difpofed for Saving Grace , and Prepared, then one that is an A poftate, or under the fin againft the Holy Ghoft, or unto Dilty or one that heareth and hateth the M-nifter and the Word , or_that fo hateth that he will not hear: and that perfecuteth godlinefs ou: of hatred to it, and liveth in wilfull Drunkennefs, Murder, Whoredom,^. I know not what men may feem out of their own Principles, and fome mif-interpreted Texts, but fure 1 am I find in experience fuch an exceeding difference between the fuccefs of my Labours on the more humble confiderate, teachable fort of people , that are not drowned in wilful wckednefs and fenfuality with the worft : and the old fdf-conceited, ignorant perfons, and the proud and haughty Spirit?, and old drunkards , and fuch like rooted fenfualifts, that there is no comparison to be made : and I am fully fatisfied to perfwade Thieves, Adulrerers,Drunkards, Scorners at godlinefs,Negle&ers and defpifers of means,

and

and profeffedInfidels,rather to come out of thefefins,andufe the means, ann believe the Scripture to be true, though but with a Dogmatical Faith, then to contiue as they are. And I (hall cake fuch Believers, and Reformers, to be more prepared and Difpofed for Saving Grace, then they were before. And I hopethisisnoHerefie.

Sure I am that ^^i/>/>4 that was almoftperfwaded to be a Chriftian, was neerer ic and better difpofed then the haters of Chriftianity. And I am Aire that Chrift was well able to re-folveourControverfie, and that he told the Scribe, Ma^ i 2 . 34. Thou art not far from the Kingdom of Qod : ] acquainting as that there is a Rate thats neer and next to the ftate of Grace, when other men are further ojr*. And as fure I am that he that faid, [AM this I have obfervtd from my youth ] was Lovtd by Chrift, and told that heytt lacked one thing, tMark.io.ii. and that this is a better difpofition to G-ace, then they that are not fo much loved, are in, and that lacl^ mor§ thingt : Though yet even fuch my go aWay fo^roWful, through the powerful temptation of Riches, Luke 1. 17. Ic was the work of f^hn to make ready a people prepared for tht Lord.] And if fuch were not more undifpofed to receive true Grace, we fhould not fo ofthavcheardthatthreatning,cJ^r^.4.i2. Afts 28 27. [The heart of this people are Waxedgrofs , and their ears are dull of hearing, and thtir eyes have they clofed, left thy fhould fee With their ey°s, andhtar With their ears , and under/land with thtir heartland fhould be converted, and I fhouldhealthem.] This was not the ftate of all the unconverted. Tjre and Sydon were not fo undifpofed for Grace, as Capernaum was. But enough of this, unlefsl were fure that there were any real difference between us. I fpeak but to your words , as they may be interpreted by any Readers, to oppofe the Truths which I affert, imagining that your it\i intend it not, however you might mi-flake me.

To your fourth Rcafon pag."76. 1 anfrver, 1. We are A-greed ftll of the Conclufion.

2, But I ft ill chink you are very much our,in taking the high-eft common Grace to be but fuch as the knowledge of Tongues,eftr. which you there mention, and to be but [_ the

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frodtiEi of ournatur blunder ft anhngt, tdvanctdty edttcaUn And Induftrj^now fince <JMtrades are ceaftd.] For though Education and induftry be a means to common and fpecial c race, yet without the help and Gift of the Spirit, men can have neither fpecial Grace, nor that common grace which I fpeak of. I much fear left many Learned, Civil, Orthodox men, do take common grace to be fpecial, and fo delude their own fouk, in the trial of themfelves. Mr. Shefheard hath told you from many Scriptures ( in your Book) of higher things then thefe you mention, that Hypocrites or Temporaries may attain. And all that theyrhad from the Spirt in the Primitive times, was not only the power of Miracles, as is (hewed : therefore they may have more from the Spirit now.

5. I do not think your Confequencc good, that the looftng of one, and not loofening, or not Ioofablenefs,of the other, will prove a fpecifick difference. For 1. There are many com-mon gifts in man that are no more lofeable then faving Grace. 2. And on the other fide, it is not from the mccr Nature of inherent Grace that it cannot be loft; but from the Divine Decree, Love and engagement (of which 1 have fpoken in a Difcourfe of Perfeverance, ) For ^Adam had faving Grace, even the Image of God, and yet loft it : yet I believe the Apo-ftle, that it is becaufe the ked of God remaineth in us; but I think it is not a good Argument, #uc becaufe it is the feed, or fuch a Seed, therefore it will remain : but it Remaineth in us, becaufe the Love of GodinChrift, and the operation of the Spirit caufeth \t to Remain. For esfdam had a Seed of the fame Nature, and yet it did not Remain in him.

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P*gt 380.TO your fifth Reafon, 1. I grant both your Condufion ftiil, and that Habit; are diftinguilh-ed fpecifka'ly when the formal Objeds are fo diftind. 2. And I am of the fame mind with R:b. c Btror,\u4^\ you cite him; that ro man but the Regenerate is truly a Divine or Chriftian, and ha:b properly Theologie , but only Analogically : Though perhaps I may have cenfures enough for com ng foneer to you in this for all you think me to differ fo much from you. It is but the fame ching that Diffmt. 5. of Right to Sa:raments I maintained. 3. But lam not yet iatisjied that faviDg faith be'ieves many things or any thing materially, which a common fai:h doth not believe in his manner, 0: which more anon.

4. That which is the formal Objed of the Ad of Faith, is it you fay, fpecifierh the Habi:: and therefore you afterward describe it as re.peeling the Ad. Bu: i:is not all the Metivt: and Mat a that are the formal objeds of the ad of Faith; but it is the Vtrtcit) tftbe Rcvcdlrr^ or Speaker, or Teftirler. He that bclieveth the fame material Truths becaufe of the Veracity of God the Revea!e r , hath a true Divine faith j though in regard of the Motives or Media by which men difcern or are perfwad-ed, that the Revelation is indeed Divine , there may be differences bet ween fe.eral true Believers , and fome of them may make ufe of infurfkien: or miftaken mediums or motives. If you deny'his, you will leave but kw Chriftians among Chriftian:, and perhaps not any of the ignorant fort; nay perhaps not one at all in the world, as to their nrft Ad of Faithjif your following grounds be annexed. For my part, if I fee a poor Chriftian that believetb all the Articles of the faith,, becaufe God hath Revealed them, who he is fully perfwaded cannot 1 e, to be yd at a lofs as to the rJffcAi or Motives that fhould gerfwade him to take the Scripture to be aDi-ine R^vdation • or if be Receive this but on infufricient grounds or Here re the ■ rt des f ~aith by Tradition without Scripture ard yet give uphmfelf hereupontotheObedier.ee of the Do3r:ne which he received, I (hall cake him to be a Believcror Chriftian indeed.

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GO

deed. Many thoufands believe the Doclrine of Scripture upon Gods credit, and therefore with a Divine Faith , that are not able to give you fuch proofs of the Revelation being Divine, as the caufe requires or defcrves.

5. The Divine Veracity is fofar known by men , as they know indeed that there is a God; For a lying god is not God, but an Idol. And fo far as common grace may lead men from Atheifm, fo far it may lead them to believe upon the credit of God, or to acknowledge Gods Veracity, and fo to Believe the Gofpel fide Dlvina, when they once take the Gofpel to be the Word of God. So that the faith of Temporaries may have the fame objetium formate, as the faith of Saints : rhat is,the Veracity of God : And the Media to prove the Revelation Divine, are not the formal object of faith; though the Revelation be of necefticy.as* Condition fine ^uanon f zo the ad of Faith, as Promulgation &f a L*w is to the ASl of Obedience. Of this I have fpoken more largely in the ^Preface to part.2. of the Saints Reft,

6. Where you fay pag. 381. [ That faving Faith U built en better Principles\as proceeding from the Spirit ofChrift and being built upon his immediate Revelation and Teftimonj, &c.] I Anfxtr, I doubt I differ from you more in this, then in the Conclufion. I have in the firft and fecond part of my Treat. agair.ft Infidelity, (pecteMy ,pag.%l.part.2. §2. and through that part purpofely fhewed how much I afcribe to the Spirits Teftimony in our Belief. Asalfo in the Saints Reft jart.i.pag. 197. ( I mpreffion 7 J c .2. § 1. and in the Preface to that part •. and its fully and Judicioufly handled by the Amy aid in The'/. Salm. Vol.i. fag. 122. Thef. de Tefiimon. Sprit. And by Rob. Baronius in Apodix. ad Turnbull. pag. 7^. I readily yield that the illumination of the Spirit is neceffory, and that when once men have Received theimprefsof the Word, and the Image of God by the Spirit on their hearts, they have then inthemfelvesa Medium whence they may conclude thst Scri-p*ureisthe\Vordof God. But vour plain Doctrine is [that common Belief hith only an uncertain fallible Medium , and all favmg f^ith hath a certain infallible 'Medium, and that tithe Teftimorj .' immediate) of the Spirit "ftvhin us , Now I. Here

CfO

I may well take it for granted that by this Teftimony , you mean not the Spirit as a meer efficient caufe, giving us the Rectified power of Believing, or the Habit, or exciting and educing the Acl, as a Predetermining, or other efficient caufe : For as we all confers this Medicinal Grace and efficient illumination as well as you • So this is none of the Concrover(ie,nor the thing that you exprefs. Its one thing to give us eyes and Sight and to cure their difeafes, and fet open the windows, and another thing to propofe an Objed, or to fee in our ftcad. We confefs that the Holy Ghoft gives us the moral power or Habitj and educeth the Ad, and fo efficiently caufeth us to fee, and that fufficient Objects and Reafons for Believing are laid before all men that have but a fufficient internal Sight. But your Teftimony which is made the Medium , muft needs be fuppofed to be an ob)etiive Medium or Evidence, or an i»-ternal Affirmation or EnnncUtion , as by another within us as faying \Tkis U the JVord of God, or this u true ] by way of full Teftimony, not only opening the eyes to fee the evidence already extant in the Word, err. but alfo being it felf the evidence^ a full inartificial Argument, and as an inward witnefs that is to be believed himfelf, and not only caufeth us to believe a former word. Now that belldes all the efficient illumination that caufeth us to believe the Divine Teftimony or Enunciations already extant in the Word, there is no fuch inward word of the Spirit obje&ively ncceflary as the Medium of our Belief to the Being of Saving Faith, and to prove its Specific* difference; befides what is faid; I briefly add, thefe few Reafons, i. This Do&rinc is Papall or worfe,making the Word of God infufficient in fuogenere^ to the ufe it is ordained for. I know that in other kind of Caufality, it is no difparagement to the Scripture, to fay that it is not fufficient: but it is fufficient in its own kind ; which is to contein the matter of our Faith,and objective Teftimony of God thereto, And though we yield that theTranfcript or erfed of this word on the heart is objectively ufeful,as well as efficiently, to confirm us in the Faiihas afe-condary Teftimony, yet it is not the prime Teftimony,nor Ne-ccfTary to fupply any defed in it : nor is Scripture in that kind inefficient without it, to afford us a valid Mtdwm for Belief:

Many

many Papifts, ( of whom Baronius againft TurnbuRus treat* at large ) do indeed fappofe fuch an infpiration or immediate Teftimony neceffary in the Pope or Church to afcertain u* that the Scripture is the word of God : but we are not of that mind.

2. If the objettive medium be ottered by a voice as it were, or any thing anfwerable wichin us, either it is aliunde, fctchc and receited from without, that is, from Scripture, or it is primarily from the inward Teftifier, If the fir ft, then the/m-fturt Medium is fufficient, for it is the fame receited within ; and fo the common and faving faith have the fame Medium. If the later, then it is meer InfpirMion prophetical % and fo, i. None fhouldbeChriftiansorfaved but Prophets, which is Euthufiifm, and more. 2. And the ordinary way of mens Converfion ftiould be without the word,or the word be unne-cetfary to it. For what need another tell me that by a fallible way, which the Spirit within doth primarily utter by an infallible Teftimony.

3. The holy Scripture is the medium of the common Believer, ( as Gods veracity is his formal object. ) But the holy Scripture is no uncertain, humane,fallible Medium* as you fay the Temporaries is.

4. Your Do&rine,(as your words import,) doth excufe all Infidels before God as guiltlefs :For if there be not propound* cd to them in Scripture, nor any other Iway, a certain Divine, infallible objective Medium of Belief-,thcn cannot they be obliged to believe. For to believe without a neceffary Object is naturally impoflible. And though moral Impotency, which is but their vicioufnefs, do not excufe, yet natural Impotency at left, not caufed by fin , doth excufe. That their underftandings are fo blind, as to have need of the Illumination of the Sprit, to enlighten them to fee a fufficient ObjeEl or CMedtum of Belief, this is there own fault, But that they cannot fee or believe without a certain Medium or objeft, this is no more their fault, then it is that they fee not non-ex-iftents , or that which is a thoufand miles of, or that they cannot fee it in the dark.

5. According to your Do&rine, moftoftbeChriftiansinthe

H j world,

world, ana* all that I know ( as far ay I can learn ) muft be un-chriftened, and caft into a ftate of Condemnation. For though I know many that have fuch a Teftimouy of the Spirit as I have defcribed in my Treat, againft Infidelity, Tartz. Yet I never knew one that had any other, that is, that had an immediate word uttered by the Spirit within him, diftind from Scriprure, which his firft faith was refolved into, as the Medium that muft fpecifie it. At left, it is a terrible Doctrine, to put poor Chriftians on the rack, fo by that, few will ever know that they have faith, if they muft prove it fpccified by a Prophetick Revelation. And if you make any difference between this, and the Revelation of the Pcophets, let us know wherein the difference lie;h.

6. The undoubted fruit of this Doctrine received, would be the inflation of audacious, fiery, fantaftkk fpirited mcn,tbat are ready to think that allftrongimpulfes within them are of the Spirit of God, as poor humble Christians that feel no fuch thing, muft fall into defpair, for as they feel it not, fo they know not how to come to the feeling of it.

7. If this inward Teftimony be the certain Medium of knowing the Scripture to be the word of God, then either all the Scripture or but part: If but parr, which part, and why one part rather then another t If ah\ whence is it that never any of the millions of Chriftians have from this inward Tefti-mony taught us which Books be canonical, and which not: but all go for that to other Teftimonies or Media.

8. If we hive infallible certain Media, to prove the Scripture to be the true word of God without any internal Mfdittm as neceffary, ( fuppofing the efficient Illumination of our minds by the Spirit to fee the CMedia already extant) then the fuppofed Medium of the Spirits immediateTeftimoxy, is not ef neceflity to faving Faith. But that the Antecedent is true, is manifeft thus: we can without that inward ftordot Meiium\ (hew fufFcient proof. 1. That ail that God faith is true. 2. And that the Scripture is bis word. And 3. Confequently that all in Scripture is true. 8rgo % &c. 1. That God i? verax, and cannot lie, is as eafie to prove,as that be is God. 2. That the Scripture is his word, is proved by certain Arguments, by

Em-

CfO

Euftbins^ Angufline^ and many other Fathers, by Ficwtts* Fives, Dupleffis, Grotius? Davenport , Qarbut, Camero , P0/4-»«*, and an hundred more. Yet ftill we maintain. 1. That a natural Light is neceflary to fuch a belief of this, as the meer natural man may reach. 2. A common Illumination is neceflary to the higher apprehenfions, and faith of the temporary. 3. And a fpecial Illumination is neceflary to faving Belief.

9. If we are in doubt of an inward word of Teftimony, whether it be from the Spirit of God or nor, how (hall we know but by trying the Spirits, and how (hall we trierhem, but by the Word ? The word therefore is a fufficient Medium, ( though not fufficjent to enlighten us to difcern it. )

10. The me Hum that is an inward objective Teftimony, muft befomeword, or fome work of the Spirit on the foul, A word diftind from a work : the common experience of Believers doth deny,or not know,fuch a work,that is the objective motive, mult be in order before the Faith that is caufed by it: But before the fir ft Ad of faving Faith, there is no fuch experience or objedive motive or CMedium in the foul: therefore the flrft ad of faving Faith is not thus fpecified : and therefore it is not neceflary to the fpecification. Yea, and thus there fhould no man ever be bound to believe, becaufe he muft have t*hat inward experiment, Word, Medium % or Motive extant in him, before he fit ft believe ( if this were neceflary as is faid) and yet its certain that no man hath that experiment, Medium, &c. till he do believe : for Infidels have it not.

I confefs that a fandified man hath an inward Principle and Habit, which others have not, and that for confirmation after his firft belief, the experience of that may be a fubfervient Medium. But I k ;ow not of any one Article of Faith, or any MeMum objedive for the difcerning of that Truthwhich is neceflary to a faving Faith, which Temporaries have not fome knowledge of. They know all the fame Article of faith, and believed them by the fame Medit, though nor by the fame illuminated, fandified minds^ and not with a faith of the fame fpecies/rf/r&Pemble truly, ( vindid.Grat.pag.215 ) 'But it muft be diligent Ij obfervedtobtt kind of RjveUtion and

tefti-

cm

ttfiimOHj of the Spirit it is 9 thereby we may be jaid to be affured of the Scriptures d<vine Truth. It is not any inward fuggeftion and infpiration different from thofe Revelations that are in the Serif tures themfelves, at if the Spirit did by a fecond > private particular Revelation ajfure me of the Truth of thofe former re-velations made in the Scriptures : We have no Warrant for any fuch private Revelation now % nor is there any need of them. HoW then doth the holy Cjhoft reveal to us the Truth of Scriptures? 1 anf»er t by removing thofe impediments that kindred, and by be-flowing thofe Graces that makes us capable of this Knowledge.

There** a twofold Impediment. I .Ignorance. i.Corrupti*

on* ThU holy Spirit cureth the. I, By Illumination reftoring

our decayed underftanding. The fecond by SavtUfcation,

infufwg into our *Defires and Afft&ions fome 'Degrees of their

primitive Holynefs. pag.216. Other inward and fecret

Revelations of the Spirit we acknowledge not in this Bufinefs. ]

Sect. VII L

AS co your paffages, pag.1%2, 383. about opinion and fcience. 1. Faith is commonly faid to be neither opinino nor Sciences; (Though for my own part,l have given my rea-fons for its evidence againft B&ronius and Rada, Avol. Part II pag.1%4. tire, and againft Hurtado'm Treat, againft Infidel. Determ. pag.6Z Franfc. Mayco, and many others maintain it to be evident and demonftrable. Ariminer.fis, and many more with him deny it, faying, ( ut ssirminenf. contra Man-con ) that it hath evidentiam credibilitatis , non autem ccrtitu-dinu : which fatisfieth not me : but if it hold , it may (hew the impertinency or invalidity of your arguing. 2 If Paith muft have a Jcientifical medium, or if a credible medium be enough and diftind, yet ftll this Medium is extant to theun-fan&ified in the word of God, without an inward prophetical Infpiration. And though they fee it not favngly, yet they fee it fuperfichlly , and with a common faith. Jtwas the fame Reafons that prevailed with many of the fan&ified and she Temporaries to believe, but not apprehended by the

fame

—

C*7)

fame faith. Amtfiw (ubifupra) tells us that we are paft quefti-on : that in the Lumen deferens objeQum as he calls it there is no difference. It was the fame Seed that fell and grew among the thorns, and in the ftony ground, as in the good ground , though it had not the fame ground and entertainment, being received but fuperficiently into the one, and being over-topt andchoaken wirh predominant enemies in theo:her. If an unfanSiied Divine may ftudy, preach and defend every Medium necefiary to Saving Faith, then may they have fome ap-prehenfiou andufeof every fuch Meiium y but the former is true : Ergo. -.

Where therefore you fay, p.ng. ? 83. lh^[Hypocritei and impious perjons hive m Premfes to infer ( the Articles of Faith) but fuch ja are Humane a*id dubious and probable. ] I exceed* ingly D.ffcnc in this particular. They may have all the fame Premife! as you may have at your firft Believing. You had Help and Light to caufe you to fee the premifes which they had not, but you had no Premifes more then they may have, They have the fame Word as you. He that Believes becaufe of Gods Veracity, and his Scripture Revelation, believes upon Premtfis , that are better then humane dubious,and probable : but rhus may Temporaries believe : Ergo ——.

But you ask, ['!'hat Mediums and Motives have they to believe that to be Gods Word. Tor their Affent to the Divine Truth of God< Word can be no firmer and certain then the Pre' mifes which infer that Affent ; Now Hypocrites neither have nor can hive any Premifes or Motives to Believe the Divinity of that Word^ but fuch at 1 named : ] ^Anfrv-. Far am I from the Belief of this Do&rine. 1. All the Arguments to prove the Scripture to be Gods Word, which all the forenamed Writers ufr, and Temporaries Read, and ftudy and preach \ f be fides the inward Tefttmony which you plead for J are more then Humane, Probable and dubious. But all thefe may a Temporary ufe in his way : Ergo .

2 All the Premtfes that you had for your firft Belief that Scnp'ure wasOods v V Q rd.a Temporary may have : For you hid a work or word of the Sp rit to be made ufe of as a Pre-smfe co infer Belief from, before you believcJ. But your firtt

CT8)

Premifes (to your Saving Belief,) were not fuch as you Dc-fcribe Ergo — ***-.

3. Ta\cbcedof dafhingout tbcChriftian faith at a blow, and giving up thecaufe to the Infidels. For, if the inward Teftimony of tbe Spirt which you mention and pretend to, be no furer a AfeMum or Premift , to infer Scripture to be Gods Word from, then fome of the other that you affirm to be but dubious, humane or probable then according to you,there is no Argument for Scripture, that is better then fo : But the Antecedent is certain. For all thofc Arguments mentioned by the forecited Writers, from that Intrinftck Light , by which tb€ Scripture,as the Sun is fecn, and from Propbejies fulfilled^ uncontrolled Miraclti Sealing it,e^<r. are as fure, as any a man before his firft believing or in the Ad,(yea or after) can fetch from wuhin him : (Though ftill hemufthave a Light within him from the Spirit to fee them : which is none of h s Premifes.) Yea, if inward Holmefs or the Spirits Teftimony be the only Evidence, yet that Holinefs and Spirit in all the fan&irl-ed, (which is mor- then in one man) is one o^the Tremifes or a Medium which an unfandified man may ufe * And though he have not the experimental knowledge of it, and fo not the fame manner of apprehenfion, yet the Medium is the fame,

And what a Task doyoufetthe Preachers of the Gofpel here and what a cafe do you leave their Hearers in ? If there be no Premfet but this of an inward Teftimony , better then humane, dubious,^, then no man breathing can produce any better to unbelievers toperfwade them to beleve. But they muft fay, \Wt have no infill ible, certain Medium to prove Scripture to be true, or C& iftianity to be true : but only humane^ du-btoui Premise.'] For his own inward Teftimony his Hearers have nor, nor can know it but by Believing him, which is a far more uncertain way then that you call uncertain. And how then (hall we expect that men believe us ? This is it that Knot and other Papifti falfelv charge on our Religion that we have no infallible certainty of it.

5. The Apoftletand Evangehfts did produce infallible Pre* mifei for faith, befides the inward Teflimony of the Spirit in the Hearers: therefore there is other infallible Premifes to be produced. 6. Few

6. Few good Chriftians do believe upon the Premife or Medium of the reiHmony you mention ( though by the Spirits work efficiently they do ? ) Therefore it is not of neceflky to the fpecifying of Saving Faith.

Laftly, I again enter my D flent alfo from your great Sup. pofitionof the Neceflity of infall ble Premies to a Saving Belief of Scripture being Gods Word. The word of Revelation, is it felf but the Means of our Faith: the Eflentialsof our faith arc the matter and Form fas we may call them : ) the eflentiai material Objcft is the particular Articles of Faith Ef-fential to Chriftianity • the formal Objed is Divine Veracity; that Scripture is the Word of God, is neither the formal Ob-jed, nor any eflennal part of the material Objed ; but fas I (atd) it is neceflary as a Condition fine cfuo. non, or a ^Medium^ that the Matter be Revealed as from God by Scripture, or (as before the writing) by feme other way, as Promulgation of a Law is neceflary to obedience. Now as a man muft hear the Law protfyulgate,and believe that it is really the Soveraigns Ad and will before he can obey it; So we muft bear or Read the Word, and be perfwaded that it is the Word of God before we can fide Divina believe it. But yet as a man may by meer Report, or by the Badge on his Coat, on fome meer probable Reafon, think this to be the Herauld authorized to Proclaim this Law, and yet as long as he takes it to be the Kings Law, and re erenceth and obeyeth it as his, he pertormeth the f oval Obedience of a true Subject and perhaps better rhen lame Lawyers that were at the making of it: So he that hearcth the Gofpel,- and is perfwaded that it is Gods Word , though but on weak or probable grounds, and yet doth therefore believe it becaufe of his confidence in Gods Veracity whom he takes to be the Revealer,hath a true Divine Faith, For there is both the material and formal Objed : the true Articles of faith are believed, and therefore believed becaufe God that cannot lie is the Author of them : And that he is the Author,is firft aaob-}<& of Knowledge, and but kcondanly of Belief. For the two Principles of faith [That God is True, and that th^ku ku fVr.rd,] are in order firft to beknown,and then the Ad of faiih is built on tlvm : Though fecondarily they are both the objed

I 2 Of

(tfo)

of Belief it felf J And if you muft of Neceffity to the eflence of your Faith, have demonftrations,or fcientirical, or infallible Prenvfes apprehended to prove that the CMedium the Scripture is of Ood ; the i muft you have ftill as good and certain < Premifes i for che proof of every one of thofe Premfes • which is not neceflfary. I confefs the beter Evidence we have of the truth of Scripture, the ftronger our faith is like to be. But the millions of Chriftians that take it to be the Word of God upon the common vote of (he Church and their Tcacher$,wi;h probable intrinfick Arguments; and yet therefore firmly believe it becaufe of Gods Veracity may have a faving faieh. Jf Idenythif, I muft unchurch and unchriftian almolt all, or the far greateft part of the Churches and Chriftians in the world.

Imufthereexped that it be objcded<o me, that Fa ; tb U Argumentative (whzt need you elje talk^ of Premifes ) and the conclufion cannot excelin certainty 9 the Weaker of the Premfes, nor be mo^e Divine. A n fto % This calls for a whole Digreflion that it may be fatisfadorily anfwered : But becaufe all this is hefides our main Qjeftion, I will content my felf with this fhorc touch.

It is a very great Controverfie amo«ig Divines, whether Faith be by Argumentation, and the Reception of aXonclufi-on as refuking from the ^w/^,ora fimple Ad ; and whether it have a certainty and Evidence or not. In a word, as Faith hath its material and formal Objed, lo hath it its material and formal parts to conftituteit. And as the material ob-jeds are the ElTential Articles of the Chriftian faith ( confi-deringnojv butthe AfTenting part of Faith) So the Belief of thefe Articles is the efTential matter of Faith ; And as the for. mal Objed is Gods Veracity , fo the form of this Faith , is a crediting or Believing God as God : And as the Revelation is the Copula or bond of both thefe Objed<, fo the Reception of the Revelation is the conjundion of the Matter and form of Faith. Jnthe ends and ufesof Faith there is confi-derable i. The Acceptablenefsof it to God. 2. The f.tif-fadonnefs, and operativeforce withour fclves , Accordingly is its nature mix: and fuitable, having fomewhat of then?///,

and

(61)

and fomewhatoftbe/»^tf/rhe*W//hath i. an Affiance on the Veracity of God the Author^, And Sit) acceptance ofthe Go jd that is offered in the material Objed : the former belongs to faith ingenere: the latter alfo to the Chriftian Faith , or the Belief of any Promife, infpecie. The Veracity of God, which is the formal Objed, *s the-Refill* of his three grand Attributes, his infinite Power, Wifdom and Goodnefs. f hefe are Eflential to God as GoJ Becaufe be is Omnipotent , he will not breaiv bis word through any impoter.ij to fulfill it : Becaufe he few off W/f, he will not break it through ignorance. Becaufe he is i»ji'. nitelj Qood y he will not break ic by unfaithful'nefs , fraud injx-freeze. Theiaft of thefe Attributes is moft eminent in Vera-cty. Accordingly, the formd ad of.Faith, which is the Giving ere lit to Cfoa conteinech in ic, or fuppoftth both a perfwa-fion or afTent to the Truth of this in God , (even that he is GodJ and a piout Ajfeftion of (he Veill by which we have a C >>n~ placencie and clofure with, and an Affiance in thx Veracity of God: Ail may be comprehended in Affimce. I amriqtfpeakr in^of Affiance in the Redeemer to do the works of his Oitice for us : that belongs to Faith in fpecie \ but of Ajf.tnce in the Power , Wifciom^Go-odnefs^ and fo in the Vera itj or F delity of God-Revealing or Prom fing : which belongs to Divine f aidi in General(when good is in the marter and when it is a g ace ^ This voluntary Affiance in Gods Veracity, being the formal Ad of Faith, (together with the Acceptance of the good in the fpecial Objedj is it wherein the Acceptablenefs of Faith, to God confiftech) fj that hence you fee, that faith formally as faun, is not the A (Tent to the conclulion of this Argument {whatever God fdithistrue : ' bttt this Q od faith , I here fore thu is true:'] but it is this Affiance in Gods Vericity. But Faith as comprehending matter and form,is both. Alfo that faith is Acceptable x.o God, as it is fuch an Affitnce in his Veracity. And thus it needeth no formal Argumentation : or no more then to conclude that God cannot lie, becaufe he is moft pow-erfull,wife and good. But now as to the fatisfadory and operative ufe of fiith about the material objed, there it proceeded Argumentative!-/; and is called an Affent to the con.- lufion, and it hath alway before us ( objedtvely offered ) kch evi-

(6z)

dence of certainty, that where it is rightly apprehended , it if of the natare of Science •, ( bat advanced by the formal Ad of Affiance, by which it is informed to be more Acceptable then any bare Science. ) But multitudes, and moft by far dif-cern not this evidence fo clearly , as may make it fcientiflcal to them. Nay many may difcern but part of it (to prove that Scripture or thefe Articles are the word of God ) or fome few of the weaker evidences of thefe Revelations, or if they have the moft demonstrative or certain evidences, yet they apprehend them not as fuch, but fo weakly, that perhaps their af-furance or belief of the Truth of the word, may not exceed a ftrong probability. The ftronger any man* Aflenttothe matter is, the more fatisfadion he hath in his mind, ( and ceteris paribus ) the more operative and effectual his faith is like to be, and fo to procure further Acceptance. But yet be ic never fo weak, if it befincere, it receives an acceptablenefs from the formal Ad of holy Affiance in Gods veracity that informs it, that we may difcern the material part to be fincere. It is not ntcefTary that we find out, that it was by a certain infallible Divine Medium, that we took the Scripture to be the word of God ( and indeed many a one that fees it by fuch evidence , may yet fee fo little of the nature and force of that evidence, that his mif-apprehenfion or dark and weak appre-henfion may make it as unfatisfadory and uneffedual to him, as great probabilities clearly apprehended may be to another) But as a humane Belief of our Teachers is an ordinary preparative or conccmmitant( if not fome part. ) So where the formal Ad is firm and true ( which makes it acceptable ) and the material objed entirely apprehended inallitseflentials, the degree of apprehenfion is next moft regardable to difcern the fincerity j and becaufe the ufe of tbismarerial Ad is fo fac to fatisfie us, as to lead up the Will to the acceptance of Chrift offered, and to clofe with the felicity promifed, and to be operative in us; therefore the bed way to judge of the fincerity of the Aflent, is, If it prevail habitually, and in the ccurfe of our lives aduaily, with our Wills to accept Chrft as Chrfflj and Love God and Heaven as fuch, and fo to prefer them before all things in the world. As Dr. Jackfon^i faving faith )

faith.

——

C«J)

faith; what ever doubtings there may be, or weakncfs of be* lief, even concerning the Truth of Scripture, and the pro-mifed Glory: yet he that is fo far pcrfwaded of it, as that he is refolved to venture all upon it, and rather to let go fin and pleafurc, profit and honor, life and all, then venture the lofs of what is promifed, and the fuffering of what is threatned : This is a faving Acceptable faith, for all the weaknefsin the evidence or apprehenfion. This Anatomy of faith I give to make my fenfe as intelligible to the Reader as is pofiible. To which add the Preface to thefecond part of the Saints Reft, the Preface to my Treat, againft Infidelity , and you will fee moft that I have to fay concerning this particular Sub. jed.

As to what you add to this till p^.594. ro prove that Believers have the Spirit, its eafily granted : but rhe Queftion is not fo general, nor of the word |_ Tefiimony ] in general but of fuch a Teftimony as (hall be the Medium.ot Tremifeftom which objectively the firft A& of faving faith mult ncceft<r !y "be fpecrfied, which I deny. In a whole Treatife (againft Infidelity } I have pleaded for the witnefs of the Spirit to the Truth of Chrift:aniry.

Page 3 9 \. Your fixth Reafon is, that [ elfe the unregenerate Vrere as trulygrachut and 721 lievers as the Saints, \

^*/rt\Your Reafon is good in my opinion-.though thofe that d fpute againft me muft difclaim it, who fay that the unregene-rateare called in Scripture Saints,Believers,juftified Sons,^r. and that not equivocally. Taking faith for that which is truly Chriftian and faving, you might eafily have known if you had defired it, that I confenttoyour conclufion, that the unrege-neratc do not believe. But yet with another fort of faith, tbey do believe; and in this I fuppofe we are agreed, becaufe we believe Chrift. And this other fort is differenced but as aforefaid. And that its true in its kind, I hope will benocon-troverfie between you and me , though I know not whe her Mr. Shcphea'd and I are fo far agreed but I dare venture to fay that you and I are, that ens &verum coivertuntur. Ard therefore doubtlefs you that call it fo oh^r^jcommen ffrdet ard Faith ] do take it to be [ true common Cjrace and Faith. J To

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gratifie you with additions to your double Teftimony,/? 398. from Calvin and Baronius, I have heretofore produced 3 3. for, the fame Conclufion, ( Difput. 5. of SacramJ and fixry more for another of the fame Importance. Yet do I no: intend by this to blame you, for bringing your two witne/Tes forth as againft me, who had openly produced fo many fcore againft the fame Do^rine that you charge me with; for you might have Rca-fons for it that I know not of, or at left be excufabie by your misinformation.

S e g t. IX.

Page 398. "V? Oil let fall a point of great moment where-\ in I have long differed from you, viz,. [ That Regenerate men by favingfaith believe that Chrift hath already fatisfiedfor their fins, fo at the debt Updid, and they freed, that he hath reconciled h^ Father to them, that their fins are pardoned •, oV theyjuftified, that they are Sons of god here, or fbillfce Hci'S of Heaven hereafter. ] And all thefe you fay. [ The common Believers^ neither do , nor upon any juft ground can believe. ~\ And fo at laft we have Many Articles of faith, in which the regenerate believe and others cannot: andiffo, the difference is more material then I thought it: but I am pretty well fa-tisfied long ago ; that this Do&rine is much concrary to the Gofpel,and the nature of faving fai h.

Had you fpoken only of that Conditional pardon and Jufti-fication, &c* That is given in the Gofpel to all that bear ir, that may be believed, by the unregenerate, as your foregoing expreflions teftifie [ They may really believe the Whole htjhry of the Scrpitureto be true, 3 But you mean not this, but plainly fpeakof actual freedom, Reconciliation, Pardon, Juftificati-. on, Adoption, and'fucuricy of Glorification. And of thefe I am fully fatisfied thst they are no Articles of divine faith at all. But yet ic is none of. my curpofe to enter the lifts with you about it, though it be a point of exceeding weight. I have in my ApoL to Mr. Hl'ikf* *») Direbl.ons for \Feace of Conferences and in the Sam:s Reft, and many o:her writings

given

given fome of my Reafons already againft this opinion : and thefore may be here the more excufed.And as long as the tefti. mony of onr great Divines at *Don ftands on Record againft you, and the ftream of our prefent Divines is againft you , in point of Authority I have the advantage of you, though Cbamier, Calvin, and fome more tranfmarine Divines be on your fide,or feem co be fo.Mr/D<?\fr» long fince effe&uallycon futedone of my name that held your opinion: And 1 muft con-fefs 1 the more incline to think that faving faith is no fuch thing asyoudefcribe, becaufe fuch a multitude of holy men (that doubtleishave faving faith ) do deny that it is any fuch thing: But $et to caft in a breviateof my Reafons (that faving faith is not the divine Belief, that we are a&ually freed,pardoned , juftiried, Adopted and Heirs of Heaven) may breed no quarel.

Reafon i. The Gofpel containeth all the neceffary material Object of feting faith .• The Gofpel containeth none of thefe p opofitions foremencioned(that you or i,or A.B. &c* isadu^liy ju tihed> Adopted, &c. ) therefore none of thefe propofitions are the obje&s of faving faith.

The gofpel fuffkiency in this is believed by all Proteftants that I know, and by many Papiftsas to neceffary Articles of faith. If any deny the Minorjet him (hew me the Text that faith he is juftified or adopted exprefly, or by neceffary consequence •, If any fay that it is a Confequence from the Pre-mifes, whereof one is in Scripture , and the other in us; I have anfwered this to Mr. Slake , that this makerit not purely de ftie % nor at all to be denominated de £^,unlefs the word cf the Gofpel were thtdtbilius frxmijforuw.

Ret. 2. Tf this which you mention were the difference between a faving and a temporary faith, then the difference fhould be, that one believeth only the written word, or the Gofpel.&the other tht (faving faith)bclieves alfo an unwritten word, and that which is not in the Gofpel. But this is not the difference, Srgo.&c*

Rea. 3 The material objed of faving faith is propounded by God to all men that hear the Gofpel, and all com-

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manded to believe it. But this ^ ( that they are adually juiufied, &c ) is not fo, nor all commanded to believe it,

If it were all mens duty, fome muft believe a fafhood. If you fay that it would be a Truth confequently, if they could believe ir.l anfwerlc muft be a truth antecedently,or elfe the lirft ad of faith is falfe.If you fay,that men are firft commanded to repent and then believe,! anfwer; No repenting without faith will prove them juftified : therefore upon no fuch repenting may they believe they 'are juftified. If you fay fome other Ad of faith goes firft, and juftifieth us , I anfwer $ Then it is that other A d that is juftifying faith.

Rea. 4. The unbelief that condemneth men is not. the not believing that they are already juftified, Adopted, &c, Therefore the faith that faveth men is not the believing that they are juftified,Adopted, &c. for they are contraries.

Real 5. The material Objed of divine faith ( of afTent ) is fome word of God, at left written or unwritten. But the Articles mentioned by you, are ( as to the Church ordinarily ) no word of God, written nor unwritten : therefore they are not the Objed of divine faith. If they be in the written word, let it be produced; which cannot be done. If it be an unwritten word ( in the heart ) they that affirm it muft ppoduce or prove it, which they cannot do. And the common experience of Believers is, (as far as 1 can learn from themfelves ) that there is no fuch thing-, for though they know or a Spirit effect ing faith in them, that is, caufing them to believe an Objed already revealed, yet they know of none, propounding a new word or Object of faith to be believed as the Gofpelis. The effeds of the Spirit indeed ( Faith, Love, &c ) are the Objeds of a reflex knowledge (as its calledj but not of Faith: though they confequentially confirm us in the Faith, having therefore no ordinary divine word in us, we can have no divine faith.

Rea. 6. If our own inward Graces be the objed of faving Faith, then are we faved by believing in our felve<, or fome-what of our felves, ( viz. That we are juftified, adopted,

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&c. ) But the Confequent is untrue t therefore fo is the Antecedent. Saving faith is a believing in Chrift.

•

Rea. 7. That which no man hath before his firft believing cannot be themarenal Object of his firft laving faith ( and therefore fpecirkth it not, nor is effentuH to it. ; But no man hath before his firft believing either adual Juftification, Adoption, &c. Therefore neither of chefe can be the objed of our firft favmg faith. The Major is plain, beeaufe the object is before the Ad. The Minor is proved, in that Unbelievers are not juftifiedjAdopccd, &c

Re*. 8. The Doftrine that makes Juftification, Adoption, ehr. to go before faith, and be the portion of Infidels, is unfound : but fuch is <vours. For men muft have thefe before they can truly believe that they have them, and fo before your faving faith.

Re*. 9 If that I be bound to believe ( to Salvation ) that I am adually juftified, then either that I am juftified by faith or without faith: not without, for that's againft the Gof-pel;not by faith for I yet have it not at firft , and after either I am bound to believe that I do believe or not, if not ftill the conclusion will not be de fide, beeaufe my believing (which is not by a word of God affirmed ) is the/wv debiiior of the Premifes.If I am bound to believe that I do bclieve^hen alfo muft I be be bound to believe, that I believe, that I do believe, and fo on: for why flhould I be bound to believe one Belief, and not to believes^nother, even that Belief alfo. Ic was never known that faith was its owne fpecifying Objed.

Rea. 10. If my own inward qualifications or receivings from the Spirit are the Objed of faving Faith , and the Gof-pel the Objed of common firth • Then common Faith hath a perfed Obj-:d, and faving f 31th ( where it differs from it ) hath an imperfed Objed : ( for fuch is both our fandificari-on, and our Juftificarion at left, as revealed to us or the Revelation of our Juftification. ) But the Confequent is un-

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found, therefore fo is the Antecedent. I dare not compare my inward evidences with the Gofpel

Rt*. II. If the Spirits inwards Teftipony that I am jufti-fied, Adopted, &c y betheobjeft of faving faith, then one true Chriftian hath more to believe,and another lefs and there are as great variety of Objects as of Chriftians; and fome are bound to believe much feldomer, as well as lefs, then others; ( For he that hath not the Objed is not bound to believe it: but fome Chriftians ( at moft ) have it but feldom, and but little •, ) But the Confequent is untrue, therefore fo is the Antecedent. Though Chriftians have feveral degrees and fea-fons of exercifing faith, yet they are bound to exercifeit more and oftner then they do. And it is not made impoflible for want of a word to be the Objeft.

Rea. i*. Alfo h would follow that the fame man is one day bound to believe ( if there be fuch a Teftimony ) and another day not: and perhaps another moneth or year: yea perhaps fome fliould never be bouRd to believe : for none have that Teftimony conftant, and many Chriftians never have that at all, which is unfitly called an inward word or Revelation ; that we are adopted by immediate Teftimony, But^r.

Rea. 13. (Though the Spirit work faith, yet/the tefti-fytng fealing Spirit is given to Believers and after faith, therefore faving faith goeth before it, and is without it.

Rt*. 14. If our own Adoption , Juftification, &c. be the Objeds of our faving Faith, and it be an Article of Faith that you are juftified, &c. then to doubt of your JuftifTca-tion,Adoption,^. is to doubt of the word of God : and to deny your own Juftification.is to deny the word of God,and fo all that you thus fpeak againft your (elves in your doubting*, you fpeak againft the Truth of the word of God : But the Confequent is unibund, Ergo.dcc.

Rea. 15. Our inward real Graces are the Objects of our knowledge by the reflexion for as fome fay, by irtaitionj

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Therefore they are not the Objects of faving faith. For though the fame thing as cxtrisfecaJly revealed maybe the Object of botb,becaufe of different Revelations, yet 1 fuppofe fuch different intrinfick Revelations, will not here be pretended: nor is it neceffiry that when the Spirit hathfirft given us Grace, and then by an inward light and efficiency , caufed us to perceive it, and know that we have it, he (hould after give us an immediate word to tell us of that which he had before caufed us to know ( as he caufeth us to difcern extrinfick Ob-jedsj

Rea. 16. The Articles of faving faith may be expreffed in the Churches Creed , but fo cannot thefe new Arcidestbat you mention : For there muft be the names of fo many, and fuch individual perfons, as cannot be known* nor will it be certain. For you will not be content with the general, that he that believeth Jhall be faved; but there muft be in your Creed, [J am jufttfied,Adoptedjkc.~\ which who can know but they that have it £ And fo their Creed is utterly uncertain to the Church, yea and every man hath a diftind Creed of his own: There being one Article in it (that he ujuftified ) that no man eife is bound to believe: and fo there muft be as many Creeds as Believers.

Rea. 17. The Articles and Objedof faving faith may be preached to forae ( ac left ) that are uncalled, and they required to believe: But your Objed and Articles can be preached to no man, therefore they are not the Articles and Objeds of faving faith. No one unconverted man in the world can be called on to believe that he is juftified, unlefs he be called to brieve an untruth, or according to the Antinomian Dodrine of Juftification before Faith,hc can have no knowledge or dif-covery firft that it is the true.

R*a. 18. Were your Articles neceflary Objeds of a faving Fai'b, then all prefumptuous ungodly perfons are juftificd for not believing ( yea and all others. ) For, 1, Its as natural Impofiibility ( as is aforefaid ) to believe without an Objed, as

K 3 to

to fee without Sun or Light. The holieft man could not do it, 2. And prefumptuous perfons have the A&t ; and its not long of them that there is no objeft for it: They are confident that they are juftified, Adopted, &c. But you fay [ They do not or cannot believe *>.] But why is that ? Becaufe they believe nor, even when they do believe ir. I mean, ( having no word of Revelation Jthe name of Beliefis not due to the A& : but thats not long of thera. They are confident that God hath Juftifi-ed them and will fave them, as well as you. Though you fay you have a word for it within you, which they have not.

Reafon 19. The Scripture telleth us an hundred times over of another Faith as certainly faving, without your Articles: therefore thefe Articles are not neceffary to faving Faith , to cite but a few Texts, Rom. 10.8,9,10,11. [That u the word of faith Which we preachy that if thou [halt confefs with thj month the Lord fefus, and (halt believe in thy heart that God raifed him from the dead, thou fhilt be faved: for with the heart man be* lievtthunto Richie >ufnefs,&c.'] Here note 1. that this is the Word that is Cud to be in the heart, verf. 8. And 2. yet it is the fame that the Apoftles preached. Now the Apoftles did not preach to men fuch Articles as ycurs, viz,. [You are already aSludlly jufliped, ddtpted&c.'] by name : but only this conditional Juftification here mentioned. It is a Believing to Righ-teoufnefs s and not a 'Believing that We are Righteous which they preach and require : It is a 'Believing Chrifls RcfurreElion^&c. and not our oWn honefty or felicity or pardon, &c. So that this fame word which is prcacht by the Apoftles, is it that is in the heart, and not another Gofpei or Word of God •, viz.. £ Thou <>s4 '. B-> art jttft;fied.~] So John 1.12. *sfs many as received him, to them gave he power to become the Sons of God , even to them that believe in his name."] They muft believe that they may become Sons; which is not a believing that they are for5, Rom. 4.24. Faith \_fhallbe imputed to tu for Righteoufnft^ if We believe on him that raifed up 'jefut our Lord from the dead. ] This is the faving Faith, which is imputed to us for Righteoufnefs; and therefore is not a Relieving that we are righ eous. sstiilt 13.38,39. Forgivenefs of fin u preached through Chrifl,ar,d by

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him *'l that believe are Juftifiedfrom alUkings ,&c.[They believe before they are juftified, and therefore hot that they are juftified,But I havefaid enough of this heretofore in my Confeffion.

Reafon 10. All the Articles of the true faving Chriftian faith, have been ftill owned by the Catholick Church ; Thefe Articles that you mention have not been (till owned by the Catholick Church , therefore they are not Articles of true faving. Faith. They are not to be found in the Creeds of the Church, nor Writings of the Fathers of the Church , therefore they are not owned by the Church, All in the Creed that is pretended is,the [1 Believe] with [the Remijfton of '/?>?/,] which is not £ I believe thttmy fins are already remitted : For the Catechumens were to profefs this faith , and all were bound to believe it. (X'her Reafons I have given elfwhere.

I caft in all thefe Reafons haftily, not improved as I fhould do, if I were to make a Defence of the Truth ; but to give you an account of the csufe of ray Diffent, becaufe I find this tl e principal point of all our Difference.

Yet that we feem not to differ more then we do,I muft again refer you to my Treatife of the S fir its Vvitnefs within m to the Truth of ChnftUnity, § 2.&c. to know my Gjnceffions.. To which I alfo add, that all that believe in Chnft, do believe in him for Kjmiffion of their own fins, and do by confent Accept him and pardon offered by and frith him : and when they profefs to be Believer*, they profefs thofe Premlfes from whence they may conclude that they are pardoned : And fo far as they know that they fincerely believe, they ma and ought to conclude that they are pardoned. Yet its not a Word of God,much Icfsan Arcide of faving Faith.

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Sect. X.

Tage 399. V^Ounext inftance in sAcceptanct and Love te> I Chrift. And I grant you ftill the conclufion, that thefe are not in the unregenerate in the fame / pedes as in the Saints. But that there is a Love and Acceptance true in its kind , andhow it materially differs from that in true Believers, I have oft (hewed, and (hail do here further in my Additional Explication.

I faid in my Aphorifms, that £ the Acceptance of an offered Chriji U the ejfendaiForm ofjuftifying Faith.] ( not of Faith in genere,) and you fay that I faid lo of [Love.] I know there is Love in Acceptance, or Confent, or Choyce : but if I might have chofen, I had rather you had charged me with what I indeed wrote, then with what you imagine may be implied in it.

Page 403. Your eighth Reafon for the Caufe that I main-taints found and undeniable.

Hence you pafs/><*g* 404. to another Controverfie, anfwer-ing this Objection [Love may he Epntialto faith, bee ah ft its agreed that Fiducia is an Aft of Faith, and that in the PVtR y and not only Mr. Baxter, but Bellarmine and many reformed Divine* fiyfi-J A *fa' l - I\ookt\nTteltarmine 9 and find him with the common vote of Schoolmen, and Divines placing Fiducia in the will, but fo far is he from making it an AA of Faith, that the Pofition that he is there proving is, that [fides non eft fiiu-cia,] againfttheProteftants, and concludes as you , that that fiducia ex fide oritur , non pot eft efie idem cum fide. Sure you did not indeed mean to prove hence that BeiUrmine is of the Proteftant opinion which he writes againft. I fuppofe youc intent was to limit his confent to the laft claufe of the Subject of Affiance.

2. You might well fay many Reformed Divines are for the point which y ou aflault; for it is fo common, that with Papifts and our felves, it goes commonly as the Proteftant caufe.

As to your firft Reafon ("and your whole caufe) you utterly miflakeand mif-reporc the.caufe. Ic is not a ^Mew'* that

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Troteftants commonly mean by Affiance , no nor a ^it^^nni neither ai that word moftufually figmfleth the confidence or perfwafion of the intellect in a high Degree. But it is the very -ri*< or Faith it felf, which we commonly exprefs in Englifh by \_Cr editing, or giving credit to a man ; Trufting him, or having affiance in him.'] And therefore our Divines do commonly maintain againft the Papifts that miv*v £* inferiptum fig-nifieth fiduchm ponere ; and fidem habere; which is our Afftr ance. And our Tranflators thought fure that to Truft in God t and to hope in him was all one, ( and fo to Truft or Hope in Chrift) when they fo ordinarily tranflate \\<m(j» by Trufting, as in Lake 24,21. Hpa* $ h'^-m'Cow on avrU &c.The fenfe alfo (hews it is not Hope as commonly defined thac is here meant. So Matth.l 2,21. & A00f.i5.i2.Kfti l»Tpovo(juL7jcti7viQmiKnr*fi And in hu Hjme (bull th? Gentiles truft. And the firft Believers of the Sphefians Paul calleth 7„« -spohaW?** e*T«Xf<$Ty 3 thefe that firfl truft ed in Chrift, which is all one in Tauls fenfe with believing in him ; for in the next verfe [i*'$m&vmP7it'2 isufedasSynonimal, to fignifie the fame thing. Andfo in i7«».4.io.&6.i7. Phil. 1.19 and other places, our Tranflators call this [ Trufting in.God,"} which is our Affiance; and undoubtedly an ad of the Will. And when other words (as frequently) are ufed, it is the fame thing that is intended in many places of Scripture, which our Tranflators call [_ Truft' ingin C7oi.]Now befides your Plerophory or Perfwafion, there is in the nature of faving faith not only another Affiance , but a double Affiance eflencial to it in fome degree : as I (hall take the liberty according to my apprehenfion to open it.

Belief is either voluntary and a Duty, or involuntary % and no moral good. The latter is the faith of the Devils, and all that believe the Truths of God as things that are againft them, and would not have them to be true, and perhaps had ra*her not believe them (for the underftanding is not free in it felf. ) This kmd of belief is meerly of the Intellect : The voluntary ver-tuous Belief of God, is either of fome things that we apprehend as meerly True, and having no other good in them as to us but the Truth (nor perhaps to others) Thereof no fuch Revelations; but yet our apprehenfions may be fuch of them.

Here Truth it felf is a certain fort of Good. And thus the In-telledreceiveth thefeTruths, but not alone ; For the Will hath a double concurrence, i. Looking with Complacency on the good of verity Revealed, 2. Looking with a Coraplacen-cial Affiance or Truft to the Veracity of God the Author or Revealer. Thus it is that we believe fome Htftories. 11, Or this voluntary Belief is of things hurtful torn , in our appre-henfion, as in cafe of our belief of Threatnings. Here the Will hath an Averfne[s to the material Objetl ^ but dill hath a com. placency joined with it both in the general Qood of Verity , even as in a Threatning,and a Complacency in, and voluntary Approbation of the Veracity of God in his Threatnings. Thus it ought to be: And this compliance of the Will with Gods Veracity in a Threatning, is not commonly called Affiance; but a confenting or Complacencial Approbation. 111. This Belief hath fometime a Revelation apparently good to us, (or to the Church, or our Brethren and Gods honour) for its Objed. Thus all merciful Narratives, Offers and Promifes, are believed? And here are thefe Ads. 1. The Intellect appre-hendeth the Veracity of God- Revealing. 2, The Will hath a Complacencial Approbation of this Veracity of God as good in it felf and a Divine perfedion. 3. The Intelkd Apprehended) the Letter and fenfe of the Revelation. 4. And the Truth of it as proceeding from Divine Verity it felf. 5. And the Goodnef of it as its Truth in General. 6. And the fpeciai Goodnefs of it from the Matter in fpeciai. 7. And the Will concurreth in thefe Apprehenfions by Commanding the Intel-led according to that Degree as the a ds are Imperate. % And the Wtll hath a fpeciai tsjffitnce or Truft ( together with the Intelled acquiefcing herein) in the Veracity of the Revealer as it refpedeth this fpeciai Objed. For as 9. The fame Will hath a Complacency, or Confent or Acceptance, as to the Good Revealed, Tromifed, Offered ; fo it hath an anfwerable refped to the Power, Wifdom and fpeciai goodnefs of God that pro-mifeth; and fo looking at his Veracity(therefult of thefe three) as the Foundation and formal Objed of his faith , he muft needs look at it with a fpeciai Volition, which we commonly call Affiance or Truft -, and this laft is the very Act that is called

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led by trie name of fides % or filucia, or Affiance , comprehending the reft, but fo as that they are all denominated ufually from this as the perfe&ive Ad. And this is the Affiance , that we fay iscfiential to Faith in general as it hath a Promife, for its material Ob jed, and which is directly fignified by 7fcw*v e'U cm tuv &iov, To truft a mans word, or to credit him, or take bis word.or truft his credit, and to believe him, and have Affi* ancc in him, are all one. 1 V. The fpecial faith of the Gofpel called faith in Chrift, contcinerh all thefe nine Acts aforefaid, and a tenth fuperadded which is a fpecial Affiancein Jefus Chnft as the Saviour to do the works of his undertaken Office, in our Salvacton.^o that aii thefe ten Acts are \n faving faith,as they are dtitmguiihed by the feveral obje&s • which yet are all but one faith in a moral fenfe,and all thefe but the feveral parts of the Object. He that denieth this, muft in equity except againft thofe particular Acts that he thinks may be left out.

By this much I have told you what acts of the Intellect, and what of the Will are in faith, and what Affiance is in it ; Two atis of Affiance are in faving faith. The firft is an Affiance^ or Truft in^ or crediting ofCjod as the Promifer, becaufe of his Veracity : This is in the genus. The fecond i$i An Affiance in the Redeemer as fuck, by which we Truft in him for the effects and Eiids of his Office. And this is efTential to the Chrtftian faith %n fpecie. All thefe are comprized in thefe three General acts. I. AJJent. 2. Co^ient or Acceptance. 3. Affiance* This Ufi Affiance in the ^Mediatour % is not the fame with the General *s4ffiance in God at Promifer fcioxz mentioned. This is the ace that was commanded the Jaylor, (comprizing the reft) Aft*i6.

} I. ^»nt/5"cif bm rip. Kvqiov hizxy Xp'&sV ^on'-iiM Qfa.] To thefe IS Adoption given, John I.I 2. ToiiTn^v^iv eU 70 $npA ctvT*, "]So Rem.4.$>&i\d 10.T4. & fajfim.

Now the Plerophorie that you call Affitnce, is either an Af-fttrance or Confident perfttafion of our own particular, ftate of Grace-, or of our particular Acceptance with God in our ad-drefles, or elfe fome high Degree only of the forementioned Affiance or AfTfent. Now it is none of thefe that ft* call Af-fiince, when we make it cfifential to faving faith, Amefw fliews fomewhat of the difference in Cteednl.Tbeofog. 1 1. f.3. & I.2,

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catf. Where alfo he largely proveth faith to be in the Will 5 and yet your forementioned fpecial Articles are none of its object : Affenfusvero fpecialuquo ftatuimus Deum effe noftrum Deum in Chriflo , non c(l alius primus fidei , fed attus ex fide emtnans. NuHa enim eft m*pr in te quzm alio certitudo hafts veritatis, nee verior ejus apprehenfi^ anteauam teadDeumflde fingulariter applicaveris, faith Pemble^inAic. Grat.pag.260. {that kjnd of Fiducia which We call Affurance, and full perffta-fionofthe pardon of our ftns y is a fruit of the other Fiducia , or TruftinguntothePromifeitfelf, wherein flands the proper All of Juflifying Faith. And it follows it not altoayes prefentlj^ but after fome long time, after much pains taken in the exercife of Faith a*d other Graces.^] But that the other Fiducia is eflen-tialto|aich htfproves by feveral Arguments^ pug. 25$- (In which our more voluminous Difputants againft Popery are much more copious.) And pag. ijo. 171. Where in the Margin he faith, [It is an erroneous curiofity to make Fiducia a (fon m feejuent of Fides, and to fay therefore I truft a man becaufe 1 be* lievt the truth ofhii promife, that he Will do what he fayes ; there can be no goodconftruUion offuch a frying: for it is as much as this \ I trufi him bscaufe I truft him.&c. ]

And thus your firft Cenfure is anfwercd: Affiance is eflential to true faith.

Sect. XI.

P^£f4c6.TTOurfecond anfwerof the Objection you chofc X is, byalleadging from Rob. Baronius twoRea-fons to prove that Fiducia is not in the Will. The firft is [ "Be-caufe D ffdence is not in the tVilL] Anfw. Fiducia is an ad both of the Undemanding and Will,and Diffidence is feated in both; D-ffid'-nce in the Will is raoftly a Privation of the Truft and Affiance aforementioned.Your Argument from Baronim to prove it only in the Underftanding is ? [becaufe men may diftruft themfelvesiwhichfignifiethnotahatred.&c] Anfw.i. Though it fignifiesno hatred oraverfation , it may fignifie a Privation of the Truft and boldneft, and expectation of the will and underftanding both. If mi and/r//* beads of the will, then fo

may

- — — —

^ 77;

may Affiance. Do you think Hope is in the will or not ? I do not think you will be fo lingular as to deny it. And then I would ask whether Defpair be in the Will ? If Defpair be , fo may Diffidence. And here I may put you to anfweryour own Argument. A man Defpaireth of himfelf and his own affairs, without Hatred or Averfation .- therefore Defpair is not in the Will. If you fay there is a certain Averfation of the will from the evil of his affairs, in Defpair I (hall fay, it may be as truly faid of that Diffidence which is a full contrary to T<ult,lf you fay that Defpair is in the wiH, as a Privation of Hope, I fhali fay then fo is this Diffidence as a Privation of Truft.

Page 407. You confirm the inopinion of Baronius from the [ the ufe of mediums to breed Confidence ] But, 1. That proves ^^Ance y as its taken for ftrength of AlTent to be in the Intellect but not as taken for the fiJuci'at a ^uiefcence or expetla-tionof the Will. 2. It proveth Affiance in the Scripture-fenfe ( as taken for faith) to be in the understanding but not to be in the underftanding alone :For affiance as hope is a complicate Ad of the Intelled and Will > not phyfically one , but morally one, and Phyfically fo admirably complicate, that its very hard to diftinguifh them.

Page 408. You give us Baronius his fecond Argument [fi for ma 1 , iter effet alius voluntatis, nil aliud ejfet cfpiam de/iJerium, feu amor objecli : & multi amant & defiderant objetlum^ui non h-ibentfiduciam: &c. ] A n f. The Confequence is without all appearance of Truth (in my eyesjfor it is the material objed ; whofe loveheand you do blainly fpeak of : but the love of the material objed as the end is prefuppofed to the Ad of the Affiance in veracity and word of the Promifer as the means : and it is from this formal objed,that Affiance is denominated I do not truft the pardon of fin^ fuflificathn, Adoptio *, though I love and defire them : but I truft Gods Promife, becaufe of his veracity for the pardon of fin: But if the Promife it felf be the objed which you mean-yet I anfwer. i.My love to the Promife is becaufe of the good pro-mifcd,& therefore primarily to the benefit,and but fecoundarily to the Promife: but my Truft is primarily in Gods veracity,and next in the Promife as the produd of that veracity, and not at all in the benefit, but for the benefit promifed : I love the

L 3 be-

Benefit or good promlfed formally, and I love thePromife for the benefits fake finally, and as mediatly participating of the goodnefs loved. But I truft in the Divine veracity formally, and in thePromife fecondarily, as partaking of it as the matter in which it is exprethBut the good of the benefit is only finally pertinent to Affiance ; and the good of the Pro-mife as the means to that end.

2. I further anfwer to this ( and at once to the confirmation of the Minor ) that there is aliquid defiderii & amoris in affiance^ and effential to it, as the*re is a/.quidbonit fftnt\*\ in theobjed. But being a compound ad, it follows, not that it muft be denominated Love or Defire, or that it is ml almA. Even the divine veracity is the formal objed of affiance, not (imply, but as the Author and Informer of a Promife of good things: For it is not called the objed of affiance; if it produce only an afTertion that maketh to our hurt. And thePromife is the objed of aftianceasa relative thing that hath refped at once both to the veracity of the Promifer and the good that is promifed. Hope hath fomewhat of Love and fomewhatof Defire in it effentially, And yet it is not to be called Love or Defire no more then a man is to be celled [ Reafon or Intelletl^ or Willi or a2W; 3 or a Soul: fo faith hath fomewhat of Hope and of Love in it , and yet is not to be called Love or Hope: of which more anon.

To the confirming Reafon I anfwer; Its true that many love and defire that which they have no affiance or truft to obtain : and that proves that Love and Defire are not terms convertible with Affiance or Faith : but it proves not that Affiance or faith hath no participation of Love or Defire. There is Love effential to all Defire : & yet a man may love that which he defireth not ("if he have it already, ) though he cannot defire that which he loveth not T here is Love & defire eflentially in hope, and yet effential to hope, a man may love & defire that which he hopeth not for. There is expedation effential to Hope.and yet I may ex^e6{ that fas a hurt or injury,) which I hope not for. And ye: you will tell me that which I know not,if you tell me of any thing effential to Hope befides this defire (< 6 Drehending love & expedation: I take it to be a compound of Defire and expedationfor at moft with fome acquiescence

and

—

and pleafure of the mind conjunct.) Yet neither of them alone is Hope.

Pjoe 409. You add a third Reafon to prove that Affiance is not in the Will, from £ the ufe of the words in all good An* thors : ] But what words ? crAfr?o?opi« aad mmi^nvU ; biu

1. Amefias ( CMeduLU 1. nbifup. ) tells you that even thefe. words in feverai Texts of Scripture fignfie laving faith

2. But what's this to our Queftion, you Ihould have limited it to one fort of Affiance, and not have fpoke thus of all Affiance in general,nor of that which Proteftants plead for in fpeci-al. Prove it if you can that msdeto «'* ii» <dzh>, or the englifh Trufting or Affiance, or the Latine fiducia or fidts* are not a&sof the Will. And of this, wecall not for proof from prophane Authors, but facred, as knowing that *'*« and ™-sn/«r is not the fame thing with them and with the Scriptures: See Mr. Quakers Cmnus, pd£. 383,584 387. And againft FfocheniHs ds novi inflrttmenti flylo, /^/.88,8q . where h? ci-teth abundance of Scripture Texts, where */$7* and awW ** areufed for F\ith and'Affiance, or Truft to his Word that promifeth us fome good,which is not the ufe of the words with prophane Writers. And of your own fenfe of fifacia, fee Chamier defide, li. 12. chap. 11. in Tavft. And esfme/ii BeUarmini. Enervat. Tom.di. $.2 y dnd 3. proving that faith is Affiance,zn& cap. I. citxngCtrdContarenus^ Alex And.si Us, Bonavent, Dxranduf, Cajetan , affirming it to be in the Will as well as the Intellect. To conclude therefore your EUropbo-rie is not ( aiwaies at left)in the WilJ,but fides velfiinch } Trufl, Affiance,Faith are in the Intellect and Will.

You conclude that [ He that after all this, (bill ft illfiy tint fiducia is in the Will, I rodl not faj he is impudent ■, bat fur-e a lit tie thing Will not make hi>n bluffs . ~

Anfw. For my part I was naturally fufficently bafhfull, bu* my Brethren have notably aflifted me in the cure of it: But I muftconfefs that I fee nothing yet in your Arguments, nor in the badnefs of my caufe or company to make me blufti. Much more hath been faid by < Btllarmins and mmy more, fince this controverfie begun among us; then you have here faid • and yet almoft all Proteftant Divines that ever I read

or

or heard of, ( excepting very few noted for. Angularity ) do without blufhing hold to the old caufe in this point, aflerting Faith to be eflentially fiducia, and in the Will: And the few that confirm it to the Intellect, do moftof them make that Inteiledual AfTent to contain anlntclleduall Affiance.

And for Baronius, whofereafons, you urge, he was young and raw when he wrote thofe exercitations, and fince that did change his mind in many particulars ; as you may for inftance fee in your point of the Spirits Teftimony, which in his Dif-put. againft Turnbullm , he otherwife handleth then here. I ever lookt ( fince I had any acquaintance with them and thofe matters,) on his exercitations, as the unripe fruits of an excellent wit: and valued then more for what they promifed and attempted, ( then in many points) for what they performed : but his after-labors, even the poll-humours have fo much more Maturity and folidiry of conceptions, that J muft fay it is pitty they had not been more perfected, and God had not longer fpared us that man 3 whofe Judgement I value as highly as almoft any mans fince th,e primitive times of the Church. But what reafon gives he why fiducia in his fecond fenfe is not an Ad but effect of faith ? viz. £ ut acclpitur pro interna acquiefcentia in divina btntvolentia & gratia , per ejaam totiabillapendemus, &c. ] pagei$-$. Or rather as it is an Acquiescence in the veracity of the Promifer. You know alfo that he is put to defend his Angularity by anfwering thefe Objedions. £ Sifiducia eft in intelletlu nondifert ah afftnfu^ ut hoc repugnat 'Dnftrintz omnium Or'tlsodoxorum, ] p*%e. 241, Et nullm unquamOrthodoxiisTheologus dixit fidnciam e(Je af-fenfttmaut judicium meniit. ~] P a g*° 2,42. Iconfefs 1 have Jong taken thofe paffages of Ba'onius which you alledge, for fome of his chtfeft overfights: and I yet fee no caufe to think otherwife.

Among others ( commonly given by our Divines) thefe following reafons move me to think that Affiance as ficnified bya&wVir ttfrZ* Qi'ov, &c. in Scripture, and by ourenglifh word Tru(} 7 is in the Will as well as in the Intellect.

Reafon

Rea. i. If Affiance oj; Truft be only in the Intellect, then may we be (aid to put our Truftor Affiance in threatning, whofe Object is fome mifchieftous ; but this is in uditnm t and fo the Confequent is falfe, therefore fo is the Antecedent.

Rea. 2. The Gofpel or Prorar&,as the Object of our faith or Truft, are cffentially good as well as true : therefore faith rauft be eflentially in the Will as well as the Intellect.

Re a. 3. Chrift himfelf as he is the Object of our faith or Truft, is good as well as true : therefore that faith muftbe the act of the Will as well Intellect.

Rea. 4. JutUfication, Adoption, Glorification, and the other benefits, which by faith are to be received, are offered as good^herefore the receiving of them belongs to the Will.

Rea. 5. Hope and Defpare are not only in the Intellect, therefore Affiance is not only in the Intellect, for they differ very narrowly. Our Divines, Cloamier, Amejim , and other ordinarily make all hope to be fiducia y though not all fiducia to be hope, making this the difference, that the fiducia fideiis about the object -as prefent, and the fiducia fpei about the objeEi as future.

Rea- 6. Frui&nd Z//*are A&softhe Will: Butoneor both thefe are in Affiance, therefore Affiance is an Act of the Will. For the Minor, as God is the pWect Fountain of all Verity, and his Veracity is his Divine perfection; fo the foul in Affiance doth frui % in fome initial fort which Viators are capable of, enjoy Gob* in this his perfection. For A ffiance is a certain Acquiefcence and Complacencie of the foul in Gods veracity. 2. And as his Promife is the means of the benefit to be re-ceived,fo the Will doth by affiance ufe this Promife to its end. Rea. 7. Veracity which is the formal object of Faith, is as much the Refult of Gods infinite goodriefs, as of his Wif-dom and Power : Thefore it is by faith or truft as eeceffari-ly refted on by the Will as the underftanding.

Objett, Then the Belief of a threatning is Affiance. Anfa. No: There goes more then meer veracity and re-velation,to the Object of AffianceJt is faith in general if there

M be

be but thefe, and when we believe a thrcatning : Bat all faith is not Affiance; It is not Truft or Affiance unlefs it be fome de-firable thing that is revealed, and then in relation to that our Credence or Belief 'in the Divine veracity is thus namedj even when both thefe objecls do concur. 2. Yet I add that a chriftian Belief, even of the threatniugs of God, muft be voluntary and concain a Complacency of the Will in the Will and veracity of God, though not in the cviJ threatned, and though fo it be not called Truft. And they that believe any Truth in voluntarily upon the credit of Gods veracity, taking no degree of complacency in his veracity or Will,have not true faith ingenere y fave analogically or fecundum q*iA.

Rea. 8. Scripture being a Dodrine of morality, and not of meer Phyficks, ismoraily to be underftood : and therefore according to the common ufe of thefe words in morality, Truft, Faith, Affiance are not to be limited to any one phyfi-cal Ad, nor any one faculty of the foul, nor to be (hut out of the Will, If this Town were all infeded with the Plague, and only one Phyfician able to cure them ; if he offer them to do it freely, and fome (lander him as a Deceiver, and he tell them again. If you will truft me I will cure you : All the world will underftand here that by trufiing him, he means both the truft of the underftanding and the Will, arifing from fome fatisfadion both of his ability and honefty,and fo taking him for our Phyfitian, and putting our lives into his hand:and fo in other cafes.

Sect. XII.

YOU conclude, page 410. with thefe cenfures, [ i.That this Affertion [_ common And fpecial Grace are ejfentiall/ the fame. "] Is not only erroneous, but far more dange* rous theiynany, nay moft men think. J Anfwer.The more dangerous you take it tobe,theloarheryou fhould have been, *(ter fo many explications and Difpuutions for your own opi-on written by me) to have openly fuggefted that I maintain the very fame thing that I deny and write againft.

2* You

2. You fay,p*£. 4* I • [ That the other fropofitior. y that Charity is ejfentia! to juftifjing faith , is a )toorfe miftake then the former ,in refpetlof the many ill Conferences , &c. ] Anfwcr ^ As you purpofe [ To manifeft this, When there U neceffity or any juft opportunity to do it. ] as you after fay, and thereby put us in hopes of more of your labors; fo I think you are the Judge ofneceffity and opportunity,and feeing either will ferve, 1 hope you will net want the later, if you do the former. Bafc I would defire you that if God fhall call you to this work,and fatisfieyou that it is the beft improvement of your precious time to fpend in the confutation of any errors of mine, that you would do tre that great favour as to underftand me ( if I fpeak intelligibly ) before you confute me, and to charge m« with no opinions but my own, and that as delivered in my own words,and that taken together as they make up the full fenfe, or at left that you will not confute any opinion as mine,whichl have written purpofely againftiand alfo that you fix not on my Aphorifms, till a corrected edition come forth ; the fubftance of the fameDo&rine being more plainly exprefTed by me in many other books. And if this be the opinion that you are arguing againft, I intre.it you to fay no more as'my words, ] that love is the ejfential firm of faith , " But that you may neither work want , \i you are deftinated hereunto, not yet lofe your labor ; I will before hand tell you my opinion, how far love belongs to faith; when I firft told you. i. That I refolve by Gods afiiitance to fay no more in fubftance , then is the common Do&rineof Proteftants, as far as I can under-(land it ; "and therefore will have company in my caufe. 2*That I will not fay fo much in terms as many of the. moft famous Proreftants do , I will inftance but in two.

Chamier Panftraf. Tom 3.IL \i.Defide*, cap.4. proving faith to be in the Will, hath this Argument. [ $. 16. Eft & hoe Argttmtntx'n cert urn : Omnu amor eft aftm voluntatis. At fides ell amor.Ergo eft aBm voluntatis; Major per fever a & cognita; Alitor prcbatur, quia vera fide, eft ea , cfttz credit in Deum, at credere in Deum^ft amare Detim. Auguftinus, i»Pfal. 150, Hoc eft credere in Chrtftum\ddigerc Chrijium.Et in Joban,trad.29. Quid eft credere in Dtuf^redendo amare]& vero violas hoc ar-

C&f)

gumnto Gropperus f« Enchiridio, &c. and fo he cites

him as consenting.

The other is, Macchovius, who, i. Colleg.Vifpttt.de Ju-ftific. Difp. 14.$.10,11.12,13. anfwering Camera?* obje&ion, that by placing faith in the Will we confound it with Love, anfwereth, [ That the love of Complacency is required in faith t to its objetl. Hence Chemnitus on Melan&hons Com. places, pag.660, faith, £ Faith is fuch a knowledge in the mind, to which followeth ajfent in the will, and a motion of the heart apprehending and applying to it felfrvith defire and Affiance^ that objeSi which is manifefled to be goody fo that it refteth in it : Objed. 'But thus faith is confounded With Charity : Which tfto the Holy (jhofk difiinguijheth fpecially, 1 Cor. 13. Anffr. Charity there is confidered, as it is carried to (]od and our neighbour,and not as it is earned to Ch^ift as the meritorious caufe^and the benefits by him obtained and promifedto us in him y Which is the Charity er Love of faith, and is diftinguifbed from the for' wer. 2 Here he proceeds to (hew the difference. Now my judgement which you have to oppofe ( if that be your work ) is this.

i.I take it as a certain and weighty Truth that faving faith is in the Will as well as the Understanding; and fo do the ftream of Proteftants; though yet I highly honour Chamero > and the French Divines ot his mind, that think otherwife.

2. I think the very Ad of the Will is not properly called Love, according to the received ufe of that word.

3.1 think that all gracious Love is not the thing dirc&Iy meant by the Apoftle i when he extollcth Charity as the cverlafting Grace.

4. I think that Faith, Hope,and Charity,are three diftinft Graces.

5.I fuppofc that this noble Grace of Charity is the fimple Love of the Deity, as our beginning and end, and all, and of all things elfe for his fake, as he appeareth in them : or the Complacency of the foul in God as our God, Creator, Redeemer, Sandifier and Felicity, or as the chief good. And that the lawful! Love of our felves, and of food, rayment, wealthjbookSjSermons, humiliation Duties, $v. may parti*

cipate

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cipate of fome beams from this higheft Charity,but is not dircd* ly the thing it felf. And that faith is the fiducial AJfent before defenbed; and that Hope \s the fiducial defirous expectation of the proraifed Glory,and the future bleflings that are its neeelTa-ry Foregoers.

6. I fuppofe that thefe moral ads and habits zrztotius homi-*«, and not to be confined to ^any one faculty, as raeer fimple phyfical Ads, at left not ordinarily.

jr I fuppofe that as there is ( as aforefaid ) alt quid diletli* rtis'm Defire, and yet it is to be called Defire and not Love ; and aliauid dileblionis in Hope eflentially, and yet Hope is noc Love, nor fo to be denominated-, every Grace being denominated not from all that is in ir, but from that which is eminent and fpecial in it, as to the Object; even fo there is aliqtiid fidei infpe i & aliqnid fpei in fid( y & alt quid amor is in fide & fye* and yet Faith is not Hope,nor Hope Faith, nor Love Faith.

8. The Schoolmen having fome of them taken up a cuftom of diftinguifhing between Love in the affection and in the Willi and of calling all volition by the name of rational Love : if any be refolved to ufe their language, and to call the very act of Affiance, or of choice, or of confent, or Acceptance of ao offered Saviour by the name of Love, though 1 will ufethe ancient terms and not his, yet for the thing fignified I firmly hold,that it is as effential to faving Faith in Chrift, as the Intellects AlTent is; and that as Davenant fpeaks, Faith begins in the Intellect by AfTent, and is compleated in the Will by the Acceptance of the offered Saviour. But this acceptance ( or if you will needs call it Love ) to Chrift as the Mediator or Way to the Father, doth much differ from the formentioned Love of God as our chief good and ultimate end.

9. We are not faid in v cripture to be juftified by Hope or by Charity, but by faith : but it is fuch a faith as hath aliquidfpei & Amorii in it: and will operate by thefe Graces.

io. What fenfe foever the Schoolmen make of their diftin-dion of fides informi/ % & format Charitate^et in this following fence it may truly be faid, that the Love of God doth as it were animate all Graces and Duties whatfoever: that is, not as they are particular accidents which have every one, no doubt, their

(8<T)

own form; but as they arc Right Means to the End: For as the RefpeS to the end is eflential to the means as means, ( though not to the A& that materially is that means, ) and the end in-, tended or Loved is the caufe of the means, (it being the very nature of a final caufe to be amatttm & defideratum efficaciter ab tfficientepropter quob amatumfit effeftuJi as Ockam Quodl'ib. 4. qu. x. & in fent, pafjfim:) So the Love of God as our end, muft have the fame effentiall refped and influence into all the means, that are in ufu truly and acceptably fuch , as the Intenth finis hath into all ordinary means whatsoever. If this be the fenfe of fide* informis & format & charitate, I think the diftindion of very greatufe and moment: For I think that no Prayer,Study, Alms, fufferingjis any further truly and fully moralized or Theological, or Religious, tbac is, are acceptable means to our fruition of God ( which is our Salvation) then it iscaufed and animated by the Intention of God as our End t which is the Love of God; and fo that faith in Chrift,and Repentance, and Obedience, are all me-diate Graces,and muft be thus caufed and animated by the Love ofGod(yetfo,asthacin fom« refpect faith goeth before this Love, and in forae refpect Love before this faith, which having lately occafion to difcufs,l (hall not here digrefs again to do it.) Of this I have faid fomewhat in my annexed Explicatory Pro-pofitions. I confefs I never underftoo.d whether any Papifts took their diftinction in this fenfe.- But I remember Aquinas and fome other of them fay fomething that bendeth that way,though they feem not clear in it. And fo much for my fenfe,that you may not affault me next in the dark.

If you join with the Lutheran Hethufitts whom you cite in detefting them th-tt mix Faith and Love in the a^ of J'tsftifi' cation y you will dereft the Generality of Proteftants, who mix that is conjoin them in the act, though not to the act of J unification as of equal ufe; efpeciaily if you call all acts of the WMI towards Good, by the name of Love , for then they commonly make them one.

As for the Hereticksyou mention^.411.412. Thave no bufi-nefs with them, Tie ftudy Gods word, and there is no Herefie. And for the right undecftanding of it, I have exceeding great caufe to diftruft my felf, and depend on the gracious teaching of

his

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his Spirit. But I am refolved to be as impartial as I can,wich re-fpecc co the Judgement of the Cacholick Church of Chrift.

As to yourconclufion,/>*£.4i i.&c. I freely confefs that when fuch unlearned fcriblers as we, impune , & inftlici ptterptrio as you fpeak,do'tire the (yet unfatiable) prefs,unhappily bringing forth our impertinencies (I leave the impious and monftrous He-redes to the fathers or the finders to dtfpofe of, ) it were unworthy dealing if fuch as you fhould be denied liberty, to cleanfe & favethe Church from our Errors. And for my one pare , as I think not my felf meet to fpeak when I may be your hearer,fo let my travail be never fo hard, if there were but one prefs in En-gUnd y which offered me its help to deliver me of my impertinen-cies, I were much to blame if I would not readily difcharge ic for your fervice, there being not many whofe judgement ( conjecturing by youcExercirations ) [ have preferred before yours. And therefore I take ic for an honour ( though not to have been miftaken by you, nor co have beentheoccafionofy^ur fo much trouble, yet) that I have the encouragement of fo much of ) our Confent, and char you condefcend to be at fo much pains with me^where you did but think I had differed from you.

Though you chofe to conceal your name , yet Tradition having publifhed ic, your labour is to be a great deal the more acceptable for the Authors fake. And if you defpair of ray Conver-fion by i:, it? more likely to be,becaufe of theunteacbablenefs of my dull underftanding, them from the imperfection of your Ar-gu^enrs, had you buc aimed at the right mark. And when: I dif-fenc with confidence becaufe of my Reafons that feem fomewb c cogent, yet is it with a mixture of felf-diffidence,when, I chu.:; what a perfon I diffent from.

And for your Refolution [to o^cn ank vindicate jour Vent- g if occtjion be.^li were ft range if any thing of yours fhould be unworthy to be owned by you •, buc inftead of a vindication, were I your advifer,you fhould fearch afcer fome of my grearer error?, and AlTault me rather in another point ( if this be your Harvert work,) at leaft in fomething where really we differ Jeft the world think that we are not in good fadnefs, and difpute not $x Ammo. But yet I leave this to your graver judgement, being fo far from deprecating any of your labours to fa*ve men from the danger of

my

my opinions, as that I am tempted to be a little proud that I ana chaftifed by fo learned and eminent a man ; and can promife yoa that your Light (hall be welcome to me,and your rebukes not altogether loft. But for [the explication and confirmation of my new untrue Hyfothefis]** you call it, you fpeak fo much too late,that I confefs 1 have not the skil to fpeak much plainer then I have already done .* I have here done fome thing, but its little but what was done before. And for the confirmation^ ou have faved me that labour.

Had I known which are the [by-miftakei] in yours, which you would not have feverely toucht v I (houid have paft them over without any touch at all: But if I had not cxpreffcd my Dificnt from you on thofe points thai you bring in on the by , I ftiould have had nothing co fay, but to have joined with you againft chat Baxter whoever he be, whom you afTault. And, taking me forfo angry a fellow as your fuppofitions of a paffionate Reply do intimate, I knew not whether you let not fall thefe paflages on the by, left I (hould,like the angry man in Seneca, have fallen upon you for faying flill as I fay, and bid you differ from me in fomeVvhat that we ma) be tVPo.[lmpertinencies~\l dare not promife you to avoid : But I were very unworthy if I would be paffionate with fo learned and fober a man as you. But bad I to do with a paffionate man, I fhould exped to be charged with paffi-on when ever I make him angry .- as if nothing but anger could provoke anger. Even Agitation with preflure fometime fets the Turners wood on fire. When I have bin readier to npd then to be Angry, yet if I have fitted verbarebus ,lhzve oh been called angry,when the Truth is, I am daily lamented that my pituitous brain and languid fpirits, have deprived me of the paflion that once I had; and which I daily find the want of in my ftupidity. But at leaft I (hall nromife you, that if I be [impertinent]tht very Pofition andDefignofmy whole Book (hall not be Impertinent, nor left to the Vindication of a ?{on-Ptttarem. Your prayers and pitty I (hall need I doubt not,snd gratefully accept. But you (hall not havetheexcufcofa Paffionate Reply to deprive us of your Labours. As for your Ability not to Kefly ; your potni bwas loorai non fitperdere, and your other bufinefs, I have the Im^uden-ey as to vie with you, and purpofe fo far to overgo you, as that

you

'' ^ '—^- - — -

(8$0

you (hall fee Iwxi able to be fiUnt^ though your writings be never fo free from Paffion y if chey concern not me or che caufe of God,any more then this that you have written And if by your fore-intimations oi\_Railing Rhetoric^ fignifying nothing but Want ofReafon^ your Readers fhall be brought into a conceit ebat they even hear me Rail before I fpeak, I intend to be fo long (i-lenc till I have awaked them by faying nothing, and made them fcnow that they did but dream. And whether I be reputed Rea-fonable or unreafonabIe,Paflionate or Calme,Erroneous or Or-tbodox,though I undervalue not the Judgement of worthy men, yet am I fo neer another kind of Judgement, that I have the iefs regard to fpare for this* Even good and learned men do judge of Perfons exceeding vamoufty, as the variety of their prejudice, and interefts leads them. So the Great and famous Scaliger, Franf. Junius was fo great a man that £ Ab Apftobrum tempo-ribus haUenui parem Theologum nuUnm vidijfe feculum~\ was his Elogie (referente conftantino L.Emperour.) But to the great and famous Dr. 7V*/}, how unacquainted is he with School-Divinity ? How unmeet for fuch Difputations } How over-witted by Armenians f How obfeure and what not ? So our excellent. Biihop Hall, he was [The Glory o/Leyden, the Oracle of Textual and fchoo /-divinity, richin Languages > fubtile in diftinguifling, and in Argument invincible.'] Epift. 7. And to the great Thua-fjuti he was [Vir defultorio ingenio^ qui mult a Conatus , an adfe-cutus Jit quod moliebatur^ doElorum erit judicium. ] Hift. To. 3. 1.79-1 What can be more contrary then the cenfures of thefe men ? Who more Learned, more modeft,and faithful in reports, then the two that are on the one fide, and the two that are on the other ? How vain a thing is the efteem and applaufc of men I weftandor fall to the Judgement of the moft Great infallible God. They that take him fincerely for their God , do take him as Enough for them. And they thai find^not enough in him, will never be fatisfied.

lM*rch$x. >J

1658.

FINIS.]

REader, Becaufe many that have bought the former Editions of my Book cal led the Saints Rift, do grudge that i have annexed a Sheet to the feventh Impreffion, on this Subject, which was not in the former, that they may have it here without buying that Book again, I (hall here alfo annex it.

To the Re a d e r.

Reader,

Amfo loath to leave tHee under any mifiakje of my

meaning in this point , that I [ball jet make fome

further attempt for the explaining of it. *And

whereat I underhand that fome Readers fay that

this nice diftinguijhing doth but puzzle men : and

ethers (lillfear notfalfely to give outjhat 1 make common Grace

andfpecialto difer only gradually and not fpecifically ', in deffight

efmy exprefs averting of the contrary ; / intreaie the firft fort to

tear that leaf out of the Book, which fpeakj of this Subjt&i that it

may not trouble them, or to be patient while we fpeaka few "toords

toothers; that underft and that which they an but puzzledVoith.

And I defire the ftcond fort once mote to remember, i . That I

ftill affirm that common Grace andfpecial do differ by a moraine

cifick difference 3 and not a gradual only. 2. But that this moral

fpecifick^ difference doth materially confift in a Phjfical Gradual

difference.^. And it being a Moral fubjetl that we have in hand,

cur terms mufl be accordingly ttfed and underftood, and therefore

it i* mofl proper When Vee fpeakj of any unfanllifed man, to fay

that [ he is not a Believer, he hath no faith , he hath no Love to

God&c] becaufe fte are fuppofed to fpeakjnly of a true Chriftian

faving faith, Love>&C. ] 4. 'But jet when it is knoWn that wt

fpeak^of another faith andlove^ We may Well fay that an unfanfti-

fied

fied man bath thefe: andftbenwe enquire of the difference, Wi mufibe asexatt as pojfible, in /bearing wherein it Ijeth , left we delude the hypocrite^ and trouble the Regenerate. That the Faith, and Love,and Santtity of the Vngodly are but Equivocally or A-nologi c ally [o called, in refpetl to the Faith and Love of the Saints, I have proved in my fifth Difputatim of Right to Sacraments.

That Which I ft all now add to wake mjfenfe as plain as Iean s [hall be thefefollowing Diflinftions and Propofitions.

We muft diftinguijh between, i. Thofe Gracious aEls that art about our End^ and thofe that are about the means'. 2. between Qod confidered generally a* God) and consideredin his feveralproperties ar,d attributes dijlin&ly. And Chrifi confidered perfonally, and confidered fully in the parts of hid Office, Whether the effential or integral parts. 3. Between the Cjoodnefs of Qod inhimfelf con* fifored, and as fuitable unto us, 4. Between the fimple atl of the Intellett,and the comparing aft. 7. 'Between the fimple Velleity of the will, and the choice that followtth the Comperate all of the Intelleel. 6. Between the Speculative and Pratlical atl of the Intellect. 7. And between the Ails of the will that anfaer thefe two. 8. between an End that is ultimate , but not principal and prevalent) and an End that is Ultimate and chief alfo.

Prop. I. sAn unftntltfied man may Love him that is the true God y and believe in that Perfon who is fefus Cb"ift,the Redeemer. This is pafl con-trover fie among us*

Prop. 2. An ungodly man may love Qod as the C aufeof his 'Frofperity in the World.

Prop. 3. He may know that his everlafting happinefs is at the difpofe of Cjod, andmay believe him to be merciful and ready to do good, and that to him. Andconfequently may have fome love to him as thus Gracious and Merciful*

Prop* 4. He may by a fimple apprehenfion know that Qod is Cjoodtnhimfelf, and Cjoodnefs it felf, and preach this to others. sAnd confeqaently may have in his will a confent or Vpillingnefs hereof', that God be what he is, even infinite Goodnefs.

Prop. J. He may have a fimple Apprehenfion that God[hould be Glorified, and honoured b) the creatures : and fo may have a fimple Velleity th*t he may be Glorified.

Prop. 6. He may have a General dim apprehenfion that ever*

N 2 Utting

Ufking Happlntfscenfifiethintbefigk of the GUrj ofQed, a*di*

his lovt and favour m rdem ; and fa ma] have

feme love to him & thus dp pre her,

Prop 7< He m*J compare God and the creature together, and

have .1 'e:ul*tive or ft perfi:< at knowledge that Qodit better them

crtawre, ana better to him ; andmay write andpreach this ta

:r: : Ani , m t} have am amftoerablt fuperficialnneffetlmal

1 him, even at thus couriered.

Prop. S. One and the fame mawa-} have t^o contrary ~Jhi-

waaU ends §fi ♦*■ Alliens : Even the fleafing of Qed,

- cfhk flefis pre.

Argument. 1. If tee fame heart ma) lepartlj famSifitd arJ

parti) msfamQified (thai u % ia fame degree) then it may have two

contrary ends : Or if the fame van may have ief *«^fpirit, them

he mi? have two contrary Vliimaie ends. 'But the Antecedent

U certain, Ergo ft far as a man is carnal and unfanttifed,

flejl^fleafing andCiZC\l\k\i tiki* End.

Argam. 2. If the fame man might not have two contrary Vl-timate ends, then the godly ficuld never fin but in the mifchcofing of the nuans^or abatir.g the Degrees of lovt to God : But the

tcntii falfe Ana againfi experience* Ergo. Peter did

not only mifchacfe a means to Giis Glcry when he denied his m*~ fie. A godly man^henheU drawn to eat or drinkjoe much^doth it not onh as a mifiakjn mean: to Gloripe God, but Ultimately to pleafe hit f-tfe. Enker David in Adultery aid defer*flefit fka\few£ for it felf, or for fy me other end. If for it felf then it ft as his VI' timateex* in that a~: : If'forfomefthat tlfe as He end , For what* no one* ■' end teas Gods Glory. And there '< s nothing elfe

to hi ;':.

Prop. 9. There is a continual firiv*ng between thefe two con\ trary ends where they are } One drawing one may, and the other the other way • and feme time one, fomettmts the other prevailing in particular acls.

Prop ic. But jet .every man hath one only Prevalent Ultimate end, which U to be caHed Fioii hominis, or is tee chief Ultimate End'cf'the Habitual Predominant Inclination or Difpefitim oul y and ofth< tenour or bent of his courfe of life. And that T*h-.:b goes againfi this Habitualber,t>, is faidtt h the Act'net ef

kim.

C?3)

him, but offomething in hint] that *'/, not of that predominant d$f-poftion which fbouli denominate the man to be Godly or ungodly % but of fome fubdued difpofition that by accident hath got fomt advantage,

Prop. ii. As Godly men have God for their end, as to the pre* dominant habit of their fouls, and bent of their lives, fo all Wicked men in the World have the creature and carnal-felffor their end, at to the Predominant Habit of their hearts, and bent of their lives : fo that thisis fimply to be catted their feveral end, which is the Ruling end^and hath the greateft Inter eft in them ; But jet as car~ nal fe/f is a fubdued,refifting end in the Godly prevailing in fome particular AUions\ {as is t oofure, ) fo God and Salvation may be a aftified,abufed,fubje5bedcnd$fthe ungodly that have but common Grace, and may prevail againfjt the fiefh in fome particular out. ward Ailions,

This is evident in the foregoing Propofitions.lf a man by common grfice may havefuch afimple and Superficial apprehenfion of God as is before mentioned\knowing him to be good in himfelf, yea beft % and good and be ft to himyvhen yet at the fame time he hath a more deep predominant habitualapprehenfionthat the Creature is be ft for him ^ hen certainly he may have a fubdued Love to God as be ft in himfelf and to him t that's anfWerable to this fuperficial know-ledge, and cenfifteth with a predominant habitual Love to the Creature and carnal Self I Would defire every 'Divine to be* ware that he tell not the unfanttified, that whoever hath the leaft degree of Love to Cjod for himfelf, or not as a means to carnal ends, Jball certainly be faved : For he Would certainly deceive many thoufand miserable fouls that JhouldperjWade them of this. He that believeth that there is a God, believeth that he is the chief, Good, and be ft for him if he could fee his Glory,andfuUy enjoy his Love for ever; And many aWickedmandoth preach allthu ,and, think as htfpealej; but it is all but With afuperfcial opinionative Belief, Which is ma^ered by moreftrong apprehenfions of a con~ traryGood; andfo they love but With afuperficial Love .that's an-fWerable to a mter opinionative Belief, and is conquered by a more potent Love to the contrary. So that ftritily if you denominate not thatfingle ati, nor the ptrfon as thus difpofed, but the bent of his afetlions, or the Perfon according to What indeed he U in the

N i Pre-

(94)

Predominant habit of his Soul -,fo it isfittefltofay that the golly loveth not the world , ncr the things of the world, and the wicked loveth not God,rer the things of Godas fuch.

Prop. 12. The fincere intending of the end, doth concur to conftitute a fmcere choice of the means. And therefore the Schoolmen fay, that Charity ( or Love toGod ) informeth all other Graces : not being the form of them as fuch or fuch Afts*r Habits, but as gracious means: As the meant are ejfentiaily at means for the end, and fo animated by it ; fo the mediate lAlls of Grace as mediate, are e§enti*tly animated by the love of the end, and participate of it. In thisfenfe their 'Dottrine of the informing of other graces by love,is not only true, but of very great weight, and giveth light to many other points. And Thus as men of common Grace have only an abufed,fubdued tvill or Love to God as their end, that's conquered by the contrary,fo they have but an unanfwerable faith in Chrifl, as the v ay to Go.i the Father , and an anfwerable ufe of aU other meats , which will never bring them to attain the end that is fo fnperficially and uneffequally apprthended and intended. Ideftre the learned deader to per-ufe well the firft Difputation of Rada for Scotus,^ this cjuejiton. Prop. 1 1.The A& of Love cr Fa>th are confUerable. i.Pk<y-fically : I. In general as Faith and Love. 2. In Jpecial, as this Faith and Love about'-this objetl, the Father and the Son, And thus by common Grace men may have True Faith and Love; that is, fuch as is phjficallya true or real Aft. 2, They are con ft der-able morally : and that, I. Either as Duty anfwering a Precept []believe and love God. ] And thus they have an ana/ogiral defetlive A'orality in them, andfo are thatfa^mcere or true 7 but net that fame true Love or faith in fpecie moraii Xvhhh the Command requirsth. For it cimmandethusto lov^God above all-, &C.3 *Thej are confUerable as conditions of the c Prcm'fts a*iE~ videncet of fpiritual Ift in the foul,and thus wicked men by com* won Grace a*e never maze Partaken of them. They have not the things them r elves. 1 heir Faith and L,ve is not the f*me thing which hath the Premifes made to them in the G off el ; and fo are not true or fi^cire.

Prop. 14. By common Grace,men may love Go.i tinker the Notion of the chief eft good, and mojj defy able end, avdyet mt nith

that

(91).

thit Love which the chieftft goodmuft be love fore it U not morally fine ere orfaving.

Prop. 15. There is no notion whatfoever that a trueChrifti-an hath of God, and no Vvord that he canfpeak^of him but an un* regenerate man may have fome apprehenfion of that fame notion, andfpeak^ thofe words ; and know ever] prepofition concerning God and thrift as Redeemer , which a godly man may know:andfo may h we fome love to God, or faith in Chrift in that fame notion : though not With fuch a dear effectual apprehenfion and lively powerfull love ,04 the fantlifedhave\

Objdt. He cannot love God as his end.Anfwer./ have proved before that he may with ajuperficial unejfetlual [ubduedLove.

Objetl. He cannot love him as the chief good. Anfwdhave proved that he may love him under that notion-, though not with that love which the chief Good muft be loved with.

ObjeSl. He cannot believe in Ghrift, or defire him, as a Saviour to free him from every fin. Anfw. 2{ot with a prevalent faith or defire-, for ftill he loath more love then averfenefs to that Jin 1 and therefore more Averfenefs then love to Chrift as fuch \ But as in general he may wijh to be free from all fin^fo in particular he may ha ve uveffeclual "teifhes to be from his moft beloved fin in feveral rejpetls.

Objett. But not to be free from fin as fin, or as againft God. Anf.Yes:A man by common grace may know that fin asfin is evil, and therefore may have uneffetlual Verifies to be freed from it as fuch : but at the fame time he hath ft ranger apprehenfions of the pieafureprofit or credit that it brings him % and this prevaileth. Indeed mens carnal inter eft which in fin they love, is not its &ppofi-tionto God,ner the formal nature offmfDoubtlefs all men that are nngodly do not therefore love fin t becaufe it ufin y dr againft God 9 at left thesis not Jo total in them , but that there may be a fubdnei mind to the contrary,and diflike of fin as againft God, Many a common drunkard I have kno^n.that when he hath heard or talk$offin &as fin-iOS againft God, hath cryed out againft himfelfand wept at if he abhorred it : and yet gone on in it for the plea Jure of the fie fb. Objett. But where then is man?natural enmity to God and Holinefs } Anfw. 1. Its doubtfull whether man naturally hath an enmity to god and HoUnefs % confideredfimply\or only conjidered as being.againft mans carnal intereft.z< But Were theformtr proved?

Irace abattth that enmity, an!gives men msrt then%'corru

Obeli. Sir the experience of the godly telleth therathatit is another kind of Light and Love which they have aftercon-verfion then before. An. i. It is not all Converts that can 'page by experience iz tkx;becaufe aB have not baa common grace in the hightft , or any great obferved meafure before converfion. 2. Its ' hard for any to make that experiment , becaufe we knoW not in our changejaft When common Grace left and fpecial Grace began. 3. A Thyfical gradual dfference maybe as great a* that which jour experience t els you of Have you experience of common light and love before convtrfion, and of another fence Which difereth from it, more then the great eft flame from afpar\ : and more then thefun'Jhine at noon from the twilight When you cannot know a man ': Or more thenthe fight of the cured blind man , that faw clear Ij from that by Which hefaw men like trees, ; or more then the fain of the firappahfrrm the fmaUefi prick of a pin.

Object. But it is not common gifts-that are workt up to be fpecial Grace ; one [ptcies is not turned into another. Anfw , True \ ImptrftP.ion u not turned materially into perfection. The daWnrng of the day is not materially turned into the greater light at noon, But a greater light fuperveneth, ansiis added to the lef:. The blind mans feeing men like trees, was not it that Wat tin fir-feel following fight 3 but an additional light Wat it.

Objetl. But fpecial Grace is the divine Nature, the image of God, the new Creature,err.and therefore doth differ more from common. A*f*. Ieafihyield the Anteaitet,but deny the Conference. The difference is as admirably great & theft terms expreft, though it be but a moralfffcific^difference.

Reader, I will trouble thee no more, but to entreat thee, if thou be of another mind, to differ from me without breach of Charity, as I do from thee, and to remember that I obtrude not my explications on any;and if I have done thee wrong k is but by telling thee my thought?, which thou haft liberty to accep; or reject as thou feeft caufe. £u: again,I inrre at thee rather lay this by, or tear it out of the book, then it fhould he 2ny tumbling block in thy way, or hinder thee from profiting by what thou rcade.l. The Lord increafe our Light and Life,and Love, JW15. 1657.

t * ****t

Ordered,

Tjiat the thanks ef this Htufebe given to Mr, Baxter {or his great fains in carrying on the work of Preaching and Prayer, before the Houfe at Saint Margarets Weftminfter yejlerday, being fet apart by this Houfefora day of Fafting and Humiliation. And that he be defied to Print his Sermon^andis to have the fame Priviledge in Printing the fame y that others have had inthe like kind.

And that Mr. Swinfin do give him notice thereof.

W. Jeffop Cler. of the Commons houfe tfParliament.

SERMON

OF

REPENTANCE-

Preached before the Honourable Houfe of Commons, .AiTembled in Parliament at JVeftminJler, at their late fo-lemn Faft for the fetlirig of thefe Nations, Jpril 3 o. 1660.

By Richard Baxter.

LONDON ,

Printed by R, W. and A. eJW. for Francu Tjten and

faxe Underbil, and are to be fold at the fign of

the three Daggers in Fleet-Jlreet, and at

the Bible and Anchor in Pauls

_« Church -Yar d, 1 6 go.

TO THE

HONOURABLE

THE

Houfe of Commons

ASSEMBLED IN

PARLIAMENT

S your Order for my T reach-ing, perfraded me you meant attentively to bear • fo your Order for my publifh'wg this Sermon , perfaaded me that you will vouchfafe

<&A\ con-

confiderately to read it. ( For you "mould not command me to yublifb only for others , that which was prepared for, andfuitedto your felves. ) Which fecond favour if I may obtain, effect ally of thofe that need moll to hear the doftrine of Repentance, I /hallhope that the Authority of the heavenly Ma~ jefly, the great concernment of thefub-jeel, and the evidence of l^ea/bn, and piercing beams of facred verity, may yet make a deeper imprefion on your fouls, and promote that necefjary 'work, of Holinefs, the fruits whereof would be effectual remedies to thefe difeafed Rations , and would conduce to your own everlafting joy. Shall Ithinf^ it Were prefumptionfor me to hope for jo high a reward for Jo/hort a labour f Or

(hall

/-'

(ball I thinkjt were uncharitablenefs not to hope for it ? That here is nothing hut plain Englijh, without any of thofe. Ornaments, that are by many thought ne-cejjary, tomakefuch difcourfes grateful to ingenuous curious auditors, proceeded not only from my prefent want of ^cL vantages for Jludy ( having and ufing no bookjtut a 'Bible and a Concordance ,) but aljo from the humbling andferious nature of the worh^of the day j and from my own inclination, lefs affefling fuch ornaments in facrfddtfcourfes, then formerly I have done. It is a very great honour that Cjod and you haveput upon me, to conclude fofolemn a day of prayer, which was anfwemd the next morning , by your j^eedy, and cheerful, and unanimous acknowledgement of his Majeflies

authority..

authority, £K£&y 1 but have thefecond part, to promotey our fahation, and the happmefs of this Land > by your confide-ring and obeying thefe neceffary Truths, M>hat greater honour could I expeB on earth? Or how could you more oblige me to remain

A daily ^Petitioner to Heaven

for thefe mercies,on your own

and the Rations behalf,

• Rich, Baxter.

A

SERMON

OF

REPENTANCE-

Ez E K. }6. JI.

Then (hall ye remember jour own evil wajes, and your doings that were notgood^andjhall loath your felves in your own fight , for your iniquities , and for your abominations.

H E words are a part of Gods frog-noflicks of the Jews reftoration, whofe dejetion he had before defcrf-bed. Thtivdifeafe begun within, and there God promifeth to work the cure. Their captivity was but the fruit of their voluntary captivity to fin$ and their grief of heart, was but the fruit of their hardntfs of

B heart ,

A Sermon of Repentance.

heart 5 and their lharpeft Jufferings^of their foul pollutions •, and therefore God promifeth a methodicall cure 5 even to take away their old and ftonj he Art 5 and cleanfc them from theiv fit bine fs, and fo to eafe them by the removing of the caufe. How far, and when this promife was to be made good to the Jews, as Nationally confidered , is a matter that requires a longer difquifition then my limited hour will allow : and the decifion of that cafe is needlefs,as to my prefent end and work. That this is part of the Go-fpel-Covenant, and applicable to us Believers now, the Holy-Ghoft in the Epiftle to the Hebrews hath affuredus..

The Text is the defcription of the Repentance of the people, in which the beginning of their recovery doth confift, and by which the reft muft be attained. The evil which they Repent of is, in general, all their iniquities , but efpecially their idolatry, called their abominations. Their Repentance is toretold 3 , as it is in the underftdnding and thoughts, and as in the will and affections. In the former its called £ Remembring their own evil wayes J In the latter its called £ Loathing themselves in their own fight, for their iniquities and abominations. tJMontamts tranflates it [ Reprobabitis invos~]i bat in*". 20. i>. 43. [_faJlidietis<vos ~] The fame fenfe is intended by the other verfiuns: When the Septuagint tranflates it by £ difpleafure 3 and the Chaldee by [groaning] and the Syriack by [the winkling of the face ] and the Sept. in c. 20. 43. by £ jmiting on the face: ] the Arabick here perverts the lenfe, by turning all to Negatives [ye fhall not, &c] yetia c 9 20.43. he turns it by £ the tearing of the

■-— ■**

A Sermon of Repentance.

face. ] I have purpofely chofen a Text, that needs no long explication, that in obedience to the fore-feen ftnuts of time, I may be excufcd from that part, and be more on the more necefTary, This Obfervati-on contains the meaning of the Text, which by Godsafliftance. Iihallnowinfift on :viz.

The Rermmbring of their own iniquities^ and loathing themfelves for them, is the fign of a Repenting people^ andthe prognoflick of their Reftorttion. ( So far as deliverance may be here expe&ed.) /■ For the opening of which, obfervethefe things following.

i. It is not all kind of [_Rememhring~] that will proveyou penitent. The impenitent Remember their fin that they may commit it : They Remember it with love, defire and delight: The Heart of the worldling goeth after his aery or earthen idol .• The heart of the Ambitious fcedeth on his vain-glory , and the peoples breath : And the filthy Fornicator is delighted in the thoughts of the ob;e&and exercife of his iuft. But it is a Remembring, i° From a deep convi&lonof theev.land odioufneis of fin-, 2° And with abhorrence and felf-loathing • 3°Thatleadeth to a refolved and vigilant forfeiting, that is the proof of true Repentance, and the prognoftick of a peoples reftoration.

2. And it is not all [elf loathing that wiilfignifie true Repentance-. For there is a felf-loathing of the Defperate and the damned foul, that abhorreth it felf, and teareth and tormenteth it felf, and cannot be re-ftrained from (elf-revenge , when it finds that it hnh wilfully, fooliflily and obftinately been its own de- -

B2 ftroyer:

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ftroyer: But the (elf loathing of the truly fenitent^ hath thffe following properties.

i. It proceedeth from the predominant Love of God 3 whom we have abufed and offended : The more we Love him, the more we loath what is contrary to him.

2. It is much excited by the obfervation and fenfe of his exceeding mercies^ aad is conjunct with Gra.-titude.

3. It contiriueth and encreafeth under the greatr eft affurance of forgivenefs, and fenfe of love $ and dyeth not when we think we are out of danger.

4. It containeth a Loathing of fin as fin ( and a Love of Holinefsasfuch) and not only a: love of eafe and peace, and a loathing of fin as the caufe of fuffering.

5. It refolveth the four againft returning to its former courfe, and refolveth it for an entire devoted-nefs to God for the time to come.

6. It deeply engageth the penitent in zconfUU againft the flefh, and maketh him vi&orious •, and fetteth him to werkin a life of holinefs as his trade and principal bufinefs in the world.

7 V It bringeth him to a ddightm God and holinefs -, anda delight in himfclf ^ (o far as he findeth God, and Heaven, and Holinefs within him .* He can with fome comfort and content own himfelf and hlsconverfation, fo far as God, ( victorious againft. his carnal felf) appeareth in him. For as helovettt Chrjft in the re(l of his members, fo muft h** in himfelf. And this is it tbn (elf-loathing doth prepare for,,

This muft be the [elf-loathing that muft afford you,

comfort,.

A Sermon of Ifypentance.

comfort, as a penitent people in the way to reftora-tion.

Where you fee it is implyed, that materially it containeth thefe common ads. i. Accusing and Condemning thoughts againft our felves. It isajudg-ingof our felves, and makes us call our felves with Paulyfooltjh, disobedient, deceived, yea mad ( as Afts 26. 11.) and with David to fay, / have done fooltfh-ly, 2 Sam. 24.10. 2. It containeth a deep diftafte, and difpleafure with our felves 7 and a heart-rifwg againft our felves. 3. As alfo an holy indignation againft our felves •, as apprehending that we have plaid the enemies to our felves and God. 4. And it poffeffethuswith^r/V/and/r^/^atourmifcarriages. So that a foul in this condition is lick of it felf, and vexed with its felf-procured woe.

2. Note alfo, that when felf-loathing proceedeth from meer conviftton, and is without the Love of God and holinefs, it is but the tormentor of the foul, and runs it deeper in to fin 5 provoking men hereto deftroy their lives •, and in hell it is the never dying worm.

3. Note alfo, that it is £ them/elves ] that they arefaidto loath: becaufeitis our felves that conference hath to do with, as tvitnefs and as judge : It is cur felves that are naturally neareft to our felves 7 and our own affairs that we are moft concerned in. It is cur felves that muft have the Joy or: Torment: and therefore it is our. own aftiom and eftate that we have firft to mind. 1 hough yet as Magiftrates, Mi-mfters, and neighbours , we muft next mind others, and muft loath iniquity wherever we aieet it 5 and a

B 3 vile

A Sermon of ^Repentance.

vile perfon muft be contemned in our ejes, while we bo* ncurthem that fear the Lord, Pfal.i 5. 4.

And as by Nature, fo in the Commandment, God hath given to every man the firft and principal care and charge.of himfelf, and his own falvation, and confequently of his own ways. So that we may with lefs fufpition loath our [elves , then others -, and are more obliged to do it.

4. Note alio, that it is not for our troubles,or our difgrace, or our bodily deformities or infirmities, or for our poverty and want, that penitents are faid to loaththemfelves : But for their iniquities and abomi-nations. For i° this loathing is a kind of fa/lice done upon our felves 5 and therefore is exercifed not for mecr infelicities, but {ox crimes. Confcience keepeth in its own Court, and medleth but'with moralevils , which we are confeious of. 2 0 And alfo it is fin that is loathedby God, and makes the creature loathfem in his^j : And Repentance conformeth the foul to God, and therefore caufeth us to loath as he doth,and on his grounds. And 3 0 there is no Bvilbwt fin, and that which fin procureth. And therefore it is for fin that the penitent baths himfelf.

5. Note alfo, that it is here implyed, that till Repentance, there was none of this Remembring of fin, and Loathing of themfelves, They begin with our converfion, and (as fore-defcribed) are proper to the truly penitent. For (toconfider them diftinft-ly ) i° The deluded foul that is bewitched by its own concupifcence , is fo taken up with Remembring of his flejhlj pleafures, and his alluring objeffs, and his honours> and his earibh bnfmifes and .ftwe, that he

hath

A Sermon of Repentance.

hath no mind or room for the Remembring of his foolifh odious fin, and the wrong that he is doing to God and tohimfelf. Death is oblivious : and Sleep hath but a diftrafted uneffedual memory 5 that ftirreth not the bufie dreamer from his pillow , nor difpatch-eth any of the work he dreams of. And the unconverted are afieep and dead in fin. The crowd of cares and worldly bnfinefles $ and the tumultuous noifeof foolifh fports 5 and other ienfual paflions and delights, do take up the minds of the unconverted , and turn them from the obfervation of the things of greateft everlafting confeqnence. They have a memory for fin and thzflefh, to which they are alive; but not for things fpiritual and eternal, to which they are dead. They Remember not God himfelf as God > with' any effectual remembrance: Cod is not in all their thoughts, Pfalm 10.4. They live as without him in the world , Eph. 2. 12. And if they rijtomber not GW,they can-notrememberfinasfin, wHWfmalignity lyeth in its oppofitiontothej^/// and Holinefs of God. They forget tkemfelves , and therefore cnufl: needs forget their finfulneft : Alas 5 they remember not ( effectually and favingly) what they are, and rvhj they were made> and what they art daily nouri/heJ and preserved for, and whatbufinefs they have to do here in the world. They forget that they have fouls to fave or lofe • that muftlive in endlefs joy or torment: you may fee by their carelefs and ungodly lives \ that they forget it. You may hear by their carnal frothy fpeech, that, they forget it. And he that remembreth not himfelf, remembieth net his own concernments. They forget the end to which they tend : The life which

they

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they mud live for ever. The matters everlafting (whole greatnefs and duration , one would think fhould fo command the mind of man, and take up all his thoughts and cares, in defpight of all the little trifling matters that would avert them, that we fhould think almoft of nothing elfe 3 yet ) tbefe, even thefa that nothing but deadnefs or madnefs fhould make a reajonahle creature to forget, are daily forgvttenby the unconverted foul 3 or uneffeftaally remembred. Many a time have I admired s that men of reafon that are here today, and inendlefs joy ormifery to morrow, fhould be able to forget fuch unexpreffible concernments! Me thinks they ihould eafier forget to rife, or drefs themfelves, or to eat or drink, or any thing, then to forget an endlefs life, which is fo undoubtedly certain, and (0*00% A man that hath a canfe to be heard to morrow^ in which his life or ho-nour is concerned, can^t forget it : A wretch that is condemned tocie tomSfow, cannot forget it. And yet poor finners : that are continually uncertain to live an hour, and certain fpeedily to fee the Majefty of the Lord, to their unconceivable joy or terrour, as Aire as now they live on earth.can forget thefe things for which thev have their memory •, and which one would think fhould drown the matters of this world, as the report of a Canon doth a whifper, or as the Sun i bfcureth the pooreit glow-worm. O wonderful Rapidity o- an unrenewed foul! O wonderful folly and d.ftra&edncfs of the ungodly ! That ever men can forget^ I fay again, that they can forget ', eter-na joy eternal woe, ancuhe eternal God, and the place of their eternal unchangeable abode, when

they

A Sermon of Repentance,

they ftand even at the door, and are paffing in, and there is<but the thin vail of flefli between them and that amazing fight, that eternal gulf 5 and they are daily dying, and even ftepping in. O could you keep your honours here for cver$ could you ever wear-that gay attire, and gratifie your flefh with meats, and drinks, and fports, and lufts 5 could you ever keep your rule and dignity , or your earthly life in any Jlate, you had fome little ^wexcufe for Rot/v-membring the eternal things, (asa man hath, that preferreth his candle before the Sun ;) But when death is near and inexorable , and you are fure to die as you are fure you live 5 when every man of you that fitceth in thefe feats to day can fay , [ / mnft fborjly be in another world, where all the pomp and plea-fure of this werld will be forgotten^ or remembred hut as my fin and folly ] one would think it were impofible for any of you to be ungodly $ and to Remember the trifles and nothings of the world, while you forget that everlafling All^ whofe reality, neceffity, magnitude, excellency, concernment and duration, are fuch, as fliould take up all the powers of your fouls, and continually command the fervice and attendance of your thoughts, aganft all Seekers , and contemptible competitors whatfover. But, alas, though you have the greatefl helps (in fubferviency to thefe commanding objeds ) yet will you not Remember the matters which alone deferve remembrance. Sometimes the Preachers of the Gofpel do call on you to Remember •, to Remember your God, your fouls , your Saviour , your ends and everlafting ftate , and to r*-number your mifdoings ^ that you may loath your J'elves,

C and

and in Returning may find life: But fome either fcorn them, or quarrel with them, or deep under their moft ferious and importunate folicitations, or carelefly andftupidlygive them the hearing, as if they fpoke but words of courfe, or treated abo.ot uncertain things , and fpoke not to them from the God of heaven , and about the things that every man of you (hall very (hortly fee or feel. Sometime you are called on by the voice of conference within, to r*#;<?w£<T the unreafonablenefs and evil of your wayes : but conference is filenced, becaufe it will not be conformable to your lufts. But little do you think what a part your too-late awakened con-jcience hath yet to play , if you give it not a more fober hearing in time. Sometime the voice of common calamities^ and National or local judgements do call on you to remember the evil of your wayes : But that which is fpoken to 4//, or many, doth feem to mofl of them as fpoken unto none. Sometime the voice of particular judgements^ feizing upon your families, perfons or eftates, doth call on you to remem-her the evil of your wayes : And one would think the rod fhould make you hear. And yet you moft difregardfully go on, or are only frightened into a few good purpofes and promiles , that die when health and profperity revive. Sometime God joyn-ethall thefe together, and pleadeth both by word and rod, and addeth alfo the inward pleadings of his Spirit : He fets your (ins in order before jou^ Pfal. 50.21, and expoftulateth with you the caufe of his abufed love, defpifed Soveraignty and provoked Juftice 5 and asketh the poor/inner, Haft thou done

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well to wafte thy life in vanity * to ferve thy flefh * to forget thy God, thy foul, thy happinefs '. and to thruft his fervice into corners , and give him but the odious leavings of the flefh < ] But thefe pleas of God cannot be heard. O horrible impiety / by his own creatures ! by reafonable creatures (that would fcorn to be called fools or mad men ) the God of heaven cannot he heard. The brutifh, paflionate, furious finners, will not Remember* They will not Remember •, what they have done, and with whom it is that they have to do, and what God thinks and faith of men in their condition • and whither it is that the flefh will lead them < and what will be the fruit and end of all their lufts and vanities sf and bow they will look back on all at laft ? and whether an holy or a fenfual life will be fweeteft to a dying man * and what judgement it is that rhey will all be of, in the controverfie between the flefh and fpirit, at the later end; Though they have life, and time, and reafon for thefe ufes, we cannot entreate them, to confider of thefe things in time. If our lives lay on it, as their falvation,which is more, lyeth on it we cannot intreate-them. It we fhould kneel to them , and with tears be'eech them , but once a day, or once a week, co beftow one hour in ferious confideration of then latter end, and the everlafting ftateof Saints and (inners, and of the equity of the holy wayes of God, and the iniquity ot their own, we cannot prevail with them, i ill the God of heaven doth overrule them, we cannotprevatl. The witnefs that we are forc't to besr, is fad : It is fad to us : but it will be (adder to thefe rebels, that fhall one day know,

C 2 that

that God will not be out-faced $ and that they may fooner (hake the ftable earth, and darken the Sun by their reproaches, then out-brave the Judge of all the world , or by all their cavils, wranglings or (corns, efcape the hands of his revenging Ju-ftice.

But if ever the Lord willfave thefe fouls, he will bring their midoings to their remembrance. He will make them tbihk of that , which they were fo loth to think on. You cannot now abide thefe troubling, and fevere meditations : The thoughts of God, and Heaven, and Hell, the thoughts of your fins, and of your duties, are mdancholly unwelcome thoughts to you : But O that you could foreknow the thoughts that you fhall have of all thefe things! Even theproudeft, fcornful, hardened (inner that heareth me this day, (hall (hortly have fuch a Remembrance , as will make him wonder aihis pre-fent blockithnefs. O when theunrefiftible power of heaven (hall of en all your (ins before you , and command you to remember them , and to remember the time , and place, and perfons, and all the circumftances of them, What a change will it make upon the mod ftout or ftubborn of the fons of men '. What a difference will there then be between that trembling felf-cormenting foul, and the fame that now in his gallantry can make light of all thefe things, and call the meffenger of Chrift that warneth him , a Puri-tane or a doting fool! Your memories now are [omc-what fub>e& to your wills $ and if you will not think of your own, your chief ', your everlafUng concernments, you may cheefe* If you will cboofe rather to

employ

employ your noble fouls on beaftly lufts , and watte your thoughts on things of nought, you may take your courfe , and chafe a feather with the childifh world, till overtaking it, you fee you have loft your labour. But when fuftice takes the work in hand, your Thoughts (hall be no more fubjeit to your Wills : You {hall then Remember that which you are full loth to remember •, and would give a world that you csuld forget. Oh then one cup of the waters of oblivion, would be of uneftimable value to the damned I O what would they not give that they could but forget the time they loft, the mercy they abufed, the grace which they refufed, the holy fervants of Chrift whom they defpifed , the wilful fins which they committed , and the many duties which they wilfully omitted ! I have oft thought of their cafe £ when I have dealt with melancholy or defpairing perfons. If I advife them to caft away fuch thoughts, and turn their minds to other things, they tell me they cannot •, it is not in theiv power 5 and I have long found, that I may almoft as well perfwade a broken head to give over aking. But when the holy God (hall purpofely pour out the vials of his wrath on the consciences of the ungodly, and open the books, and (hew them all that ever they have done, with all the aggravations , how then fhall thefe worms be able to refift i

And nowlbefeechyouall confider 5 is it not better to Remember your fins on earth, then in hell I before your Ph^tian , then before your

C 3 fudge ?

$udge ? for your cure , then for your torment f Give me leave then, before I go any further , to addrefs my felf to you as the MefTenger of the Lord, with this importunate requeft, both as vou ftand here in your/>r/i/*>e 3 and in your publickci-pacities. In the name of the God of Heaven I charge you Q Remember the lives that you have led : Remember what you hive been doing in the world ! Remember how you have fpent your time: and whether indeed it is God that you have been ferving, and Heaven that you have been feeking, and Holinefs and Righteoufnefs that you have been pra&ifing in the world till now ! Are your fins to fmall, fo venial, fo few, that you can find no employment on them for your memories { Or is the offending ot the Eternal God, fo flight and fafe a thing, as not to need your confederation * God forbid you fhould have fuchatheifhcal conceits! Surely God made not his Laws tor nought; nor doth he make fuch a ftirby his Word, and MefLngers. and Providences agamft an h^rmlcfs thmg t Nor doth he threaten Hell to menf >r frmll iadrflfc ent matters: NordidChr.ft need t > have dyed, and done all that he hath done to cure a'mall and iafe difeafe. Surely that which eta God of heaven is pleafed to threaten with everlafting puniihment, the greateft of you all (hoa!d vouchfafe to thi-.k on, and with greateft fear and fobernefs to remember.

It is a pittiful thiag-that with men y with Gentle-me* 7 with frofefjed QhrifiUns , Ggds matters, and

their

their own matters , their greatefl matters, fliould feem unworthy to be thought on 5 when they have thoughts for their honours, and their lands, and friends •, and thoughts for their children, their fervams , and provifion -, and thoughts for their horfes, and their dogs, and fports ! 1$ God and Heaven lefs worth then thefe i Are death and Judgement matters of lefs moment i Gentlemen , you would take it ill to have your wifdom undervalued, and your reafon queftioned: For your Honour fake do not make it contemptible yoar felves, in the eyes of all that are truly wife. It is the noblenefs of objecls that rauft ennoble ^our faculties-^ and the bafenefs of obje&s doth debafe them. If bratifh ob]?£ls be your employment and delight, do I need to tell you what you make your felves f If you wcjuld be noble indeed, let God and everlafting Glory be the object of your faculties : If you would be Great , then dwell on Greateft things : If you would be High , then feekthe things that are above , and not the fordid things of earth, Col. 3. 1,2,3. And if you would be fafe , look after the enemies of your peace -. and as you had Thoughts of fin that led you to commit it, entertain the Thoughts that would lead you to abhorr it. O that I might have now but the grant of this reafonable requeft from you, that among all your Thoughts, you would beftow now and then an hour in the ferioas Thoughts of your mifdoings, and foberly in your retirement between God and your fouls, Remember the paths that you have trod •, and whether

yoa

you have lived for the work for which you were created * One fober hour of fuch employment might be the happyeft hour that ever you ipent, and give you more comfort at your final hour, then all the former hours of your life : and might lead you into that new and holy life, which you may review with everlafting comfort.

Truly, Gentlemen, 1 have long obfervedthat Sauns advantage lyeth fo much on the brutijh fide, and that the work of mans Converfion, and holy Converfation , is fo much carryed on by Gods exciting of our Rea(on $ and that themife-ryof the ungodly is, that they have Re a (on in faculty, and noun u(e, inthegreateft things, that I perfwade you to this duty with the greater hopes: If the Lord will now perfwade you but to retire from vanity, and foberly exercife your Reafon , and Confider jour vbayes > and fay, What have tve done ? and What is it that God would have us do ? and What (halltve wifhrve had done at lafl f I fay, could you now but be prevailed with, tobeftow as many hours on this work , as you have caft away inidlenefs, orvvorfe, I (hould not doubt, but I fhould (hortly fee the faces of many of you in Heaven, that have been recovered by the ufe of this advice. It is a thoufand pitties, that men that are thought wife enough to be entrufted w r ith the publick fafety, and to be the Phyfitians of a broken State, (hould have any among them that areuntrufty to their God, and have not the Reafon to Remember their mi(d$ings, and prevent the danger of their immortal fouls. Will you fit all

day

day here, to find out the remedy of a difeafed Land 5 and will you not be intreated by God or man, to fit down one hour, and find out the dif-eafe of, and remedy for your own fouls ? Ate thofe men like'y to take care of the happinefs of fo many thousands, that will ftill be fo carelefs of themfelves ? Once more therefore I entreate you, Remember jour misdoings , left God remember them ; And blefs the Lord that called you this day, by the voice of Mercy, to Remember them upon terms of Faith and Hope. Remem-brcd they mu(l be firft or laft : And believe it, this is far unlike the fad remembrance at Judgement, and in the place of woe and defpera-tion.

And I befeech you obferve here, that it is your own mifdoings that you muft Remember. Had it been only the fins of other men y especially thofe that differ from you, or have wronged you, or ftand again ft your inter eft , how eafily would the duty have been performed f How little need fliould I have had to prefs it with all this importunity < How confident fliould I be, that I could convert the moft^ if this were the Converfion i It grieves my foul to hear how quick and conftant high and low, learned and unlearned are at this uncharitable contumelious remembrinv of the faults of others : how cunningly they can bring in their infmuated accufattons : how odioufL they can aggravate the fmalleft faults, wheie difference caufeth them to diftafte the perfon : how

D ordi-

ordinarily they judge of a&ions by the perfons, as if an) thing were a crime that is done by fuch as they diflike,and all were vcrtue that is done by thofe that fit their humours : How commonly Brethren have made it a part of their fervice of God, to fpeak or write uncharitably of his fervants-, labouring to deftroy the bearers cbari:% which had more need in this unluppy time, of the bellows then the water ! How ufual it is with the ignorant that cannot reach the truth, and the impious that cannot bear it, to call fuch Hereticks that know more then themfeives $ and to call fuch Treciftans^ Puritanes, ( or fome fuch name which Hell invents, as there is occafion ) who dare not be fa bad as they ! How odious, men pretending to much gravity, learning and moderation, do labour to make thofe that are dear to God $ and what an art they have to widen differences, and make a fea of every lake 5 and*that perhaps under pretence of blaming the uncharitablenefs of others! How far the very Sermons and dif-courfes of fome learned men are from the com* mon rule of doing as we would be done bj : and how loudly they proclaim that fuch men love not their neighbours as themfehes • the moft uncharitable words feeming moderate which the) give ; and all called intemperate that fivoureth not of flattery, which they receive ! Were I calling the feveral exafperated factions now in England, to remember the mifdoings of their fuppofed adver-faries > vvhat full-mouth'd and debafing Con-

feflions

teflions would they make ? What monfters of Herefie, and Schifm, of impiety, treafon and rebellion, of perjury and perfidioufnefs , would too many make of the faults of others , while they extenuate their Ovn to almoft nothing ! It is a wonder to obferve, how the cafe doth alter with the moft, when that which was their adverfaries cafe, becomes their own. The very prayers of the godly, and their care of their falvation, and their fear of finning, doth fecm their crime in the eyes of fome that eafily bear the guilt of fwearing, drunkennefs, fcnfmlity, filthincfs, and ne^left of duty, in tbemfelves , as a tolerable burden.

But if ever God indeed convert you, (though you will pitty others, yet) he will teach you to begin at home, and take the beam out of your own eyes, and to cry out, Q / am the miferablt firmer, ]

And left thefe generals feem inefficient for us to confefs on fuch a day as this, and left yet your memories (hould need more help , is it not my duty to mind you of fome particulars i which yet I (hall not do by way of accufation, but of en-quiry : Far be it from me to judge fo hardly of you, that when you come hither to lament your fins, you cannot with patience endure to be told of them.

1. Enquire then, whether there be none among you that live a fenfual carelefs life $ cloaibed with the beftj and faring delfcioujly every hy f in

D 2 gluttony

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gluttony or drunkenness , chambering and wanton-nefs^ jlrtfe or envying, not putting on Cbrift , nor walking in the Spirit , but making provision for the /¥f/7;, to fat is fie the lufls thereof\ Rom. 13. 13,14. Is there none among you that fpend your precious time in vanities, that is allowed you to prepare for life eternal { that have time to wade in complements and fruitlefs talk and vifits -, in gaming and unneceflfary recreations, in exceffive feaftingand entertainments, while God is neg-le&ed , and your fouls forgotten , and you can never find an hour in a day, to make ready for the life which you muft live forever. Is there none among you that would take that man for a Puritan or Hhanatick, that (hould employ but half fo much time for his foul, and in the fervice of the Lord, as you do inunneceflary fports and pleafures, and pampering your flefli ?- Gentlemen, if there be any- fuch among you , as you love your fouls, Remember your m (doings, \and bewail thefe abominations before the Lord, in this day of your profefled humiliation.

2. Enquire whether there be none among you, that being ftrangers to the New birth , and to the inward workings of the Spirit of Chrift upon the foul, do alfo diflafle an holy Life, and make it the matter of your reproach, and pacifie your accufing confeiences with a Religion m^de up of meer words, and heartlefs out-fide, and fo much obedience as your fleflJy pleafures will

admit 5

A Sermon of Repentance.

21

admit * accounting thofe that go beyond you , efpecially if they differ from you in your modes and circumftances, to be but a company of proud, Pharifiucal, felf-conceited hypocrites, and thofe whomyoudefiretofupprefs. If there fhould be one fuch perfon here, I would entreat him to remember, that it is the folemn affeveration of our Judge, that Except a man be converted* and be born again, of water and the Jpirit, he cannot enter into the Kingdom of heaven. Joh. 3.3,5. Mat. 18. 3. That if any man have not the Spirit of Chnft, he is none of his, Rom. 8. 9. That // an) man be in Chriji , he is a new creature 5 old things are pafl away, and all things are become new, 2 Cor. 5.17. That without holinefs none jhallfee God, Heb. 12.14. That the wifdom that is from above , is firjl Pure and then Peaceable, Jam. 3.17. That God is a fpi-rit , and thej that worjhtp him, muft worfhip him in jp/rit and in truth, John 4. 23, 24. That they wsrjhip in vain , that teach for DocJrines the commandments of men, Mat. 15. 8,9. And that Except your righteoufnefs exceed that of the Scribes And Pharifees, jou fhalltn no wife enter into the Kingdom ef heaven, Matth. 5.20. And I defire you to remember that its hard to kick again ft the pricks 5 andtoprofperin rage again ft the Lord : and that its better for that man that offendeth one of his lit tit ones? to have had a mill-ftone faftened to his neck , And to have been cafi into the bottom of the Sea > Matth. 18. 6. It is a fure and grievous condemnation, that waiteth for all that wstbemfelves

unholy : but to the haters or defpifers of the holy Laws and Servants of the Lord, how much more grievous a puni(hment is referved f

3. Enquire alfo, Whether there be none among you, that let loofe your paflions on your inferiours, and opprefs your poor Tenants, and make them groan under the task , or at leaft do little to relieve the needy, nor ftudy not to ferve the Lord with your eftates, but facriflceall to the pleafing of your flefli, unlefs it be fome incon-fiderable pittance , or fruitle r s drops, that are unproportionabletoyour receivings. If there be any fuch, let them Remember their iniquities, and cry for mercy, before the cry of the poor to heaven, do bring down vengeance from him that hath promifed, to hear their cry, andfpeedily to avenge them, Luk. 1 %, 7,8.

4. Enquire , Whether there be none that live the life of Sodvm, in Pnde, fulnefs of bread andidlcnefst Ezek. 16. 49. and that are not pufc up with their eftates and dignities, and are ftrangers to the humility. meeknefs, patience, and felf-denyal of the Saints : That ruffle in bravery , and contend more zealoufly for their honour and preheminence, then for the honour and intereft of the Lord. For pride of apparel, it was wont to be taken for a childiih or a wo-manifhkind of vice, below a man; but its now oblerved among the gallants, that (except in fpots) the notes of vanity are more legibly written on the hair and drefs of a multitude of

effe-

effeminate males, then on the females j proclaiming to the world that pride , which one would think even pride it (elf fliould have concealed 5 and calling by thefefigns to the beholders toob-ferve the emptynefs of their minds, and how void they are of that inward worth, which is the honour of a Chriflian, and of a man.* It being a marvel to fee a man of Learning, gravity, wifdom, andthefearof God, appear in fuch an antickdrefs.

I have done with the firft part [ the Remem-bring of jour own evil rvajes and dotngs. "] I be-feech you pra&ically go along with me to the next 3 [ The loathing of jour felves in your own eyes , for all jour iniquities and abominations.

Every true Convert doth thus loath himfelf for his iniquities 5 and When Cod will reffore a pu-mjhed people upon their Repentance , he bring-eth them to this loathing of tbemfelves.

1. A converted foul hath a new and heavenly Light to help him, to fee thofe matters of humbling ufe, which others fee not.

2. More particularly, he hath the knowledge of fin 3 and of himfelf He feeth the odious face of fin, and feeth how much his heart and life, in his finful dayes abounded with it, and how great a meafure yet remains.

3. He

zq. A Sermon of ^pentance.

3. He hath feen by Faith the Lord himfelf.-The Majefty , the holinefs, the jealoufie, the goodnefs of the eternal God whom he hath offended * and therefore muft needs abhorr him-feIf\ John 42,6.

4. Hehathtafted of Gods d fpleafure again ft him for his fin already. God himfelf hath fet it home, and awakened his confcience , and held it on, till he hath made him underfland that the confuming fire is not to be jefted with.

5. He hath feen Cbrift Crucified , and mourned over him. This is the glafs that doth moft clearly (hew the uglinefs of fin .• And here he hath learned to abhor himfelf.

6. He hath fore feen by Faith the End §f fin 5 and the doleful recompence of the ungodly : His faith beholdeth the mifery of damned fouls , and the Glory which finners caft away. He heareth them before-hand repenting and lamenting , and crying out of their former folly, and wiftiing in vain that all this were to do again, and that they might once more be tryed with another life 3 and refolving then how holily, how felf-denying-ly they would live ! He knows if fin had had its way , he had been plunged into this hellifti mifery himfelf, and therefore he muft needs loath himfelf ftrbU iniquities .

7. More-

7. Moreover the true Convert hath had the live-licfttaft of mercy; of the blood of Chrift$ of the offers and Covenant of grace •, of reprieving mercy •, oipardoning mercy •, ot healing and preserving mercy •, and of the unfpeakable mercy contained in the pro-mtfe of everUJling life: And to find that he hath finned againft all this mercy, doth conftrain him to ab-horre himfelf.

8. And it is only the true Convert that hath a new and holy nature, contrary to fin-, and therefore asamanthathaththe^^r^doth loath himfelf be-caufe his nature is contrary to his difeafe, io is it (though operating in a freer way) with a converted foul as to the Leprofie of fin. Oh how he loaths the remnants of his pride and paflion $ his excefliv e cares, defiies, and fears •, the backwardnefs ot his foul to God and Heaven ! Sin is to the new nature of every true Believer, as the food of a Swine to the ftomack of a man % if he have eaten it, he hath no reft till he hath vomited it up -, and then when he looketh on his vomit, he loatheth himfelf to think how long he kept fuch filth within him 7 and that yet in the bot-tome there is fome remains.

p. The true Covert is one that is much at, home •, his heart is the Vineyard which he is daily dreffing 5 his work is ordinarily about it • and therefore he is acquainted with thofeiecrtt fins, and daily failings, which ungodly men that are ftrangers to themfelves, do not obferve, though they have them in dominion.

10. Laftly, A ferious Chriftian is a workman of the Lords, and daily bufie at the exercife of his gra-

-5 ces;

ces •, and therefore hath occafion to obferve his weak-nefles, and failings^ and from fad experience is forced to abhorrehimfelf.

But with carelefs unrenewed fouls it js not fo •, fome of them may have a mild ingenuous difpofition 5 and the knowledge of their unworthinefs 5 and cufio-marily they will confeis fuchfins ; as are fmall difgrace to them, or cannot be hid •, or under the terrible gr'pes of conscience, in the hour ofdiftrefs and at the approach of death, they will do more-, and abhorre themfelves perhaps as Judas did-, or make a contained confeilion through the power of fear. But fo far are they from this loathing of themfelves for all their iniquities, that fin is to them as their element^ their food, their nature, and their friend..

And now, Honourable, Worthy and beloved auditors, it is my duty to enquire, and to provoke you to enquire, whether the Reprefentative body of the Commons of England, and each man of you in particular, be thus affedted to your felves or not. It concerns you to enquire of it, as you love your fouls, and love not to fee the death-marks of impendence on them. It concerneth us to enquire of it, as we love you and the Nation, and would fain fee the marks of Gods return in mercy to us, in your felf-loathing and return to God. Let confidence fpeak as before ^he Lord that fees your hearts and will lhortly judg you : Have you had fuch a light of your naturall and aduall fin and mifery, of your negleftofGod, your contempt of Heaven, your lofs of precious nafty time, your worldly, flefhly, fenluall lives, and your omiifion of the great and holy works which you were

made

made for •, have you had fuch a fight and fenfe of thefe, as hath filled your fouls with fliame and farrow? and caufed you in tears or hearty grief to lament your finfull carelefs lives,before the Lord. Do you loath your felves for all this, as being vile in your own eyes,and each man hyjyhat a wretch was 1 f what an unreasonable [elf- hating wretch, to do all this againft myfelf? what an unnatur all wretch I what amonller of rebellion and ingratitude ', to do all this again ft the Lord $f love and mercy ? what a deceived foolijl) wretch I to preferre the p leafing of rny lujt and fenfes, a pleafure that perianth in the fruition, and is paft as foon as its received, before the manly pleafures of the Saints y and before the fouls delight in God, and before the unjpeakable everlaHing pleafures I was there any comparifon between the bruitifh pleafures of tht flefh, and thsjpirituall delights of a believing foul, in looking to the endles pleafure which we [hall have with all the Saints and Angels in the glorious pre fence of the Lord. Was God and glory worth no more, then to be cafi afide for fatiating of an unfatisfiable flefh andfand e! and to he fold for a harlot, for a forbidden cup, for a little aire of popular applauf, or for a burdensome load of wealth and power, for fo fhort a time ? where's now the gain andpleafure of all my former fins ! what have they left but a sling behind them ? Bow neer is the time when my departing foul mu ft lookback on all the plea-futes and profits that ever I enjoyed, as a dream when one awaketh •, as ddufory vanities, that have done all for me that ever they will doe, and all is but to bring my flefh unto corruption (Gal.6.8.^ and my foul to this diftrejfing grief and fear I Add then I muB fwg and

E 2 laugh

laugh no more I I mnjt brave it out in pride no more! Imuji know the flexures oftheflejh m morel but be levelled with the poor eft, and my body laid in loathfome darknefs, and my foul appear before that God whom I fo wttfutiy refufed to obey and honour. O wretch that I am ! where was my under fan ding, when I plaid fo boldly with the flames of hell, the wrath of God, the pcifonoffn! when God flood by and yet I finned} when confidence did rebuke me, and yet I finned! when Heaven or hefi were hard at hand, and yet I finned I when to pleafe my God and fave my foul I would not forbear a filthy lujt, or a forbidden vanity of no worth ! when I would not be perfrvaded to a holy, heavenly, watchfttH life, though all my hepes of Heaven lay on it. I am afl)amedof my [elf : I am confounded in the remembrance of my wilfall felf-defiroying folly ! I l oa th my felf for all thefe abhominations : 0 that I had lived in beggery and rags, when I lived in fin : and 0 that I had lived with God in a prison or in a wildernefs, when I refufed a holy heavenly life, for the love of a deceit-full wo*ld I Wid the Lord but pardon what ispafi, I am rcfolved through his grace to dofo no mere, but t$ loith that filth that I took for pleafure, and to abhorrt the fin that I made my fport; and to die to the glory and riches of the world, which I made my idoll 7 and to live entirely to that God that I did fo long and fo unworthily negleff •, and to [eek that treasure, that King-dome, that delight, that mil fully fat is fie my expectation, and anfwer all my care and labour, with Juch infinite advantage. Holmefs or nothing fhall be my work and life 5 and Heaven or nothing ft allbe my portion and

Thefe

Thefc are the thoughts, the affe&ions the breathing of every regenerate gracious foul. For your fouls fake enquire now. Is it thus with you i or have you thus returned with ftlf-loathing to the Lord, and firmly engaged your fouls to him at your enterance into a holy lite < I muft be plain with you Gentlemen, . or I (hall be unfaitbfull •, and I muft deal clofely with you, or I cannot deal honeltly and truly with you. As fure as you live, yea as lure as the word of God is true, you muft all be fuch converted men, and loath your [elves for your iniquities, or be condemned as impenitent to everlafting fire. TO hide this from you, is but to deceive you, and that in a matter of a thou-fand times greater moment then your lives. Perhaps I could have made {hift, inftead of fuch ferious admonitions, to have wafted this hour in flafhy"oratory, and neat expreftions, and ornaments of reading, and other things that are the too common matter of oftentation, with men that preach Gods word in jeaft, and believe not what they are perfwading others to believe. Or if you think / could not, I am indifferent, as not much afteding the honour of being able, to offend the Lord, and wrong your fouls, by dallying with holy things. Flattery in thefe things of foul concernment, is a felf-ifli vilany, that hath but a very fhort reward 7 and thofe that are pleafed with it to day, may curfe the flatterer for ever. Again therefore let me tell you, C that which I think you will confefs,) that it is not your greatnefs, nor your high looks, nor the gallantly of your fpirits that fcorns to be thus humbled, that will ferve your turn when God (hall deal with you, or fave your carcaffes from rottennefs andduft, or

E 1 yQiir

^o <iA Sermon ofHepentance.

your guilty fouls from the wrath of the Almighty. Nor is it your contempt of the threatnings of the Lord, and your ftupid negleft, or fcoming at the meflage, that will endure, when the Hidden unrefi-ftible light (hall come in upon you and convince you, or you (hall fee and feel what now you refufed to believe ! Nor is it your outfide hypocriticall Religion, made up of meer words or ceremonies, and giving your fouls but the leavings of the flefh, and making God an underling to the world, that will do any more to fave your fouls, then the picture of a feaft to feed your bodies. Nor is it xhzfliffefl conceits that you ihallbe favedin an unconvertedJlate y or that you are fanttified when you are not* that will do any more to keep you from damnation, then a conceit that you {hall never die, will do to keep you here* for ever. Gentlemen, though you are all here in health, and dignity, and honour to day, how little a while is it, alas how little, till you ihallbe every man in Heaven, or hell! ( unlefs you are Infidels you dare not deny it.) And it is only Chrift and a holy life that is your way to Heaven, and only Jin, and the negleft of Chrifl and holmefs that can undo you. Look therefore upon fin as you fhould look on that which would caft you into hell, and is daily undermining all your hopes." O that that this Honourable Affembly could know it in fome meafure, as it fhall be fhort/y known ? and judg of it as men do, when time is paft, and celufi-ons vaniihed, and all men are awakened from their fleflily creams, and their naked fouls have feen the Lord? O then what Laws would you make againft fin < How fpeedily would you joyn your ftrength * againft

againft it, as againft the only enemy of our peace, and as againft a fire in your houfes, or a plague that were broken out upon the City, where you are < O then how zedoufly would you all concurre to promote the intereft of Hoiineis in the Land, and ftudioufly encourage the lervants of the Lord! How feverely would you deal with thofe, that by making a mock of Godlinefs,do hinder the falvation of the peoples fouls? How carefully would you help the Labourers that are fent to guid men in the holy path < and your felves would go before the Nation, as an example of peni-tent fclf-loathing for your fins, and hearty converfion to the Lord. Is this your duty now, or is it not? If you cannot deny it, I warn you from the Lord, do not negleft it $ and do not by your difobedieiice to a convinced conscience, prepare for a tormenting con-fcience. If you know your Mafters will and do it not, you (hall be beaten with many ftripes.

And your yublike capacity and work, doth make your Repentance and holiness needfull to others as well as to your felves. Had we none to govern us, but fuchas entirely fubjed themfelves to the government of Chrift; and none to make us Laws, but fuch as have his Law tranferibed upon their hearts, O what a happy people fhould w£ be. Men are unlikely to make flrckt Laws, againft the vices which they love and live in: or if they make them, they are more unlikely to execute them. We can expect no great help againft drunkennefs, fweariftg; gaming, filtknefs, and pro-phanenefs, from men that love thefe abominations lb well, as that they will rather part with God and their falvation, then they will let them go. All

men

men are born with a Terpentine malice and emnitya* gainft thefeedofChrift, which isrooted in their very natures. Cuftome in fin encreafeth this to more malignity •, and it is only renewing grace that doth overcome it. It therefore there fhouid be any among our Rulers, that are not cured or this mortall malady, what friendfhip can be expe&ed from them to tfie caufe and fervanis of the Lord i It you are all the children of God your lelves, and Heaven be your end, and holineis your delight and bufineis, it will then be your principall cai e to encourage it, and help the people to the happinefs that you have found your ieives. But if in any the original! (increafed ) enmity to God and godlinefs prevail, we can exped: no better (ordinarily ) from iuch, then that they oppofetheho-linefs which they hate, and do their worft to make us miferable. But woe to him that ftnveth againft his Maker. Shall the thorns and bryers be let in battailagainft the confuming fire and prevails/,*. 7,7.4, 5. Oh therefore for the Nations fake, begin at home, and caft away the fins which you would ha ve the Nation caft away / All men can fay, that Minrfitrs muft teach by their lives, as well as by their doctrines •, (and woe 10 them that do not.) And muit not Ma-giftrdtes as well govern by their lives, as by their ^Laws ? Will you make Laws which you. would not have men obey < Or would you have the peop'e to be better then your Jelves ? Or can you cxped to be obeyed by others, when you will not obey the God of Heaven and Earth your felves i We be-feechyou therefore for the fake of a poor diftrefTed Land, let our recovery begin with you. God looks

fo

fo much at the Rulers of a Nation in his dealings wirhthem, that ordinarily it goes with the people as their Rulers are. Till David had numbered the people, God would not let out his wrath upon them, though it was they that were the great offenders. If we lee our Reprefentative body begin in loathing them'felvesfor dtl their iniquities, and turning to the Lord with all their hearts, we (hould yet believe that he is returning to us, and will dej us good after all our provocations, Truly Gentlemen, it is much fromyou that we muft fetch our comfortable or fad prognefticks, of the life or death of this difeafed Land. Whatever you do, I know that it fhall go well with the righteous •, but for the happinefs or mifery of the Nation in generall, it's you that are our beft prognofti-cation. If you repent your felves, and become a holy people to the Lord, it promifeth us deliverance: But if you harden your hearts, and prove defpifers of God and holinefs, it's like to be our temporally and fure to be your etemail undoing, if faving grace do not prevent it.

And I muft needs tell you, that if you be not brought to loath your felves, it is not becaufe there is no loathfome matter in yon. Did you fee your in-fide, you could not forbear it. As I think it would fomewhat abate the pride of the moft curious Gallants, if they did but fee what a heap offlegme, and filth, and dung, ( and perhaps crawling worms) there is within them; Much more (hould it make you loath your felves, ifyoufaw thofefins that are a thoufand tunes more odious. And to inftigate you hereunto, let me further reafon with you.

F 1. You

i. You can eafily loath an enemy $ and who hath been a greater enemy to any of you, then jour felves t Another may injure -you * but no man can everlaftingly undo you, but your Jches.

2. You abhorre him that kills your deareft friends 5 and it ; s you by your fins that have put to death the

Lord of life.

3. Who is it but your felves that hath robbed you of fo much precious time, and fa much pre-cious fiu.t of Ordinances, and of all the mercies of the

Lord i

4. Who is it but your felves that hath brought you under Gods difpleafure i Poverty could not have made him loath you, nor any thing befides your

5. Who wounded Confcience, and hath raifed all your doubts and fears i was it not your finfull

wives*

6. Who is it but your felves that hath brought you fo neer the gulf of mifery < and endangered your erer-nall peace-*

7. Confider the loathfome nature of your fins, and how then can you choofe but loath year felves *

1. It is the creatures rebellion or difobedience a* gainft the abfoluteuniverftll Scve a gn.

2. It is the deformity of Gods nobleft creature here on earth-, and the ubufing of the moft noble faculties. , n

3. It is a ftain fo deep that nothing can wafhout but the blood oc Chrift. The Hood that drowned a world of finners, did nor wa(h away their fins. The fire thatconfumed the Sodomites, did not confume

their

their fins. Hell it felt can never end it, and therefore (hall have no end it felf. It dieth not with you when you die : Though Churchyards are the guiltieft fpots of ground, they do not bury and hide our fin.

4. The Church muft loath u 5 and muft caft out the finner as loathfome if he remain impenitent: and none of the fervants of the Lord muft have any friendship with the unfruitfull works of darknefs.

5. God himfelf doth loath the creature for fin, and for nothing elle but fin, Zech.u.S. My foul loathed them. Deut.32.1p. When the Lord fan it he abhor-redthem.becaufe of the provoking of his Jons and daughters."] Lev.26.30. My foul fhall abborre you.*] Pial. 78.5P. When God heard this he was wroth ', and greatly abhorred ifraeU Lam.2.7, He abhorred his very San-ffuary."] For he is of purer eyes then to behold iniquity , Hab. i. 13. In a word, it is the fentence of God himfelf, that a wicked man is loathjome and cometh to fhame, Prov.i^.J.] fo that you fee what abundant canfe of felf^abhorrence is among us.

But we are much afraid of Gods departure, when we fee how common felf love is in the world, and how rare this penitent felf loathing is.

1. Do they loath themf elves that on every occafion are contending for their honour, and exalting them-felves, and venturing their very fouls, to be higheft in the world for a little while •?

2. Do they loath themf elves that are readier to;V fitfie all their fins,or at leaft extenuate them,then humbly confefs them f

3. Do they loath themf elves for all their fins, that cannot endure to be reproved, but loath their friends,

F 2 and

\6 sJ Sermon of T^pewtancct

and the Minifters of Chrift that ull them of their loathfomnefs I

4. Do they loath themjelves that'take their fridc itfelf for manhood, and Chriftian humility for b&fe-nefsy and brokenxefs of heart for whining hypocrijie or folly, and call them a company of Priefl-ridden fools, that lament their fin, and eafe their fouls by free con-feflionC Is the ruffling bravery of this City, and the ftrange attyre, the haughty carriage, the feafting, idlenefsand pomp, the marks offuch as loath them-(elves for all their abhominations < why then was fafting, and fack cloth and ajhes, the badg of fuch in ancient times ?

5. Do they loath themfelves for all their fins, who loath thofe that will not do as they < and fpeak reproachfully of iuch as run not with them to the fame excefs of ryot, 1 P^.4,4. and count them precifians that dare not fpit in the face of Chrift, by wilfull finning as venturouflyand madly as themfelves.

6. Or do they loath themfelves for all their fins, that love their fins, even better then their God, and will not by all the obteftations, and commands, and intreatiesof the Lord, be perfwaded to for fake them t How farre all thefe are from this felf-loathing, and how farre that Nation is from happinefs where the Rulers or inhabitants are fuch, is eafie to conjecture.

I ftould have minded you what fins of the Land muft be rcwembred, and loathed if we would have peace and heaiing. But as the glafs forbids me, fo,. ala^ as the fins of Sodom they declare themfelves. Though through the great mercy of the Lord the

body

dA Sermon of %epentance. yj

body ofthis Nation, and the 'fober fart, have not been guilty of that Covenant-breaking pei fidioufnefs, trea-fon, fedition, difobedience, felt- exalting, and turbulence as fome have been, and as ignorant foreigners through the calumnies ot malicious adverfaries may poflibly believe, yet muft it be for a lamentation through all generations, that any of thofe that went out from /&y have contracted the guile of fuch abhominations, and occafioned the enemies of the Lord to blafpheme • and that any in the pride or ftmplicity of their hearts, have followed thecondudt of Jefuiticall feducers, they knew not whither, nor to what.

That Profanefs aboundeth en the other fide, and drunkennefs, (wearing, fornication, lafrivioufnefs, idlenefs, pride and covetoufnefs, do (till furvive the Minifters that have wafted themfelves againft them, and the labours ot faithfull Magiftrates to this day I And that the two extr earns ot Here fie and Profane-nefs, do increafe each other •, and while they talk againft each other, they harden one another, and both affiift the Church of Chrift. But efpccially woe to England for that crying fin, the fcorning of a holy life, if a wonder of mercy do not fave us. That people prof efting the chriftian Religion, fhould fcorn the diligent praffife of that Religion which themfelves profefs! That obedience to the God of Heaven, thai imitation of the example of our Saviour who canre from Heaven to teach us Holinefs, fhould not only benegle&ed, unreafonably and impipufly negle&ed, but alfo by a transcendent impious madnefs, ihculd bemade a matter of reproach ! That the, holy^Ghoft

into whofe name as the fan&ifierthefe men were'them-felves baptized, (hould not onlybe refiftcd,but his fan-dirtying work be made a fcorn! That it (hould be made a matter of derifion, for a man to preferre his foul before his body, and Heaven before earth, and God before a tranfitory world, and to ufe hisreafon in that for which it was principally given him, and not to be wilfully mad in a cafe where madnefs will undo him unto all erermty ! judg as you are men, whether hell it felf is like much to exceed fuch horrid wic-kednefs! and whether it be not an aftonifhing wonder, that ever a reafonable foul (hould be brought to fuch a height of abhominarion. That they that profefs to believe the holy Catholtke Church, and the Communion of Saints^ ihould deride the holwefs of the Church, and the Saints and their communion! that they that pray for the hallowing of Gods Name, the coming cf his Kingdom, and the doing of his will even as its done in Heaven, (hould make a mock at all this that they fray tor! How much further think you is it poflible, for wicked fouls to go in finning < Is it not the God of Heaven him felf that they make a fcorn of t Is not Holinefs his image f Did not he make the Law that doth command it •, profef-fing that none (hall fee his face without it i Heh.u. 14. O finfull Nation ! O people laden with iniquity, Repent, Repent, fpcedily and with felf-loathing Repent of this inhumane crime, left God (hould take away your glory, and enter hirrrfelf into judgment with yon, tnd plead againft ycu the fcorn that you nave cait upon the Creator, the Saviour, the fan&i-fier to whom you were engaged in your baptifmall

vows J

vows ! Left when heplagueth and condemneth you he fay, Why persecuted you me f (Ads 9.4.) Inaf much as you did it to one of the leafl of theje my brethren* ye did it unto me.~] Read Prov.i. 20. to the end. When ifrael mocked the mefjengers of the Lord, and defpifed his words, and mi jufed his Prophets, bis wrath arofe againjl his people till there was no re-medy, 2 Chron. 26.16. And O that you that are the Phyficions of this difeafed Land, would fpecial-ly call them to Repentance for this, and help them againft it for the time to come.

Having called you firft to Remember your misdoings, and fecondly to loath your felves in your own eyes for them 5 I muft add a third, That you ftop not here, but proceed to Reformation, or elfe all the reft is but hypocrifie. And here it is that I moft earneft-ly intreat this Honourable Ailembly for their beft afliftance, O make not the fore mentioned fins your own -, left you hear from God, quod minus crimine, quam abfolutione peccatnm efl. Though England hath beenufed to cry loud for liberty, let them not have liberty to abufe their Maker, and tod?rcn their fouls, if you can hinder it. optimm efl reipublic<z flatus, ubi nulla libertas deefl, nifi licemia pereundi, as Nere once was told by his unfuccefsfull Tutor. Ufe not men to a liberty of fcorning the Laws of God, left you teach them to fcorn yours: For can you expert to be better ufed then God, And cui plus licet quam far eft, pltts vult quam licet (GeH.l.17. 014.) We have all ieen the evils ot Liberty to be wanton in Religion : Is it not worfe to have Liberty, to deride Religion i If men (hall have leave to go quietly to

hell

<±A. Sermon of "Repentance,

hdlthemjelves, let them not have leave to mosk poor fouls from Heaven. The differing to the found in faith is as nothing: for what is the foaming rage of mad men to be regarded < But that in England God jhould be (e provoked, and fouls fo hindered from the pathes of life, that whoever will be converted and faved, muft be made a laughing ftock (which carnall minces cannot endure,) this is the mifchief which we deprecate.

The eyes of the Nation, and of the Chriftian world, are much upon you, fo.r.e high in hopes, fome deep,in fears, fome waiting in dubious expectations for the iflbe of your counfels. Great expeditions, in deep necelfuies, fhould awake you to the greateft care and diligence. Though t would not by omitting any neceffary dire&ions or admonitions to you, invite the world to think that I fpeak to fuch as cannot endure to hear, and that fo Honourable an Af-fembly doth call the Mtnifters of Chrift to do thofe works of their proper office, which yet they will be offended if they do •, yet had I rather erre in the defective part, then by excefs, and therefore Ihallnot prefume to be too particular. Only in genei all, in the Name of Chrift, and on the behalf or a trembling yet hoping Nation, I molt earneftly befeech and warn you, that you otm and promote the power and fraclife of Godlinefs in the Land, and that as God whofeitf;#i/?^you are ( Rom.13.4.) is a Rewarder ef them that diligently feek him, Heb.i \.6. and hath made this a pnncipall Article of our Faith • fo you would imitate yourabfolute Lord, and honour them, that fear the Lord) and encourage thtm that diligently

feek

-• -ill ••> I I

zA Sermon of Repentance.

feek him. And may I not freely tell you, that God fliould have the precedencie f and that you muft fir ft feek his Kingdom And the Righteoufnefs thereof, and he will facilitate all the reft ot your work* Surely no Powers on earth fliould be offended, that the God from whom, and for whom, and through whom they have what they have, is preferred before them •, when they fliould own no intereft but his, and what is fub-fervient to it. I have long thought that pretences of a necefiity of beginning with our own affairs, hath fruftrated our hopes from many Parliaments already : and I am fure that by delayes the enemies of our peace have got advantage to crofs our ends and attain their own. Our calamities begun in differences about Religion, and (till that's the wound that mod needs clofing: and if that were done, how caftly (I dare confidently fpeak it) would the generality of fober godly people, be agreed in things civilly and become the ftrength and glory of the Soveraign (under God <) And though with grief and fiiame we fee this work fo long undone (may we hope that God hath re-ferved it to this feafon.) Yet I have the confidence to profefs, that (as the exalting of one party by the ejection and persecuting of the reft, is the fwfull way to your dijhonour and cur ruine, [o the termes on which the differing parties moft confiderable among us, may fdfely, eafily and fuddenly unite, are very obvious • and our concord a very cafie thing, if the prudent and moderate might be the guides, and felfijl) interefis and paftion did not fet us at a further diftance then our principles have done. And to (hew you the facility of jfuch an agreement, were it not that fuch perfonal!

G matters

matters aie much liable to mifinterpretations, I fhould i tell you, that the late Reverend Primate of Ireland ^ [ contented ( in lefs than half an Jioursdebate) to five or I fix Propofuions which I offered him, as fufficient for / the Concord of the moderate Epifcopall and Pref-byterians, without forfaking the Principles of their Parties. O that the Lord would yet fhew fo much mercy to a finfull Nation, as to put it into your hearts to promote but the practice ef tbofe Chrijlian principles which we are all agreed in' I hope there is no con-troverfk among us whether God (hould be obeyed md hell avoided, and Heaven firfi fought, and Scripture be the rule and tefi of our Religion, and fin abhorred and cafi out. O that you would but further the pra<ftife ok this with all your might : We crave not of you any Lordfhip or dominion, nor riches, nor intereft in your temporall affairs: we had rather fee a Law to exclude allEcdefhfticks from all power of; force: The God of Heaven that will judg you and us, will be a righteous Judg betwixt us, whether we crave any thing unreafonable at your hands. Thefe are the fumme of our requefts : u That Ho~ Itnefs may be encouraged, and the overfpreading pro-phaneneis of this Nation effectually kept down. 2. That an able diligent Mini firy may be encouraged, and not corrupted by temporall power. 3. That Di(~ cipline may be ferioujly promoted, and Minifters no more hindred by Magistrates in the exercifeof their office,rhen Phyficionsand Schoolmafters are in theirs t, feeing it is but ^Government like theirs, confifting in the liberty of conicionable managing the w T orks of our o*vn. office that we expeft; Give us but leave to

labour

labour in Chrifts Vineyard with fuch encouragemenc as the neceflity of obitinate fouls requireth, and we will ask no more. You have lefs caufe to reftrain us from discipline then fiom preaching : for it is a more flefi-di/}leafing work that we are hardier brought to. I foretell you 5 that you fhut out me and all that are of my minde y if you would force us to ad-minifter Sacraments without Difcipline, and without the condud of our own difcretion, to whom the Magiftrate appoints it- as if aPhyficion muft give noPhyfick but by your prefcript. The antidifcipti-narian Magiftrate I could as refolutely fuffer under as the fuperjlitious ^ it being worfe to caft out Discipline, then to erre in the circumftances of it. The queftion is not, whether Biftops or no ? but whether Dtfcipline or none? and whether enow to ufe it? 4. We ear-neftly requeft that Scripture fufficiency as the teji of our Religion, and only univerfall Law of Chrijl may be maintained : and that nothing nnnecefjary may be impofed as neceffary, nor the Churches unity laid on that which will not hear it, nor ever did. O that we might but have leave to ferve God only as Chrift hath commanded us,and to go to Heaven in the fame way as the Apoftlesdid ! Thefe areourdefires; and whether they are reafotuble God will judg.

Give fir ft to God the things that are Gods, and then give Cdjar the things that are C^Jars. Let your wif-dome btfirfi pure, and then peaceable. Not but that we are reiolved to be loyall to Soveraignty, though you deny us all thefe ; whatever malicious men pretend, that is not nor flullnot be our difference. I have proved more publiktly when it was more dangerous

G a to

to publifh it, that the generality of the Orthodox fo-

ber Minifters, and godly people of this Nation, did never confent to King-killing, and refitting Sove-raign Power, nor to the change of the ancient Government of this Land ; but abhorred the pride and ambition that attempted it. I again repeat it: The blood of fome, the imprifonment and difplacing of others, the banifhment or flight of others, and the detefhtions and publike proteftations of more • the oft declared fenfe of England, and the vvarres and fad eftate of Scotland, have all declared before the world, to the fhame of calumniators, that the generality of the orthodox fober Proteftantsof thefe Nations, have been true to their allegiance, and detefters of unfaith-fullnefs and ambition in fubjedts, and refifters of he-reiie and fchifme in the Church, and of Anarchie and Democraticall confufions in the Commonwealth. And though the Land hath ringed with complaints and threatnings againft my felf, for pubLfliing a little of the mixture of Jefuiticall and Familifticall contrivances, for taking down together our Government and Religion, and fetting up new ones for the intro-r du&ion of Popery, infidelity and herefie $ yet I am allured that there is much more of this confedcracie, for the all-feeing God to difcover in time, to the fhame of Papifts, that cannot be content to write them-felves for the killing of Kings when the Pope hath once excommunicated them, and by the Decrees of aGenerall Councill at the Laterane, to depofe Princes that will extirpate fuch as the Pope calls Here-ticks, and abfolve all their fubje&s from their fidelity and allegiance, but they mult alfo creep into the

Councils

Councils and Armies of Proteftants, and taking the advantage of fuccefles and ambition, withdraw men at once from their Religion and allegiance, that they may cheat the world into a belief, that Treafons are the fruits of the Pioteftant profeilion, when thefe masked Juglers have come by night and fown and cherifhed thefe Romifli tares. As a Papifi muft ceafe to be a Papijl if he will be truly and fully loyall to tils Soveraign (as I am ready to prove againft any ad-verfary-,) fo a Protejlant mult fofarre ceaft to be.i Protectant before he can be difloyall. For Rqm.i$. is part of the Rule of his Religion. Unhappily there hath been a difference among us, which is the higher Power, when thofe that have their (hares in the So-veraignty are divided : But whether we (hould be fubjeft to the Higher Power is no queftion with us.

Gentlemen, I have nothing to ask of you for my felf nor any of my brethren as for themfeIves:But fct&t you mil he friends to ferious preaching and holy living, and will not enfnare our consciences with any unferi-ptnralt inventions of men, this I would beg of you as on my knees : i. As for thefakeofchnjl, whofe caufe and people it is that I am pleading for, i. For the fake of thousands of poor e fouls in this Land, whole falvation or damnation will be much promoted by you. 3. For the fake of thou fan as of the dear fer-vantsoftheLord, whofe eyes ara waiting to fee what God will do by your hands. 4. For your own fakes, who are undone if you dafh your felves on the rock you (hould build on, and fet againft the holy God, and turn the cries of his fervants to Heaven for deliverance from you, Zdu8.8. If you fumble on

G 3 Chrifti

$6 <zA Sermon of Repentance.

Chrift he will break you in pieces 7 but if he fall upon you he will grind you to powder. 5. For the fake of yd'tr pofterity, that they may not be bred up in ignorance or ungodlinefs. 6. For the Honour of the Nation and your felves ^ that you turn by all the fufpi-cions and fears that are raifed in the Land. 7. For the honour of found Doffrine and church Government 9 that you may not bxing fchifme into greater credit then now you have brought it to defervedfiame. For if you frown on godliness under pretence of uniformity in un-neceffary things, and make times worie then when Libertinifme and fchifme fo prevailed, the people will look back with groans and fay, what happy times did we once fee f and fo will honour fchifme, and li-bertini[me> and ufurpation, through your opprejfton. 8. Laftly, I beg this of you, for the Honour of Sove-raghty and the Nations Peace. A Prince of a holy people is mod Honourable. The intereftof holinefsis Chrifts own : Happy is that Prince that efpoufeth this, and fubje&eth all his own unto it. See Pfal. i.t, 2, & 101. &15.4. It is the confcionable, prudent, g6cfly people of the Land that muft be the glory and ftrength of their kwiull Soveraign. Their Prayers will ferve him better then the hideous Oaths and Cur-fes of- the proph me. Woe to the Rulers-that fet them I fel ves againft the intereft of Chrift and hoiinefs. Read pfdl.i. ox that makefnares tor their confciences, that they may perfecute them zsdifobedients, who are de-firous to obey their Rulers in fubordination to the Lord. See Dan. 3. & 6.5,10,13. I have dealt plainly with you, and told you the very truth. If God have now ablefiing for you and us, you will obey it: but

<±A Sermon of Repentance. q,y

if you refufe, then Icok to your felves and anfwer it if you can. I am fine in fpite of earth and hell, it (hall go well with them that live by faith.

FJ*£1S.

Aleyne Maior.

Mart is l5°-^Maii \66o. Annoque Regis QaroliJnglite, &c. duodecimo.

| T is ordered That M r ' 'Baxter be * from this Court defired to Print his late Sermon at Tauls.

Sadler,

Right Rejoycing:

OR

The Nature and Order

OF

Rational and Warrantable Ioy.

Difcovered in a Sermon preached at S c Tauls before the Lord Maior and Aldermen, and the feverai Companies of the City oi London,

On May 10.1660. appointed by both Houles

of Parliament, to be a day of folemn

Thanklgiving for Gods raifing up and

i fucceeding his Excellency,and other

Inftruments,in order to his Maje-

fties reftoration, and the fettle-

ment of thefe Nations.

By Richard Baxter.

*-■?

LONDON,

Printed by R. W. and A CM. for Francis Tjton and

tfanellnderbil^ and are to be fold ac the fign of

the three Daggers in Fleet-flreet, and at

the Bible and Anchor in Pauls

To the Right Honourable

'Thomas ^Aleym Lord Maior of the City of London,vsith. the right Worfhipfull Aldermen his brethren.

S in obedience to jour favourable invitation, this Sermon was fir ft preached, and the author confeious of his great unworthinefs, employed in fo honourable a Vvorf^ • fo is it your plea fur e ( againft which my judgement muft not here conteft ) that hath thus expofed it tothepubltcJ^view. Which yet Imujt con/eft doth not engage you in the patronage of any of the crudities andimperfe*

ftionsof this hafty worf^ It being the matter ( which is of Cjod ) that jo far prevailed for jour acceptance, as to pro-cure jour pardon of the manner, which is too much mj own. R ejoyci ngis fo highly valued even by nature, that I thought it a matter of great necefitj, to help to reBifie and elevate yourjoyes. 7 he corruption of a thing fo excellent muft needs be very bad: And it being the great and durable (jood, that muft feed all great and durable joy landfeeing thefe little tranfitorj things can caufe but li ttle andtranfitory delight: I thought it my duty to infifl moft on the great eft, on which in jour meditations jou mufi moft infill: which I repent not of e/pecially now you have given my doBrine a more loud and lafimg voice ; becaufe it is only eur Heavenly inter-eft, that may be the

matter

• matter of univerfal, continued delight, and fo thefubjeB may make the Sermon to be of the more univerfal and continue ed u[e ■- when a fubjeB oflefs excellency and duration than heaven, would have deprejjed and limited the difcourfe as to its ujefulnefs. <$J[nd alfo I was forced in this (as in allthefe fublunary things*) to eftimate the Mercy in which we did all fo folemnly rejoyce, but as a Means, which is fo far to be valued as it condu^ cethtoits end^andis fomethingor nothing as it relateth to Eternity. Since I placed my hopes above, and learned to live a life of faith, I never defire to know any mercy in any other form or nameyior yaiue h on any other account : as not ajfeUing to make fuch reckonings, which 1 daily fee obliterated in grief and /hame,by thoje that make them : andre-

membring

membring whofaid,that if we had known Qhrifl himfelf after the fiefh,hence forth Tee know him fo no more. A% it was my compafion to the phrantick^ merry world, andalfo to the felf- troubling melancholy Chriflian> and my defer e methodically to help you in your rejoycings about the great occafions of the day , which formed this exhortation to what you hear d, and chofe the fubjeH which to fome might feem le/s fmtable to the day • fo if the publication may print Jo great andneceffary a point on the hearts of any t^at had not the opportunity to hear, as Cjodfhali have thepraife,and they the joy, foyoufhall have ( under (fod) the thanks ,and I the attainment of my end, which is my reward: J refl

Your fervant in the work of Chnft, T^ickard Baxter.

Right Re joy ring.

Luke xo, 20.

Nottvithftanding in this rejoyce not, that the fpirits are [ttbjeti to yon ■ hut rather rejoyce hccaufe four names are written in heaven.

Right Honourable, Worjhipfull, and beloved Auditors,

F any of you {hall fay upon the hearing of my Text, that I havechofen a fubjeft unfuitable to the occafion 5 and that a [ Rejoice not'] is out of fea-fon on a day of fuch rejoycing they may I hope be well fatisfied by that time they have confidered the Reaf&n of thefe words as ufed by Chrift to his Difciples, and the greater joy that's here commanded i and fo the reaion of my choice.

When Chrift had fent forth his feventyDifciples, to preach the Gofpel through the Cities of ^udea y and to confirm it by miraculous cures, for which he endued them with power from above: upon their return, they triumph efpecially in this, that the Devils tbemfefoes were fttbjetf to them ^through the name

IZjght T^ejqycing.

of Chrift, ver. 17. A mercy which Chrift is fo far from extenuating, that i.Hefets it forth more fully then they^ ver. 18. [ / beheld Satan as lightning fall from heaven'} 2. He promifeth them yet more of it, £ giving them power to tread on Serpents and on Scorpions, and over all the power of the enemy, and that no-tbi«g(houldby any means hurt them. ~\ 3. He rejoiced in Spirit, and thankfully acknowledged it to the Father himfelf, ver. 21.] And yet he feems here to forbid thzmtorejoycein it, commanding them another joy. What! was it not a mercy to be rejoyced in i Or is there any contradi&ion in the words of Chrift { Neither: He doth not abfolutely forbid them to re-Joyce in it. But he faw that their corruption took an advantage by it, to puff them up with pride and vain-glory, and that they favoured it too carnally, and were much taken with it, as it was a vifible tri~ umph,and honour to themfelves the inftruraents, and too much overlooks the end and ufcof it. Chrift therefore aggravateth the Mercy in its proper notion^ as it was to the honouring of the Father and himfelf, and the advancement of his Kingdom , and the fa-ving of mens fouls, by the confirmation of the Go-fpel, and the fall" of Satan. But the (hell or groffer (ttbftarjce of the mercy -, applyed to a wrong end,and by corruption made another thing, being deprived of its proper foul.this Chrift admonifheth them to keep out of their eftimation and affe&ion. He meeteh his returning meffengers 3 rejoycing too much in them-[elves: and this proud, inordinate, felfiih joy is it that he would take from them by his caution or prohibition, [ In this rejoyce not 3 But that they may

fee

fee tin: He doth not envy them their comforts, he fliewech thern caufe of a greater joy, which he al-owethand commanderh them, as more fuitable to his ends, and their felicity : Q Bin rather rejoyce that your names are written in heaven. ]

For the better underftanding of this you may ob-ferve, i.What matter of Joy the fubje&ionofthe Devils might afford them. 2, What manner of joy they were affe&ed with, which Chrift forbad them. 3. What manner of joy it is that Chrift alloweth them, when he feemeth to reftrain it wholly to their heavenly intereft.

I. No doubt, to have the Devils fubjeft to them, was a great mercy, in which they might rejoyce : For !. It was the Gift of Chr-ijl: and all is perfumed that hath toucht his hand Nothing but Good can come from him that is fo Good, by way.of Gift.

2. ft was a Gift foretold by the Prophets, as referred for the Gofpel-time] that's eminently called The K'wgfo*n of God'. And an extraordinary Qit in refpeft to the precedent and fubfequent generations. It wqsno nfualtbinzxor men to exercife fuch authority over thfe very Devils ,3$ to command them to come forth,and to hea! the bodies that they had long afflifted.

3. It was a vi&ory over they; jiemy, that can make more effectual rtf : : e then the moil numerous armies of poor mortals i rtd would laugh at your horfe and arrns,yourfire and fvvj^,^our'g(eat-eft Cannons; and caniiOtbe expugiied but by the power of the Almighty. A ftronger then he muft come upon him and bind him, and caft him out of

B z t his

TZjght ^ joy ring.

his poffeflion,before he will furrender the Garrifonj goods, and prifoners. which he hath held in peace, Luke n. 21, 22.

4. It was a viftory over the moft ' (ubtile enemy, that is not conquerable by any ftratagems of humane wit.

5. It was a vi&ory over the mod mdl/thus enemy: that fought more then the fubverfion of mens temporal peace, and by affiifting the body intended the hurting of the foul.

6. It was a conqueft of him that had long poffefsiM, and one way or other kept in bondage the pnfoners, that juftice had fubje&ed to his rage.

7.It was a viftory exceeding honourable to Chrift^ whofe very meffengers by his name alone, could make the powers of hell fuhmit. He that refufed to be made a King, as having not a Kingdom of this world, ( $ohn 18.36.) and that had not a place to lay his head on ^ Mat.8, 22,.) commanded him that had prefumed to tempt him with aJltbe Kinzde-ms And the glory of the world\ ( Mat. 4, 8, 9.) and that not only by the bare word of his mouth^but by the word of his meaneft, moft defpifed MefTengers 5 which made the people ftand amazed,faying, What manner of man is this ^

8. It was a viftory tending to the fuccefTcsof the Gofpel, to convince the unbelieving world, and fo to enlarge the Kingdom of Chrift, and to fave the peoples fouls.

9. And alfb from fo great a work,it was no fmall honour that accrewed to the inftruments.- An honour which in its proper place they might lawfully regard*

10, And

*I\ight T&joycing.

10. And all this was aggravated by the congruen-cy of the mercy,to the low defpifed condition of the inftruments, (and of Chrift himfelf) when they were deftituteof all common advantages and means, for the carrying on of fo great and neceffary a work, furpafling all the ftrength of fle(h:how feafonable was it that the Omnipotency of Heaven (hould then appear for them, and thus engage itfelf for their fuc-cefs? So that in all this you may eafily fee that here was abundant mattter for a rationall warrantable joy to the Difciplcs.

I I. But where then was their fault ? and what was that joy which Chrift forbad them, Anfw. Having already told you in generally I (hall tell you more far-cularly. i. They looked too much at the matter of Dominion over the fubjeded and eje&ed Devils 3 and reliflied moft delightfully the externall part. As the Jewslookt for a MefTuh that fhould come in grandeur, and bring the Nations under his dominion^ fo the Difciples that had yet too much of thefe conceits, began to be lifted up with the expedition of fome earthly glory, when they faw the powers of hell fub-mit, and Chrift thus begin with the manifeftation of his omnipotency. But the great End of thefe Miracles, they too much overlooked .• They too much left out of their rejoycings,the affearances ofGod^the advantages of faith > the promotion of the fpiritual Kingdom of Chrift, and the greater mercies of the Gofpel, as to themfelves and others.

2. They took too great a fhare of the honour to themfelves, being more affe<5ied 5 to fee what great things they were made theinftruments to accomplifli,

B3 then-

c Bight l^ejoycing.

then what honour did thereby accrew to God, and benefit to man. And thus while they arrogate too much to themfelves, and withall too much over-look thofe higher^ greater mercies., to which all their miracles weie but means , they dsfervedly fall under Chrifts reproof 5 and he is imployed in the cure of their difeafed joyes, by amputation of the fuperfla-ities, and rectifying the irregularities, and fupp.ly.ng the defe&s. left Satan (houla take poffeflion of their fouls, by carnallry, felfifhnefs and pride, when they thought ihey had conquered him^by difpoffefling him ok mens bodies.

111. By this you may undet&md^what joy it is that Chrift allow eth and commandeth them.

i. As to themfelves, to kill their price, and toin-creafe their kindly joy and th.mkfu!nefs ; and to advance their eftimationofthe riches of the Gofpel and re&ifi? : heir judgement of the work and Kingdom of their Lord,he calls them to mind that Higher Mercy^ which is worthy of their greateft joy. An inter eft in Heaven is another kind of mercy, then healing the fick, or caO ing out Devils here on earth.

2. In reference to his honour, he would have them fir ft look at the Greateft of his Gifts, and not forget the glory which he finally intends them-, while they are taken up with thefe wonde r s in the way. For his greateft honour arifeth from his greateft mercies.

3. As to the Degrees o{ cheh Re]eyeing, he would not have them give the greater (J)are to the Lfrr mercy y but to Rejoy ce ib aiuch more in their heavenly in-tereft, as that all other joy fhould be as none in com-parifon of it. So that this Q Rejoyce not in this, &c. ]

TZjgbt %{ejoy ring.

is as much as if he had faid [ Let jour Rejoycing in this power ever the Devils be as nothing in comparifon of jour rejojeing that jour names are written in heaven. ] Juft as he forbiddeth Care and Labour for thefe earthly things, when he faith [ Care not what jou fhaU tate^&cc. ] Mac. 6. 25. [ Labour not for the meat that ptrifheth, but for that which endureth toeverlafling life^ which the Son of man will give ycu~] John 6. 27. Our Care and Labour for earthly things, muft be nothing in Comfarifon of the Care and Labour we are at for heaven: And (b our ;^f, in the ^4/^/? of thefe outward mercies ^ fhould be as Nothing in comfarifon of our joy in higher things.

4. As to the nature and order of the thing^he allow-eth them no \oj in this or any temporal or created thing whatfoever, but as it proceedeth from God and tendeth to him as our ultimate end: We muft net Re > Joyce in our vi&ories over Satan or any other enemy, for it [elf, and as our end y but as it is a means to the glory of God and mens falvation, In all which it is evident; that Chrifi doth but regulate and advance their joy, and calling them firflto rejoyce in that which is their End and All^ and animateth all their towkr mercies, he then alloweth and requireth them to rejoyce, even in this, which he feemed to forbid them to rejoyce in, vi\. that the Devils werefubjtff to them-, fothey do it in due fubordination to its end.

The onlydifficulty in the preceptive part of the text is, what's meant hereby the [writing of their names in heaven^ In a word the meaning is, that they are fellow Citizens of the Saints ; and of the hpujhold of God^

and

and having a room among the Saints on earthy have a title to the celeftialglory. As in fome well-ordered Cities there were rolls kept of the names of all the Citizens,or Free-men 3 as diftinft from all the in-feriour, more fervile fort of fubjeds, an^ as mufter-rolls are kept of the Lfted fouldiers ot the Army^fo all that are Saints are enrolled Citizens of heaven that is, are the heirs of the heavenly felicity.

We aveDw<r^tothis (late before the foundations of the world-, We are Redeemed to it by the death of Chrift.- but we are not actually entred into it, till we are fanclified by the Holy Ghofl 5 and heartily engaged to God the Father, Son,and Spirit 3 in the holy Covenant.

The Do&rine of the Text is conteined in this proportion 5 To have our names written in Heaven^ is the greateft mercy\and firft and chiefly, and only for it felf to be rejoycedin 5 which fo puts the eftimate on all mferiour mercies jhat further then they refer to this they are not to be the matter of our joj.

Though we had feen the Devils fub je&ed to our miniftration, departing from the poflTefTed when we command them in the name of Chrift 3 and the bodies of the afflided miraculoufly relieved , yet all this were not comparatively tobe rejoyced in, nor as [e~ par at cd from our title to the heavenly glory.

When I have firft given you the Reafons of the frohibition^ [ReJoyce not in this and then of the command [but rather Rejoyce^fkc.'] you may by fuller fatisfaftion about the fenfe and truth of the Propo-fition 5 be better prepared for the further application.

I. Rejoyce ^though the Devils themfelves were

fub\c8

Right Rejojcing.

[nbjetf u jou, farther then as this refers to Heaven $ i. Becaufe all theft common mercies ,may poflibly con-fift with the prtfent miferj of the perfons that receive them. A man may be the flave of the Devil as to his foul, when he is cafting him out of another mans body. He may be conquered by his own concu* pifcence, that hath triumphed over many an enemy. Thefe times have (hewed it to our grief, that here-fie, and pride, and ambition, and felf conceit, may conquer thofe that have been famous for their con-quefts: He may be a flave to himfelf , that is the Matter of another.

And what I fay of the inftance in my text, you may ( upon a parity or fuperiority of reafon ) all along give me leave to apply to the great occafion of the day : it being a matter of much greater glory, to conquer infernal powers then mortal enemies, and to have the Devils fubjedi to us, then men. To be fuch a conquerour of men or Devils, is no fure proof of the pardon of fin, the favour of God, and faving of your fouls. Alas, how many called valiant^ are the bafeft cowards in the warfare that their cverlaft-ing life dependeth on? How many that are renowned for their vi&ories by men, are wretches defpifed andabhored by the Lord i What Chriftian fo poor anddefpicablein the world, that would change his ftare with a Cat aline or Se\antts, yea with a Ce/arov Alexander jf he might i Could you fee the infide of a glittering gallant, or an adored Prince that is a ftranger to the life of faith, what a fad difparity would yon fee i the vermine of the moft filthy lufts continually crawling in the foul, while the body is

C fet

fet out by the moft exquifite ornaments, that pride-can invent and their puries can procure, for the en^ creating of their efteem in the eyes of fuch as judge of fouls by the colour and cover of the bodies. To fee the fame man fumptuoufly feafted, attended, honoured, magnified by men •, and at the fame time dead in fin, unacquainted with the life and comforts of believers, and under the curfe and condemnation of the Law of God, would tell you, that fuch a wretch is far, from the ftate in which a reafo-n b!e man is allowed to rejoyce. There are not more naked leprous fools in the world, then fome that are covered with a filken, laced, painted cafe: Nor any more poor and fordid, then fuch as abound with earthly riches. And for fuch a one to Rejojce, is as. unfecm!j,as-fot a man to glory that his gangren'd foot hath ahandfomfhoo 5 or that his difeafed pained flefh doth fuffer inthe fafhion, or that his wounds and ulcers are fearched with a filver inftrument. God fees the rottennefs and filth that is within thefe painted fepulchres-, and therefore judgeth not of them as the ignorant fpe&ator, that feeth no further then the fmoothed, polifhed, guilded outfide. And therefore we find his language of fuch to differ fo much from the language of the world : He calls thofe, poor and miferable, and blind and naked,and foolifhand mad, and dead and curfed, that perhaps hear nothing lower from the world, then Honourable, Worfhipfull, Rich and Wife $ and men arc ad-miring them, while God is loathing them ^ ztidmen applauding them, while God condemneth them. And hence it is that the fervants of the Lord, do lament

the

^ightTZejoycing. u

the cafe of thofe that worldlings count moft happy. When Paul fpeaks of thofe, whofe God is their belly, whofeglory is their fhame, and who mind earthly things, he doth it weeping (Phil. 3. 18, ip ) when aphre-netick fenfaalift would but have derided his com-paffionate tears, and bid him keep them for him-fcif.

2. Rejoyce not in thefe outward common things, comparatively or for tbemfelves, becaufc they are not only confi/lent with moft deplorable mifery, but alfoare the ftrong andordinary means, of making men referable, and fixing them in it, and increafing it. Many that havefeemed humble, fruitful, flourifhing, and ftedfaft while they dwelt in rhe valleys of a mean, a low, affli&ed ftate,have proved fun bui nt, weather-beaten finners, apoftates, proud, vain glorious and barren, when they have removed their habitations to the mountains of profperity. Alas, we find it hard enough to be (erious faithfull Chriftians, under the lefs and ordinary temptations,of a poor,or mean, or fuffering condition. And (hould I rejoice if I were put, topafs to heaven, as a Camell muft pafs through a needle's eye < We have difficulties enoy/ already, unlefs our wifdom, ftrengthand courage, were greater to encounter them 5 And (lull we Rejoice if thefe difficulties be encreafed to impofsibilities y (as with men, ) leaving us no hope but that humane impoffibilities are conquerable by Divine omnipo-tency i Luk. 18 27. Is it not hard enough to have a lowly mind in a low condition i { but much more in a high i ) to defpife the world when the world defpi-fethus* to walk in heaven when faith is notinter-

C 2 rupred

rupted by the noife or (hews of the diftrafled afters of thefe bedlam tragadies t and to converfe whh our everlafting company $ when we are freeft from thefe crowds and tumults < And (hall we Rejoice that we, who already (tumble at aftraw, have rocks of offence and mountains of difficulty caft before us < How few are advanced to higher meafures of faith and holinefs, by their advancements in the world i For the moft part, if they feemed to have fomething of plain honefty and fidelity before, when they come to be advanced, its drowned in carnal policies,felf-love and hypocritical diffimulation : And if they feemed before to be humble and heavenly, and to live to God,and to his intereft and fer-vice, how ftrangely doth profperity and dignity transform them, and make them forget their former apprehenfions, their convi&ions, purpofes and vows, yea their God, their happinefs, and themfelves i And (hould we not be very cautelous how we rejoice, in an air that few men have their health in f and in a diet ( how fweet foever) that corrupts and kills the moft that ufe it f in the tables that prove fbanes, and the furrptuous houfes that are traps to the inhab tants ?

3. Rejojse not in thefe common things: for they are but fuch as are often made the Devils tools to do his his work by^ and are u fed again ft the Lord that gave them, to the hindrance of the Gofpel, and injury of the Church of Chrift. While men are /<w,and live by faiths they,do good with the little which they have 5 and have thebleflingof the Wf//(whcn they

are

ate unable for the deed, ) and of hearts difpofed to do good, if they had opportunity : when ufually thofe that are lifted up, having more of Power and lefs of Witt) do lefs when they might and fhould do more ^ and ufe their talents to aggravate their fin and condemnation : To further piety, or charity, they have porter without will 5 but to hinder it > they have both power and will. And while the poor of the world, that are rich only in faith, would help on the work of God, and cannot (by the great affiftances which the great might give,) and the rich and honourable can and a?///not,but can and will promote the intereftof the fleffy you may eafily fee the Churches cafe, how fure it is to knowadverfity, and how much of our expedation muft be from God, and how little from any of the Sons of men. Is it as common for one that is verjr/cb to parr with all to follow Chrift for the hopes of heaven, as it is for one that hath not much in the world to part with i Is it as common for one that hath many thoufands a year, to caft all his fubftanceinto thetreafury, asforawiddow to do it that hath but two mites K Luke 21.2,4. O how much eafierwere it like t0£* with the Church of Godjf greatnefs and ungodlinefs were not no fo commonly conjunft ? But ufually,as riches, and dignities, and honours do much encreafe their carnal inte-reft, fo do they encreafe their carnal-mindednefs, and their engagements dgmft that life of faith & holinefs, which is contrary to their interefts •, fo that none are fuch malignant adverfariestogodlinefs,andnone have fuch advantage to execute their malice., Seeing Chen that all fueh honours and advancements are

C 3 made

made by corruption too ordinary inftruments of the viieft works ot ferving Satan, and oppofing Chrift, and opprefsing piety,bonefty and innocence, rejoyce not in them as for themfelves, nor any way but in fubfervience to your heavenly rejoycings.

4. And it (hould much abate our carnal joy to confi-der that all thefe things are fuch, as may End in mtft-rj and leave the owner in everlafting woe He that is feafting in purple and fine linnen to day, may be to morrow in remedilefs torments, and want a drop of water to cool his tongue, Luke 16. He that is today triumphing over mortal enemies, may to morrow be led in triumph to hell fire, and lie in chains of darknefs till the judgement of the great day.He that is now propbeqing in the name of Chrift, and cafling cut Devils , and doing many great and wonderful works, may fhortly be condemned at his bar, with a £ depart from meyee workers of iniquity : / never knew you\ Mat. 7. 22. 23, And who would be merry atafeaft, that he muft caft up again, in griping pain or mortal ficknefs? You fee nm where the great ones of the world do take their places, and how they are admired and honoured by men : but you fee not where the tide will leave them, and how they (hall be ufed by infernal fpirits , if they have not a bettter preventive and fecurity, then all the renown and dignities of the world. Be cautelous therefore in your Rejoycing for that, which may end in everlafting forrows.

Yea more then fo, thefe outward honours, and fuccefles, may plunge men deeper in perdition, then ever they had been without them. And thoufands

fhall

(hall wifh that they had never known them 5 and that they had rather been the lovveft and obfeureft persons, then by the temptations of profperity to have been led into that mifery. And fhould you not be very cautelous in your rejoycing in that which you maypoffibly wifh you had never known i You fee then the Reafons for the prohibition [ Rejoyce not. 3

I I. But on the contrary, that the precept £ Rejoyce that your names are written in heaven ] is backed with fuch Reafons from the nature of the thing, as Ihould much excite us to the pra&ife, is a truth fo manifeft,that a tedious demonftration of it might feem at beft unneceffary , and fo an error, in thefe ftraits of time, i. What fhould be Rejo/ced in, if not the Lord of lifehimfelf, who is the everla-fting oy and glory of the Saints t If felicity it felf cannot make us happy, and life it felf is infufficient to quicken us, and the Sun it felf cannot illuminate us, it is in vain to exped this light, this life , this happinefs and joy, from any other. From others we may have joy derivatively at the fecond hand: but only from God as the Original and fir ft canfe* Other things may be means oithz conveyance: but God is the matter of our joy: A creature may be hti medicine ; but he is our life and health it felf. Comfort may be offered by others 5 but its he that gives it, others may dire ft us to it, but he effctteth it. If God be not to be rejoyced in, the affe&ion of joy is made in vain : For he \sgoodnefs it felf ,and there is nothing lovely or delegable but what is in him. And what is Heaven, bat the fruition of-God ?

a. It is congruous that we now Rejojce y in that which tve muft Everlaflinglj rejojce in. Heaven is the ftate of Everlafting joy : and therefore the forefight of it by faith 5 is the only way to rational folid comfort here. If you knew the place in which you (hould live but an hundred years in earthly pleafures, or the /r/Winvrhom you ftiould as long have fweet delight, the fore-knowledge of it would make that place and friend^ more delightfull to you then any other,Mutable joyes are the fliame of man,and (hew his levity, or his folly inchoofing the things to comfoit him, that-are insufficient to perform it. But if your heavenly intereft be the matter of your joy, you may rejoyce to morrow as well as to day, and the next day as well as to morrow, and the next year as well cs this. If frofperitj be your joy; your joy mud be fhort • for your worldly profperity will be fo. If victory ,md dignity, and over-topping others be your joy, it will be fhort •, for death is ready to leave the conquerour, the honourable, the Prince, with the conquered, and the meancft fubjed. If the folem-nity and feafting of fuch a day as this ftiould be the greateft matter ofyour *oy,the day will have a night, and the fe*ftan end, and fo will your joy. But if Heavenbt the matter of your joy, you may goon in your rejoycing , and every day may be your fe-ftivall: For CIcd is the fame both yefterday, and to day, and for ever. Tou w/thave the day that hath no night, and the feaft that hath no end, or inter-miffion, unle r s as it is caufed by your errors and mff-appreheniions. There can nothing fall out, of fo hurtful! a nature, as to turn your feaft into gall and

worm-

wormwood 5 for God will be ftillGod, and Chrift ftillyourHead,and Heaven will be Heaven, and nothing is of any confiderable moment to put into the fcales againft your happinefs. If once you have a God, a Chrift, a Heaven to rejoyce in, you may rationally indulge a conftant joy, and may rationally rejoyce in poverty,reproach, contempt and calumny, in imprifonment, bamfhment, ficknefs ,or in death, as well as in a profperous ftate: and you tranfgrefs the laws of Reafonif you do not.

3.Rejoyceifyour names are written in Heaven; for this is a Divine^ a pure, a profitable, and a warrax-ble joy. When God and his Minifters rebuke your mnh/izis not this boljmirth that they rebuke, but your dreaming mirth,or waking folly. As we beat down you prefumption, but to let up your faith*, and beat down mens deceitfull hopes, to prepare them for the hopes that will not fail therru and not to bi ing them to defpair: fo do we call you from your frothy, foolifh, childifh mirth, that we may lead you to the higheft joycs. Here's joy that you need not be afhamed of: of which you can fcarcely take too much : of which you need not to repent. Be as joy-full and merry as you will, if this may but be the matter of your joy. The more you are thus ;oyfull, the more acceptable to God. It is Satan and not God that is the enemy of this joy^that pleads againft it, and fills aChriftians mind wiih groundless fcru-ples, and doubts, and obje&ions againft it. O that our fouls, andouraflemhliesdid more abound with this holy joy J And O that Chriftians underftood the excellency and ufefulnefs of it 5 and would fet

T> them-

S %tght %$ joy ring.

themfclves more conftantly to the promoting and maintaining of it in themfelves / Whoever of you is moftjojfull in the Lord, I dare perfwadc you to be more joffutljet -, and fo far (hould you be from check-ingyom felves for this holy joj, that the reft of your duties (hould intend it, and you (hould make it your work by the help of all Gods Ordinances and mercies to encreafe it. He is the beft Chriltian 5 that hath moft love, and joy,and gratitude: And he that is beft at this,is like to be beft in the performance of his other duties •, and in the conqueft of remaining fins. But more of this in the application.

A ND now I am approaching to aclofer Applica--£"-* tion, I hope Imay fuppofe that I have removed theObje&ion that met me in the beginning,and that by this time you fee, that I am not unfeafonably fupprefling your warrantable joy 5 but 1.preventing that which is unwarrantable, and 2. Shewing you the higher joys, which muft animate thefe, or they will be but dead corrupted things •, It is only the regular tion and the Exaltation of your joyes that I am endeavouring: And for the firft 5 my Text affordeth me fo full inftiuttion, that you may fee this ObfervatU on meeting you in the firft perufall of the words.

That when the Lord hath vouchsafed us matter of rejecting in his wonders of Mercj^ and our great (uccefjes, the beft of us art too prone to take up afelfifh carnal joy, and have need of Chrifts prohibition or Caution: £Rejoyce not in this. J

The foul is a&ive, and will be doing: and there is nothing that it is more naurally inclined to, then delight.

light. Something or other (which may be fukable to it,and fufficient to anfwer itsdefires)it fain would be rejoy cing in. And the fpiritual part of aH our mercies is pure and refined, and toofubtile for the discerning of our carnal minds find therefore is invifible to the darJc ungodly world: and alfo it is contrary to the intereft or the}?^,&to the prefent bent of mans concupifcence 5 and therefore it is t\\it fpiritual mcr-cies are not perceived, nor relifhed by the @e(h, yea that they are refufed (as food by a fick ftomack) with enmity and loathing, as if they were judgements or plagues,and not mercies: And hence it is that a car-nal mind doth as unwillingly accept of any mercies of this fort) as if it were fome heavy fervice that made God almoft beholden to him to accept them. But the objefts of fenfe, the matters of commodity, or honour, or (enfuall pleafure, are fuch, as the worft of men are more eager after then any other: They are things that flefli it felf doth favour, and can judge of, and is naturally (now) too much in love with. And therefore there being too much of this concupifcence yet within us,thebeft have need, as to be excited to the fpiritual part of their rejoycingfo to be warnedand called off from the carnal part. Our fuccefles and our other common mercies, have all of them both a carnal and a ffiritual part: fomewhat that is fuited to our bodiesi and fomewhat to our fouls ; And as we are all too prone to be fenfible and regardfull of our bodily affairs and interefts, and too in fenfible and Begle&full of the matters of our fouls 5 fo we can eafily pick out fo much of providences and mercies, as gracifie and accommodate our flefh •, and there

Da we

w€ would flop and know no more •, as is if we had no* fpiritaal part to mind^nor the wwcy any \firitualfart to be improved.To re Joyce in meer profperity& iuc-cefs,may be done without grace , by pride, & fenfuality, aseafily as a drunkard can be merry with htscups,or any other finner in his fin. Think it not needlefs then to hear this admonition , Take heed that you rejoyce not carnally in thecarkafs or cut fide only of your mercies : As fuch an outfide-Religion confiding in the (hell of duty, without God who is the life and kernell, is not Religion indeed, but an -hypocritical!, feif-decei* ving (hew $ fo you may tarn a day of Thanksgiving into a day oiflejhly rnirtb,more finful then a Morrice-d&nce or May-game, becaufeof the aggravation of conjunft hypocr fie, if you fee not a faithfull guard upon your hearts.

For the rectifying therefore and elevating of your joyes, 1 am firft to tell you, that there is matter of far greater joy before youthen all the faceffes or projperity of the worlds aud if it he yours,it may be the matter of your prefentjoy : and if it be not, yet being freely offe^ red you> your acceptance may quickly make it fuch. Eternal joy and glory is at hand .-The door is open: The promife is fure; The way made plaimThe helps are many, and fafe, and powerfully You may have theconduftof Chrift,and the company of thoufands (though the fmaller number)if you will gothis way$ There are paffengers every day going on,and entring in-, Many that were here the lift year, are this year in heaven $ yea many that were yefterdav on earth,are iniheaven to day. It is another kind of afiembly an4* folemnity then this, thzvhey are now beholding, and

yon

^Right T^ejqycing. z I

you may behold. One (train of their celeftial melody, doth afford more ravifhing fweetnefs and delight, th^i all that ever earth could yield. If a day in Gods courts berejoe better then a thoufand in common employments or delight, then fure a day in Heaven is better then ten thoufand. That's the Court: and (except the Church which is a garden that hath fome celeftial plants, and is a feminary or nurfery for heaven) this world's the dunghill. There all is fpiritual, pure and perfeft •, the foul, the fervice and the joy •• But here they are all fo mixt with fle(h,and therefore foimperfeft and impure, that we are afraid of our very comforts, and are fain upon the review to forrow over many of out joyes. We come now from cares and troubles to our feafts •, and our wedding garments fmell of the fmoak-,and a fecretdtfqutetnefs in the midft of our delights, doth tell us, that the root of our troubles doth remain, and that yet we are not where we fliould be, and that this is not our reding place. We lay by our cares and forrows on thefe dayes, with our old clothes, to take them up again to morrow , and alas 3 they are our ordinary week dayes habit • and it were well if it were only fo: But even in laughter the heart is forrowfull-, and in our fwect-eflfjoyes wefeelfuch imperfections as threatnetha rtlapfe into our former troubles. But the face of God admitteth no fuch imperfe&ions in the joy of the beholders: There we (hall have joy without either feeling or fearofforrow3 and praife without any mixtures of complaint.Our fweeteft Love to the Lord of love will feel no bounds, and fear no end. O whatun-fpeable delights will fill that foul that now walks D 3 mournfully,

zz ^igk^ejqycing.

mournfully,and feedcth upon complaints and tears / How the Glory of God will make that face to fhine for ever, that now looks too deje<ftedly, and is darkened with griefs, and worn with fears, and daily wears a mourning vifage ! No trouble can enter into the heavenly Jerufalem: nor is there a mourn-full countenance in the prefence of our King ! Self-troubling was the fruit of fin and weaknefs, of ignorance, miftakes and paffion, and therefore is unknown in heaven, being pardoned and laid by with ourflefli, among the reft of our childiQi weakneffes and difeafes. That poor affli&ed wounded foul,that breaths in trouble as its daily air, and thinks it is made up of grief and fear, fhall be turned into love and joy,and be unfpeakably higher in thofe heavenly delights, then ever it was low in forrow. O blef-fed face of themoft Glorious God/O happy prefence of our glorified Head ! O bleffed beams of the eternal love, that will continually fhinc upon us ! O bleffed work ! to behold^ to love , to delight , and praife I O bleffed company of holy Angels, and of perfeft Saints, fo perfe&ly united, fo exa&ly fuitcd ; to concord in thofe felicitating works! where all thefe are,what forrow can there be? what reli&s of diftrefs^or fmalleft fears of our antient wounds ! Had I but one fuch friend as the meaneft Angel in heaven to converfe with, how eafily could I fpare the courts of Princes,the popular concourfe,the learned Acade-sniesj and all that the world accounteth pleafnre, to live in the fweet and fecret converfe of fuch a friend! How delightfully fliould I hear him difcourfe of the raviihing love of God, of the Glory of his face, the

perfon

perfon of our Redeemer, the continued union of the glorified humane nature with the Divine, and of the Head with all the glorified members,and his influences on his imperfed ones belowlof the dignity 3 quali-ty and work of Saints and Angels,and of the manner of their mutual converfe? How gladly would Ire-tire from the noife of laughter, the complements of Gommick gallants, the clutter and vain-glory of a diftra<fted world, or any the more manly inferiour delights, to walk with one fuch heavenly companion ? O how the beams of his illuminated intellect,would promote my defired illumination * and the flames of his love to the moft Glorious God would reach my heart •, what life and heavenly fweetnefs there would be in all his fpeeches / that little of Heaven that I have perceived on fome of the fervants of the Lord, that are converfant above in a life of faith , doth make them more amiable, and their converfe much more delegable to me, then all the feaflings, mufick or meriments in the world. O then, what a world of joy and glory will that be, where we (hall not only converfe with them that have feen the Lord, and are perfe&ed in the beatifical vifion and fruition, but alfo /hall our felveseverlaftingly behold him,and enjoy him in perfe&ion ! That world all true believers fee-, They fee it by faith in the holy glafs which the fpirit in the Apoftles and Prophets hath fet ups And they have the earneft and firft fruits of it in them (elves, even that fpirit by which they are fealed hereunto •, That world we are ready to take poffefli-onof •, We are almoft there $ We are but taking ©ur leave of the inhabitants and affairs of earth, and

better

Z4 *R}ght Ttyjoycing.

better putting on our heavenly robes,and we are pre-fently there. A few nights more to (lay on earth •, a few words more to fpeak to the fons of men 5 a few more duties to perform, and a few more troa-blefom fteps to pafs, will be a fmall inconfiderable delay. This room will hold you now but an hour longer •, and this world but a few hours more-, But Heaven will be the dwelling place of Saints, to all eternity, Thefe faces of flefli that we fee to day, we fhall fee but a few times more, if any •, But the face of God we (hall fee for ever. That glory no difmal times (hall darken •, That joy no forrow (hall inter-rupt % No fin (hall forfeit, no enemy (hall endanger or take from us; no changes (hall ever difpoffefs us of. And fli* >uld not a believer then rejoyce, that bis name is written in Heaven?and that every providence wheels him on, and whether the way be fair or foul, its thither that he is travelling I O Sirs, if Heaven be better then Vanity and Vexation % if endlefs joy be better then the laughter of a child that ends in crying*, and if God be better then a delufory world, you have then greater matters fet before you, to be the matter of your joy, then profperity and fuccefs,or any thing that fle(h and blood delights in.

And this being fo, 1 am next in faithfulnefe to your fouls, obliged to call you to enquire, Whether the Re-joy ring ofthis day, and the Rejoyring ofyour lives , do here begin ? Is G&d the beginning and the end ot all ? O that the-Lord would awaken you toperccive,in all your mirth ,how nearly it concerneth you,to know firji whether your names are written in heaven * and whether your cheifefl joy be fet cht from thenee.

Alas,

Alas, Sirs, its a mhft pittifull fight, to fee men frisk about in jollity, with the marks of death and wrath upon them ! and to fee men fo phrantickly merry in their fin, as to forget the mifery that will fo quickly marre their mirth J and to fee men live as quietly and pleafantly as if all were well with them, when they have taken no fuccesfull care, for their precious fouls, nor made any confiderable fure provi-fion, for their endlefs life. Poor finner! the Lord, who fent me on this meflage to thee knows, that I envy thee not thy mirth or pleafure, but only would have it better for thee, or have thee fet thy mind on better. But let me fo farre interrupt thee in thy mirth, as to ask thee, whether thou art fure of Heaven? or atleaft, whether thou haft given diligence to make it fure ( 2 Pet. 1.10.) If this night thy foul be called away, canft thou truly fay, that thou art an heir of life, and haft laid up thy treafure there before hand? If thou fay, that thou kopcfiweli, and no man can do more, and thus doft defperately caft thy everlafting life upon a carelefs venture, I mult tell thee fir ft that A(j'usance may be had: would God bid us Rejoice that our Names are written inHedven, if it were a thing that could not by any means be known? would he bid us give diligence to make our calling and election Jure, if it were a thing that could not by any diligence be attained < And I muft add, that preemption is no fignof a fafe condition: It (hallnot go well with you becaufe you imagin it (hall go well: A *ran in a Dropfie or Confumption will not live, by faying that he hopes he (hall not die. Yea more, I muft add, that a carelefs venturoufnefs is a mark of

E mifery?

%6 %ight %ejoydng.

mifery: for a man that value th God and his falvation, cannot put off a matter of fuch eternall confequence, fo fleightly and difregardfully! And a fear and care about your falvation, would be a farre better figne. Forthemoftpart, they arefafeft that fear their danger : and they are in the (addeft cafe that are never fad at the confideration of their cafe. It's not your bold and confident conceits, that will open Heaven to you 7 And therefore I befeech you prefently look out for furer grounds of peace then thefe.

If you fay 5 How can it be known to me, whether my Name be mitten in Heaven or not ? I ihall briefly, but fatisfattorily anfwer it.

Ingenerall, if thou know that thou art one that God hath promisedHeaven to, thou maift know thy title, which is meant by the writing of thy name in Heaven ^ and thou maift know, that this promife (hall be made good.

More particularly, i. If thou haft had fuch an tffe&uall fight ot the vanity ofcarth,andof the heavenly felicity, that Heaven hath the preheminence in thy practical! eftifltation, and choice, and thou haft refolved that Heaven or nothing {hall be thy Hap-pinefs •, and art fo farre at a point with all things under the Sunne, as that thou art refolved to ftick clofer to Chrift then unto them, and whatever it coft thee, to take the fruition of God for ever as thy portion •, If upon confideration of the difference between Heaven and earth, God and the creatures, eternity and time, thou, baft heartily devoted thy felftoGod, and art willing to be his feryant upon the termes that he inviteth thee on, thou maift be

affured

l^ight Kejoycingt %y

affurcd that thy name is written in Heaven, Matth. 6.19,20,21. & 16.14.25,26. & 13.45,46. Luk.

Bat if earth be the place of thy highefi eftimation y and choice, where thou placed thy chief afFe&ions, and which thou adherejl to more refolntely then to God, and which thou wilt net leave whatever thou lofc by it, then as earth hath thy heart, fo earth is thytreafure, and thy name is not written in Heaven, but in the duft.

2. If the okeining of Heaven be the principall part of thy care and bufinefs, the principall work which thou minded in the world, its certain that thy name is written in Heaven. C0/.3. i, 2, 3,4. otherwife not.

3. If finding thy felf loft and filthy in thy fin, thou fee the neceflity and fufficiency of Chrift, and being defirous of his grace and righteoufnefs, doft unfeignedly take him for thy Saviour and Lord, and give up thy felf to be healed, and juftified, and faved by him, as the only Phyficion of fouls, thou art then his member, and thy name is written in Heaven,^^. 1.12. &3.i6 5 i8.

4. If the heavenly nature be moft amiable in thy eyes, and the heavenly life be it that thou moft defireft : Jf thou hadft rather be Holy then be unholy, and hadft rather perfe&ly obey the Lord, then live in fin •, and longeft to be better, and ftudieft to live in obedience to the Lord, thy name is in Heaven, and thither thou artpaffing, and it will be thy reward. But if thou love not Holinefs, but hadft rather be excufed from it, and live in thy fins,

E 2 thou

thou art as yet no heir of Heaven, 3^.3.ip.& 12.25. PfaLi.&c 119.11.

5. If thy name be written in Heaven, thou haft a fieciak love to the heirs of Heaven: and the more of Heaven thou findeft in their hearts and lives, the more amiable they are unto thee, and the fweeter is their converfe, 1 5W.3.14. P/W.15.4.

I (hall name no more: Thefe Evidences are fure. By thefe you may know while you fit here in thefe feats, yea if you lay in the darkeft dungeon, that you are the heirs of Heaven, and your names are there.

But where there is no fuch work, no high eftima-tion of Heaven and refolutionfor it, no mortification or conqueft of the world, no prevalent care and diligence for Heaven, no refignation of the foul to Chrift, that by faith and holinefs we might follow him to that glory, no love to holinefs, and no delight in the heirs of Heaven, fuch perfons are yet aliens to the heavenly nature and inheritance^ and cannot rejoice'that their names are written in Heaven.

And now I have fet the glafs before you, I earneft-ly iotreat you, that you will here ferioufly view the complexion of your fouls. It more'neerly concerned you to know whether your names are written in Heaven, and where it is that you muft dwell for ever, than to know how to manage your trades and bufi-nefs, or to know whether you (hall ftirre from this place alive, or ever fee another clay. O firs tike heed or living in fell-deceit, till your trying and recovering time is paft. This isit that your enemy aims at: he will do all that malice and fubtilty can do, to keep fuch matters from your fober thoughts, or to

make

make you groundlefly prefume that you are fafe, or fecurely to caft your fouls upon a delperate venture, under pretence of trufting in Chrift •, till he hath you where he would have you •, and then he will bimfelf take off the veil, and let you know that you had time and light to have acquainted you with your difeafe and mifery, while you might have had a free, and fure, and full remedy. Then you fhall know that it was long of yourfelf-deceit if you would not underftand and beleeve in time, that if you lived after the flefh you [hould die~] Rom.8.13. and [that it is the pure in heart that (hall fee God, Matth.5.8. [_ Know ye not that the unrighteous jhall not inherit the Kingdom of God ? he not deceived: neither fornicators, nor idolaters, nor adulterers^ nor effeminate, no? thieves', nor covetous, nor drunkards, nor revilers, nor extortioners, jhall inherit the Kingdom cf God, 1 Cor.6.p,JO. For this ye know, that no whoremonger, nor unclean perfon, nor covetous man who ps an idolater, hath any inheritance in the Kingdom of Chrifl and of God >' Let no man deceive you with vatn words •, for hecaufe of thefe things comet h the wrath of God on the children of dtfobedience, Ephef.5.5,6.] And can^any thing jufh-fie the Rejoicing of men, in fo fad a ftate ■!

Give me leave therefore to make a little clofer application, of the feverall parts of my Text, to the feverall forts of perfons whom they do concern. And fir ft to all that yet are not become the heirs of Heaven ; Rejoice net though Devils were fnbjecJ to you, till your fouls are fubjeff to him that bought them: Rejoice not though you had conquered all the world, and had your wills of all your adverfaries, as long as you are

E 3 conquered

<p

^ght %ejojicing

conquered by yoar fleflily lufts, and Satan leads you captive at bis will, iTim.t. 25,26. Rejoice not though you had all the riches of the earth, as long as you are void of the riches of grace, and have nothing to do with the riches of glory. Rejoice not though all men .(herald honour you, and bow to you, and proclaim your fame, as long as you are the drudges of theDevill and the flefli, and the God of Heaven proclaimed you his enemies, and refolvetbon yourde-ftru&ion, it you do not foundly and feafonably repent, Lukj9^7- & I 3*3>5»

Be not offended with me, that on a day of Thankf-giving / thus farre forbid you to rejoyce^ For, it is not you that are qualified fork, or have any part or fellowihip in this bufinefs, being in the gallofbit-ternefs and bonds of your iniquity, your hearts being not right in the fight of God. Though the invitation be generall, it iuppofeth that you come prepared : and therefore even he that calls men to his joyes, will find out him that hath not on the wedding garment, and will bind him and caft him into outer darknefs, where (hall be weeping andgnafhing of teeth, Matth.ii.ii :i i%.~) 1. Alas Sirs, if Cod would allow you to Rejoyce, how willingly could I allow-it you i But hear whether he approve it, $am. 5.1,2,3. Goto now ye riebmen, weep and howl for the miseries that are coming on you: your riches are corrupted, and your garments motheaten, your gold and filver is cankered, and the rufi of them fhall be a mt-nefs againfl you-, and [hall eat yourfiejh as it were f re • yee have heaped treajure together for the la/l dayes.~\ Luk.6,24,25,26. Woe unto yon that are rich (if you

have

IMght Kejoycingn

have no better riches *) for je have received jour con-folation. Wo e unto you that are fully for yejhall hunger: Woe unto you that laugh now, for ye jhatt mourn and weep: Woe unto you when all men fhalljpeak well ofyouy&c.^ You may find yourlefibn, ^f/2.12, X$. Thus faith the Lord \ Turn ye, even to me, with all your hearts, with fafiing, and with weepng, and with m burning, and rent your hearts. You fee what God calls fuch men to. And if he allow you not to rejoyce till you are Converted, if I or any man fhould flatter or cheat you into joy, it would be but a curfe to you, and not a benefit.

2. Were your $oy but Reafonahle I would not discourage it. But a mad mans laughter is no very lovely fpedaele to your felves. And I appeal to all the Rea-fonin the world, whether it be Reafonable for a man to live in Mirth, that is yet unregenerate, and under the curfe and wrath of God, and can never fay, in the midft of his greateft pomp or pleafure, that he is fure to be an hour out of hell 5 and may be fure he (hall be there for ever, if he die before he have a new, a holy and a heavenly nature •, though he fhould ciie with laughter in his face, or with a jeft in his mouth, or in the boldeft preemption that he (hall befaved, yet as fure as the word of God is true, he will find himfelfeverlaftingly undone, asfoon as ever his foul is departed from his body, and he fees the things that he would not believe. Sirs, Is it ratio-nail to dance in Satans fetters, at the brink of hell, when fo many hundreddifeaies.are all ready, to m arre the mirth, and fnatch away the guilty foul, and caft it into endlefs defparation < I exceedingly pitty the

godty

godly in their unwarrantable melancholly griefs \ and much more an ungodly man that's bleeding under his wounds of conlcience : But a man that is merry ia the. depth of mifery, is more to be pittied then he. Me thinks it is one of the moft pittifull fights in all the world, to fee a man ruffle it out in bravery, and fpend his precious time in pleafures, and melt into fenfuall fboliili mirth, that is a ftranger to God, and within a ftep of endlefs woe ! When I fee their pomp, and fealting, and attendance, and hear their laughter, and infipid jefts, aud the fidlcrs at their doors or tables, and all things carried as if they had made furef of Heaven, it fadneth my heart to think, Alas how little do thefefinners know the date that they are in, the God that now beholdeth them, the change that they are neer ! How little do they think of the flames that they are tufting to, and the outcries and lamentations that will next enfue.

3. Your Mu this disingenuous and dijhoneft, as long as you are without a title to Heaven: You flight the Lord,that can find fuch matters of rejoicing,when you have not his favour to rejoice in, and are under his difpleafuie ! while you are refilling Chrift, abufing grace, refilling the fpirit, ferving the fled), and undoing your own fouls, it cannot be an honefi or ingenuous thing for fuch as you to live in joy.

4. If your mirth were truly Honourable to you, it were the more excufable." But to laugh in fin and mifery, and make merry fo neer your endlefs woe, is a greater (hame to yoar underftandings, then to make fport to fet your houfe on fire: This is the laughter of which Solomon might well fay, Thou art

mad>

%ight fiejqycing. Tfi

mad, and the mirth of which he faith, what doth it f Eccl.2.2.

5. Would thy mirth do thee any good we would not difcourage it •, yea if it did not do thee harm. But O how many are now in forrow, by the means of their unfeafonable finfull mirth i They are too jocund to hear the Preacher, or their confidences, or toobferve the checks and motions of Gods Spirit: or to fpend now and then an hour in retired fober thoughts of their everlafting ftate. Should we but prefume to call them to exercife their reafon, and mind them of thefe moft needfull things, and tell them, O poor diftraffed mortals, your time is given you for greater things, then to fiddle, and dance, and drink, andjeajl, and prate, and complement it away! Should we not be thought raorofe, or melancholly, or fanaticks •, and fhould we not have fome fuch anCwer as their ancestors in Sodome gaveto£<tf? Gen.i9.p. \_fland back : this one fellow came in to fojourn, and and he will needs he a judg: we will deal worfe with thee then with them ,2 weel take a courle with thefe controllers. Alas, it is this foolifh mirth, that cafteth mens reafon and conferences afleep, and drowns the voice of fober words, io that God himfelf cannot be heard. Could we but get men to retired fober-nefs and ferioufnefs, we fhould hope that we might find a friend within them, and that we fpeak to men, and that reafon would take part with the moft rea-fonable motions that are made to them from the Lord.

6. Laftly, Would your groundlefs mirth endure, we would not fay fo muchagainft it. But, alas, to be

F merry

merry for a day, and then to lie in mifery for ever* is a thing deferving no encouragement, We fee its a merry world with many that have leaft caufe of mirth: but how long will they continue it f To fee a man laugh, and play, and feaft in a chariot that drives on fo faft to death $ in a veffell that is in fo fwifr a ftream that ends in the gulf ofendlefshorrour, is a dolefull fight. O how quickly will that merry countenance turn fad •, thofe proud looks be turned to an earthly .paleneCs^ and thofe wanton eyes be mouldered to duft, and leave the empty holes, to warn the next fpe&ators to ufe his eyes more wifely while he hath them if How quickly will thefe fame fenfuall perfons, exchange their mirth for fighs and groans, and endlefs torments, and fruitlefs lamentations, when they fhall have everlafting leifure to perufe their lives, and to confider of their ways, which now there is no perfwading them to confider of < Who can encourage fuch hurtfull and unfeafonable mirth as this? Hof.9.1. Rejoice not 0 ifraelfer joy, as other feofle, for thou hofi gone a whoring from thy God.'} Rejoice not in athtng of nought^Amos 6.13. Much lefs in the fufferings of your bretheren -, fee obsti. 12. and leaft of all in any hurt that befalls the Church. If enmity to holinefs, and exalted impiety fhould take occafion to triumph •, weanfwer as Mich.j.S^. Re* joice not Againf me 0 mine enemy 5 when I fall, I jhatl artfe : when I fit in darknefs the Lord f)all he alight unto me: I mil hear the indignation of the Lord, be-caufe I have finned again/l him, untill he flead my caufe, and execute judgment for me : he will bring me forth to the ltght> and I fhall behold his righttoufnefs.

If

If you think I have flood too long on the firft part of my Text, it is not to rebuke your holy joy, but only 10 promote it, and reprcfs that carnaHjcy, which is more deftru&ive to it, thea forrow it felf. As you rouft [_feek frjl the Kingdom of God and its Righte-eufnefs, and then other things jhali he added to you,"] (Matth. 6.33.) fo muft you rejoycefirjl in the Kingdom of Heaven, and the Righteoufnef that is the way thereto, and then you may add a moderate rejoicing in the things below, in a due fubordination thereunto^ You have thefumme in the words of the Holyghoft, 3^.9.23,24. Q Thus faith the Lord, Let not the wife man glory in his mjdome, neither let the mighty man glory in his might 5 let not the rich man glory in his riches $ hut let him that glorieth glory in this, that he underflandeth and knorveth me, that I am the Lord, &c]

2. My next addrefs muft be to them, whofe names are written in Heaven, and that with a twofold Exhortation.

1. Rejoice that your names are mitten in Heaven. Its you, Chriftians, thnjoy of right belongs to. Little know the lovers of pleafure, more than God, that they lofe a thoufand fold more pleafure than they win: and that by running from a holy lite for pleafure, they run from the fire into the water for heat, and from the Sun into a dungeon for light. O (hew the unbelieving world by your rejoicing, how they are mlftaken in their choice. Be afhamed that an empty fott, and one that muft be for ever a firebrand in hell, fhould live a more joyfull life than you! O do not fo wrong your Lord, your faith, your endlefs joys, as

Fa to

Tfi %ight Kejoycing.

to walk in heavinefs, and caft away the joy of the Lord which is your ftrength, and to be ftill complaining, when thofe that are prepared for the flaughter, are as frolick as if the bitternefs of death were paft. It's well that you have fo much life, as to feel your ficknefles: but it is not well, that becaufe you are yet difeafed, the life of grace and of glory fhould be lb uneffeftuall to your comfort. And yet alas, how common is it 3 to fee the moft miferable frisk and fleere, while the heirs of life are finfully vexing them-felves with the inordinate fears of death ! Lift up thy head Chriftian and remember, whence came thy graces, even thy leaft defires, and whither do they tend ! Where is thy Father, and thy Head, and the moft of thy dear companions t where is it that thou muft live to all eternity i Doth it befeem a companion of Angels, a member of Chrift, a child of God, an heir of Heaven, to be grieved at every petty crofs, and to lay by all the fenfe of their felicity, becaufe fome trifle of the world falls crofs to their defires and corn* modityc' Is itfeemly for one, that muft be everla-ftingly as full of joy, as the Sun is full of light, to live in fuch a felf-troubling, drooping ftate, as todif-grace Religion, and frighten away the ungodly from the doors of grace, that by your joyfull lives might be provokt to enter I I know as to your happinefle the matter is not -comparatively great 5 becaufe if miftakes and the Devils malice, fhould keep you fad here a hundred years, yet Heaven will wipe away all tears, and thofe joys will be leng enough when they come: and as the joy of the ungodly , fo the for-rows of the humble upright foul, will be but for a

moment;

%ight c Rejoycing. %y

moment. And though you weep and lament when the world rejoyceth, as their joy (hall be turned into forrow, fo your forrovv (hall be turned into joy, and your joy (hall no man take from you. But in th® mean time, is it not (hame and pity, that you (hould live fo unanfwerable to the mercies ot the Lord i that you (hould finfully grieve the comforting (pint, by the wilfull grieving of your felves •, 2nd that you (hould peeviihly caft away your precious mercies, when you fo much need them, by reafon of the troubles of a vexatious world, which you cannot avoid f that you, even you that are faved by the Lord, (hould ftill be queftioning it, or unthankfully denying his great falvjition, and fo much hinder the falvationof others i For the Lords fake Chriftians, and for your fouls fake, and in pity to the ungodly, yeeld not to the tempter, that would trouble you, when he cannot damne you t Is God !your Father, and Chrift your Saviour, and the Spirit your fan&ifier, and Heaven your home? and will you make all (for the pre-fent) as nothing to you, by a cauflefs obftinate de-niall i If you are in doubt, let not meer paffionate fears be heard •, and let not the Devill, the enemy of your peace be heard: but perufe your evidences, and. ftill remember as the fumme of all, that the mil is the man; and what you would he, that you are, before the Lord. If you cannot fee the iincerity of your hearts, go to your faithful! able guides, and open the cafe to them, and let notpaffion prevail againft the Scripture and Reafon which they bring. Yea if in your trouble you canno: by all their helps, perceive the uprightnefs of your hearts, I muft tell you, you

F 3 may

may ftay your felves much upon their judgment of your date. Though it cannot give you full affurance it may juftly help to filence much of your felf-accu-fations, and give you the comfort of probability. If aPhyfician, that feels not what you feel, (hall yet upon your fpeeches, and other evidences, tell you that he is confident your difeafe is not mortall, nor conteineth any caufe of fear , you may rationally be much encouraged by his judgement, though it give you no certainty of life. As wicked men through contempt, fo many godly people through melancholy, do lofe much of the fruit of the office of the Minilhy: which lieth much in this aflifting men, to judg of the life or death of their fouls. Ala*, fay they, he feels not what 1 feel: he is ufedto ]udg charitably, and he knoweth not me fo well as I know my felf. But when you have told him faithfully (as you doyour Phylician} what it is that you know by your felf, he is able to pafs a farre founder judgment of your life, or death, then your felves can do, for all your feeling. For he knows better what thofe fym-ptoms fignifie, and what is ufed to be the iffiie of fuch a cafe as yours. Be not then fo proud or wilfull, as to refufe the judgment of your faithfull Paftors, about the date of your fouls, in a coufidence on your own.

And look not for more, as necefiary to your comforts, then God hath madeneceffary. Is it nothing to have a Title to eternal life, unlefs you be alfo as holy as you defire? Yea is it nothing to havea<& fire to^be more holy f Will you have no comfort, as long as you have diftraftions or dullnefs? or fuch like im-

perfeftions?

perfe&ions in duty? And till you have no difeafe of foul to trouble you, that is, till you have laid by flefb, and arrived at your perfeft joy < Dare not to difobey the voice of God: Pfal.32.il. Be glad in the Lord, and rejoice ye righteous ^ andjhout for joy all ye that are upright in heart. 1 Thefi.5.16. Rejoice evermore. Let it be fomething that Heaven cannot weigh down, that (hall fupprefs thy joy I Art thou in poverty? and is not Heaven fufficient riches < Art thou in dif-grace? and (halt thou not have honour enough in Heaven < Art thou in danger from the injuflice or the wrath of man < and is he not Almighty that hath undertaken to juftifie thee^ 1^.8.33,34. Doit thou languifli under pining fickndles < and is there not everlafting health in Heaven < Art thou weak in knowledg, in memory, in grace, in duty? troubled with uncommanded thoughts andpaflions? and was it not fo on earth \wh aU that aie now in Heaven f. O Chriftians make coniatnce of obeying this command .* Rejoice that your names are written in Heaven. Did you but know how God approveth fuch rejoicing, wind how much it pleafeth him above your pining for-rows$ and how it ftrengtheneth the foul,and fweetneth duty, and eafeth fuffering, and hououreth Religion, and encourageth others, and how fuitable it is to Go-fpell grace, and to your high relations and ends, and how much better it ferves to fubdue the very fins that trouble you, than your traitlefs felf-weakning complainings do-, I fay, did you well confider all thefe things, it would fare revive your drooping fpirits.

And do noi fay now, [_ I wouldrejoiceifI were fnre that my name were written in Heaven: but I am not

fnre.J

TZight Ttejoycing

fure.~] For x. Who is it long of, that you are not fure t you may he [ureth&t he that valueth andfeeketh Heaven as better then earthy and that loveth the holy way to Heaven-, and the mojl heavenly People, is indeed an heir of Heaven •, and you may before, if you will, that this is your own cafe: and yet you fay, you are not fure that your names are written in Heaven, If God give you his grace and you deny it, will you therefore deny your right to glory, and make one fin the excufe for another?

z. And if you are not* fure> is it nothing to have yout probabilities, and hopes, and the judgment of your ablefaithfullPaftors, that your fouls are^in a fafe condition f We dare not fay fo to the carelefs world, nor to the moil of men, as we do to you.

Efpecially take heed left melancholy habituate you t$ fears and griefs ; and then Religion mnfl bear the blame, and^w undergo a calamitous life, though ycu are the heirs of Heaven. To this end i. Ufe not mufing ferious thoughts beyond the ilrength of your brain and intellect. 2. Place not too much of your Religion in the perufals and ftudy of your hearts: but ( fo*» fuch as are inclined to melancholy ) it is the fruitfull-eft way, to be much in expending duties abroad, and labouring to do good to others: fuch duties have lefs of felf, and as much of God, and divert the troubling melancholly thoughts, and bring in more comfort by way of reward, then is ufually got by more dire& enquiring after comfort, 3. Ufe not too much folita-rinefs and retirednefs: man is a fociable creature: and as his duty lyeth much with others, fo his comfort ly-cth in the fame way as his duty. 4. Take heed of

worldly

worldly forrows : and therefore of overvaluing worldly things. 5. Take heed of idlenefs, or of thinking that the duty of holinefs are all that you have to mind : but make confeience of being diligent in a particular calling : which diverts the hurtiull troubling thoughts, and is pleafing unto God, 6, Take not every fickneisof your fouls for death : but re-joyce in that life which enabkth you to be troubled at your difeafes. Keep under melancholy by thefe meanes (and the advice of the Phyfician) and you will efcape a very great hinderance to this high and holy duty oi heavenly rejoycing.

2. But you think peihaps that I have all this while forgotten the duty proper to the day. No: but I was not fit to ipeak for it, nor you fit to hear and praftife it, till the impediment of carnaU rej Gyring was removed 7 and till we had begun with heavenly joy. It is Heaven that muft animate all our comforts. They are fo far fvveet as Heaven is in them, and no further. Now therefore if you fir ft rejoyce for your heavnly inter'eft , I dare fafe-ly then perfwade you, to rejoyce in the mercies which we are, to be thankfull tor this day. And though fome of them are but yet in the birth, if not in the womb, and we are yet uncertain what they'leprove, that will not excufe us for any un-thankfullneis •, for the firft conception or infancy of our mercies. And though Satan feek to get ad-. vantage by them, that will not excufe us for our overlooking the mercie in it ielf. And though there are yet abundance of fears and troubles, on the hearts of many of Chrifts ferf ants through the

G Laadj

%i %igbt %ejoyc\ng.

Land, we cannot by any fuch accidents be excufed, from the thankfull obfervation of the workings of the Lord. All mercies on earth even fpirituall mercies, have their mixtures of trouble and their imperfections : but muft not therefore be denied or extenuated. And though many that are dear to us, fmarting by the change , will be offended and grieved at our moft moderate thankfgiving 5 we muft not therefore offend the Lord, by our difregardfullnefs of his works.

There are thefe things to be commemorated by us this day, which I dare not overlook. 1. That God hath fo honoured his jujlice end impartiality , as to fhew how he hateth fin in whomfoever. And indeed the jujlice of God it felf would feem more amiable to us, were we not fbfelfijh, as to think hardly of all thats hurtfull unto us. tfuslice demonftrateth the holineffe of God, and all the appearances of his holinefle are lovely in themfelves.

2. That the holy God hath dijowned hen fie and divifions on the one fide , as well as impiety and pre-phavenefs on the other: and that his wifdome thought meet, to acquaint us experimentally with the hurt-fullnefle of both, and our danger of both, as he did in former ages of the Church. We firft found the ferpentine malice of the ungodly, and God delivered us, when they would have fwallowed us up. But while we only heard and read of herefte and : [chifme, and that too often abufively applyed, to many of the moft peaceable fervants of the Lord, we underftood qpt the mifchiefe of thofe evills, bat were ready to take the very names, to be but

the

the reproaches of piety it feif. But God favv meet to let out a flood of this fort of calamities, and to fuf-fer herefie to diigrace it felt by its unrighteous fruits, that by thofe fruits we might the better know it. We never knew before how much we are beholding to him, for (living us from this fort of evils-, and (hould never have fuiEciently hated them, if we had not fraarted by them.

3. Ic is a mercy to be thankfull for, that thus the Church is notably fortified, againft ever relapfing into herefie or fchifme for the time to come.

4. And that the frailties of men prof effing god-linefs, having fo lamentably appeared, they are taught to take heed of fpirituall pride, and to know and diftruft themfelves, and not to be high-minded, but to fear.

5. It is a very great mercy, for which I muftpro-

fefsl was thankfull from the firft appearance of it 5 ^^5^ that fo many that I hope are dear to God, have the voiumarHym advantage of his frowns to further their conviction, Worcefierflme, and repentance, and falvation. As profperity was ^17^"-the temptation, by which ambition got advantage, fociared Mi-and providence mifrunderftood was pleaded, againft 5 ,f \ ers » as L wc

v V i , • • l • i do here this

the holy rule: what a mercy is it that providence day. See the a!fo (hould undeceive them, and vindicate it felf, Agreement and teach men hereafter by the example of this age, j^^jL by to ftay till the end,before they take the fenfe ofpro-Mercuiy. vidence, or rather to adhere to the holy word, be-caufe the longeft liver (hall be too fhort-lived to fee the end, fofaras tofurnifhhim for fuch an interpretation i And therefore that word that is the giafs in which we can forejee the end, muft be our guide.

G 2 I

I had rather have my friend poor and penitent, than wealthy and impenitent $ and rather in a prifon, than in the chains or pride: and am glad that God hath taken away the fnare that brought fo many fouls to fo fad a pafs $ and hath undeceived them in part, that had carnall thoughts of the happinefs of Saints, and lookt for temporall reign and dignity •, forgetting that rich men mutt pafs through a needles eye to Heaven, and that lowlinefs, meeknefs, humility, patience, forbearing, forgiving, felt-denial, contempt of this world, and living all upon things unfeen, is the life that Chrift by his do&rine and example taught us, and how ill profperity befriendeth thefe. I am in far more hope to fee many Peters go out and weep bitterly, then I was when they frofyered in a fwfullway. And if yet any be fo far unhumbled, as to deny it to have been a fir/full rvay^ I am in far greater hope of their convi&ion now, then heretofore. In their greatnefs few durft tell them of their crimes: and thofe of us that did it, were volumi-noufly reproached, threatned, calumniated, and re-prefented as turbulent to the world : (it being ufual] with bafe fpirited men, to take the judgement of the greateftfor their rule, and fo think all fuffering to be juft and diihonourable, that is infli&ed by fuch as few dare contradict.) But now I hope plain dealing - may recover many that before lived under flatteries, and were above reproof. I muft profefs that my hopes of the faving of many that are dear to me, by the furtherance of this providence, is matter of fo much thankfulnefs to me, that were I fure to fuffer with them, I would yet give thanks,

6. It

6. It is matter of thankfgiving to"me,that God hath fo far owned aa unanimous,painfull,faithfullMiniftry, ( for all their many fad infirmities,) as firji to break the/>r*/Woppofers ot them, and then to fcafter the adverfaries on the other fide, .Ever fince I heard it fo familiar among thereto call Chrifts faithfulleft fervants by fo many reproachfall names, asPriefts (infcorn) Pref-biters, Drivines, Jack-Presbyters, Blackcoats, Pulpeteers 5 c^r. and theirs friends, Prieft-ridden % to fuffer Quakers openly in the ftreets to revile them as Deceivers, Doggs, Wolves, Hirelings, falfe-Pro- . phets, Lyars, and all the names that hell could teach them, I waited in fear for the Judgments of the Lord 5 which he hath executed in our fight, and caufed us to know, that his delayes are nodefertions of his fervants, nor juftification of our revilers. And let it ftand as a warning to you that have feen it, and jeu that have executed the punifhments of God, upon the jreproachers, that you take heed of falling into the fame crime, and dafhing on the rock on which they have been broken ^ but let all England hear and fear, and do no more fo malignantly or prefumptu-oufly.

And O that we the unworthy Minifters of Chrift may remember, that we are not vindicated and delivered to contend, or to imitate our affiiders, in feeking greatnefs to our felves, nor to live in idle-nefs, and negleft the fouls committed to our care.

7. It is very great caufe of Thankfullnefs in my eyes, that from firft tolaft God hath been fo tender of the honour of his unanimous fober people, rndhis caufe, aad of the innocency and conferences of his

G3 fervants 3

fer'vaats s as co execute his affli&ions moftly by the hands of erring men •, and to keep the reft by impri-fonments, feclufions, and other means, iofarrefrom all appearance of confent, to irregularities: and that at latt he hath put an opportunity into their hands, to declare to the world 3 their innocency in the things,with which they were reproached : and that while pro-phane oppofers of Religion, did boaft and vapour, and fwear,and curfe,and drink healths for his Majefties reftitution, it is thofe whom they reproached, that have filently and effectually accomphflit it, and that with fpeed, as foon as they had power.

8. It is fome matter of Thankfullnefs to me, that whereas to our perpetuall (hame, we could not in fo many years compofe the difagreements in Church aftairs among us, we are not altogether without hope, that agreement may be now more effectually procured $ not only becanfe that carnall advantages, that hindred it with fome, are taken from them, and fuffering will dffpofe fome more to peace •, but be-caufe we are perfwaded the difpofition, and we are fare the tnierefi of his Majefty ftandeth, for our reconciliation and unity. And verily we are the moft inexcufable people in the world, if our own long and fad experiences do not refolve us to do the utmofl in that work our felves, which if we are not horridly proud and wilful!, is cafie to accomplifh.

p. And its matter ofThankfgiving, that Godhatb been all along fo wonderfully feen in the work r which makes us hope, that the iflue will yet be for our good. The firft Jparks that fet fire on the laft foundation, are yet much unknown, but w'ere fo little as makes it

the

the moreftrange.The wonderfull whirlwind that fud-denly fini(hed the fubverfion, was marvellous 5 though fad, beaufeofthewickedndsofmen. The intiodu-cing of the remnant cf the Members •, the ftop that was given them,when they had voted in a Committee, a liberty in Religion, that excepted not Popery: the cafting of them out, by thofe that fet them up • the difcoveries cf the fallacioufnefs of fome of their chiefs, that then were tempted into a compliance with the Army, and were fabricating a new form of a Commonwealth: the breaking of them and of the Army, in part by the returning Members: the unexpe&ed /lop that was given firft to their proceedings by his excellency in the North: the expeditioufnefs,the conftancy, the unanimity and ftrange fuccefsfullnefsof that attempt, that an Army that thought themfelves only fit to be the Nations fecurity for liberty and Religion, and were thought neceflary to be entailed upon us to that end-,that were fo hrightned in their own and other mens efteem, by their many and wonderfull fucceffes, flioald in a moment ( we fcarce know how) fly all into pieces, as a Gmiado that's fired. That Ireland at the fame time ihould be fo ftrangely and eafi-ly reduced, and that by fober faithiuil hands,, and by fofew, and with fuchfpeed! That this famous City fhoold be fo unanimoufly excited to concurre (o< eminently, and contribute fo very much to the fuccefs : that his Excellency fliould conquer without any blows 5 and all be difpatched that fince is done, with no confiderable refiftance 5 all this and much more 3 do make us wonder at the hand of God. And feldom is there fo wonderfull an appearance of the Lord 5 but

it

it holds forth matter that'samiable as well as admirable to his Church.

Laftly, That all this is done with little or no effu-

fion at all of Wood, whenfo much blood was (hedin

the foregoing changes, advanceth the wonder to a

greater height. And I hope his Majefty and the

two Houles of Parliament will take notice, how God

hath gone before them in a tender and unbloody

change, and will not hearken to them that proteft

againft revenge, while they would ufe it under the

name of jujlice. When the wheel of providence

turneth fo fail, if all that have the advantage of

executing their wils under the name of juftice, fhould

take their advantage, you know what names and fuf-

ferings multitudes of the ufefulleft Members in fuch

Nations, in the feverall viciffitldes muft />f«r;-, to

the detriment of the Commonwealth and Gcvern-

ours.

3. You fee what caufe we have of thankfulnefs: but I muft tell you that this (as all infenour mercies ) are imperfect things, and being but meancs to greater matters, ( the heavenly intereft firft treated on ) they are no further fignificant or valuable, then they have fome tendency to their end. And I muft further tell you, that it's much committed into the hands of man, (under God ) whether fuch beginnings (hall have a happy or unhappy end. If Chrift become to many a (tumbling ft one, and befet for the fall of ma-ny inlfrael, (Luk.2.34.) and if the Gofpel it felf prove the favour of death to fome, no wonder if it be yet poflible and too eafie, for a finfull Land, to turn thefeforementioned mercies and fuccefles, into rnoft

heavy

'Rfght Tejoycing.

heavy judgements, and to rob themfelves of all the honour and the benefit. And therefore above ally for the Lords fake, and for a poor tired yet hoping Nations fake, and for the fake of the caufe of Chrift through the world, I befeech you, all from the high-eft to the loweft, that you will be awakened to an holy vigilancy, and look about you in your feverall places, left the enemy of Chrift and you, {hould play his after-game more fuccefsfully then now you can forefee; and left the return of a finfull Nation to their vomit, (hould make the end yet wo:fe than the beg'nning. It is not enough to have begun: the fruit ot all is yet behind. I mult here deal plainly with you, however it be taken, left I be charged with unfaithfulnefs, at the dreadfull Tribunal to which both you and I are haftening. If thefe beginnings, through your negle&s, or any others that have been the instruments, (hould now be turned to the revive-ing and (lengthening of prophanenefs, and malignity againft the holy wayes of God •, to the introduction of meer formality in Religion •, to the cafting out, or weakening the hands of the faithfull Minifters in the Land •, to the deftlru&ion of order and Difcipline in the Churches, to the iuppreflion of orderly and edifying meetings for mutuall affiftance in the matters of falvation •, or to the cherifhing of ignorance or Popery in the people •, it will blaft the glory of all that you have done, and turn the mercy into gall. Believe it, the intereft of Chrift and holinefs, will be found at laft the ftr eft ground, for any Prince to build his intereft upon: And the owning of corrupt and

H contrary

contrary inter efts, that engage men in- quarrels with theintereftofChrift, is it that hath undone fomany Princes and States already, that it ftiould make the greateft learn at hit, to account it their higheft honour to be the fervants of the King of Saints, and to devote their power to the accompluhment of his will. I need not tell you, that it's the fober, godly ,confciu-nable fort of men, that know what they do^ and why, that will be the honour of their Governouis,. and the ufefulleft of their iubjefts, and not the barbarous malignant rabble, that unvle;fhnd not what belongs to the pleafing of God, the happinefs of themfelves the good ot the Commonwealth, or the honour of their King. And do you not think thac-remifnefs (to fay noworfe) of Magiftrates that lhould reftrainthe iniblencies ot fuch, is not a great dishonour to our Nation, and a great temptation to many in the Countrey, that ftand at a diftance from the fountain of affairs, to continue their fears left we have changed for the woi fe t Put your felves in their cafes, and tell me whether you could with equall cheerfullnefs keep this day, if you were ufed as manyable, faithfull Minifters and people are in the Cities and Countreys of the Land, who have their perfons afiaulted, their windows battered, their miniftrations openly reviled, and that go in danger of their lives, from the bruitifh rabble that were formerly exasperated by the Magiftrares punithing them, or the Minifters repioof, or crofling them in their fins. As Phyficions are judged of, not fo much by the excellency oftheiv-remedies, as by their fuccefs, and the people think of them as they fee the patients live or die 3 fo will they do by your great performances

%tght ^Rejqycing. 51

formances which you mention before the Lord this day .Should they prove to the fupprefUon offerioutgod-linefs^ and the fating up of the wicked of the Land, I

f need not tell you what a name it will leave unto the afiors to all generations. But if you vigilantly improve them ( as you have given us abundant reafon to exptft,) and the ifiue ihall be the healing concord of the Churches, the curbing of' profanenejs, the promoting of a plain andjerious Mimflry, and of the diligent fer-njice of the Lord •, this is it that will make your Names immortal! that have been the happy inibuments offo blefled a work ! How joyfully then will the fubjedts commemorate, the happy introduction of their So-veraign < With what love and honour will they hear his Name * How readily will they obey him < How heartily will they pray for him < How precious will

your memory be < and this will be numbered among the wonderfull deliverances o\ England. If Godli-nefs be perfecuted or made a common fcorn in the Land, the holy C?od will vindicate his honour, and make their Names a fcorn and curfe that fhall procure it. But if you exalt him, he will exalt you : Protedl his Lambs and he will be your Prote&or. He is with you while you are with him, 2 Chron.i$.2> Thofe that honour him he will honour ^ and thofe that defpife him

fhaS he lightly efieemed^ 1 Sam.2.30.

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