An Apology for the True Christian Divinity Being an explanation and vindication of the principles and doctrines of the people called Quakers (part 2 of 3)

An Apology for the True Christian Divinity Being an explanation and vindication of the principles and doctrines of the people called Quakers (part 2 of 3)

[Sidenote: _The Decay of the _Church.] For the particular Churches of Christ, gathered in the Apostles Days, soon after beginning to decay as to the inward Life, came to be overgrown with several Errors, and the Hearts of the Professors of Christianity to be leavened with the old Spirit and Conversation of the World. Yet it pleased God for some Centuries to preserve that Life in many, whom he emboldened with Zeal to stand and suffer for his Name through the ten Persecutions: But these being over, the Meekness, Gentleness, Love, Long-suffering, Goodness, and Temperance of Christianity began to be lost. [Sidenote: _When Men became Christians by Birth, and not by Conversion, Christianity came to be lost._] For after that the Princes of the Earth came to take upon them that Profession, and that it ceased to be a Reproach to be a Christian, but rather became a Means to Preferment; Men became such by Birth and Education, and not by Conversion and Renovation of Spirit: Then there was none so vile, none so wicked, none so profane, who became not a Member of the Church. And the Teachers and Pastors thereof becoming the Companions of Princes, and so being enriched by their Benevolence, and getting vast Treasures and Estates, became puffed up, and as it were drunken with the vain Pomp and Glory of this World: And so marshalled themselves in manifold Orders and Degrees; not without innumerable Contests and Altercations who should have the [79]Precedency. So the Virtue, Life, Substance, and Kernel of Christian Religion came to be lost, and nothing remained but a Shadow and Image; which dead Image, or Carcase of Christianity (to make it take the better with the superstitious Multitude of Heathens that were engrossed in it, not by any inward Conversion of their Hearts, or by becoming less wicked or superstitious, but by a little Change in the Object of their Superstition) not having the inward Ornament and Life of the Spirit, became decked with many outward and visible Orders, and beautified with the Gold, Silver, precious Stones, and the other splendid Ornaments of this perishing World: So that this was no more to be accounted the Christian Religion, and Christian Church, notwithstanding the outward Profession, than the dead Body of a Man is to be accounted a living Man; which, however cunningly embalmed, and adorned with ever so much Gold or Silver, or most precious Stones, or sweet Ointments, is but a dead Body still, without Sense, Life, or Motion. [Sidenote: _In the Church of Rome are no less Superstitions and Ceremonies introduced, than were either among Jews or _Heathens.] For that Apostate Church of Rome has introduced no fewer Ceremonies and Superstitions into the Christian Profession, than were either among Jews or Heathens; and that there is and hath been as much, yea, and more Pride, Covetousness, Uncleanness, Luxury, Fornication, Profaneness and Atheism among her Teachers and chief Bishops, than ever was among any Sort of People, none need doubt, that have read their own Authors, to wit, Platina and others.

[79] As was between the Bishop of Rome and the Bishop of Constantinople.

[Sidenote: _Whether, and what Difference there is betwixt the Protestants and Papists in Superstitions._] Now, though Protestants have reformed from her in some of the most gross Points and absurd Doctrines relating to the Church and Ministry, yet (which is to be regretted) they have only lopt off the Branches, but retain and plead earnestly for the same Root, from which these Abuses have sprung. So that even among them, though all that Mass of Superstition, Ceremonies, and Orders be not again established, yet the same Pride, Covetousness and Sensuality is found to have overspread and leavened their Churches and Ministry, and the Life, Power and Virtue of true Religion is lost among them; and the very same Death, Barrenness, Dryness and Emptiness, is found in their Ministry. So that in Effect they differ from Papists but in Form and some Ceremonies; being with them apostatised from the Life and Power the true Primitive Church and her Pastors were in: So that of both it may be said truly (without Breach of Charity) that having only a Form of Godliness (and many of them not so much as that) they are Deniers of, yea, Enemies to, the Power of it. And this proceeds not simply from their not walking answerably to their own Principles, and so degenerating that Way, which also is true; but, which is worse, their laying down to themselves, and adhering to certain Principles, which naturally, as a cursed Root, bring forth these bitter Fruits: These therefore shall afterwards be examined and refuted, as the contrary Positions of Truth in the Proposition are explained and proved.

For as to the Nature and Constitution of a Church[80] (abstract from their Disputes concerning its constant Visibility, Infallibility, and the Primacy of the Church of Rome) the Protestants, as in Practice, so in Principles, differ not from Papists; [Sidenote: _The Protestant Church how they become Members thereof._] for they engross within the Compass of their Church whole Nations, making their Infants Members of it, by sprinkling a little Water upon them; so that there is none so wicked or profane who is not a Fellow-member; no Evidence of Holiness being required to constitute a Member of the Church. Nay, look through the Protestant Nations, and there will no Difference appear in the Lives of the Generality of the One, more than of the Other; he, who ruleth in the Children of Disobedience, reigning in both: [Sidenote: Christianity chiefly consists in the Renewing of the Heart.] So that the Reformation, through this Defect, is only in holding some less gross Errors in the Notion, but not in having the Heart reformed and renewed, in which mainly the Life of Christianity consisteth.

[80] i. e. National.

§. VI. [Sidenote: _A Popish, corrupt Ministry all Evils follow._] But the Popish Errors concerning the Ministry, which they have retained, are most of all to be regretted, by which chiefly the Life and Power of Christianity is barred out among them, and they kept in Death, Barrenness and Dryness: There being nothing more hurtful than an Error in this Respect. [Sidenote: Like People, like Priest. Hosea 4. 9.] For where a false and corrupt Ministry entereth, all Manner of other Evils follow upon it, according to that Scripture Adage, Like People, like Priest: For by their Influence, instead of ministering Life and Righteousness, they minister Death and Iniquity. The whole Backslidings of the Jewish Congregation of old are hereto ascribed: The Leaders of my People have caused them to err. The whole Writings of the Prophets are full of such Complaints; and for this Cause, under the New Testament, we are so often warned and guarded to beware of false Prophets, and false Teachers, &c. What may be thought then, where all, as to this, is out of Order; where both the Foundation, Call, Qualifications, Maintenance, and whole Discipline are different from and opposite to the Ministry of the Primitive Church; yea, and necessarily tend to the Shutting out of a Spiritual Ministry, and the bringing in and establishing of a Carnal? This shall appear by Parts.

§. VII. [Sidenote: Quest. 1.] That then which comes first to be questioned in this Matter, is concerning the Call of a Minister; to wit, What maketh, or how cometh a Man to be, a Minister, Pastor, or Teacher in the Church of Christ?

[Sidenote: Answ.] [Sidenote: _The Call of a Minister and wherein it consisteth._] We answer; By the inward Power and Virtue of the Spirit of God. For, as saith our Proposition, Having received the true Knowledge of Things spiritual by the Spirit of God, without which they cannot be known, and being by the same in Measure purified and sanctified, he comes thereby to be called and moved to minister to others; being able to speak, from a living Experience, of what he himself is a Witness; and therefore knowing the Terror of the Lord, he is fit to persuade Men, &c. 2 Cor. v. 11. and his Words and Ministry, proceeding from the inward Power and Virtue, reach to the Heart of his Hearers, and make them approve of him, and be subject unto him. [Sidenote: Object.] Our Adversaries are forced to confess, that this were indeed desirable and best; but this they will not have to be absolutely necessary. I shall first prove the Necessity of it, and then shew how much they err in that which they make more necessary than this divine and heavenly Call.

[Sidenote: Arg.] [Sidenote: 1. _The Necessity of an inward Call to make a Man a _Christian.] First, That which is necessary to make a Man a Christian, so as without it he cannot be truly one, must be much more necessary to make a Man a Minister of Christianity; seeing the one is a Degree above the other, and has it included in it: Nothing less than he that supposeth a Master, supposeth him first to have attained the Knowledge and Capacity of a Scholar. They that are not Christians, cannot be Teachers and Ministers among Christians.

But this inward Call, Power and Virtue of the Spirit of God, is necessary to make a Man a Christian; as we have abundantly proved before in the second Proposition, according to these Scriptures, He that hath not the Spirit of Christ, is none of his. As many as are led by the Spirit of God, are the Sons of God:

Therefore this Call, Moving and Drawing of the Spirit, must be much more necessary to make a Man a Minister.

[Sidenote: 2. The Ministry of the Spirit requires the Operation and Testimony of the Spirit.] Secondly, All Ministers of the New Testament ought to be Ministers of the Spirit, and not of the Letter, according to that of 2 Cor. iii. 6. and as the old Latin hath it, Not by the Letter, but by the Spirit: But how can a Man be a Minister of the Spirit, who is not inwardly called by it, and who looks not upon the Operation and Testimony of the Spirit as essential to his Call? As he could not be a Minister of the Letter who had thence no Ground for his Call, yea, who was altogether a Stranger to and unacquainted with it, so neither can he be a Minister of the Spirit who is a Stranger to it, and unacquainted with the Motions thereof, and knows it not to draw, act, and move him, and go before him in the Work of the Ministry. I would willingly know, how those that take upon them to be Ministers (as they suppose) of the Gospel, merely from an outward Vocation, without so much as being any ways sensible of the Work of the Spirit, or any inward Call therefrom, can either satisfy themselves or others that they are Ministers of the Spirit, or wherein they differ from the Ministers of the Letter? For,

[Sidenote: 3. Under the Law the People needed not to doubt, who should be Priests and Ministers.] Thirdly, If this inward Call, or Testimony of the Spirit, were not essential and necessary to a Minister, then the Ministry of the New Testament would not only be no ways preferable to, but in divers Respects far worse than that of the Law. For under the Law there was a certain Tribe allotted for the Ministry, and of that Tribe certain Families set apart for the Priesthood and other Offices, by the immediate Command of God to Moses; so that the People needed not be in any Doubt who should be Priests and Ministers of the holy Things: Yea, and besides this, God called forth, by the immediate Testimony of his Spirit, several at divers Times to teach, instruct, and reprove his People, as Samuel, Nathan, Elias, Elisha, Jeremiah, Amos, and many more of the Prophets: But now under the New Covenant, where the Ministry ought to be more spiritual, the Way more certain, and the Access more easy unto the Lord, our Adversaries, by denying the Necessity of this inward and spiritual Vocation, make it quite otherways. For there being now no certain Family or Tribe to which the Ministry is limited, we are left in Uncertainty, to choose and have Pastors at a Venture, without any certain Assent of the Will of God; having neither an outward Rule nor Certainty in this Affair to walk by: For that the Scripture cannot give any certain Rule in this Matter, hath in the third Proposition concerning it been already shewn.

[Sidenote: 4. Christ the Door.] Fourthly, Christ proclaims them all [81]Thieves and Robbers, that enter not by him the Door into the Sheepfold, but climb up some other Way; whom the Sheep ought not to hear: But such as come in without the Call, Movings, and Leadings of the Spirit of Christ, wherewith he leads his Children into all Truth, come in certainly not by Christ, who is the Door, but some other Way, and therefore are not true Shepherds.

[81] John 10. 1.

§. VIII. [Sidenote: Succession pleaded by the false Church from Christ and his Apostles.] To all this they object the Succession of the Church; alleging, _That since Christ gave a Call to his Apostles and Disciples, they have conveyed that Call to their Successors, having Power to ordain Pastors and Teachers; by which Power the Authority of ordaining and making Ministers and Pastors is successively conveyed to us; so that such, who are ordained and called by the Pastors of the Church, are therefore true and lawful Ministers; and others, who are not so called, are to be accounted but Intruders._ Hereunto also some Protestants add a Necessity, though they make it not a Thing essential; _That besides this Calling of the Church, every one, being called, ought to have the inward Call of the Spirit, inclining him so chosen to his Work_: But this they say is subjective and not objective; of which before.

[Sidenote: Answ.] As to what is subjoined of the inward Call of the Spirit, in that they make it not essential to a true Call, but a Supererogation as it were, it sheweth how little they set by it: Since those they admit to the Ministry are not so much as questioned in their Trials, whether they have this or not. Yet, in that it hath been often mentioned, especially by the Primitive Protestants in their Treatises on this Subject, it sheweth how much they were secretly convinced in their Minds, that this inward Call of the Spirit was most excellent, and preferable to any other; [Sidenote: _The Call of the Spirit preferred to any other by _Primitive Protestants.] and therefore in the most noble and heroic Acts of the Reformation, they laid Claim unto it; so that many of the Primitive Protestants did not scruple both to despise and disown this outward[82] Call, when urged by the Papists against them. [Sidenote: _Modern Protestants denying the Call of the _Spirit.] But now Protestants, having gone from the Testimony of the Spirit, plead for the same Succession; and being pressed (by those whom God now raiseth up by his Spirit to reform those Abuses that are among them) with the Example of their Forefathers Practice against Rome, they are not at all ashamed utterly to deny that their Fathers were called to their Work by the inward and immediate Vocation of the Spirit; clothing themselves with that Call, which they say their Forefathers had, as Pastors of the Roman Church. For thus (not to go further) affirmeth Nicolaus Arnoldus,[83] in a Pamphlet written against the same Propositions, called, A Theologick Exercitation, Sect. 40. averring, _That they pretended not to an immediate Act of the Holy Spirit; but reformed by the Virtue of the ordinary Vocation which they had in the Church, as it then was, to wit, that of Rome, &c._

[82] Succession.

[83] Who gives himself out Doctor and Professor of Sacred Theology at Franequer.

§. IX. [Sidenote: _Absurdities Protestants fall into, by deriving their Ministry through the Church of _Rome.] Many Absurdities do Protestants fall into, by deriving their Ministry thus through the Church of Rome. As, First, They must acknowledge her to be a true Church of Christ, though only erroneous in some Things; which contradicts their Forefathers so frequently, and yet truly, calling her Antichrist. Secondly, They must needs acknowledge, that the Priests and Bishops of the Romish Church are true Ministers and Pastors of the Church of Christ, as to the essential Part; else they could not be fit Subjects for that Power and Authority to have resided in; neither could they have been Vessels capable to receive that Power, and again transmit it to their Successors. Thirdly, It would follow from this, that the Priests and Bishops of the Romish Church are yet really true Pastors and Teachers: For if Protestant Ministers have no Authority but what they received from them, and since the Church of Rome is the same she was at that Time of the Reformation in Doctrine and Manners, and she has the same Power now she had then, and if the Power lie in the Succession, then these Priests of the Romish Church now, which derive their Ordination from those Bishops that ordained the first Reformers, have the same Authority which the Successors of the Reformed have, and consequently are no less Ministers of the Church than they are. But how will this agree with that Opinion which the Primitive Protestants had of the Romish Priests and Clergy, to whom Luther did not only deny any Power or Authority, but contrary-wise affirmed, _That it was wickedly done of them, to assume to themselves only this Authority to teach, and be Priests and Ministers, &c._ [Sidenote: Luther _affirmed, that a Woman might be a Preacher._] For he himself affirmed, That every good Christian (not only Men, but even Women also) is a Preacher.

§. X. [Sidenote: _The pretended Succession of Papists and Protestants explained._] But against this vain Succession, as asserted either by the Papists or Protestants as a necessary Thing to the Call of a Minister, I answer; That such as plead for it, as a sufficient or necessary Thing to the Call of a Minister, do thereby sufficiently declare their Ignorance of the Nature of Christianity, and how much they are Strangers to the Life and Power of a Christian Ministry, which is not entailed to Succession, as an outward Inheritance; and herein, as hath been often before observed, they not only make the Gospel not better than the Law, but even far short of it. For Jesus Christ, as he regardeth not any distinct particular Family or Nation in the gathering of his Children; but only such as are joined to and leavened with his own pure and righteous Seed, so neither regards he a bare outward Succession, where his pure, immaculate, and righteous Life is wanting; for that were all one. He took not the Nations into the New Covenant, that he might suffer them to fall into the old Errors of the Jews, or to approve them in their Errors, but that he might gather unto himself a pure People out of the Earth. Now this was the great Error of the Jews, to think they were the Church and People of God, because they could derive their outward Succession from Abraham; [Sidenote: _The Jews Error of Abraham’s outward Succession._] whereby they reckoned themselves the Children of God, as being the Offspring of Abraham, who was the Father of the Faithful. But how severely doth the Scripture rebuke this vain and frivolous Pretence? Telling them, That God is able of the Stones to raise Children unto Abraham; and that not the outward Seed, but those that were found in the Faith of Abraham, are the true Children of faithful Abraham. Far less then can this Pretence hold among Christians, seeing Christ rejects all outward Affinity of that Kind: [84]These, saith he, are my Mother, Brethren and Sisters, who do the Will of my Father which is in Heaven: And again; He looked round about him, and said, Who shall do the Will of God, these, saith he, are my Brethren. So then, such as do not the Commands of Christ, are not found clothed with his Righteousness, are not his Disciples; and that which a Man hath not, he cannot give to another: And it is clear, that no Man nor Church, though truly called of God, and as such having the Authority of a Church and Minister, can any longer retain that Authority, than they retain the Power, Life, and Righteousness of Christianity; for the Form is entailed to the Power and Substance, and not the Substance to the Form. [Sidenote: The Form of Godliness is entailed to the Power and Substance, and not the Substance to the Form.] So that when a Man ceaseth inwardly in his Heart to be a Christian (where his Christianity must lie) by turning to Satan, and becoming a Reprobate, he is no more a Christian, though he retain the Name and Form, than a dead Man is a Man, though he hath the Image and Representation of one, or than the Picture or Statue of a Man is a Man: And though a dead Man may serve to a Painter to retain some imperfect Representation of the Man, that once was alive, and so one Picture may serve to make another by, yet none of those can serve to make a true living Man again, neither can they convey the Life and Spirit of the Man; it must be God, that made the Man at first, that alone can revive him. [Sidenote: Succession interrupted.] As Death then makes such Interruption of an outward natural Succession, that no Art nor outward Form can uphold, and as a dead Man, after he is dead, can have no Issue, neither can dead Images of Men make living Men: So that it is the Living that are only capable to succeed one another; and such as die, so soon as they die cease to succeed, or to transmit Succession. So it is in spiritual Things; it is the Life of Christianity, taking Place in the Heart, that makes a Christian; [Sidenote: The Living Members make the Church: Life lost, the Church is ceased.] and so it is a Number of such, being alive, joined together in the Life of Christianity, that make a Church of Christ; and it is all those that are thus alive and quickened, considered together, that make the Catholick Church of Christ: Therefore when this Life ceaseth in one, then that one ceaseth to be a Christian; and all Power, Virtue, and Authority, which he had as a Christian, ceaseth with it; so that if he hath been a Minister or Teacher, he ceaseth to be so any more: And though he retain the Form, and hold to the Authority in Words, yet that signifies no more, nor is it of any more real Virtue and Authority, than the mere Image of a dead Man. [Sidenote: Judas fell from his Ministry by Transgression.] And as this is most agreeable to Reason, so it is to the Scripture’s Testimony; for it is said of Judas, Acts i. 25. That Judas fell from his Ministry and Apostleship by Transgression; so his Transgression caused him to cease to be an Apostle any more: Whereas, had the Apostleship been entailed to his Person, so that Transgression could not cause him to lose it, until he had been formally degraded by the Church (which Judas never was so long as he lived) Judas had been as really an Apostle, after he betrayed Christ, as before. And as it is of one, so of many, yea, of a whole Church: For seeing nothing makes a Man truly a Christian, but the Life of Christianity inwardly ruling in his Heart; so nothing makes a Church, but the gathering of several true Christians into one Body. Now where all these Members lose this Life, there the Church ceaseth to be, though they still uphold the Form, and retain the Name: For when that which made them a Church, and for which they were a Church, ceaseth, then they cease also to be a Church: And therefore the Spirit, speaking to the Church of Laodicea, because of her Lukewarmness, Rev. iii. 16. threateneth to spue her out of his Mouth. [Sidenote: _The Lukewarmness of the Church of _Laodicea.] Now, suppose the Church of Laodicea had continued in that Lukewarmness, and had come under that Condemnation and Judgment, though she had retained the Name and Form of a Church, and had had her Pastors and Ministers, as no Doubt she had at that Time, yet surely she had been no true Church of Christ, nor had the Authority of her Pastors and Teachers been to be regarded, because of an outward Succession, though perhaps some of them had it immediately from the Apostles. From all which I infer, That since the Authority of the Christian Church and her Pastors is always united, and never separated from the inward Power, Virtue, and righteous Life of Christianity; where this ceaseth, that ceaseth also. But our Adversaries acknowledge, That many, if not most of those, by and through whom they derive this Authority, were altogether destitute of this Life and Virtue of Christianity: Therefore they could neither receive, have, nor transmit any Christian Authority.

[84] Mat. 12. 48. &c. Mark 3. 33. &c.

[Sidenote: Object.] But if it be objected, _That though the Generality of the Bishops and Priests of the Church of Rome, during the Apostasy, were such wicked Men; yet Protestants affirm, and thou thyself seemest to acknowledge, that there were some good Men among them, whom the Lord regarded, and who were true Members of the Catholick Church of Christ; might not they then have transmitted this Authority?_

[Sidenote: Answ.] [Sidenote: _The Protestants plead for a Succession inherent._] I answer, This saith nothing; in respect Protestants do not at all lay Claim to their Ministry, as transmitted to them by a direct Line of good Men; which they can never shew, nor yet pretend to: But generally place this Succession as inherent in the whole Pastors of the Apostate Church. Neither do they plead their Call to be good and valid, because they can derive it through a Line of good Men, separate and observably distinguishable from the rest of the Bishops and Clergy of the Romish Church; but they derive it as an Authority residing in the Whole: For they think it Heresy, to judge that the Quality or Condition of the Administrator doth any Ways invalidate or prejudice his Work.

This vain and pretended Succession not only militates against, and fights with the very manifest Purpose and Intent of Christ in the gathering and calling of his Church, but makes him (so to speak) more blind and less prudent than natural Men are in conveying and establishing their outward Inheritances. [Sidenote: An Estate void of Heirship devolves to the Prince, none claims it, but whom he sees meet to give it: So the Heirship of Life is enjoyed from Christ, the true Heir.] For where an Estate is entailed to a certain Name and Family, when that Family weareth out, and there is no lawful Successor found of it, that can make a just Title appear, as being really of Blood and Affinity to the Family; it is not lawful for any one of another Race or Blood, because he assumes the Name or Arms of that Family, to possess the Estate, and claim the Superiorities and Privileges of the Family: But by the Law of Nations the Inheritance devolves into the Prince, as being Ultimus Hæres; and so he giveth it again immediately to whom he sees meet, and makes them bear the Name and Arms of the Family, who then are entitled to the Privileges and Revenues thereof. So in like Manner, the true Name and Title of a Christian, by which he hath Right to the heavenly Inheritance, and is a Member of Jesus Christ, is inward Righteousness and Holiness, and the Mind redeemed from the Vanities, Lusts, and Iniquities of this World; and a Gathering or Company, made up of such Members, makes a Church. Where this is lost, the Title is lost; and so the true Seed, to which the Promise is, and to which the Inheritance is due, becomes extinguished in them, and they become dead as to it: And so it retires, and devolves itself again into Christ, who is the righteous Heir of Life; and he gives the Title and true Right again immediately to whom it pleaseth him, even to as many as being turned to his pure Light in their Consciences, come again to walk in his righteous and innocent Life, and so become true Members of his Body, which is the Church. So the Authority, Power and Heirship are not annexed to Persons, as they bear the mere Names, or retain a Form, holding the bare Shell or Shadow of Christianity; but the Promise is to Christ, and to the Seed, in whom the Authority is inherent, and in as many as are one with him, and united unto him by Purity and Holiness, and by the inward Renovation and Regeneration of their Minds.

Moreover, this pretended Succession is contrary to Scripture Definitions, and the Nature of the Church of Christ, and of the true Members. [Sidenote: I. _The House of God is no polluted Nest; no Atheist nor Pretender can rest there._] For, First, The Church is the House of God, the Pillar and Ground of Truth, 1 Tim. iii. 15. But according to this Doctrine, the House of God is a polluted Nest of all Sort of Wickedness and Abominations, made up of the most ugly, defiled, and perverse Stones that are in the Earth; where the Devil rules in all Manner of Unrighteousness. For so our Adversaries confess, and History informs, the Church of Rome to have been, as some of their Historians acknowledge; and if that be truly the House of God, what may we call the House of Satan? Or may we call it therefore the House of God, notwithstanding all this Impiety, because they had a bare Form, and that vitiated many Ways also; and because they pretended to the Name of Christianity, though they were Antichristian, Devilish, and Atheistical in their whole Practice and Spirit, and also in many of their Principles? Would not this infer yet a greater Absurdity, as if they had been something to be accounted of, because of their Hypocrisy and Deceit, and false Pretences? Whereas the Scripture looks upon that as an Aggravation of Guilt, and calls it Blasphemy, Rev. ii. 9. Of two wicked Men, he is most to be abhorred, who covereth his Wickedness with a vain Pretence of God and Righteousness: Even so these abominable Beasts, and fearful Monsters, who looked upon themselves to be Bishops in the Apostate Church, were never a Whit the better, that they falsely pretended to be the Successors of the holy Apostles; unless to lie be commendable, and that Hypocrisy be the Way to Heaven. Yea, were not this to fall into that Evil condemned among the Jews, Jer. vii. 4. Trust ye not in lying Words, saying, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these; throughly amend your Ways, &c. as if such outward Names and Things were the Thing the Lord regarded, and not inward Holiness? Or can that then be the Pillar and Ground of Truth, which is the very Sink and Pit of Wickedness, from which so much Error, Superstition, Idolatry, and all Abomination spring? Can there be any Thing more contrary both to Scripture and Reason?

[Sidenote: II.] [Sidenote: _Christ is the Head, his Body undefiled._] Secondly, The Church is defined _to be the Kingdom of the dear Son of God, into which the Saints are translated, being delivered from the Power of Darkness. It is called the Body of Christ, which from him by Joints and Bands having Nourishment ministered and knit together, increaseth with the Increase of God_, Col. ii. 19. But can such Members, such a Gathering as we have demonstrated that Church and Members to be, among whom they allege their pretended Authority to have been preserved, and through which they derive their Call; can such, I say, be the Body of Christ, or Members thereof? Or is Christ the Head of such a corrupt, dead, dark, abominable stinking Carcase? If so, then might we not as well affirm against the Apostle, 2 Cor. vi. 14. [Sidenote: _What Fellowship hath Christ with Belial?_] That Righteousness hath Fellowship with Unrighteousness, that Light hath Communion with Darkness, that Christ hath Concord with Belial, that a Believer hath Part with an Infidel, and that the Temple of God hath Agreement with Idols? Moreover no Man is called the Temple of God, nor of the Holy Ghost, but as his Vessel is purified, and so be fitted and prepared for God to dwell in; and many thus fitted by Christ become his Body, in and among whom he dwells and walks, according as it is written, I will dwell in them, and walk in them, and I will be their God, and they shall be my People. It is therefore that we may become the Temple of Christ and People of God, that the Apostle in the following Verse exhorts, saying out of the Prophet, [85]Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean Thing, and I will receive you; and I will be a Father unto you, and ye shall be my Sons and Daughters, saith the Lord Almighty. But to what Purpose is all this Exhortation? And why should we separate from the Unclean, if a mere outward Profession and Name be enough to make the true Church; and if the Unclean and Polluted were both the Church and lawful Successors of the Apostles, inheriting their Authority, and transmitting it to others? Yea, how can the Church be the Kingdom of the Son of God, as contra-distinguished from the Kingdom and Power of Darkness? And what Need, yea, what Possibility of being translated out of the one into the other, if those that make up the Kingdom and Power of Darkness be real Members of the true Church of Christ; and not simply Members only, but the very Pastors and Teachers of it? But how do they increase in the Increase of God, and receive spiritual Nourishment from Christ the Head, that are Enemies of him in their Hearts by wicked Works, and openly go into Perdition? [Sidenote: Priests _frivolous Distinction of Enemies to God by Practice, and Members of his Church by_ Office.] Verily as no metaphysical and nice Distinctions, that though they were practically as to their own private States Enemies to God and Christ, and so Servants of Satan; yet they were, by Virtue of their Office, Members and Ministers of the Church, and so able to transmit the Succession; I say, as such invented and frivolous Distinctions will not please the Lord God, neither will he be deluded by such, nor make up the glorious Body of his Church with such mere outside hypocritical Shews, nor be beholden to such painted Sepulchres to be Members of his Body, which is found, pure, and undefiled, and therefore he needs not such false and corrupt Members to make up the Defects of it; so neither will such Distinctions satisfy truly tender and Christian Consciences; especially considering the Apostle is so far from desiring us to regard this, that we are expresly commanded to turn away from such as have a Form of Godliness, but deny the Power of it. For we may well object against these, as the poor Man did against the proud Prelate, that went about to cover his vain and unchristian-like Sumptuousness, by distinguishing that it was not as Bishop but as Prince he had all that Splendor. [Sidenote: _The Answer of a poor Rustick to a _proud Prelate.] To which the poor Rustic wisely is said to have answered, When the Prince goeth to Hell, what shall become of the Prelate? And indeed this were to suppose the Body of Christ to be defective, and that to fill up these defective Places, he puts counterfeit and dead Stuff instead of real living Members; like such as lose their Eyes, Arms, or Legs, who make counterfeit ones of Wood or Glass instead of them. But we cannot think so of Christ, neither can we believe, for the Reasons above adduced, that either we are to account, or that Christ doth account, any Man or Men a Whit the more Members of his Body, because though they be really wicked, they hypocritically and deceitfully clothe themselves with his Name, and pretend to it; for this is contrary to his own Doctrine, where he saith expresly, John xv. 1, 2, 3, 4, 5, 6, &c. That he is the Vine, and his Disciples are the Branches; that except they abide in him, they cannot bear Fruit; and if they be unfruitful, they shall be cast forth as a Branch, and wither. [Sidenote: A withered Branch can draw no Nourishment, so has no Life nor Virtue.] Now I suppose these cut and withered Branches are no more true Branches nor Members of the Vine; they can no more draw Sap nor Nourishment from it, after that they are cut off, and so have no more Virtue, Sap, nor Life: What have they then to boast or glory of any Authority, seeing they want that Life, Virtue, and Nourishment from which all Authority comes? So such Members of Christ as are become dead to him through Unrighteousness, and so derive no more Virtue nor Life from him, are cut off by their Sins, and wither, and have no longer any true or real Authority, and their boasting of any is but an Aggravation of their Iniquity by Hypocrisy and Deceit. But further, would not this make Christ’s Body a mere Shadow and Phantasm? Yea, would it not make him the Head of a lifeless, rotten, stinking Carcase, having only some little outward false Shew, while inwardly full of Rottenness and Dirt? [Sidenote: _A living Head upon a lifeless Body, what a Monster would that be?_] And what a Monster would these Men make of Christ’s Body, by assigning it a real, pure, living, quick Head, full of Virtue and Life, and yet tied to such a dead lifeless Body as we have already described these Members to be, which they allege to have been the Church of Christ? Again, the Members of the Church of Christ are specified by this Definition, to wit, as being the sanctified in Christ Jesus, 1 Cor. i. 2. But this Notion of Succession supposeth not only some unsanctified Members to be of the Church of Christ, but even the Whole to consist of unsanctified Members; yea, that such as were professed Necromancers and open Servants of Satan were the true Successors of the Apostles, and in whom the Apostolick Authority resided, these being the Vessels through whom this Succession is transmitted; though many of them, as all Protestants and also some Papists confess, attained these Offices in the (so called) Church not only by such Means as Simon Magus sought it, but by much worse, even by Witchcraft, Traditions, Money, Treachery, and Murder, which Platina himself confesseth[86] of divers Bishops of Rome.

[85] 2 Cor. 6. 17, 18.

[86] In the Life of Benedict 4. of John 16. of Sylvester 3. of Boniface 8. of Steph. 6. of Joan 8. Also Onuphrius’s Annotations upon this Papess (or Popess) towards the End.

§. XI. But such as object not this Succession of the Church, which yet most Protestants begin now to do, distinguish in this Matter, affirming, _That in a great Apostasy, such as was that of the Church of Rome, God may raise up some singularly by his Spirit, who from the Testimony of the Scriptures perceiving the Errors into which such as bear the Name of Christians are fallen, may instruct and teach them, and then become authorized by the People’s joining with and accepting of their Ministry only._ Most of them also will affirm, That the Spirit herein is subjective, and not objective.

[Sidenote: Object.] But they say, That where a Church is reformed (such as they pretend the Protestant Churches are) there an Ordinary orderly Call is necessary; and that of the Spirit, as extraordinary, is not to be sought after: Alleging, that Res aliter se habet in ecclesiâ constituendâ, quàm in ecclesiâ constitutâ; that is, There is a Difference in the constituting of a Church, and after it is constituted.

[Sidenote: Answ.] [Sidenote: _A Difference objected between Constituting a Church and one as _Constituted.] I answer, This Objection as to us saith nothing, seeing we accuse, and are ready from the Scriptures to prove the Protestants guilty of gross Errors, and needing Reformation, as well as they did and do the Papists; and therefore we may justly lay Claim, if we would, to the same extraordinary Call, having the same Reason for it, and as good Evidence to prove ours as they had for theirs. As for that Maxim, viz. That the Case is different in constituting a Church, and a Church constituted, I do not deny it; and therefore there may be a greater Measure of Power required to the one than to the other, and God in his Wisdom distributes the same as he sees meet; but that the same immediate Assistance of the Spirit is not necessary for Ministers in a gathered Church as well as in gathering one, I see no solid Reason alleged for it: For surely Christ’s Promise was to be with his Children to the End of the World, and they need him no less to preserve and guide his Church and Children than to gather and beget them. Nature taught the Gentiles this Maxim,

Non minor est virtus, quam quærere, parta tueri.

To defend what we attain, requires no less Strength than what is necessary to acquire it.

For it is by this inward and immediate Operation of the Spirit, which Christ hath promised _to lead his Children with into all Truth_, and to teach them all Things, that Christians are to be led in all Steps, as well last as first, which relate to God’s Glory and their own Salvation, as we have heretofore sufficiently proved, and therefore need not now repeat it. [Sidenote: _It is a Device of Satan for Men to put the Spirit’s Leadings far off to former Times._] And truly this Device of Satan, whereby he has got People to put the immediate Guidings and Leadings of God’s Spirit as an extraordinary Thing afar off, which their Forefathers had, but which they now are neither to wait for nor expect, is a great Cause of the growing Apostasy upon the many gathered Churches, and is one great Reason why a dry, dead, barren, lifeless, spiritless Ministry, which leavens the People into the same Death, doth so much abound, and is so much overspreading even the Protestant Nations, that their Preaching and Worships, as well as their whole Conversation, is not to be discerned from Popish by any fresh living Zeal, or lively Power of the Spirit accompanying it, but merely by the Difference of some Notions and Opinions.

§. XII. [Sidenote: Object.] Some unwise and unwary Protestants do sometimes object to us, That if we have such an immediate Call as we lay Claim to, we ought to confirm it by Miracles.

[Sidenote: Answ.] But this being an Objection once and again urged against the Primitive Protestants by the Papists, we need but in short return the Answer to it that they did to the Papists, to wit, [Sidenote: _Whether Miracles be now necessary to confirm the Gospel?_] That we need not Miracles, because we preach no new Gospel, but that which is already confirmed by all the Miracles of Christ and his Apostles; and that we offer nothing but that which we are ready and able to confirm by the Testimony of the Scriptures, which both already acknowledge to be true: [Sidenote: John Baptist _and divers Prophets did none._] And that John the Baptist and divers of the Prophets did none that we hear of, and yet were both immediately and extraordinarily sent. This is the common Protestant Answer, therefore may suffice in this Place; though, if Need were, I could say more to this Purpose, but that I study Brevity.

§. XIII. [Sidenote: _The Constitution of the Independent Church._] There is also another Sort of Protestants, to wit, the English Independents, who differing from the Calvinistical Presbyterians, and denying the Necessity of this Succession, or the Authority of any National Church, take another Way; affirming, _That such as have the Benefit of the Scriptures, any Company of People agreeing in the Principles of Truth as they find them here declared, may constitute among themselves a Church, without the Authority of any other, and may choose to themselves a Pastor, who by the Church thus constituted and consenting, is authorized_, requiring only the Assistance and Concurrence of the Pastors of the neighbouring Churches, if any such there be; not so much as absolutely necessary to authorize, as decent for Order’s Sake. [Sidenote: Gifted Brethren.] Also they go so far as to affirm, _That in a Church so constituted, any gifted Brother, as they call them, if he find himself qualified thereto, may instruct, exhort, and preach in the Church; though, as not having the Pastoral Office, he cannot administer those which they call their _Sacraments.

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

[Sidenote: _The Scriptures give no Call to Persons _Individual.] But as to their pretended Call from the Scripture, I answer, The Scripture gives a mere Declaration of true Things, but no Call to particular Persons; so that though I believe the Things there written to be true, and deny the Errors which I find there testified against, yet as to those Things which may be my particular Duty, I am still to seek; and therefore I can never be resolved in the Scripture whether I (such a one by Name) ought to be a Minister? And for the resolving this Doubt I must needs recur to the inward and immediate Testimony of the Spirit, as in the Proposition concerning the Scriptures is shewn more at large.

§. XIV. From all this then we do firmly conclude, that not only in a general Apostasy it is needful Men be extraordinarily called, and raised up by the Spirit of God, but that even when several Assemblies or Churches are gathered by the Power of God, not only into the Belief of the Principles of Truth, so as to deny Errors and Heresies, but also into the Life, Spirit, and Power of Christianity, so as to be the Body and House of Christ indeed, and a fit Spouse for him, [Sidenote: True Ministers Qualifications, Call and Title.] that he who gathers them doth also, for the preserving them in a lively, fresh, and powerful Condition, raise up and move among them by the inward immediate Operation of his own Spirit, Ministers and Teachers, to instruct and teach, and watch over them, who being thus called, are manifest in the Hearts of their Brethren, and their Call is thus verified in them, who by the feeling of that Life and Power that passeth through them, being inwardly builded up by them daily in the most holy Faith, become the Seals of their Apostleship. And this is answerable to another Saying of the same Apostle Paul, 2 Cor. xiii. 3. [Sidenote: Their laying on of Hands a Mock to God and Man; a keeping the Shadow, whilst the Substance is wanting.] Since ye seek a Proof of Christ’s Speaking in me, which to you-wards is not weak, but is mighty in you. So this is that which gives a true substantial Call and Title to a Minister, whereby he is a real Successor of the Virtue, Life, and Power that was in the Apostles, and not of the bare Name: And to such Ministers we think the outward Ceremony of Ordination; or laying on of Hands not necessary, neither can we see the Use of it, seeing our Adversaries who use it acknowledge that the Virtue and Power of communicating the Holy Ghost by it is ceased among them. And is it not then foolish and ridiculous for them, by an apish Imitation, to keep up the Shadow, where the Substance is wanting? And may not they by the same Rule, where they see blind and lame Men, in Imitation of Christ and his Apostles, bid them see and walk? Yea, is it not in them a Mocking of God and Men, to put on their Hands, and bid them receive the Holy Ghost, while they believe the Thing impossible, and confess that that Ceremony hath no real Effect? Having thus far spoken of the Call, I shall proceed next to treat of the Qualifications and Work of a true Minister.

§. XV. [Sidenote: Quest. 2.] [Sidenote: The Qualification of a Minister.] As I have placed the true Call of a Minister in the Motion of this Holy Spirit, so is the Power, Life, and Virtue thereof, and the pure Grace of God that comes therefrom, the chief and most necessary Qualification, without which he can no Ways perform his Duty, neither acceptably to God nor beneficially to Men. [Sidenote: Philosophy and School-Divinity will never make a Gospel Minister.] Our Adversaries in this Case affirm, that three Things go to the making up of a Minister, viz. 1. Natural Parts, that he be not a Fool. 2. Acquired Parts, that he be learned in the Languages, in Philosophy and School Divinity. 3. The Grace of God.

The two first they reckon necessary to the Being of a Minister, so as a Man cannot be one without them; the Third they say goeth to the Well-being of one, but not to the Being; so that a Man may truly be a lawful Minister without it, and ought to be heard and received as such. But we, supposing a natural Capacity, that one be not an Ideot, judge the Grace of God indispensibly necessary to the very Being of a Minister, as that without which any can neither be a true, nor lawful, nor good Minister. As for Letter-learning, we judge it not so much necessary to the Well-being of one, though accidentally sometimes in certain Respects it may concur, but more frequently it is hurtful than helpful, [Sidenote: _A poor Laick instructed the learned _Taulerus.] as appeared in the Example of Taulerus, who being a learned Man, and who could make an eloquent Preaching, needed nevertheless to be instructed in the Way of the Lord by a poor Laick. I shall first speak of the Necessity of Grace, and then proceed to say something of that Literature which they judge so needful.

[Sidenote: Proof 1.] First then, as we said in the Call, so may we much more here, if the Grace of God be a necessary Qualification to make one a true Christian, it must be a Qualification much more necessary to constitute a true Minister of Christianity. That Grace is necessary to make one a true Christian I think will not be questioned, since it is by Grace we are saved, Ephes. ii. 8. [Sidenote: _God’s Grace alone doth constitute a true and lawful _Teacher.] It is the Grace of God that teacheth us to deny Ungodliness, and the Lusts of this World, and to live godly and righteously, Tit. ii. 11. Yea, Christ saith expresly, That without him we can do nothing, John xv. 5. and the Way whereby Christ helpeth, assisteth, and worketh with us, is by his Grace: Hence he saith to Paul, My Grace is sufficient for thee. A Christian without Grace is indeed no Christian, but an Hypocrite, and a false Pretender. Then I say, _If Grace be necessary to a private Christian, far more to a Teacher among Christians, who must be as a Father and Instructor of others, seeing this Dignity is bestowed upon such as have attained a greater Measure than their Brethren. Even Nature itself may teach as that there is more required in a Teacher than in those that are taught, and that the Master must be above and before the Scholar in that Art or Science which he teacheth others. Since then Christianity cannot be truly enjoyed, neither any Man denominated a Christian without the true Grace of God, therefore neither can any Man be a true and lawful Teacher of Christianity without it._

[Sidenote: Proof 2.] Secondly, No Man can be a Minister of the Church of Christ, which is his Body, unless he be a Member of the Body, and receive of the Virtue and Life of the Head:

[Sidenote: Arg.] [Sidenote: Who first must be a Member of the Body, and then Life is received, and Virtue from the Head.] But he that hath not true Grace can neither be a Member of the Body, neither receive of that Life and Nourishment which comes from the Head:

Therefore far less can he be a Minister to edify the Body.

That he cannot be a Minister, who is not a Member, is evident; because he who is not a Member is shut out and cut off, and hath no Place in the Body; whereas the Ministers are counted among the most eminent Members of the Body. But no Man can be a Member unless he receive of the Virtue, Life, and Nourishment of the Head; for the Members that receive not this Life and Nourishment decay and wither, and then are cut off. And that every true Member doth thus receive Nourishment and Life from the Head, the Apostle expresly affirmeth, Ephes. iv. 16. From whom the whole Body being fitly joined together, and compacted by that which every Joint supplieth, according to the effectual Working in the Measure of every Part, makes Increase of the Body unto the Edifying of itself in Love. Now this that thus is communicated, and which thus uniteth the Whole, is no other than the Grace of God; and therefore the Apostle in the same Chapter, Ver. 7. saith, But unto every one of us is given Grace according to the Measure of the Gift of Christ; and Ver. 11. he sheweth how that by this Grace and Gift both Apostles, Prophets, Evangelists, Pastors, and Teachers are given for the Work of the Ministry, and edifying of the Body of Christ. And certainly then no Man destitute of Grace is fit for this Work, seeing that all that Christ gives are so qualified; and these that are not so qualified, are not given nor sent of Christ, are not to be heard, nor received, nor acknowledged as Ministers of the Gospel, because his Sheep neither ought nor will hear the Voice of a Stranger. [Sidenote: The Sheep of Christ, neither ought, nor will hear the Stranger’s Voice.] This is also clear from 1 Cor. xii. throughout; for the Apostle in that Chapter, treating of the Diversity of Gifts and Members of the Body, sheweth how by the Workings of the same Spirit in different Manifestations or Measures in the several Members of the Body the whole Body is edified, saying, Ver. 13. That we are all baptized by the one Spirit into one Body; and then, Ver. 28. he numbers up the several Dispensations thereof, which by God are set in the Church through the various Workings of his Spirit for the Edification of the Whole. Then if there be no true Member of the Body which is not thus baptized by the Spirit, neither any Thing that worketh to the Edifying of it, but according to a Measure of Grace received from the Spirit, surely without Grace none ought to be admitted to work or labour in the Body, because their Labour and Work, without this Grace and Spirit, would be but ineffectual.

§. XVI. [Sidenote: Proof 3.] Thirdly, That this Grace and Gift is a necessary Qualification to a Minister, is clear from that of the Apostle Peter, 1 Pet. iv. 10, 11. As every Man hath received the Gift, even so minister the same one to another, as good Stewards of the manifold Grace of God. If any Man speak, let him speak as the Oracles of God: If any Man minister, let him do it as of the Ability which God giveth; that God in all Things may be glorified through Jesus Christ; to whom be Praise and Dominion for ever, Amen. From which it appears, that those that minster must minister according to the Gift and Grace received; but they that have not such a Gift, cannot minister according thereunto. [Sidenote: The ministering must be by the Gift and Grace received.] Secondly, As good Stewards of the manifold Grace of God: But how can a Man be a good Steward of that which he hath not? Can ungodly Men, that are not gracious themselves, be good Stewards of the manifold Grace of God? [Sidenote: Good _Stewardship of what? Of God’s abounding Grace, which is the Ability and Stewardship received._] And therefore in the following Verses he makes an exclusive Limitation of such that are not thus furnished, saying, If any Man speak, let him speak as the Oracles of God; and if any Man minister, let him do it as of the Ability that God giveth: Which is as much as if he had said, they that cannot thus speak, and thus minister, ought not to do it: For this [If] denotes a necessary Condition. Now what this Ability is, is manifest by the former Words, to wit, the Gift received, and the Grace whereof they are Stewards, as by the immediate Context and Dependency of the Words doth appear. Neither can it be understood of a mere natural Ability, because Man in this Condition is said not to know the Things of God, and so he cannot minister them to others. And the following Words shew this also, in that he immediately subjoineth, that God in all Things may be glorified; but surely God is not glorified, but greatly dishonoured, when natural Men, from their mere natural Ability, meddle in spiritual Things, which they neither know nor understand.

[Sidenote: Proof 4.] Fourthly, That Grace is a most necessary Qualification for a Minister, appears by those Qualifications which the Apostle expresly requires, 1 Tim. iii. 2. Tit. i. &c. where he saith, A Bishop must be blameless, vigilant, sober, of good Behaviour, apt to teach, patient, a Lover of Good Men, just, holy, temperate, as the Steward of God, holding fast the faithful Word as he hath been taught. Upon the other Hand, He must neither be given to Wine, nor a Striker, nor covetous, nor proud, nor self-willed, nor soon angry. [Sidenote: _How can a Bishop have these Virtues without the Grace of God?_] Now I ask, If it be not impossible that a Man can have all these above-named Virtues, and be free of all these Evils, without the Grace of God? If then these Virtues, for the producing of which in a Man Grace is absolutely necessary, be necessary to make a true Minister of the Church of Christ according to the Apostle’s Judgment, surely Grace must be necessary also.

[Sidenote: Whatsoever is done in the Church without the Ministry of God’s Spirit, is vain and wicked.] Concerning this Thing a learned Man, and well skilled in Antiquity, about the Time of the Reformation, writeth thus: “Whatsoever is done in the Church, either for Ornament or Edification of Religion, whether in choosing Magistrates or instituting Ministers of the Church, except it be done by the Ministry of God’s Spirit, which is as it were the Soul of the Church, it is vain and wicked. For whoever hath not been called by the Spirit of God to the great Office of God and Dignity of Apostleship, as Aaron was, and hath not entered in by the Door, which is Christ, but hath otherways risen in the Church by the Window, by the Favours of Men, &c. truly such a one is not the Vicar of Christ and his Apostles, but a Thief and Robber, and the Vicar of Judas Iscariot and Simon the Samaritan. [Sidenote: _Who is Judas Iscariot’s Vicar?_] Hence it was so strictly appointed concerning the Election of Prelates, which holy Dionysius calls the Sacrament of Nomination, that the Bishops and Apostles who should oversee the Service of the Church should be Men of most intire Manners and Life, powerful in sound Doctrine, to give a Reason for all Things.” So also another,[87] about the same Time, writes thus: “Therefore it can never be, that by the Tongues or Learning any can give a sound Judgment concerning the holy Scriptures, and the Truth of God. Lastly,” saith he, “the Sheep of Christ seeks nothing but the Voice of Christ, which he knoweth by the Holy Spirit, wherewith he is filled: He regards not Learning, Tongues, or any outward Thing, so as therefore to believe this or that to be the Voice of Christ, his true Shepherd; he knoweth that there is Need of no other Thing but the Testimony of the Spirit of God.”

[87] Franciscus Lambertus Avenionensis, in his Book concerning Prophecy, Learning, Tongues, and the Spirit of Prophecy. Argent. excus. Anno 1516, de Prov. Cap. 24.

§. XVII. [Sidenote: Obj. 1.] Against this absolute Necessity of Grace they object, That if all Ministers had the saving Grace of God, then all Ministers should be saved; seeing none can fall away from or lose saving Grace.

[Sidenote: Answ.] But this Objection is built upon a false Hypothesis, purely denied by us; and we have in the former Proposition concerning Perseverance already refuted it.

[Sidenote: Obj. 2.] Secondly, It may be objected to us, That since we affirm that every Man hath a Measure of true and saving Grace, there needs no singular Qualification either to a Christian or Minister; for seeing every Man hath this Grace, then no Man needs forbear to be a Minister for want of Grace.

[Sidenote: Answ.] I answer, We have above shewn that there is necessary to the making a Minister a special and particular Call from the Spirit of God, which is something besides the universal Dispensation of Grace to all, according to that of the Apostle,[88] No Man taketh this Honour unto himself, but he that is called of God, as was Aaron. Moreover, we understand by Grace as a Qualification to a Minister, not the mere Measure of Light, as it is given to reprove and call him to Righteousness; [Sidenote: All have God’s Grace, which calls to Righteousness, but all are not so leavened into its Nature as to bring forth Fruits, of a blameless holy Life.] but we understand Grace as it hath converted the Soul, and operateth powerfully in it, as hereafter, concerning the Work of Ministers, will further appear. So we understand not Men simply as having Grace in them as a Seed, which we indeed affirm all have in a Measure; but we understand Men that are gracious, leavened by it into the Nature thereof, so as thereby to bring forth those good Fruits of a blameless Conversation, and of Justice, Holiness, Patience, and Temperance, which the Apostle requires as necessary in a true Christian Bishop and Minister.

[88] Heb. 5. 4.

[Sidenote: Obj. 3.] Thirdly, They[89] object the Example of the false Prophets, of the Pharisees, and of Judas.

[89] So Nic. Arnoldus Sect. 32. upon Thesis 4.

[Sidenote: Answ.] But First, As to the false Prophets, there can nothing be more foolish and ridiculous; as if because there were false Prophets, really false, without the Grace of God, therefore Grace is not necessary to a true Christian Minister. [Sidenote: _The false not the true Prophets want the Grace of God._] Indeed if they had proved that true Prophets wanted this Grace, they had said something; but what have false Prophets common with true Ministers, but that they pretend falsely that which they have not? And because false Prophets want true Grace, will it therefore follow, that true Prophets ought not to have it, that they may be true and not false? The Example of the Pharisees and Priests under the Law will not answer to the Gospel Times, because God set apart a particular Tribe for that Service, and particular Families, to whom it belonged by a lineal Succession; [Sidenote: _The Service under the Law was not purely Spiritual, but Figurative; for the Performance of which, as they behoved to be purified from their outward Pollutions: So the Ministers of the Gospel must be inwardly without Blemish_.] and also their Service and Work was not purely spiritual, but only the Performance of some outward and carnal Observations and Ceremonies, which were but a Shadow of the Substance that was to come; and therefore their Work made not the Comers thereunto perfect, as appertaining to the Conscience, seeing they were appointed only according to the Law of carnal Commandment, and not according to the Power of an endless Life. Notwithstanding as in the Figure they were to be without Blemish as to their outward Man, and in the Performance of their Work they were to be washed and purified from their outward Pollutions, so now, under the Gospel Times, the Ministers in the Anti-type must be inwardly without Blemish in their Souls and Spirits, being, as the Apostle requires, blameless, and in their Work and Service must be pure and undefiled from their inward Pollutions, and so clean and holy, that they may offer up spiritual Sacrifices acceptable to God by Jesus Christ, 1 Pet. ii. 5. As to Judas, the Season of his Ministry was not wholly Evangelical, as being before the Work was finished, and while Christ himself and his Disciples were yet subject to the Jewish Observances and Constitutions, and therefore his Commission, as well as that which the rest received with him at that Time, was only to the House of Israel, Matt. x. 5, 6. by Virtue of that Commission, [Sidenote: _The Ministry of the Disciples of Christ before the Work was finished, was more Legal than _Evangelical.] therefore the rest of the Apostles were not impowered to go forth and preach after the Resurrection, until they had waited at Jerusalem for the pouring forth of the Spirit: So that it appears Judas’s Ministry was more legal than Evangelical. [Sidenote: Judas was immediately called of Christ, and preached freely, which our Adversaries will not do; although they make him a Pattern of their graceless Ministry, saying, he had not the least Measure of God’s Grace at that Time.] Secondly, Judas’s Case, as all will acknowledge, was singular and extraordinary, he being immediately called by Christ himself, and accordingly furnished and impowered by him to preach, and do Miracles; which immediate Commission our Adversaries do not so much as pretend to, and so fall short of Judas, who trusted in Christ’s Words, and therefore went forth and preached, without Gold or Silver, or Scrip for his Journey; giving freely as he had freely received; which our Adversaries will not do, as hereafter shall be observed: Also that Judas at that Time had not the least Measure of God’s Grace, I have not as yet heard proved. But is it not sad, that even Protestants should lay aside the eleven good and faithful Apostles, and all the rest of the holy Disciples and Ministers of Christ, and betake them to that one, of whom it was testified that he was a Devil, for a Pattern and Example to their Ministry? Alas! it is to be regretted, that too many of them resemble this Pattern over-much.

[Sidenote: Obj.] Another Objection is usually made against the Necessity of Grace, [90]That in Case it were necessary, then such as wanted it could not truly administer the Sacraments; and consequently the People would be left in Doubts and infinite Scruples, or not knowing certainly whether they had truly received them, because not knowing infallibly whether the Administrators were truly gracious Men.

[90] Ibid. Nic. Arnoldus.

[Sidenote: Answ.] But this Objection hitteth not us at all, because the Nature of that Spiritual and Christian Worship, which we according to the Truth plead for, is such as is not necessarily attended with these carnal and outward Institutions, from the administering of which the Objection ariseth; and so hath not any such Absurdity following upon it, as will afterwards more clearly appear.

§. XVIII. [Sidenote: _What true Learning is._] Though then we make not Human Learning necessary, yet we are far from excluding true Learning; to wit, that Learning which proceedeth from the inward Teachings and Instructions of the Spirit, whereby the Soul learneth the secret Ways of the Lord, becomes acquainted with many inward Travails and Exercises of the Mind; and learneth by a living Experience how to overcome Evil, and the Temptations of it, by following the Lord, and walking in his Light, and waiting daily for Wisdom and Knowledge immediately from the Revelation thereof; and so layeth up these heavenly and divine Lessons in the good Treasure of the Heart, as honest Mary did the Sayings which she heard, and Things which she observed: And also out of this Treasure of the Soul, as the good Scribe, brings forth Things new and old, according as the same Spirit moves, and gives true Liberty, and as the Glory of God requires, for whose Glory the Soul, which is the Temple of God, learneth to do all Things. [Sidenote: _The good Learning which is necessary to a true _Minister.] This is that good Learning which we think necessary to a true Minister; by and through which Learning a Man can well instruct, teach, and admonish in due Season, and testify for God from a certain Experience; as did David, Solomon, and the holy Prophets of old, and the blessed Apostles of our Lord Jesus Christ, who testified of what they had seen, heard, felt, and handled of the Word of Life, 1 John i. 1. Ministering the Gift according as they had received the same, as good Stewards of the manifold Grace of God; and preached not the uncertain Rumours of Men by Hearsay, which they had gathered merely in the Comprehension, while they were Strangers to the Thing in their own Experience in themselves: As to teach People how to believe, while themselves were unbelieving, or how to overcome Sin, while themselves are Slaves to it, as all ungracious Men are; or to believe and hope for an eternal Reward, which themselves have not as yet arrived at, &c.

§. XIX. [Sidenote: _Literature is first the Knowledge of Latin, Greek and _Hebrew.] But let us examine this Literature, which they make so necessary to the Being of a Minister; as in the first Place, the Knowledge of the Tongues, at least of the Latin, Greek, and Hebrew. The Reason of this is, That they may read the Scripture, which is their only Rule, in the Original Languages, and thereby be the more capable to comment upon it, and interpret it, &c. That also which made this Knowledge be the more prized by the Primitive Protestants, was indeed the dark Barbarity that was over the World in the Centuries immediately preceding the Reformation; the Knowledge of the Tongues being about that Time, (until it was even then restored by Erasmus and some others) almost lost and extinct. [Sidenote: Before the Reformation the Prayers of the People were in the Latin Tongue.] And this Barbarity was so much the more abominable, that the whole Worship and Prayers of the People were in the Latin Tongue; and among that vast Number of Priests, Monks and Friars, scarce one of a Thousand understood his Breviary, or that Mass which he daily read and repeated: The Scripture being, not only to the People, but to the greater Part of the Clergy, even as to the literal Knowledge of it, as a sealed Book. [Sidenote: The Zeal and Endeavours of the first Reformers commended.] I shall not at all discommend the Zeal that the first Reformers had against this Babylonish Darkness, nor their pious Endeavours to translate the holy Scriptures: I do truly believe, according to their Knowledge, that they did it candidly: [Sidenote: The Knowledge of Languages commendable, and Schools necessary.] And therefore to answer the just Desires of those that desire to read them, and for other very good Reasons, as maintaining a Commerce and Understanding among divers Nations by these common Languages, and others of that Kind, we judge it necessary and commendable that there be publick Schools for the Teaching and Instructing such Youth, as are inclinable thereunto, in the Languages. And although that Papal Ignorance deserved justly to be abhorred and abominated, we see nevertheless, that the true Reformation consists not in that Knowledge; [Sidenote: _The Papists Literature and Knowledge, especially the _Jesuits.] because although since that Time the Papists, stirred up through Emulation of the Protestants, have more applied themselves to Literature, and it now more flourisheth in their Universities and Cloysters, than before, (especially in the Ignatian or Jesuitick Sect) they are as far now as ever from a true Reformation, and more hardened in their pernicious Doctrines. But all this will not make it a necessary Qualification to a Minister, far less a more necessary Qualification than the Grace of God and his Spirit; because the Spirit and Grace of God can make up this Want in the most Rustick and Ignorant; but this Knowledge can no Ways make up the Want of the Spirit in the most Learned and Eloquent. [Sidenote: _The Spirit is the truest Interpreter of the Scriptures, whether from the Original Languages, or without them._] For all that which Man, by his own Industry, Learning and Knowledge in the Languages can interpret of the Scriptures, or find out, is nothing without the Spirit; he cannot be certain, but may still miss of the Sense of it: Whereas a poor Man, that knoweth not a Letter, when he heareth the Scriptures read, by the same Spirit he can say, This is true; and by the same Spirit he can understand, open, and interpret it, if Need be: Yea, finding his Condition to answer the Condition and Experience of the Saints of old, he knoweth and possesseth the Truths there delivered, because they are sealed and witnessed in his own Heart by the same Spirit. And this we have plentiful Experience of in many of those illiterate Men, whom God hath raised up to be Ministers in his Church in this Day; so that some such, by his Spirit, have corrected some of the Errors of the Translators, as in the Third Proposition concerning the Scriptures I before observed. [Sidenote: _A poor Shoemaker, that could not read, refutes a Professor of Divinity’s false Assertions from Scripture._] Yea, I know myself a poor Shoemaker, that cannot read a Word, who being assaulted with a false Citation of Scripture, from a publick Professor of Divinity, before the Magistrate of a City, when he had been taken up for preaching to some few that came to hear him; I say, I know such a one, and he is yet alive, who though the Professor, who also is esteemed a learned Man, constantly asserted his Saying to be a Scripture Sentence, yet affirmed, not through any certain Letter-knowledge he had of it, but from the most certain Evidence of the Spirit in himself, that the Professor was mistaken; and that the Spirit of God never said any such Thing as the other affirmed, and the Bible being brought, it was found as the poor Shoemaker had said.

§. XX. [Sidenote: 2. Logick and Philosophy not needful to a Preacher.] The second Part of their Literature is Logick and Philosophy, an Art so little needful to a true Minister, that if one that comes to be a true Minister hath had it, it is safest for him to forget and lose it; for it is the Root and Ground of all Contention and Debate, and the Way to make a Thing a great deal darker, than clearer. For under the Pretence of regulating Man’s Reason into a certain Order and Rules, that he may find out (as they pretend) the Truth, it leads into such a Labyrinth of Contention, as is far more fit to make a Sceptick than a Christian, far less a Minister of Christ; yea, it often hinders Man from a clear Understanding of Things that his own Reason would give him; and therefore through its manifold Rules and divers Inventions, it often gives Occasion for a Man, that hath little Reason, foolishly to speak much to no Purpose; seeing a Man, that is not very wise, may notwithstanding be a perfect Logician. And then, if ye would make a Man a Fool to purpose that is not very wise, do but teach him Logick and Philosophy; and whereas before he might have been fit for something, he shall then be good for nothing, but to speak Nonsense; for these Notions will so swim in his Head, that they will make him extremely busy about nothing. [Sidenote: _The Use of Logick is to see its Emptiness._] The Use that wise and solid Men make of it, is, to see the Emptiness thereof; therefore saith one, It is an Art of Contention and Darkness, by which all other Sciences are rendered more obscure, and harder to be understood.

If it be urged, That thereby the Truth may be maintained and confirmed, and Hereticks confuted;

I answer, The Truth, in Men truly rational, needeth not the Help thereof; and such as are obstinate, this will not convince; for by this they may learn twenty Tricks and Distinctions, how to shut out the Truth: And the Truth proceeding from an honest Heart, and spoken forth from the Virtue and Spirit of God, will have more Influence, and take sooner and more effectually, than by a thousand Demonstrations of Logick; as that Heathen Philosopher[91][92] acknowledged, who, disputing with the Christian Bishops, in the Council of Nice, was so subtile, that he could not be overcome by them; but yet by a few Words spoken by a simple old Rustick, was presently convinced by him, and converted to the Christian Faith; and being enquired how he came to yield to that ignorant old Man, and not to the Bishops; he said, That they contended with him in his own Way, and he could still give Words for Words; but there came from the old Man that Virtue, which he was not able to resist. This secret Virtue and Power ought to be the Logick and Philosophy wherewith a true Christian Minister should be furnished; and for which they need not be beholden to Aristotle. [Sidenote: Natural Logick useful.] As to natural Logick, by which rational Men, without that Art and Rules, or sophistical Learning, deduce a certain Conclusion out of true Propositions, which scarce any Man of Reason wants, we deny not the Use of it; and I have sometimes used it in this Treatise; which also may serve without that dialectick Art. [Sidenote: 3. Ethicks or the Manner-Rules to Christians not needful.] As for the other Part of Philosophy, which is called Moral, or Ethicks, it is not so necessary to Christians, who have the Rules of the holy Scriptures, and the Gift of the Holy Spirit, by which they can be much better instructed. [Sidenote: 4. Physicks, and the Metaphysicks make no Preachers of the Truth.] The Physical and Metaphysical Part may be reduced to the Arts of Medicine and the Mathematicks, which have nothing to do with the Essence of a Christian Minister. And therefore the Apostle Paul, who well understood what was good for Christian Ministers, and what hurtful, thus exhorted the Colossians, Col. ii. 8. Beware lest any Man spoil you through Philosophy and vain Deceit. And to his beloved Disciple Timothy he writes also thus, 1 Tim. vi. 20. O Timothy, keep that which is committed to thy Trust, avoiding profane and vain Babblings, and Opposition of Science, falsely so called.

[91] _An Heathen Philosopher disputing with the Bishops in the Council of Nice, was converted to the Christian Faith by an ignorant old Man, when they could not._

[92] Lucæ Osiandri Epit. Hist. Eccles. Lib. 2. Cap. 5. Cent. 4.

§. XXI. [Sidenote: III. _The learned School Divinity obnoxious; A Monster; A Letter-Knowledge _Heathenized.] The third and main Part of their Literature is School Divinity, a Monster, made up of some Scriptural Notions of Truth, and the Heathenish Terms and Maxims; being, as it were, the Heathenish Philosophy Christianized, or rather, the literal external Knowledge of Christ Heathenized. It is Man in his first, fallen, natural State, with his devilish Wisdom, pleasing himself with some Notions of Truth, and adorning them with his own sensual and carnal Wisdom, because he thinks the Simplicity of the Truth too low and mean a Thing for him; and so despiseth that Simplicity, wheresoever it is found, that he may set up and exalt himself, puffed up with this his monstrous Birth. It is the Devil, darkening, obscuring, and veiling the Knowledge of God, with his serpentine and worldly Wisdom; that so he may the more securely deceive the Hearts of the Simple, and make the Truth, as it is in itself, despicable and hard to be known and understood, by multiplying a thousand difficult and needless Questions, and endless Contentions and Debates. All which, he who perfectly knoweth, is not a Whit less the Servant of Sin than he was; but ten Times more so, in that he is exalted, and proud of Iniquity, and so much the farther from receiving, understanding, or learning the Truth, as it is in its own naked Simplicity; because he is full, learned, rich, and wise in his own Conceit: And so those that are most skilled in it, wear out their Day, and spend their precious Time about the infinite and innumerable Questions they have feigned and invented concerning it. A certain learned Man called it, A twofold Discipline, like the Race of the Centaurs, partly proceeding from divine Sayings, partly from philosophical Reasons. [Sidenote: Its needless Questions and endless Janglings.] A thousand of their Questions they confess themselves to be no-ways necessary to Salvation; and yet many more of them they could never agree upon, but are, and still will be, in endless Janglings about them. The Volumes that have been written about it, a Man in his whole Age could scarce read, though he lived to be very old; and when he has read them all, he has but wrought himself a great deal more Vexation and Trouble of Spirit than he had before. These certainly are the Words multiplied without Knowledge; by which Counsel hath been darkened, Job xxxviii. 2. They make the Scripture the Text of all this Mass; and it is concerning the Sense of it that their voluminous Debates arise. But a Man of a good upright Heart may learn more in half an Hour, and be more certain of it, by waiting upon God, and his Spirit in the Heart, than by reading a thousand of their Volumes; which by filling his Head with many needless Imaginations, may well stagger his Faith, but never confirm it: And indeed those that give themselves most to it, are most capable to fall into Error, as appeareth by the Example of Origen, who, by his Learning, was one of the first, that falling into this Way of interpreting the Scriptures, wrote so many Volumes, and in them so many Errors, as very much troubled the Church. [Sidenote: _Whereby Arius fell into Error and Schism._] Also Arius, led by this Curiosity and human Scrutiny, despising the Simplicity of the Gospel, fell into his Error, which was the Cause of that horrible Heresy which so much troubled the Church. Methinks the Simplicity, Plainness, and Brevity of the Scriptures themselves, should be a sufficient Reproof for such a Science; and the Apostles, being honest, plain, illiterate Men, may be better understood by such Kind of Men now, than with all that Mass of scholastick Stuff, which neither Peter, nor Paul, nor John, ever thought of.

§. XXII. [Sidenote: _The Apostasy, and its dangerous _Consequence.] But this Invention of Satan, wherewith he began the Apostasy, hath been of dangerous Consequence; for thereby he at first spoiled the Simplicity of Truth, by keeping up the Heathenish Learning, which occasioned such Uncertainty, even among those called Fathers, and such Debate, that there are few of them to be found, who, by Reason of this Mixture, do not only frequently contradict one another, but themselves also. [Sidenote: _Many of the Fathers do not only contradict each other, but themselves also, and why?_] And therefore when the Apostasy grew greater, he, as it were, buried the Truth with this Veil of Darkness, wholly shutting out People from true Knowledge, and making the Learned (so accounted) busy themselves with idle and needless Questions; while the weighty Truths of God were neglected, and went, as it were, into Disuse.

Now, though the grossest of these Abuses be swept away by Protestants; yet the evil Root still remains, and is nourished and upheld; and the Science kept up, as being deemed necessary for a Minister: For, while the pure Learning of the Spirit of Truth is despised and neglected, and made ineffectual, Man’s fallen earthly Wisdom is upheld; and so in that he labours and works with the Scriptures, being out of the Life and Spirit which those that wrote them were in, by which only they are rightly understood, and made Use of. [Sidenote: Merchandizing with the Scriptures: What it is. See also 2 Pet. 2. 3.] And so he that is to be a Minister, must learn this Art or Trade of Merchandizing with the Scriptures, and be that which the Apostle would not be, to wit, a Trader with them, 2 Cor. ii. 17. That he may acquire a Knack from a Verse of Scripture, by adding his own barren Notions and Conceptions to it, and his uncertain Conjectures, and what he hath stolen out of Books; for which End he must have of Necessity a good many by him, and may each Sabbath-day, as they call it, or oftener, make a Discourse for an Hour long; [Sidenote: _And this they call the Preaching of the _Word.] and this is called the Preaching of the Word: Whereas the Gift, Grace, and Spirit of God, to teach, open, and instruct, and to preach a Word in Season, is neglected, and so Man’s Arts and Parts, and Knowledge, and Wisdom, which is from below, are set up and established in the Temple of God, yea, and above the little Seed; which in Effect is Antichrist, working in the Mystery. [Sidenote: _Thus Antichrist is established above the Seed of the Kingdom._] And so the Devil may be as good and able a Minister as the best of them; [Sidenote: _How the Devil may be a Minister of the Priests Gospel._] for he has better Skill in Languages, and more Logick, Philosophy and School Divinity, than any of them; and knows the Truth in the Notion better than they all, and can talk more eloquently than all those Preachers. But what availeth all this; Is it not all but as Death, as a painted Sepulchre, and dead Carcase, without the Power, Life and Spirit of Christianity, which is the Marrow and Substance of a Christian Ministry? And he that hath this, and can speak from it, though he be a poor Shepherd, or a Fisherman, and ignorant of all that Learning, and of all those Questions and Notions; yet speaking from the Spirit, his Ministry will have more Influence towards the converting a Sinner unto God, than all of them who are learned after the Flesh; as in that Example of the old Man at the Council of Nice did appear.

§. XXIII. [Sidenote: _The Power of God by weak Instruments restoring the Simplicity of _Truth.] And if in any Age, since the Apostles Days, God hath purposed to shew his Power by weak Instruments, for the battering down of that Carnal and Heathenish Wisdom, and restoring again the ancient Simplicity of Truth, this is it. For in our Day, God hath raised up Witnesses for himself, as he did Fishermen of old; many, yea, most of whom, are labouring and mechanick Men, who, altogether without that Learning, have, by the Power and Spirit of God, struck at the very Root and Ground of Babylon; and in the Strength and Might of this Power, have gathered Thousands, by reaching their Consciences, into the same Power and Life, who, as to the outward Part, have been far more knowing than they, yet not able to resist the Virtue that proceeded from them. Of which I myself am a true Witness; [Sidenote: The Powerful Ministry of illiterate Men.] and can declare from certain Experience, because my Heart hath been often greatly broken and tendered by that virtuous Life that proceeded from the powerful Ministry of those illiterate Men: So that by their very Countenance, as well as Words, I have felt the Evil in me often chained down, and the Good reached to and raised. What shall I then say to you, who are Lovers of Learning, and Admirers of Knowledge? Was not I also a Lover and Admirer of it, who also sought after it, according to my Age and Capacity? But it pleased God, in his unutterable Love, early to withstand my vain Endeavours, while I was yet but eighteen Years of Age; [Sidenote: _The Time of the Author’s first Convincement._] and made me seriously to consider (which I wish also may befall others,) [93]That without Holiness and Regeneration, no Man can see God; and that the Fear of the Lord is the Beginning of Wisdom, and to depart from Iniquity, a good Understanding; and how much Knowledge puffeth up, and leadeth away from that inward Quietness, Stillness, and Humility of Mind, where the Lord appears, and his Heavenly Wisdom is revealed. If ye consider these Things, then will ye say with me, That all this Learning, Wisdom and Knowledge, gathered in this fallen Nature, is but as Dross and Dung, in Comparison of the Cross of Christ; especially being destitute of that Power, Life and Virtue, which I perceived these excellent (though despised, because illiterate) Witnesses of God to be filled with: And therefore seeing, that in and among them, I, with many others, have found the Heavenly Food that gives Contentment, let my Soul seek after this Learning, and wait for it for ever.

[93] Job. 28. 28.

§. XXIV. [Sidenote: Quest. 3.] [Sidenote: The Work of a Minister.] Having thus spoken of the Call and Qualifications of a Gospel-Minister, that which comes next to be considered, is, What his proper Work is, how, and by what Rule, he is to be ordered? Our Adversaries do all along go upon Externals, and therefore have certain prescribed Rules and Methods, contrived according to their human and earthly Wisdom: We, on the Contrary, walk still upon the same Foundation, and lean always upon the immediate Assistance and Influence of that Holy Spirit, which God hath given his Children, to teach them all Things, and lead them in all Things: [Sidenote: The Holy Spirit, a Spirit of Order, and not of Confusion.] Which Spirit, being the Spirit of Order, and not of Confusion, leads us, and as many as follow it, into such a comely and decent Order as becometh the Church of God. But our Adversaries, having shut themselves out from this immediate Counsel and Influence of the Spirit, have run themselves into many Confusions and Disorders, seeking to establish an Order in this Matter. [Sidenote: Popish Orders and Offices, &c.] For some will have First a chief Bishop, or Pope, to rule and be a Prince over all; and under him, by Degrees, Cardinals, Patriarchs, Archbishops, Priests, Deacons, Sub-deacons; and besides these, Acoluthi, Tonsorati, Ostiarii, &c. And in their Theology (as they call it) Professors, Bachelors, Doctors, &c. And others would have every Nation independent of another, having its own Metropolitan or Patriarch; and the rest in Order subject to him, as before. Others again are against all Precedency among Pastors, and constitute their Subordination not of Persons, but of Powers: As first the Consistory, or Session; then the Class, or Presbytery; then the Provincial; and then the National Synod or Assembly. Thus they tear one another, and contend among themselves concerning the Ordering, Distinguishing, and making their several Orders and Offices; [Sidenote: _Wars and Bloodshed about _Church Government.] concerning which there hath been no less Contest, not only by Way of verbal Dispute, but even by Fighting, Tumults, Wars, Devastations, and Bloodshed, than about the Conquering, Overturning, and Establishing of Kingdoms. And the Histories of late Times are as full of the various Tragedies, acted on Account of this Spiritual and Ecclesiastical Monarchy and Commonwealth, as the Histories of old Times are of the Wars and Contests that fell out both in the Assyrian, Persian, Greek and Roman Empires: These last upon this Account, though among those that are called Christians, have been no less bloody and cruel than the former among Heathens, concerning their outward Empires and Governments. [Sidenote: The Ground and Cause thereof.] Now all this, both among Papists and Protestants, proceedeth, in that they seek in Imitation to uphold a Form and Shadow of Things, though they want the Power, Virtue and Substance; while for many of their Orders and Forms they have not so much as the Name in the Scripture. But in Opposition to all this Mass of Formality, and Heap of Orders, Rules and Governments, we say, The Substance is chiefly to be sought after, and the Power, Virtue and Spirit, is to be known and waited for, which is one in all the different Names and Offices the Scripture makes Use of; as appears by 1 Cor. xii. 4. (often before-mentioned) There are Diversities of Gifts, but the same Spirit. And after the Apostle, throughout the whole Chapter, hath shewn how one and the self-same Spirit worketh in and quickeneth each Member; then in Ver. 28. he sheweth how thereby God hath set in the Church, First Apostles, Secondly Prophets, Teachers, &c. And likewise to the same Purpose, Ephes. iv. 11; he sheweth, how by these Gifts he hath given some Apostles, some Prophets, some Evangelists, some Pastors, some Teachers, &c. Now it never was Christ’s Purpose, nor the Apostles, that Christians should, without this Spirit and Heavenly Gift, set up a Shadow and Form of these Orders, and so make several Ranks and Degrees, to establish a carnal Ministry of Men’s making, without the Life, Power and Spirit of Christ: [Sidenote: The Work of Antichrist and Mystery of Iniquity.] This is that Work of Antichrist, and Mystery of Iniquity, that hath got up in the dark Night of Apostasy. But in a true Church of Christ, gathered together by God, not only into the Belief of the Principles of Truth, but also into the Power, Life and Spirit of Christ, the Spirit of God is the Orderer, Ruler and Governor; as in each Particular, so in the General. [Sidenote: _Such as the Spirit sets apart to the Ministry, their Brethren hear them._] And when they assemble together to wait upon God, and to worship and adore him; then such as the Spirit sets apart for the Ministry, by its divine Power and Influence opening their Mouths, and giving them to exhort, reprove, and instruct with Virtue and Power; these are thus ordained of God and admitted into the Ministry, and their Brethren cannot but hear them, receive them, and also honour them for their Work’s Sake. [Sidenote: The Clergy and Laicks.] And so this is not monopolized by a certain Kind of Men, as the Clergy (who are to that Purpose educated and brought up as other carnal Artists) and the rest to be despised as Laicks; but it is left to the free Gift of God to choose any whom he seeth meet thereunto, whether Rich or Poor, Servant or Master, Young or Old, yea, Male or Female. [Sidenote: Women may preach.] And such as have this Call, verify the Gospel, by preaching not in Speech only, but also in Power, and in the Holy Ghost, and in much Fulness, 1 Thess. i. 5. and cannot but be received and heard by the Sheep of Christ.

§. XXV. [Sidenote: Object.] But if it be objected here, That I seem hereby to make no Distinction at all betwixt Ministers and others; which is contrary to the Apostle’s Saying, 1 Cor. xii. 29. Are all Apostles? Are all Prophets? Are all Teachers? &c. From thence they insinuate, That I also contradict his Comparison in that Chapter, of the Church of Christ with a human Body; as where he saith, Ver. 17. If the whole Body were an Eye, where were the Hearing? If the Whole were Hearing, where were the Smelling? &c. Also the Apostle not only distinguisheth the Ministers of the Church in general from the rest of the Members, but also from themselves; as naming them distinctly and separately, Apostles, Prophets, Evangelists, Pastors, Teachers, &c.

[Sidenote: Answ. 1. Diversity of Names makes no distinct Offices; but which may coincide, or be together in one Person.] As to the last Part of this Objection, to which I shall first answer; it is apparent, that this Diversity of Names is not to distinguish separate Offices, but to denote the different and various Operations of the Spirit; a Manner of Speech frequent with the Apostle Paul, wherein he sometimes expatiates to the Illustrating of the Glory and Praise of God’s Grace: As in Particular, Rom. xii. 6. Having then Gifts differing according to the Grace that is given us, whether Prophecy, let us prophesy according to the Proportion of Faith; or Ministry, let us wait on our Ministring; or he that teacheth, on Teaching; or he that exhorteth, on Exhortation. Now none will say from all this, that these are distinct Offices, or do not, or may not coincide in one Person, as may all those other Things mentioned by him in the subsequent Verses, viz. Of Loving, being kindly Affectionated, Fervency of Spirit, Hospitality, Diligence, Blessing, Rejoicing, &c. which he yet numbers forth as different Gifts of the Spirit, and according to this Objection might be placed as distinct and separate Offices, which were most absurd.

Secondly, In these very Places mentioned it is clear that it is no real Distinction of separate Offices; because all acknowledge, that Pastors and Teachers, (which the Apostle there no less separateth and distinguisheth, than Pastors and Prophets, or Apostles) are one and the same, and coincide in the same Office and Person; and therefore may be said so of the rest. [Sidenote: Prophecy and Prophesying_, its twofold Signification._] For [Prophecy] as it signifies the Foretelling of Things to come, is indeed a distinct Gift, but no distinct Office; and therefore our Adversaries do not place it among their several Orders: Neither will they deny, but that it both may be and hath been given of God to some, that not only have been Pastors and Teachers, and that there it hath coincided in one Person with these other Offices, but also to some of the Laicks: And so it hath been found, according to their own Confession, without the Limits of their Clergy. [Sidenote: To prophesy, a Privilege of Teachers, and of all the Saints.] Prophecy in the other Sense, to wit, as it signifies a Speaking from the Spirit of Truth, is not only peculiar to Pastors and Teachers, who ought so to prophesy; but even a common Privilege to the Saints. For though to instruct, teach and exhort, be proper to such as are more particularly called to the Work of the Ministry; yet it is not so proper to them, as not to be (when the Saints are met together, as any of them are moved by the Spirit) common to others: For some Acts belong to all in such a Relation; but not only to those within that Relation: Competunt omni, sed non soli. Thus to see and hear are proper Acts of a Man; seeing it may be properly predicated of him, that he heareth and seeth: Yet are they common to other Creatures also. So to prophesy in this Sense, is indeed proper to Ministers and Teachers; yet not so, but that it is common and lawful to other Saints, when moved thereunto, though it be not proper to them by Way of Relation: Because, notwithstanding that Motion, they are not particularly called to the Work of the Ministry, as appears by 1 Cor. xiv. where the Apostle at large declaring the Order and ordinary Method of the Church, saith, Ver. 30, 31. But if any Thing be revealed to another that sitteth by, let the first hold his Peace; for ye may all prophesy one by one, that all may learn, and all be comforted: Which sheweth that none is here excluded. But yet that there is a Subordination, according to the various Measures of the Gift received, the next Verse sheweth: And the Spirits of the Prophets are subject to the Prophets: For God is not the Author of Confusion, but of Peace. Now that Prophesying, in this Sense, may be common to all Saints, appears by Ver. 39. of the same Chapter, where speaking to [all] in general, he saith, Wherefore, Brethren, covet to prophesy; and Ver. 1. he exhorts them, saying, Desire spiritual Gifts, but rather that ye may prophesy.

[Sidenote: _Who are Evangelists, and whether any may term themselves so now-a-day._] Secondly, As to Evangelists the same may be said; for whoever preacheth the Gospel is really an Evangelist, and so consequently every true Minister of the Gospel is one; else what proper Office can they assign to it, unless they should be so foolish as to affirm that none were Evangelists but Matthew, Mark, Luke, and John, who wrote the Account of Christ’s Life and Sufferings? And then it were neither a particular Office, seeing John and Matthew were Apostles, Mark and Luke Pastors and Teachers, so that there they coincided in one. And indeed it is absurd to think, that upon that particular Account the Apostle used the Word [Evangelist.] Calvin acknowledgeth, that such as preach the Gospel in Purity, after some Time of Apostasy, may be truly called Evangelists, and therefore saith, that There were Apostles in his Time; and hence the Protestants, at their first coming forth, termed themselves Evangelici, or Evangelicks.

[Sidenote: _Who is an _Apostle.] Lastly, An Apostle, if we look to the Etymology of the Word, signifies one that is sent; and in Respect every true Minister is sent of God, in so far he is an Apostle; though the Twelve, because of their being specially sent of Christ, were therefore called Apostles [Greek: kat' exochên: κατ εξοχην], or per eminentiam, i. e. by Way of Excellency. [Sidenote: They were not limited to such a Number.] And yet that there was no Limitation to such a Number, as some foolishly imagine, appears, because after that Number was filled up, the Apostle Paul was afterwards so called; therefore we judge that these are no distinct separate Offices, but only Names used upon Occasion to express the more eminent Arising and Shining forth of God’s Grace. As if any Minister of Christ should now proselyte and turn a whole Nation to the Christian Faith, though he had no distinct Office, yet I doubt not but both Papists and Protestants would judge it tolerable to call such an one an Apostle, or an Evangelist; [Sidenote: _Whether any Man be called an Apostle at this Day_.] for on this Account the Jesuits call some of their Sect Apostles of India and of Japan; and Calvin testifies that there were Apostles and Evangelists in his Time, in respect to the Reformation; [Sidenote: _Upon what Account John Knox was called the Apostle of _Scotland.] upon which Account also we have known John Knox often called the Apostle of Scotland. So that we conclude that Ministers, Pastors, or Teachers do comprehend all, and that the Office is but one, and therefore in that Respect we judge there ought to be no Precedency among them: To prove which I shall not here insist, seeing it is shewn largely, and treated of by such as have denied the Diocesan Episcopacy, as they call it.

§. XXVI. [Sidenote: Answ. 2.] As to the first Part of the Objection, viz. That I seem to make no Distinction betwixt the Minister and People, I answer, [Sidenote: _Liberty to prophesy all have, by the Spirit._] If it be understood of a Liberty to speak or prophesy by the Spirit, I say all may do that, when moved thereunto, as above is shewn; but we do believe and affirm that some are more particularly called to the Work of the Ministry, and therefore are fitted of the Lord for that Purpose; whose Work is more constantly and particularly to instruct, exhort, admonish, oversee, and watch over their Brethren; and that as there is something more incumbent upon them in that Respect than upon every common Believer, so also, as in that Relation, there is due to them from the Flock such Obedience and Subjection as is mentioned in these Testimonies of the Scripture, Heb. xiii. 17. 1 Thess. v. 12, 13. 1 Tim. v. 17. 1 Pet. v. 5. Also besides these who are thus particularly called to the Ministry, and constant Labour in the Word and Doctrine, there are also the Elders, who though they be not moved to a frequent Testimony by Way of Declaration in Words, [Sidenote: _The Elders take Care for the Widows, the Poor and _Fatherless.] yet as such are grown up in the Experience of the blessed Work of Truth in their Hearts, they watch over and privately admonish the Young, take Care for the Widows, the Poor, and Fatherless, and look that nothing be wanting, but that Peace, Love, Unity, Concord, and Soundness be preserved in the Church of Christ; and this answers to the Deacons mentioned Acts vi.

[Sidenote: _The Distinction of Clergy and Laity not to be found in Scripture._] That which we oppose, is the Distinction of Laity and Clergy, which in the Scripture is not to be found, whereby none are admitted unto the Work of the Ministry but such as are educated at Schools on Purpose, and instructed in Logick and Philosophy, &c. and so are at their Apprenticeship to learn the Art and Trade of Preaching, even as a Man learns any other Art, whereby all other honest mechanick Men, who have not got this Heathenish Art, are excluded from having this Privilege. And so he that is a Scholar thus bred up must not have any honest Trade whereby to get him a Livelihood, if he once intend for the Ministry, but he must see to get him a Place, and then he hath his set Hire for a Livelihood to him. [Sidenote: Their Garb.] He must also be distinguished from the rest by the Colour of his Clothes; for he must only wear Black, and must be a Master of Arts: But more of this hereafter.

§. XXVII. As this Manner of separating Men for the Ministry is nothing like the Church in the Apostles Days, so great Evils have and do follow upon it. For first, Parents seeing both the Honour and Profit that attends the Clergy, do allot their Children sometimes from their Infancy to it, and so breed them up on Purpose. And others, come to Age, upon the same Account betake them to the same Trade, and having these natural and acquired Parts that are judged the necessary Qualifications of a Minister, are thereby admitted, and so are bred up in Idleness and Pleasure, thinking it a Disgrace for them to work with their Hands; [Sidenote: The Clergy’s Study out of Books; the Gift of God neglected.] and so just study a little out of their Books, to make a Discourse once or twice a Week during the running of an Hour-glass; whereas the Gift, Grace, and Spirit of God, to call and qualify for the Ministry, is neglected and overlooked. And many covetous, corrupt, earthly, carnal Men, having a mere Shew and Form, but Strangers to, and utterly ignorant of, the inward Work of Grace upon their Hearts, are brought in and intrude themselves, and so through them Death, Barrenness, and Darkness, and by Consequence Superstition, Error, and Idolatry have entered and leavened the Church. And they that will narrowly observe, shall find that it was thus the Apostasy came to take Place; of the Truth of which I could give many Examples, which for Brevity’s Sake I omit. Thus the Office, Reverence, and Respect due to it were annexed to the mere Name, so that when once a Man was ordained a Bishop or a Priest, he was heard and believed, though he had nothing of the Spirit, Power, and Life that the true Apostles and Ministers were in. And thus in a short Time the Succession came to be of the Name and Title, and the Office was thereto annexed; and not of the Nature, Virtue, and Life; which in Effect made them to cease to be the Ministry and Ministers of Christ, but only a Shadow and vain Image of it; which also decaying, was in some Ages so metamorphosed, that not only the Substance was lost, but the very Form wholly vitiated, altered, and marred; [Sidenote: _The marred Church compared to Theseus’s pieced Boat._] so that it may be far better said of the pretended Christian Church, as was disputed of Theseus’s Boat (which by the piecing of many new Pieces of Timber was wholly altered) whether indeed it were the same or another? But in Case that the first had been of Oak, and the Pieces last put in but of rotten Fir, and that also the Form had been so far changed as to be nothing like the first, I think it would have suffered no Dispute, but might have easily been concluded to be quite another, retaining nothing but the Name, and that also unjustly. [Sidenote: _The Abuse following the Distinction of Laity and _Clergy.] Secondly, From this Distinction of Laity and Clergy this Abuse also follows, that good, honest, mechanick Men, and others who have not learned the Art and Trade of Preaching, and so are not licentiated according to these Rules they prescribe unto themselves; such, I say, being possessed with a false Opinion that it is not lawful for them to meddle with the Ministry, nor that they are any Ways fit for it, because of the Defect of that Literature, do thereby neglect the Gift in themselves, and quench many Times the pure Breathings of the Spirit of God in their Hearts; which, if given Way to, might prove much more for the Edification of the Church than many of the conned Sermons of the Learned. And so by this Means the Apostle’s Command and Advice is slighted, who exhorteth, 1 Thess. v. 19, 20. not to quench the Spirit, nor despise Prophesyings. And all this is done by Men pretending to be Christians, who glory that the first Preachers and Propagators of their Religion were such Kind of plain mechanick Men, and illiterate. [Sidenote: _Both Protestants and Papists exclude mechanick Men from preaching, who greatly contributed to the Reformation._] And even Protestants do no less than Papists exclude such Kind of Men from being Ministers among them, and thus limit the Spirit and Gift of God; though their Fathers, in Opposition to Papists, asserted the Contrary; and also their own Histories declare how that Kind of illiterate Men did, without Learning, by the Spirit of God, greatly contribute in divers Places to the Reformation.

By this it may appear, that as in Calling and Qualifying, so in Preaching and Praying, and the other particular Steps of the Ministry, every true Minister is to know the Spirit of God by its Virtue and Life to accompany and assist him; but because this relates to Worship, I shall speak of it more largely in the next Proposition, which is concerning Worship.

The last Thing to be considered and inquired into is, concerning the Maintenance of a Gospel Minister; but before I proceed, I judge it fit to speak something briefly concerning the Preaching of Women, and to declare what we hold in that Matter.

[Sidenote: Women’s publick Preaching and Praying asserted.] Seeing Male and Female are one in Christ Jesus, and that he gives his Spirit no less to one than to the other, when God moveth by his Spirit in a Woman, we judge it no Ways unlawful for her to preach in the Assemblies of God’s People. Neither think we that of Paul, 1 Cor. xiv. 34. to reprove the inconsiderate and talkative Women among the Corinthians, who troubled the Church of Christ with their unprofitable Questions, or that, 1 Tim. ii. 11, 12. that Women ought to learn in Silence, not usurping Authority over the Man, any Ways repugnant to this Doctrine; because it is clear that Women have prophesied and preached in the Church, else had that Saying of Joel been ill applied by Peter, Acts ii. 17. And seeing Paul himself, in the same Epistle to the Corinthians, giveth Rules how Women should behave themselves in their publick Preaching and Praying, it would be a manifest Contradiction if that other Place were taken in a larger Sense. And the same Paul speaks of a Woman that laboured with him in the Work of the Gospel: And it is written that [94]Philip had four Daughters that prophesied. And Lastly, It hath been observed, that God hath effectually in this Day converted many Souls by the Ministry of Women; and by them also frequently comforted the Souls of his Children; which manifest Experience puts the Thing beyond all Controversy. [Sidenote: Quest. 4.] [Sidenote: Ministers Maintenance.] But now I shall proceed to speak of the Maintenance of Ministers.

[94] Acts 21. 9.

§. XXVIII. [Sidenote: _The Ministers Food and their Maintenance stated._] We freely acknowledge, as the Proposition holds forth, that there is an Obligation upon such to whom God sends, or among whom he raiseth up a Minister, that, if Need be, they minister to his Necessities. Secondly, That it is lawful for him to receive what is necessary and convenient. To prove this I need not insist, for our Adversaries will readily grant it to us; for the Thing we affirm is, that this is all that these Scripture Testimonies relating to this Thing do grant, Gal. vi. 6. 1 Cor. ix. 11, 12, 13, 14. 1 Tim. v. 16. That which we then oppose in this Matter is, First, That it should be constrained and limited. Secondly, That it should be superfluous, chargeable, and sumptuous. And Thirdly, The manifest Abuse thereof, of which I shall also briefly treat.

[Sidenote: I. _Against constrained _Maintenance.] As to the First, our Adversaries are forced to recur to the Example of the Law; a Refuge they use in defending most of their Errors and Superstitions, which are contrary to the Nature and Purity of the Gospel.

[Sidenote: Object.] They say, _God appointed the Levites the Tithes, therefore they belong also to such as minister in holy Things under the _Gospel.

[Sidenote: Answ.] I answer, All that can be gathered from this is, that as the Priests had a Maintenance allowed them under the Law, so also the Ministers and Preachers under the Gospel, which is not denied; but the Comparison will not hold that they should have the very same; since, First, There is no express Gospel Command for it, neither by Christ nor his Apostles. [Sidenote: Tithes _were appointed for the Levites, not for_ Gospel Preachers.] Secondly, The Parity doth no Ways hold betwixt the Levites under the Law, and the Preachers under the Gospel; because the Levites were one of the Tribes of Israel, and so had a Right to a Part of the Inheritance of the Land as well as the rest of their Brethren; and having none, had this allotted to them in Lieu of it. Next, The tenth of the Tithes was only allowed to the Priests that served at the Altar, the rest being for the Levites, and also to be put up in Store-houses, for entertaining of Widows and Strangers. But these Preachers, notwithstanding they inherit what they have by their Parents, as well as other Men, yet claim the whole Tithes, allowing nothing either to Widow or Stranger. But as to the Tithes I shall not insist, because divers others have clearly and learnedly treated of them apart, and also divers Protestants do confess them not to be jure divino; and the Parity as to the Quota doth not hold, but only in general as to the Obligation of a Maintenance; which Maintenance, though the Hearers be obliged to give, and fail of their Duty if they do not, yet that it ought neither to be stinted, nor yet forced, I prove; [Sidenote: Reas. 1. _The Gospel freely to be preached, without so much a Year._] Because Christ, when he sent forth his Apostles, said, Freely ye have received, freely give, Mat. x. 8. and yet they had Liberty to receive Meat and Drink from such as offered them, to supply their Need. Which shews that they were not to seek or require any Thing by Force, or to stint, or make a Bargain beforehand, as the Preachers as well among Papists as Protestants do in these Days, who will not preach to any until they be first sure of so much a Year; but on the contrary, these were to do their Duty, and freely to communicate, as the Lord should order them, what they had received, without seeking or expecting a Reward.

[Sidenote: Nic. Arnoldus his Answer to Freely ye have received_, &c._] The Answer given to this by Nicolaus Arnoldus, Exercit. Theolog. Sect. 42, 43. is not to be forgotten, but indeed to be kept upon Record for a perpetual Remembrance of him and his Brethren; for he frankly answers after this Manner, We have not freely received, and therefore are not bound to give freely. The Answer I confess is ingenuous and good; for if those that receive freely are to give freely, it would seem to follow by the Rule of Contraries, that those that receive not freely ought not to give freely, and I shall grant it; only they must grant me, that they preach not by and according to the Gift and Grace of God received, nor can they be good Stewards of the manifold Grace of God, as every true Minister ought to be; [Sidenote: Simon Magus.] or else they have gotten this Gift or Grace by Money, as Simon Magus would have been compassing it, since they think themselves not bound to give it without Money again. But to be plain, I believe he intended not that it was from the Gift or Grace of God they were to preach, but from their acquired Arts and Studies, which have cost them much Labour and also some Money at the University; and therefore, as he that puts his Stock into the publick Bank expects Interest again, so these Scholars, having spent some Money in learning the Art of Preaching, think they may boldly say they have it not freely; for it hath cost them both Money and Pains, and therefore they expect both Money and Ease again. And therefore, as Arnoldus gets Money for teaching his young Students the Art and Trade of Preaching, so he intends they should be repaid before they give it again to others. [Sidenote: _All Things are set to Sale at Rome. To Franequer applied._] It was of old said, Omnia venalia Romæ, i. e. All Things are set to Sale at Rome; but now the same Proverb may be applied to Franequer. And therefore Arnoldus’s Students, when they go about to preach, may safely seek and require hereby, telling the Hearers their Master’s Maxim, Nos gratis non accepimus, ergo neque gratis dare tenemur. But then they may answer again, That they find them and their Master to be none of his Ministers, who when he sent forth his Disciples, gave them this Command, Freely ye have received, freely give, and therefore we will have none of your Teaching, because we perceive you to be of the Number of those [95]that look for their Gain from their Quarter.

[95] Isa. 56. 11.

§. XXIX. [Sidenote: Reas. 2.] Secondly, The Scripture Testimonies that urge this are in the same Nature of those that press Charity and Liberality towards the Poor, [Sidenote: Mere voluntary Deeds no Man can stint them.] and command Hospitality, &c. but these are not nor can be stinted to a certain Quantity, because they are Deeds merely voluntary, where the Obedience to the Command lieth in the good Will of the Giver, and not in the Matter of the Thing given, as Christ sheweth in the Example of the Widow’s Mite. So that though there be an Obligation upon Christians to minister of outward Things to their Ministers, yet there can be no Definition of the Quantity but by the Giver’s own Consent, and a little from one may more truly fulfil the Obligation than a great deal from another. And therefore as Acts of Charity and Hospitality can neither be limited nor forced, so neither can this.

[Sidenote: Object.] If it be objected, _That Ministers may and ought to exhort, persuade, yea and earnestly press Christians, if they find them defective therein, to Acts of Charity and Hospitality, and so may they do also to the giving of Maintenance_.

[Sidenote: Answ.] I answer, All this saith nothing for a stinted and forced Maintenance, for which there cannot so much as the Shew of one solid Argument be brought from Scripture. I confess Ministers may use Exhortation in this as much as in any other Case, even as the Apostle did to the Corinthians, shewing them their Duty; [Sidenote: Paul’s _Labour was, that the Gospel might be without Charge._] but it were fit for Ministers that so do (that their Testimony might have the more Weight, and be the freer of all Suspicion of Covetousness and Self-interest) that they might be able to say truly in the Sight of God that which the same Apostle subjoins upon the same Occasion, 1 Cor. ix. 15, 16, 17, 18. But I have used none of these Things; neither have I written these Things, that it should be so done unto me: For it were better for me to die, than that any Man should make my Glorying void. For though I preach the Gospel, I have nothing to glory of; for Necessity is laid upon me, yea Woe is unto me if I preach not the Gospel. For if I do this Thing willingly, I have a Reward; but if against my Will, a Dispensation of the Gospel is committed unto me. What is my Reward then? Verily that when I preach the Gospel, I may make the Gospel of Christ without Charge, that I abuse not my Power in the Gospel.

[Sidenote: Reas. 3.] Thirdly, As there is neither Precept nor Example for this forced and stinted Maintenance in the Scripture, so the Apostle, in his solemn Farewel to the Pastors and Elders of the Church of Ephesus, guards them against it, Acts xx. 33, 34, 35. But if the Thing had been either lawful or practised, he would rather have exhorted them to be content with their stinted Hire, and not to covet more; whereas he sheweth them, first, by his own Example, that they were not to [Sidenote: Paul coveted no Body’s Silver or Gold.] covet or expect any Man’s Silver or Gold; secondly, that they ought to work with their Hands for an honest Livelihood, as he had done; and lastly, he exhorts them so to do from the Words of Christ, because it is a more blessed Thing to give than to receive; shewing that it is so far from a Thing that a true Minister ought to aim at, or expect, that it is rather a Burden to a true Minister, and Cross to him, to be reduced to the Necessity of wanting it.

§. XXX. [Sidenote: Reas. 4.] Fourthly, If a forced and stinted Maintenance were to be supposed, it would make the Ministers of Christ just one with those [Sidenote: _No Hireling fitting the Gospel of _Christ.] Hirelings whom the Prophets cried out against. For certainly if a Man make a Bargain to preach to People for so much a Year, so as to refuse to preach unless he have it, and seek to force the People to give it by Violence, it cannot be denied that such a one preacheth for Hire, and so looks for his Gain from his Quarter, yea and [96]prepares War against such as put not into his Mouth; but this is the particular special Mark of a false Prophet and an Hireling, and therefore can no Ways belong to a true Minister of Christ.

[96] Mic. 3. 5.

[Sidenote: _Moderate Protestants and Papists exclaim against the Excess of the Clergy’s Revenues._] Next, that a superfluous Maintenance, that is, more than in Reason is needful, ought not to be received by Christian Ministers, will not need much Proof, seeing the more Moderate and Sober, both among Papists and Protestants, readily confess it, who with one Voice exclaim against the excessive Revenues of the Clergy; and that it may not want a Proof from Scripture, what can be more plain than that of the Apostle to Timothy? 1 Tim. vi. 7, 8, 9, 10. where he both shews wherewith we ought to be content, and also the Hazard of such as look after more; and indeed, since that very Obligation of giving Maintenance to a Minister is founded upon their Need, and such as have Opportunity to work are commended rather in not receiving than in receiving, it can no Ways be supposed lawful for them to receive more than is sufficient. And indeed, were they truly pious and right, though necessitous, they would rather incline to take too little, than be gaping after too much.

§. XXXI. [Sidenote: II.] [Sidenote: _The Excess of the Priests and Bishops Revenues._] Now that there is great Excess and Abuse hereof among Christians, the vast Revenues which the Bishops and Priests have, both Papists and Protestants, do declare; since I judge it may be said without any Hyperbole, that some particular Persons have more paid them yearly than Christ and his Apostles made use of in their whole Life-time, who yet wanted not what was needful as to the outward Man, and no Doubt deserved it far better than those that enjoy that Fulness. But it is manifest these _Bishops and Priests love their fat Benefices, and the Pleasure and Honour that attends them, so well, that they purpose neither to follow Christ nor his Apostles Example or Advice in this Matter_.

[Sidenote: Object.] But it is usually objected, That Christians are become so hard-hearted, and generally so little heed Spiritual Things, that if Ministers had not a settled and stinted Maintenance secured them by Law, they and their Families might starve for Want of Bread.

[Sidenote: Answ.] I answer, This Objection might have some Weight as to a Carnal Ministry, made up of natural Men, who have no Life, Power, nor Virtue with them, and so may insinuate some Need of such a Maintenance for such a Ministry; [Sidenote: They wanted nothing whom God sent; they laboured with their Hands.] but it saith nothing as to such as are called and sent of God, who sends no Man a Wayfaring upon his own Charges; and so go forth in the Authority and Power of God, to turn People from Darkness to Light; for such can trust to him that sendeth them, and do believe that he will provide for them, knowing that he requireth nothing of any but what he giveth Power to perform; and so when they return, if he enquire, can say they wanted nothing. And such also when they stay in a Place, being immediately furnished by God, and not needing to borrow and steal what they preach from Books, and take up their Time that Way, fall a working at their lawful Employments, and labour with their Hands, as Paul did when he gathered the Church at Corinth. And indeed if this Objection had any Weight, the Apostles and Primitive Pastors should never have gone forth to convert the Nations, for fear of Want. Doth not the Doctrine of Christ teach us to venture all, and part with all, to serve God? Can they then be accounted Ministers of Christ who are afraid to preach him lest they get not Money for it, or will not do it until they be sure of their Payment? What serves the Ministry for but to perfect the Saints, and so to convert them from that Hard-heartedness?

[Sidenote: Object.] But thou wilt say, I have laboured and preached to them, and they are hard-hearted still, and will not give me any Thing:

[Sidenote: Answ.] Then surely thou hast either not been sent to them of God, and so thy Ministry and Preaching hath not been among them in the Power, Virtue, and Life of Christ, and so thou deservest nothing; or else they have rejected thy Testimony, and so are not worthy, and from such thou oughtest not to expect, yea nor yet receive any Thing, if they would give thee, but thou oughtest to shake off the Dust from thy Feet, and leave them. [Sidenote: Mat. 10. 14. If they reject the Testimony, shake the Dust from off thy Feet.] And how frivolous this Objection is, appears, in that in the darkest and most superstitious Times the Priests Revenues increased most, and they were most richly rewarded, though they deserved least. So that he that is truly sent of God, as he needs not, so neither will he, be afraid of Want, so long as he serves so good a Master; neither will he ever forbear to do his Work for that Cause. And indeed such as make this Objection shew truly that they serve not the Lord Christ, but their own Belly, and that makes them so anxious for want of Food to it.

§. XXXII. [Sidenote: II.] [Sidenote: _The many Abuses Priests Maintenance brings._] But lastly, As to the Abuses of this Kind of Maintenance, indeed he that would go through them all, though he did it passingly, might make of it alone a huge Volume, they are so great and numerous. For this Abuse, as others, crept in with the Apostasy, there being nothing of this in the Primitive Times: Then the Ministers claimed no Tithes, neither sought they a stinted or forced Maintenance; but such as wanted had their Necessity supplied by the Church, and others wrought with their Hands. But the Persecutions being over, and the Emperors and Princes coming under the Name of Christians, the Zeal of those great Men was quickly abused by the Covetousness of the Clergy, who soon learned to change their Cottages with the Palaces of Princes, and rested not until by Degrees some of them came to be Princes themselves, nothing inferior to them in Splendor, Luxury, and Magnificence; a Method of living that honest Peter and John the Fisherman, and Paul the Tent-maker never coveted; and perhaps as little imagined that Men pretending to be their Successors should have arrived to these Things. And so soon as the Bishops were thus seated and constituted, forgetting the Life and Work of a Christian, they went usually by the Ears together about the Precedency and Revenues, each coveting the chiefest and fattest Benefice. [Sidenote: _The Protestants having forsaken the Pope, yet would not forsake the rich Popish Revenues._] It is also to be regretted to think how soon this Mischief crept in among Protestants, who had scarce well appeared when the Clergy among them began to speak at the old Rate, and shew that though they had forsaken the Bishop of Rome, they were not resolved to part with their old Benefices; and therefore so soon as any Princes or States shook off the Pope’s Authority, and so demolished the Abbies, Nunneries, and other Monuments of Superstition, the reformed Clergy began presently to cry out to the Magistrates to beware of meddling with the Church’s Patrimony, severely exclaiming against making a lawful Use of those vast Revenues that had been superstitiously bestowed upon the Church, so called, to the Good and Benefit of the Commonwealth, as no less than Sacrilege.

[Sidenote: 1. _The Clergy’s Covetousness._] But by keeping up of this Kind of Maintenance for the Ministry and Clergymen, so called, there is first a Bait laid for Covetousness, which is Idolatry, and of all Things most hurtful; so that for Covetousness Sake, many, being led by the Desire of filthy Lucre, do apply themselves to be Ministers, that they may get a Livelihood by it. If a Man have several Children, he will allot one of them to be a Minister; which if he can get it to be, he reckons it as good as a Patrimony: So that a fat Benefice hath always many Expectants; and then what Bribing, what Courting, what Industry, and shameful Actions are used to acquire these Things, is too openly known, and needs not to be proved.

[Sidenote: _The greedy Kirk, a Proverb._] The Scandal that by these Means is raised among Christians is so manifest, that it is become a Proverb, that the Kirk is always greedy. Whereby the Gift and Grace of God being neglected, they have for the most Part no other Motive or Rule in applying themselves to one Church more than another but the greater Benefice. For though they hypocritically pretend, at their accepting of and entering into their Church, that they have nothing before them but the Glory of God and the Salvation of Souls; yet if a richer Benefice offer itself, they presently find it more for God’s Glory to remove from the first, and go thither. And thus they make no Difficulty often to change, while notwithstanding they accuse us that we allow Ministers to go from Place to Place, and not to be tied to one Place; but we allow this not for the gaining of Money, but as moved of God. For if a Minister be called to minister in a particular Place, he ought not to leave it, except God call him from it, and then he ought to obey: For we make the Will of God inwardly revealed, and not the Love of Money and more Gain, the Ground of removing.

[Sidenote: 2. _The Clergy’s Luxury._] Secondly, From this Abuse hath proceeded that Luxury and Idleness that most of the Clergy live in, even among Protestants as well as Papists, to the great Scandal of Christianity. For not having lawful Trades to work with their Hands, and being so superfluously and sumptuously provided for, they live in Idleness and Luxury; and there doth more Pride, Vanity, and worldly Glory appear in their Wives and Children than in most others, which is open and evident to all.

[Sidenote: 3. _The Clergy’s Cruelty._] Thirdly, They become hereby so glued to the Love of Money, that there is none like them in Malice, Rage, and Cruelty. If they be denied their Hire, they rage like drunken Men, fret, fume, and as it were go mad. A Man may sooner satisfy the severest Creditor than them; the general Voice of the Poor doth confirm this. For indeed they are far more exact in taking up the Tithes of Sheep, Geese, Swine, and Eggs, &c. and look more narrowly to it than to the Members of their Flock: They will not miss the least Mite; and the poorest Widow cannot escape their avaricious Hands. [Sidenote: _Poor Widow’s Mite cannot escape the Priest’s _greedy Hands.] Twenty Lies they will hear unreproved; and as many Oaths a Man may swear in their Hearing without offending them; and greater Evils than all this they can overlook. But if thou owest them aught, and refusest to pay it, then nothing but War will they thunder against thee, and they will stigmatize thee with the horrible Title of Sacrilege, and send thee to Hell without Mercy, as if thou hadst committed the Sin against the Holy Ghost. Of all People we can best bear Witness to this; [Sidenote: _The Work of Antichrist is Fury, Envy, Malice._] for God having shewn us this corrupt and Antichristian Ministry, and called us out from it, and gathered us unto his own Power and Life, to be a separate People, so that we dare not join with, nor hear these Antichristian Hirelings, neither yet put into their Mouths, or feed them. Oh! what Malice, Envy, and Fury hath this raised in their Hearts against us! That though we get none of their Wares, neither will buy them, as knowing them to be naught, yet will they force us to give them Money: And because we cannot for Conscience Sake do it, our Sufferings have upon that Account been unutterable. Yea, to give Account of their Cruelty, and several Sorts of Inhumanity used against us, would make no small History. These avaricious Hirelings have come to that Degree of Malice and Rage, that several poor labouring Men have been carried hundreds of Miles from their own Dwellings, and shut up in Prison, some two, some three, yea, some seven Years together, for the Value of one Pound Sterling, and less. [Sidenote: _A Widow for the Tithe of Geese about four Years in Prison._] I know myself a poor Widow, that for the Tithes of her Geese, which amounted not to five Shillings, was about four Years kept in Prison, thirty Miles from her House. Yea, they by Violence for this Cause have plundered of Men’s Goods the Hundred-fold, and prejudiced much more; yea, Hundreds have hereby spilt their innocent Blood; by dying in the filthy noisome Holes and Prisons. [Sidenote: Some lost their Lives in nasty Holes, some wounded by the Priests, &c.] And some of the Priests have been so enraged, that Goods thus ravished could not satisfy them; but they must also satisfy their Fury by beating, knocking, and wounding with their Hands innocent Men and Women, for refusing (for Conscience Sake) to put into their Mouths.

The only Way then soundly to reform and remove all these Abuses, and take away the Ground and Occasion of them, is, to take away all stinted and forced Maintenance and Stipends. [Sidenote: _Whoso heap Teachers to themselves, let them provide their Stipend._] As whoever call or appoint Teachers to themselves, let them accordingly entertain them: And for such as are called and moved to the Ministry by the Spirit of God, those that receive them, and taste of the Good of their Ministry, will no Doubt provide Things needful for them, and there will be no Need of a Law to force a Hire for them: For he that sends them, will take care for them; and they also, having Food and Raiment, will therewith be content.

§. XXXIII. [Sidenote: _The Difference between the Ministry of the Quakers and their _Adversaries.] The Sum then of what is said is, That the Ministry _that we have pleaded for, and which also the Lord hath raised up among us is, in all its Parts, like the true Ministry of the Apostles and primitive Church_. _Whereas the Ministry our Adversaries seek to uphold and plead for, as it doth in all in Parts differ from them, so, on the other Hand, it is very like the false Prophets and Teachers testified against and condemned in the Scripture_, as may be thus briefly illustrated.

[Sidenote: _The true Ministers _Call.] I. The Ministry and Ministers we plead for, are such as are immediately called and sent forth by Christ and his Spirit unto the Work of the Ministry: So were the holy Apostles and Prophets, as appears by these Places, Matt. x. 1. 5. Ephes. iv. 11. Heb. v. 4.

1. But the Ministry and Ministers our Opposers plead for, are such as have no immediate Call from Christ; to whom the Leading and Motion of the Spirit is not reckoned necessary; but who are called, sent forth, and ordained by wicked and ungodly Men: Such were of old the false Prophets and Teachers, as appears by these Places, Jer. xiv. 14, 15. item. Chap. xxiii. 21. and xxvii. 15.

[Sidenote: _True Ministers _Guide.] II. The Ministers we plead for, are such as are actuated and led by God’s Spirit, and by the Power and Operation of his Grace in their Hearts, are in some Measure converted and regenerate, and so are good, holy, and gracious Men: Such were the holy Prophets and Apostles, as appears from 1 Tim. iii. 2, 3, 4, 5, 6. Tit. i. 7, 8, 9.

2. But the Ministers our Adversaries plead for, are such to whom the Grace of God is no needful Qualification; and so may be true Ministers, according to them, though they be ungodly, unholy, and profligate Men: Such were the false Prophets and Apostles, as appears from Mic. iii. 5. 11. 1 Tim. vi. 5, 6, 7, 8, &c. 2 Tim. iii. 2. 2. Pet. ii. 1, 2, 3.

[Sidenote: True Ministers Work.] III. The Ministers we plead for, are such as act, move, and labour in the Work of the Ministry, not from their own mere natural Strength and Ability, but as they are actuated, moved, supported, assisted and influenced by the Spirit of God, and minister according to the Gift received, as good Stewards of the manifold Grace of God: Such were the holy Prophets and Apostles, 1 Pet. iv. 10, 11. 1 Cor. i. 17. ii. 3, 4, 5. 13. Acts ii. 4. Matt. x. 20. Mark xiii. 11. Luke xii. 12. 1 Cor. xiii. 2.

3. But the Ministers our Adversaries plead for, are such as wait not for, nor expect, nor need the Spirit of God to actuate and move them in the Work of the Ministry; but what they do they do from their own mere natural Strength and Ability, and what they have gathered and stolen from the Letter of the Scripture, and other Books, and so speak it forth in the Strength of their own Wisdom and Eloquence, and not in the Evidence and Demonstration of the Spirit and Power: Such were the false Prophets and Apostles, as appears, Jer. xxiii. 30, 31, 32, 34, &c. 1 Cor. iv. 18. Jude 16. [Sidenote: _True Ministers _Humility.] IV. The Ministers we plead for, _are such as, being holy and humble, contend not for Precedency and Priority, but rather strive to prefer one another, and serve one another in Love; neither desire to be distinguished from the rest by their Garments and large Phylacteries, nor seek the Greetings in the Market-places, nor uppermost Places at Feasts, nor the chief Seats in the Synagogues; nor yet to be called of Men Master, &c._ Such were the holy Prophets and Apostles, as appears from Matt. xxiii. 8, 9, 10. and xx. 25, 26, 27.

4. But the Ministers our Adversaries plead for, are such as strive and contend for Superiority, and claim Precedency over one another; affecting and ambitiously seeking after the fore-mentioned Things: Such were the false Prophets and Apostles in Time past, Matt. xxiii. 5, 6, 7.

[Sidenote: _True Ministers _Free Gift.] V. The Ministers we plead for, are such as having freely received, freely give; who covet no Man’s Silver, Gold, or Garments; who seek no Man’s Goods, but seek them, and the Salvation of their Souls: Whose Hands supply their own Necessities, working honestly for Bread to themselves and their Families. And if at any Time they be called of God, so as the Work of the Lord hinder them from the use of their Trades, take what is freely given them by such to whom they have communicated Spirituals; and having Food and Raiment, are therewith content: Such were the holy Prophets and Apostles, as appears from Matt. x. 8. Acts xx. 33, 34, 35. 1 Tim. vi. 8.

5. But the Ministers our Adversaries plead for, _are such as not having freely received, will not freely give; but are covetous, doing that which they ought not, for filthy Lucre’s Sake; as to preach for Hire, and divine for Money, and look for their Gain from their Quarter, and prepare War against such as put not into their Mouths, &c. Greedy Dogs, which can never have enough. Shepherds who feed themselves, and not the Flock; eating the Fat, and clothing themselves with the Wool; making Merchandize of Souls; and following the Way of Balaam, that loved the Wages of Unrighteousness_: Such were the false Prophets and Apostles, Isa. lvi. 11. Ezek. xxxiv. 2, 3. 8. Mic. iii. 5. 11. Tit. i. 10, 11. 2 Pet. ii. 1, 2, 3. 14, 15.

[Sidenote: _The Ministers Life and _Qualification.] And in a Word, We are for a holy, spiritual, pure and living Ministry, where the Ministers are both called, qualified and ordered, actuated and influenced in all the Steps of their Ministry by the Spirit of God; which being wanting, we judge they cease to be the Ministers of Christ.

But they, judging this Life, Grace, and Spirit no essential Part of their Ministry, are therefore for the upholding of an human, carnal, dry, barren, fruitless and dead Ministry; of which, alas! we have seen the Fruits in the most Part of their Churches: Of whom that Saying of the Lord is certainly verified, Jer. xxiii. 32.--I sent them not, nor commanded them, therefore they shall not profit this People at all, saith the LORD.

PROPOSITION XI.

Concerning WORSHIP.

[Sidenote: What the true Worship is, that is acceptable to God.] _All true and acceptable Worship to God is offered in the inward and immediate Moving and Drawing of his own Spirit, which is neither limited to Places, Times, nor Persons. For though we are to worship him always, and continually to fear before him_; [Sidenote: How to be performed.] _yet as to the outward Signification thereof, in Prayers, Praises, or Preachings, we ought not to do it in our own Will, where and when we will; but where and when we are moved thereunto by the Stirring and secret Inspiration of the Spirit of God in our Hearts; which God heareth and accepteth of, and is never wanting to move as thereunto, when Need is; of which he himself is the alone proper Judge. All other Worship then, both Praises, Prayers or Preachings, which Man sets about in his own Will, and at his own Appointment, which he can both begin and end at his Pleasure, do or leave undone as himself seeth meet, whether they be a prescribed Form, as a Liturgy, &c. or Prayers conceived extempore by the natural Strength and Faculty of the Mind, they are all but Superstition, Will-worship, and abominable Idolatry in the Sight of God, which are now to be denied and rejected, and separated from, in this Day of his spiritual Arising_: [Sidenote: Superstition and Will-worship, Idolatry.] _However it might have pleased him (who winked at the Times of Ignorance, with a Respect to the Simplicity and Integrity of some, and of his own innocent Seed, which lay as it were buried in the Hearts of Men under that Mass of Superstition) to blow upon the dead and dry Bones, and to raise some Breathings of his own, and answer them; and that until the Day should more clearly dawn and _break forth.

§. I. The Duty of Man towards God lieth chiefly in these two Generals. 1. In an holy Conformity to the pure Law and Light of God, so as both to forsake the Evil, and be found in the Practice of those perpetual and moral Precepts of Righteousness and Equity. And 2. In rendering that Reverence, Honour and Adoration to God, that he requires and demands of us; which is comprehended under Worship. Of the former we have already spoken, as also of the different Relations of Christians, as they are distinguished by the several Measures of Grace received, and given to every one; and in that Respect have their several Offices in the Body of Christ, which is the Church. Now I come to speak of Worship, or of those Acts, whether private or publick, general or particular, whereby Man renders to God that Part of his Duty which relates immediately to him: And as Obedience is better than Sacrifice, so neither is any Sacrifice acceptable, but that which is done according to the Will of him to whom it is offered. But Men, finding it easier to sacrifice in their own Wills, than obey God’s Will, have heaped up Sacrifices without Obedience; [Sidenote: True Worship and Duty to God-wards corrupted.] and thinking to deceive God, as they do one another, give him a Shew of Reverence, Honour and Worship, while they are both inwardly estranged and alienated from his holy and righteous Life, and wholly Strangers to the pure Breathings of his Spirit, in which the acceptable Sacrifice and Worship is only offered up. Hence it is, that there is not any Thing relating to Man’s Duty towards God, which among all Sorts of People hath been more vitiated, and in which the Devil hath more prevailed, than in abusing Man’s Mind concerning this Thing: And as among many others, so among those called Christians, nothing hath been more out of Order, and more corrupted, as some Papists and all Protestants, do acknowledge. As I freely approve whatsoever the Protestants have reformed from Papists in this Respect; so I meddle not at this Time with their Controversies about it: [Sidenote: _The Popish Mass (Idolatry) denied, with all their_ Trumpery.] Only it suffices me with them to deny, as no Part of the true Worship of God, that abominable Superstition and Idolatry the Popish Mass, the Adoration of Saints and Angels, the Veneration of Relicks, the Visitation of Sepulchres, and all those other superstitious Ceremonies, Confraternities, and endless Pilgrimages of the Romish Synagogue. Which all may suffice to evince to Protestants, that Antichrist hath wrought more in this than in any other Part of the Christian Religion; [Sidenote: If Protestants have made a perfect Reformation.] and so it concerns them narrowly to consider, whether herein they have made a clear and perfect Reformation; as to which stands the Controversy betwixt them and us. For we find many of the Branches lopt off by them, but the Root yet remaining; to wit, a Worship acted in and from Man’s Will and Spirit, and not by and from the Spirit of God: For the true Christian and Spiritual Worship of God hath been so early lost, and Man’s Wisdom and Will hath so quickly and throughly mixed itself herein, that both the Apostasy in this Respect hath been greatest, and the Reformation herefrom, as to the evil Root, most difficult. Therefore let not the Reader suddenly stumble at the Account of our Proposition in this Matter, but patiently hear us explain ourselves in this Respect, and I hope (by the Assistance of God) to make it appear, that though our Manner of Speaking and Doctrine seem most singular and different from all other Sorts of Christians; yet it is most according to the purest Christian Religion, and indeed most needful to be observed and followed. And that there be no Ground of Mistake (for that I was necessitated to speak in few Words, and therefore more obscurely and dubiously in the Proposition itself) it is fit in the first Place to declare and explain our Sense, and clear the State of the Controversy.

§. II. [Sidenote: I.] [Sidenote: _What Worship here is spoken of._] And first, let it be considered, that what is here affirmed, is spoken of the Worship of God in these Gospel-times, and not of the Worship that was under or before the Law: For the particular Commands of God to Men then, are not sufficient to authorize us now to do the same Things; else we might be supposed at present acceptably to offer Sacrifice as they did, which all acknowledge to be ceased. So that what might have been both commendable and acceptable under the Law, may justly now be charged with Superstition, yea, and Idolatry. So that impertinently, in this Respect, doth Arnoldus rage against this Proposition, [Exercit. Theolog. Sect. 44.] saying; _That I deny all publick Worship, and that according to me, such as in Enoch’s Time publickly began to call upon the Name of the Lord; and such as at the Command of God went thrice up to Jerusalem to worship; and that Anna, Simeon, Mary, &c. were Idolaters, because they used the publick Worship of those Times_; such a Consequence is most impertinent; and no less foolish and absurd, than if I should infer from Paul’s expostulating with the Galatians for their returning to the Jewish Ceremonies, that he therefore condemned Moses and all the Prophets as foolish and ignorant, because they used those Things: The forward Man, not heeding the different Dispensation of Times, ran into this Impertinency. [Sidenote: Ceremonies under the Law were not essential to true Worship.] Though a spiritual Worship might have been, and no Doubt was practised by many under the Law in great Simplicity; yet will it not follow, that it were no Superstition to use all those Ceremonies that they used, which were by God dispensed to the Jews, not as being essential to true Worship, or necessary as of themselves for transmitting and entertaining an holy Fellowship betwixt him and his People; but in Condescension to them, who were inclinable to Idolatry. Albeit then in this, as in most other Things, the Substance was enjoyed under the Law by such as were spiritual indeed; yet was it veiled and surrounded with many Rites and Ceremonies, which it is no Ways lawful for us to use now under the Gospel.

§. III. [Sidenote: II.] [Sidenote: True Worship is not limited to Place or Person.] Secondly, Albeit I say, that this Worship is neither limited to Times, Places nor Persons; yet I would not be understood, as if I intended the putting away of all set Times and Places to worship: God forbid I should think of such an Opinion. Nay, we are none of those that forsake the Assembling of ourselves together; but have even certain Times and Places, in which we carefully meet together (nor can we be driven therefrom by the Threats and Persecutions of Men) to wait upon God, and worship him. [Sidenote: Necessity of Meetings.] To meet together we think necessary for the People of God; because, so long as we are clothed with this outward Tabernacle, there is a Necessity to the entertaining of a joint and visible Fellowship, and bearing of an outward Testimony for God, and seeing of the Faces of one another, that we concur with our Persons as well as Spirits: To be accompanied with that inward Love and Unity of Spirit, doth greatly tend to encourage and refresh the Saints.

[Sidenote: 1. Will-worship doth limit the Spirit of God.] But the Limitation we condemn is, that whereas the Spirit of God should be the immediate Actor, Mover, Persuader and Influencer of Man in the particular Acts of Worship, when the Saints are met together, this Spirit is limited in its Operations, by setting up a particular Man or Men to preach and pray in Man’s Will; and all the rest are excluded from so much as believing that they are to wait for God’s Spirit to move them in such Things: And so they neglecting that in themselves which should quicken them, and not waiting to feel the pure Breathings of God’s Spirit, so as to obey them, are led merely to depend upon the Preacher, and hear what he will say.

[Sidenote: 2. _True Teaching of the Word of God._] Secondly, In that these peculiar Men come not thither to meet with the Lord, and to wait for the inward Motions and Operations of his Spirit; and so to pray as they feel the Spirit to breathe through them, and in them; and to preach, as they find themselves actuated and moved by God’s Spirit, and as he gives Utterance, so as to speak a Word in Season to refresh weary Souls, and as the present Condition and State of the People’s Hearts require; suffering God by his Spirit both to prepare People’s Hearts, and also give the Preacher to speak what may be fit and seasonable for them: But he (viz. the Preacher) hath hammered together in his Closet, according to his own Will, by his human Wisdom and Literature, and by stealing the Words of Truth from the Letter of the Scriptures, and patching together other Men’s Writings and Observations, so much as will hold him speaking an Hour, while the Glass runs; [Sidenote: Priests preach by Hap-hazard their studied Sermons.] and without waiting or feeling the inward Influence of the Spirit of God, he declaims that by Hap-hazard, whether it be fit or seasonable for the People’s Condition, or not; and when he has ended his Sermon, he saith his Prayer also in his own Will; and so there is an End of the Business. Which customary Worship, as it is no Ways acceptable to God, so how unfruitful it is, and unprofitable to those that are found in it, the present Condition of the Nations doth sufficiently declare. It appears then, that we are not against set Times for Worship, as Arnoldus against this Proposition, Sect. 45. no less impertinently allegeth; offering needlesly to prove that which is not denied: Only these Times being appointed for outward Conveniency, we may not therefore think with the Papists, that these Days are holy, and lead People into a superstitious Observation of them; being persuaded that all Days are alike holy in the Sight of God. [Sidenote: Whether Days are holy.] And although it be not my present Purpose to make a long Digression concerning the Debates among Protestants about the first Day of the Week, commonly called the Lord’s Day, yet forasmuch as it comes fitly in here, I shall briefly signify our Sense thereof.

§. IV. [Sidenote: _Of the First Day of the Week, commonly called the _Lord’s Day.] We, not seeing any Ground in Scripture for it, cannot be so superstitious as to believe, that either the Jewish Sabbath now continues, or that the first Day of the Week is the Anti-type thereof, or the true Christian Sabbath; which with Calvin we believe to have a more spiritual Sense: And therefore we know no moral Obligation by the fourth Command, or elsewhere, to keep the first Day of the Week more than any other, or any Holiness inherent in it. But First, forasmuch as it is necessary that there be some Time set apart for the Saints to meet together to wait upon God; and that Secondly, it is fit at some Times they be freed from their other outward Affairs; and that Thirdly, Reason and Equity doth allow that Servants and Beasts have some Time allowed them to be eased from their continual Labour; and that Fourthly, it appears that the Apostles and Primitive Christians did use the first Day of the Week for these Purposes; we find ourselves sufficiently moved for these Causes to do so also, without superstitiously straining the Scriptures for another Reason: Which, that it is not to be there found, many Protestants, yea, Calvin himself, upon the fourth Command, hath abundantly evinced. And though we therefore meet, and abstain from working upon this Day, yet doth not that hinder us from having Meetings also for Worship at other Times.

§. V. Thirdly, Though according to the Knowledge of God, revealed unto us by the Spirit, through that more full Dispensation of Light which we believe the Lord hath brought about in this Day, we judge it our Duty to hold forth that pure and spiritual Worship which is acceptable to God, and answerable to the Testimony of Christ and his Apostles, and likewise to testify against and deny not only manifest Superstition and Idolatry, but also all formal Will-worship, which stands not in the Power of God; [Sidenote: _The Worship in the Apostasy._] yet, I say, we do not deny the whole Worship of all those that have borne the Name of Christians even in the Apostasy, as if God had never heard their Prayers, nor accepted any of them: God forbid we should be so void of Charity! The latter Part of the Proposition sheweth the Contrary. And as we would not be so absurd on the one Hand to conclude, because of the Errors and Darkness that many were covered and surrounded with in Babylon, that none of their Prayers were heard or accepted of God, so will we not be so unwary on the other, as to conclude, that because God heard and pitied them, so we ought to continue in these Errors and Darkness, and not come out of Babylon, when it is by God discovered unto us. [Sidenote: The Popish Mass or Vespers.] The Popish Mass and Vespers I do believe to be, as to the Matter of them, abominable Idolatry and Superstition, and so also believe the Protestants; yet will neither I or they affirm, that in the Darkness of Popery no Upright-hearted Men, though zealous in these Abominations, have been heard of God, or accepted of him: [Sidenote: Bernard and Bonaventure, Taulerus, Tho. à Kempis, have tasted of the Love of God.] Who can deny, but that both Bernard and Bonaventure, Taulerus, Thomas à Kempis, and divers others have both known and tasted of the Love of God, and felt the Power and Virtue of God’s Spirit working with them for their Salvation? And yet ought we not to forsake and deny those Superstitions which they were found in? The Calvinistical Presbyterians do much upbraid (and I say not without Reason) the Formality and Deadness of the Episcopalian and Lutheran Liturgies; [Sidenote: The Bishops Liturgy.] and yet, as they will not deny but there have been some good Men among them, so neither dare they refuse, but that when that good Step was brought in by them, of turning the publick Prayers into the vulgar Tongues, though continued in a Liturgy, it was acceptable to God, and sometimes accompanied with his Power and Presence: Yet will not the Presbyterians have it from thence concluded, that the Common Prayers should still continue; so likewise, though we should confess, that, through the Mercy and wonderful Condescension of God, there have been upright in Heart, both among Papists and Protestants, yet can we not therefore approve of their Way in the General, or not go on to the upholding of that spiritual Worship, which the Lord is calling all to, and so to the testifying against whatsoever stands in the Way of it.

§. VI. [Sidenote: Assemblies of Worship in Publick described.] Fourthly, To come then to the State of the Controversy, as to the publick Worship, we judge it the Duty of all to be diligent in the Assembling of themselves together (and what we have been, and are, in this Matter, our Enemies in Great Britain, who have used all Means to hinder our assembling together to worship God, may bear Witness) and when assembled, the great Work of one and all ought to be to wait upon God; and returning out of their own Thoughts and Imaginations, to feel the Lord’s Presence, and know a Gathering into his Name indeed, where he is in the Midst, according to his Promise. And as every one is thus gathered, and so met together inwardly in their Spirits, as well as outwardly in their Persons, there the secret Power and Virtue of Life is known to refresh the Soul, and the pure Motions and Breathings of God’s Spirit are felt to arise; from which, as Words of Declaration, Prayers or Praises arise, the acceptable Worship is known, which edifies the Church, and is well-pleasing to God. And no Man here limits the Spirit of God, nor bringeth forth his own conned and gathered Stuff; but every one puts that forth which the Lord puts into their Hearts: And it is uttered forth not in Man’s Will and Wisdom, but in the Evidence and Demonstration of the Spirit, and of Power. [Sidenote: _Its glorious _Dispensation.] Yea, though there be not a Word spoken, yet is the true spiritual Worship performed, and the Body of Christ edified; yea, it may, and hath often fallen out among us, that divers Meetings have past without one Word; and yet our Souls have been greatly edified and refreshed, and our Hearts wonderfully overcome with the secret Sense of God’s Power and Spirit, which without Words hath been ministered from one Vessel to another. This is indeed strange and incredible to the mere natural and carnally-minded Man, who will be apt to judge all Time lost where there is not something spoken that is obvious to the outward Senses; and therefore I shall insist a little upon this Subject, as one that can speak from a certain Experience, and not by mere Hearsay, of this wonderful and glorious Dispensation; which hath so much the more of the Wisdom and Glory of God in it, as it is contrary to the Nature of Man’s Spirit, Will, and Wisdom.

§. VII. [Sidenote: The silent waiting upon God obtained.] As there can be nothing more opposite to the natural Will and Wisdom of Man than this silent Waiting upon God, so neither can it be obtained, nor rightly comprehended by Man, but as he layeth down his own Wisdom and Will, so as to be content to be throughly subject to God. And therefore it was not preached, nor can be so practised, but by such as find no outward Ceremony, no Observations, no Words, yea, not the best and purest Words, even the Words of Scripture, able to satisfy their weary and afflicted Souls: Because where all these may be, the Life, Power, and Virtue, which make such Things effectual, may be wanting. Such, I say, were necessitated to cease from all Externals, and to be silent before the Lord; and [97]being directed to that inward Principle of Life and Light in themselves, as the most excellent Teacher, which can never be removed into a Corner, came thereby to be taught to wait upon God in the Measure of Life and Grace received from him, and to cease from their own forward Words and Actings, in the natural Willing and Comprehension, and feel after this inward Seed of Life; that, as it moveth, they may move with it, and be actuated by its Power, and influenced, whether to pray, preach or sing. And so from this Principle of Man’s being silent, and not acting in the Things of God of himself, until thus actuated by God’s Light and Grace in the Heart, did naturally spring that Manner of sitting silent together, and waiting together upon the Lord. For many thus principled, meeting together in the pure Fear of the Lord, did not apply themselves presently to speak, pray, or sing, &c. being afraid to be found acting forwardly in their own Wills, but each made it their Work to retire inwardly to the Measure of Grace in themselves, not being only silent as to Words, but even abstaining from all their own Thoughts, Imaginations and Desires; so watching in a holy Dependence upon the Lord, and meeting together not only outwardly in one Place, [Sidenote: _What it is to meet in Jesus Name._] but thus inwardly in one Spirit, and in one Name of Jesus, which is his Power and Virtue, they come thereby to enjoy and feel the Arisings of this Life, which, as it prevails in each Particular, becomes as a Flood of Refreshment, and overspreads the whole Meeting: For Man, and Man’s Part and Wisdom, being denied and chained down in every Individual, and God exalted, and his Grace in Dominion in the Heart, thus his Name comes to be one in all, and his Glory breaks forth, and covers all; and there is such a holy Awe and Reverence upon every Soul, that if the natural Part should arise in any, or the wise Part, or what is not one with the Life, it would presently be chained down, and judged out. And when any are, through the Breaking forth of this Power, constrained to utter a Sentence of Exhortation or Praise, or to breathe to the Lord in Prayer, then all are sensible of it; for the same Life in them answers to it, [98]as in Water Face answereth to Face. This is that divine and spiritual Worship, which the World neither knoweth nor understandeth, which the Vulture’s Eye seeth not into. [Sidenote: _Advantages of _silent Meetings.] Yet many and great are the Advantages which my Soul, with many others, hath tasted of hereby, and which would be found of all such as would seriously apply themselves hereunto: For, when People are gathered thus together, not merely to hear Men, nor depend upon them, but [99]all are inwardly taught to stay their Minds upon the Lord, and wait for his Appearance in their Hearts; thereby the forward Working of the Spirit of Man is stayed and hindered from mixing itself with the Worship of God; and the Form of this Worship is so naked and void of all outward and worldly Splendor, that all Occasion for Man’s Wisdom to be exercised in that Superstition and Idolatry hath no Lodging here; and so there being also an inward Quietness and Retiredness of Mind, the Witness of God ariseth in the Heart, and the Light of Christ shineth, whereby the Soul cometh to see its own Condition. And there being many joined together in the same Work, there is an inward Travail and Wrestling; and also, as the Measure of Grace is abode in, an Overcoming of the Power and Spirit of Darkness; and thus we are often greatly strengthened and renewed in the Spirits of our Minds without a Word, and we enjoy and possess the [100]holy Fellowship and Communion of the Body and Blood of Christ, by which our inward Man is nourished and fed; which makes us not to dote upon outward Water, and Bread and Wine, in our spiritual Things. Now as many thus gathered together grow up in the Strength, Power, and Virtue of Truth, and as Truth comes thus to have Victory and Dominion in their Souls, then they receive an Utterance, and speak steadily to the Edification of their Brethren, and the pure Life hath a free Passage through them, and what is thus spoken edifieth the Body indeed. [Sidenote: Speaking to Edification.] Such is the evident Certainty of that divine Strength that is communicated by thus meeting together, and waiting in Silence upon God, that sometimes when one hath come in that hath been unwatchful and wandering in his Mind, or suddenly out of the Hurry of outward Business, and so not inwardly gathered with the rest, so soon as he retires himself inwardly, this Power being in a good Measure raised in the whole Meeting, will suddenly lay Hold upon his Spirit, and wonderfully help to raise up the Good in him, and beget him into the Sense of the same Power, to the Melting and Warming of his Heart; even as the Warmth would take Hold upon a Man that is cold coming into a Stove, or as a Flame will lay Hold upon some little combustible Matter being near unto it. Yea, if it fall out that several met together be straying in their Minds, though outwardly silent, and so wandering from the Measure of Grace in themselves (which through the Working of the Enemy, and Negligence of some, may fall out) if either one come in, or may be in, who is watchful, and in whom the Life is raised in a great Measure, as that one keeps his Place, he will feel a secret Travail for the rest in a Sympathy with the Seed which is oppressed in the other, and kept from arising by their Thoughts and Wanderings; [Sidenote: A secret Travail one for another in silent Meetings.] and as such a faithful one waits in the Light, and keeps in this divine Work, God oftentimes answers the secret Travail and Breathings of his own Seed through such a one, so that the rest will find themselves secretly smitten without Words, and that one will be as a Midwife through the secret Travails of his Soul to bring forth the Life in them, just as a little Water thrown into a Pump brings up the rest, whereby Life will come to be raised in all, and the vain Imaginations brought down; and such a one is felt by the rest to minister Life unto them without Words. Yea, sometimes when there is not a Word in the Meeting, but all are silently waiting, if one come in that is rude and wicked, and in whom the Power of Darkness prevaileth much, perhaps with an Intention to mock or do Mischief, if the whole Meeting be gathered into the Life, and it be raised in a good Measure, it will strike Terror into such an one, [Sidenote: The Mocker struck with Terror when no Word is spoken.] and he will feel himself unable to resist; but by the secret Strength and Virtue thereof, the Power of Darkness in him will be chained down: And if the Day of his Visitation be not expired, it will reach to the Measure of Grace in him, and raise it up to the Redeeming of his Soul. And this we often bear Witness of, so that we have had frequent Occasion in this Respect, since God hath gathered us to be a People, to renew this old Saying of many, [101]_Is Saul also among the Prophets?_ For not a few have come to be convinced of the Truth after this Manner, of which I myself, in Part, am a true Witness, who not by Strength of Arguments, or by a particular Disquisition of each Doctrine, and Convincement of my Understanding thereby, came to receive and bear Witness of the Truth, but by being secretly reached by this Life; [Sidenote: The true Convincement.] for when I came into the silent Assemblies of God’s People, I felt a secret Power among them, which touched my Heart, and as I gave Way unto it, I found the Evil weakening in me, and the Good raised up, and so I became thus knit and united unto them, hungering more and more after the Increase of this Power and Life, whereby I might feel myself perfectly redeemed. And indeed this is the surest Way to become a Christian, to whom afterwards the Knowledge and Understanding of Principles will not be wanting, but will grow up so much as is needful, as the natural Fruit of this good Root, and such a Knowledge will not be barren nor unfruitful. After this Manner we desire therefore all that come among us to be proselyted, knowing that though Thousands should be convinced in their Understanding of all the Truths we maintain, yet if they were not sensible of this inward Life, and their Souls not changed from Unrighteousness to Righteousness, they could add nothing to us. [Sidenote: 1 Cor. 6. 17. The Life of Righteousness doth join us to the Lord.] For this is that Cement whereby we are joined as to the Lord, so to one another, and without this none can worship with us. Yea, if such should come among us, and from that Understanding and Convincement they have of the Truth, speak ever so true Things, and utter them forth with ever so much Excellency of Speech, if this Life were wanting, it would not edify us at all, but be as sounding Brass, or a tinkling Cymbal, 1 Cor. xiii. 1.

[97] Isa. 30. 20.

[98] Prov. 27. 19.

[99] Isa. 10. 20. and 26. 3.

[100] Ephes. 4. 3.

[101] 1 Sam. 10. 12.

§. VIII. [Sidenote: Our Work and Worship in our Meetings.] Our Work then and Worship is, when we meet together, for every one to watch and wait upon God in themselves, and to be gathered from all Visibles thereunto. And as every one is thus stated, they come to find the Good arise over the Evil, and the Pure over the Impure, in which God reveals himself, and draweth near to every Individual, and so he is in the Midst in the General, whereby each not only partakes of the particular Refreshment and Strength which comes from the Good in himself, but is a Sharer in the whole Body, as being a living Member of the Body, having a joint Fellowship and Communion with all. And as this Worship is stedfastly preached and kept to, it becomes easy, though it be very hard at first to the natural Man, whose roving Imaginations and running worldly Desires are not so easily brought to Silence. And therefore the Lord Often-times, when any turn towards him, and have true Desires thus to Wait upon him, and find great Difficulty through the Unstayedness of their Minds, doth in Condescension and Compassion cause his Power to break forth in a more strong and powerful Manner. And when the Mind sinks down, and waits for the Appearance of Life, and that the Power of Darkness in the Soul wrestles and works against it, then the good Seed, as it ariseth, will be found to work as Physick in the Soul, especially if such a weak one be in the Assembly of divers others in whom the Life is arisen in greater Dominion, and through the contrary Workings of the Power of Darkness there will be found an inward Striving in the Soul as really in the Mystery as ever Esau and Jacob strove in Rebecca’s Womb. [Sidenote: Esau and Jacob _strove in Rebecca’s Womb._] And from this inward Travail, while the Darkness seeks to obscure the Light, and the Light breaks through the Darkness, which it always will do, if the Soul gives not its Strength to the Darkness, there will be such a painful Travail found in the Soul, that will even work upon the outward Man, so that Often-times, through the Working thereof, the Body will be greatly shaken, and many Groans, and Sighs, and Tears, even as the Pangs of a Woman in Travail, will lay hold upon it; yea, and this not only as to one, but when the Enemy, who when the Children of God assemble together is not wanting to be present, to see if he can let their Comfort, hath prevailed in any Measure in a whole Meeting, and strongly worketh against it by spreading and propagating his dark Power, and by drawing out the Minds of such as are met from the Life in them, as they come to be sensible of this Power of his that works against them, and to wrestle with it by the Armour of Light, [Sidenote: The Travail crowned with a victorious Song.] sometimes the Power of God will break forth into a whole Meeting, and there will be such an inward Travail, while each is seeking to overcome the Evil in themselves, that by the strong contrary Workings of these opposite Powers, like the Going of two contrary Tides, every Individual will be strongly exercised as in a Day of Battle, and thereby Trembling and a Motion of Body will be upon most, if not upon all, which, as the Power of Truth prevails, will from Pangs and Groans end with a sweet Sound of Thanksgiving and Praise. [Sidenote: _The Name of Quakers whence it sprung._] And from this the Name of Quakers, i. e. Tremblers, was first reproachfully cast upon us; which though it be none of our Choosing, yet in this Respect we are not ashamed of it, but have rather Reason to rejoice therefore, even that we are sensible of this Power that hath oftentimes laid hold of our Adversaries, and made them yield unto us, and join with us, and confess to the Truth, before they had any distinct or discursive Knowledge of our Doctrines, so that sometimes many at one Meeting have been thus convinced: And this Power would sometimes also reach to and wonderfully work even in little Children, to the Admiration and Astonishment of many.

§. IX. Many are the blessed Experiences which I could relate of this Silence and Manner of Worship; [Sidenote: Yet Silence is no Law, but Words may follow.] yet I do not so much commend and speak of Silence as if we had bound ourselves by any Law to exclude Praying or Preaching, or tied ourselves thereunto; not at all: For as our Worship consisteth not in Words, so neither in Silence, as Silence; but in an holy Dependence of the Mind upon God: From which Dependence Silence necessarily follows in the first Place, until Words can be brought forth, which are from God’s Spirit. And God is not wanting to move in his Children to bring forth Words of Exhortation or Prayer, when it is needful; so that of the many Gatherings and Meetings of such as are convinced of the Truth, there is scarce any in whom God raiseth not up some or other to minister to his Brethren; and there are few Meetings that are altogether silent. For when many are met together in this one Life and Name, it doth most naturally and frequently excite them to pray to and praise God, and stir up one another by mutual Exhortation and Instructions; yet we judge it needful there be in the first Place some Time of Silence, during which every one may be gathered inwardly to the Word and Gift of Grace, from which he that ministereth may receive Strength to bring forth what he ministereth; and that they that hear may have a Sense to discern betwixt the Precious and the Vile, and not to hurry into the Exercise of these Things so soon as the Bell rings, as other Christians do. Yea, and we doubt not, but assuredly know, that the Meeting may be good and refreshful, though from the sitting down to the rising up thereof there hath not been a Word as outwardly spoken, and yet Life may have been known to abound in each Particular, and an inward growing up therein and thereby, yea, so as Words might have been spoken acceptably, and from the Life: [Sidenote: No absolute Necessity for Words, though from the Life at Times.] Yet there being no absolute Necessity laid upon any so to do, all might have chosen rather quietly and silently to possess and enjoy the Lord in themselves, which is very sweet and comfortable to the Soul that hath thus learned to be gathered out of all its own Thoughts and Workings, to feel the Lord to bring forth both the Will and the Deed, which many can declare by a blessed Experience: Though indeed it cannot but be hard for the natural Man to receive or believe this Doctrine, and therefore it must be rather by a sensible Experience, and by coming to make Proof of it, than by Arguments, that such can be convinced of this Thing, seeing it is not enough to believe it, if they come not also to enjoy and possess it; yet in Condescension to, and for the Sake of, such as may be the more willing to apply themselves to the Practice and Experience hereof, if they found their Understandings convinced of it, and that it is founded upon Scripture and Reason, I find a Freedom of Mind to add some few Considerations of this Kind, for the Confirmation hereof, besides what is before mentioned of our Experience.

§. X. [Sidenote: _To wait and watch commanded in the Scripture._] That to wait upon God, and to watch before him, is a Duty incumbent upon all, I suppose none will deny; and that this also is a Part of Worship will not be called in Question, since there is scarce any other so frequently commanded in the holy Scriptures, as may appear from Psalm xxvii. 14. and xxxvii. 7. 34. Prov. xx. 22. Isa. xxx. 18. Hosea xii. 6. Zech. iii. 8. Matt. xxiv. 42. and xxv. 13. and xxvi. 41. Mark xiii. 33. 35. 37. Luke xxi. 36. Acts i. 4. and xx. 31. 1 Cor. xvi. 13. Col. iv. 2. 1 Thess. v. 6. 2 Tim. iv. 5. 1 Pet. iv. 7. Also this Duty is often recommended with very great and precious Promises, as Psalm xxv. 3. and xxxvii. 9. and lxix. 6. Isa. xlii. 23. Lam. iii. 25, 26. They that wait upon the Lord shall renew their Strength, &c. Isa. xl. 31. Now how is this waiting upon God, or watching before him, but by this Silence of which we have spoken? Which as it is in itself a great and principal Duty, so it necessarily in order both of Nature and Time precedeth all other. But that it may be the better and more perfectly understood, as it is not only an outward Silence of the Body, but an inward Silence of the Mind from all its own Imaginations and Self-cogitations, let it be considered according to Truth, and to the Principles and Doctrines heretofore affirmed and proved, that Man is to be considered in a twofold Respect, to wit, in his natural, unregenerate, and fallen State, and in his spiritual and renewed Condition; from whence ariseth that Distinction of the natural and spiritual Man so much used by the Apostle, and heretofore spoken of. Also these two Births of the Mind proceed from the two Seeds in Man respectively, to wit, the good Seed and the evil; and from the evil Seed doth not only proceed all Manner of gross and abominable Wickedness and Profanity, but also Hypocrisy, and those Wickednesses which the Scripture calls spiritual, [Sidenote: Whence Wickednesses arise that are spiritual.] because it is the Serpent working in and by the natural Man in Things that are spiritual, which having a Shew and Appearance of Good, are so much the more hurtful and dangerous, as it is Satan transformed and transforming himself into an Angel of Light; and therefore doth the Scripture so pressingly and frequently, as we have heretofore had Occasion to observe, shut out and exclude the natural Man from meddling with the Things of God, denying his Endeavours therein, though acted and performed by the most eminent of his Parts, as of Wisdom and Utterance.

Also this spiritual Wickedness is of two Sorts, though both one in Kind, as proceeding from one Root, yet differing in their Degrees, and in the Subjects also sometimes. The one is, when as the natural Man, meddling with and working in the Things of Religion, doth from his own Conceptions and Divinations affirm or propose wrong and erroneous Notions and Opinions of God and Things spiritual, and invent Superstitions, Ceremonies, Observations, and Rites in Worship, from whence have sprung all the Heresies and Superstitions that are among Christians. [Sidenote: From whence all Heresies did spring.] The other is, when as the natural Man, from a mere Conviction of his Understanding, doth in the Forwardness of his own Will, and by his own natural Strength, without the Influence and Leading of God’s Spirit, go about either in his Understanding to imagine, conceive, or think of the Things of God, or actually to perform them by preaching or praying. [Sidenote: True Christianity, wherein it consists not.] The First is a Missing both in Matter and Form; the Second is a Retaining of the Form without the Life and Substance of Christianity; because Christian Religion consisteth not in a mere Belief of true Doctrines, or a mere Performance of Acts good in themselves, or else the bare Letter of the Scripture, though spoken by a Drunkard, or a Devil, might be said to be Spirit and Life, which I judge none will be so absurd as to affirm; and also it would follow, that where the Form of Godliness is, there the Power is also, which is contrary to the express Words of the Apostle. For the Form of Godliness cannot be said to be, where either the Notions and Opinions believed are erroneous and ungodly, or the Acts performed evil and wicked; for then it would be the Form of Ungodliness, and not of Godliness: But of this more hereafter, when we shall speak particularly of Preaching and Praying. Now though this last be not so bad as the former, yet it hath made Way for it; for Men having first departed from the Life and Substance of true Religion and Worship, to wit, from the inward Power and Virtue of the Spirit, so as therein to act, and thereby to have all their Actions enlivened, have only retained the Form and Shew, to wit, the true Words and Appearance; and so acting in their own natural and unrenewed Wills in this Form, the Form could not but quickly decay, and be vitiated. For the working and active Spirit of Man could not contain itself within the Simplicity and Plainness of Truth, but giving Way to his own numerous Inventions and Imaginations, began to vary in the Form, and adapt it to his own Inventions, until by Degrees the Form of Godliness for the most Part came to be lost, as well as the Power. [Sidenote: Idolatry does hug its own Conceivings.] For this Kind of Idolatry, whereby Man loveth, idolizeth, and embraceth his own Conceptions, Inventions, and Product of his own Brain, is so incident unto him, and feared in his fallen Nature, that so long as his natural Spirit is the first Author and Actor of him, and is that by which he only is guided and moved in his Worship towards God, so as not first to wait for another Guide to direct him, he can never perform the pure spiritual Worship, nor bring forth any Thing but the Fruit of the first, fallen, natural, and corrupt Root. Wherefore the Time appointed of God being come, wherein by Jesus Christ he hath been pleased to restore the true spiritual Worship, and the outward Form of Worship, which was appointed by God to the Jews, and whereof the Manner and Time of its Performance was particularly determined by God himself, being come to an End, [Sidenote: _No Form of Worship but the Spirit prescribed by Christ._] we find that Jesus Christ, the Author of the Christian Religion, prescribes no set Form of Worship to his Children, under the more pure Administration of the New Covenant,[102] save that he only tells them, That the Worship now to be performed is spiritual, and in the Spirit. And it is especially to be observed, that in the whole New Testament there is no Order nor Command given in this Thing, but to follow the Revelation of the Spirit, save only that general one of meeting together; a Thing dearly owned and diligently practised by us, as shall hereafter more appear. [Sidenote: Pray, preach, and sing in Spirit.] True it is, Mention is made of the Duties of Praying, Preaching, and Singing; but what Order or Method should be kept in so doing, or that presently they should be set about so soon as the Saints are gathered, there is not one Word to be found: Yea, these Duties, as shall afterwards be made appear, are always annexed to the Assistance, Leadings, and Motions of God’s Spirit. Since then Man in his natural State is thus excluded from acting or moving in Things spiritual, how or what Way shall he exercise this first and previous Duty of waiting upon God but by Silence, and by bringing that natural Part to Silence? [Sidenote: _To wait on God, by what it is performed._] Which is no other Ways but by abstaining from his own Thoughts and Imaginations, and from all the Self-workings and Motions of his own Mind, as well in Things materially good as evil; that he being silent, God may speak in him, and the good Seed may arise. This, though hard to the natural Man, is so answerable to Reason, and even natural Experience in other Things, that it cannot be denied. He that cometh to learn of a Master, if he expect to hear his Master and be instructed by him, must not continually be speaking of the Matter to be taught, and never be quiet, otherwise how shall his Master have Time to instruct him? [Sidenote: A Simile of a Master and his Scholar.] Yea, though the Scholar were never so earnest to learn the Science, yet would the Master have Reason to reprove him, as untoward and indocile, if he would always be meddling of himself, and still speaking, and not wait in Silence patiently to hear his Master instructing and teaching him, who ought not to open his Mouth until by his Master he were commanded and allowed so to do. [Sidenote: Of a Prince and his Servant.] So also if one were about to attend a great Prince, he would be thought an impertinent and imprudent Servant, who, while he ought patiently and readily to wait, that he might answer the King when he speaks, and have his Eye upon him to observe the least Motions and Inclinations of his Will, and to do accordingly, would be still deafening him with Discourse, though it were in Praises of him; and running to and fro, without any particular and immediate Order, to do Things that perhaps might be good in themselves, or might have been commanded at other Times to others. Would the Kings of the Earth accept of such Servants or Service? [Sidenote: To wait in Silence.] Since then we are commanded to wait upon God diligently, and in so doing it is promised that our Strength shall be renewed, this Waiting cannot be performed but by a Silence or Cessation of the natural Part on our Side, since God manifests himself not to the outward Man or Senses, so much as to the inward, to wit, to the Soul and Spirit. [Sidenote: The thinking busy Soul excludes the Voice of God.] If the Soul be still thinking and working in her own Will, and busily exercised in her own Imaginations, though the Matters as in themselves may be good concerning God, yet thereby she incapacitates herself from discerning the still, small Voice of the Spirit, and so hurts herself greatly, in that she neglects her chief Business of waiting upon the Lord: Nothing less than if I should busy myself, crying out and speaking of a Business, while in the mean Time I neglect to hear one who is quietly whispering into my Ear, and informing me in those Things which are most needful for me to hear and know concerning that Business. And since it is the chief Work of a Christian to know the natural Will in its own proper Motions crucified, that God may both move in the Act and in the Will, the Lord chiefly regards this profound Subjection and Self-denial. [Sidenote: Religious Speculations.] For some Men please themselves as much, and gratify their own sensual Wills and Humours in high and curious Speculations of Religion, affecting a Name and Reputation that Way, or because those Things by Custom or otherways are become pleasant and habitual to them, though not a Whit more regenerated or inwardly sanctified in their Spirits, [Sidenote: Sensual Recreations.] as others gratify their Lusts in Acts of Sensuality, and therefore both are alike hurtful to Men, and sinful in the Sight of God, it being nothing but the mere Fruit and Effect of Man’s natural and unrenewed Will and Spirit. [Sidenote: Thoughts _of Death and Hell to keep out Sin are Fig-leaves._] Yea, should one, as many no Doubt do, from a Sense of Sin, and Fear of Punishment, seek to terrify themselves from Sin, by multiplying Thoughts of Death, Hell, and Judgment, and by presenting to their Imaginations the Happiness and Joys of Heaven, and also by multiplying Prayers and other religious Performances, as these Things could never deliver him from one Iniquity, without the secret and inward Power of God’s Spirit and Grace, so would they signify no more than the Fig-leaves wherewith Adam thought to cover his Nakedness. And seeing it is only the Product of Man’s own natural Will, proceeding from a Self-love, and seeking to save himself, and not arising purely from that divine Seed of Righteousness which is given of God to all for Grace and Salvation, it is rejected of God, and no Ways acceptable unto him; since the natural Man, as natural, while he stands in that State, is, with all his Arts, Parts, and Actings, reprobated by him. [Sidenote: Denial of one’s Self.] This great Duty then of waiting upon God, must needs be exercised in Man’s denying Self, both inwardly and outwardly, in a still and mere Dependence upon God, in abstracting from all the Workings, Imaginations, and Speculations of his own Mind, that being emptied as it were of himself, and so throughly crucified to the natural Products thereof, he may be fit to receive the Lord, who will have no Co-partner nor Co-rival of his Glory and Power. And Man being thus stated, the little Seed of Righteousness which God hath planted in his Soul, and Christ hath purchased for him, even the Measure of Grace and Life, which is burdened and crucified by Man’s natural Thoughts and Imaginations, receives a Place to arise, and becometh a holy Birth and Geniture in Man; [Sidenote: The holy Birth.] and is that divine Air in and by which Man’s Soul and Spirit comes to be leavened; and by waiting therein he comes to be accepted in the Sight of God, to stand in his Presence, hear his Voice, and observe the Motions of his holy Spirit. And so Man’s Place is to wait in this; and as hereby there are any Objects presented to his Mind concerning God, or Things relating to Religion, his Soul may be exercised in them without Hurt, and to the great Profit both of himself and others; because those Things have their Rise not from his own Will, but from God’s Spirit: And therefore as in the Arisings and Movings of this his Mind is still to be exercised in thinking and meditating, so also in the more obvious Acts of Preaching and Praying. [Sidenote: _No Quakers are against a meditating Mind._] And so it may hence appear we are not against Meditation, as some have sought falsely to infer from our Doctrine; [Sidenote: From Nature’s Thoughts all Errors rise.] but we are against the Thoughts and Imaginations of the natural Man in his own Will, from which all Errors and Heresies concerning the Christian Religion in the whole World have proceeded. But if it please God at any Time, when one or more are waiting upon him, not to present such Objects as give them Occasion to exercise their Minds in Thoughts and Imaginations, but purely to keep them in this holy Dependence, and as they persist therein, to cause his secret Refreshment and the pure Incomes of his holy Life to flow in upon them, then they have good Reason to be content, because by this, as we know by good and blessed Experience, the Soul is more strengthened, renewed, and confirmed in the Love of God, and armed against the Power of Sin, than any Way else; [Sidenote: _The Soul renewed, by what? The holy Life of God._] this being a Fore-taste of that real and sensible Enjoyment of God, which the Saints in Heaven daily possess, which God frequently affords to his Children here for their Comfort and Encouragement, especially when they are assembled together to wait upon him.

[102] If any object here, _That the Lord’s Prayer is a prescribed Form of Prayer, and therefore of Worship given by Christ to his Children_:

I answer, First, This cannot be objected by any Sort of Christians that I know, because there are none who use not other Prayers, or that limit their Worship to this. Secondly, This was commanded to the Disciples, while yet weak, before they had received the Dispensation of the Gospel; not that they should only use it in praying, but that he might shew them by one Example how that their Prayers ought to be short, and not like the long Prayers of the Pharisees. And that this was the Use of it, appears by all their Prayers, which divers Saints afterwards made use of, whereof the Scripture makes mention; for none made use of this, neither repeated it, but used other Words, according as the Thing required, and as the Spirit gave Utterance. Thirdly, That this ought to be so understood, appears from Rom. viii. 26. of which afterwards Mention shall be made at greater Length, where the Apostle saith, We know not what we should pray for as we ought, but the Spirit itself maketh Intercession for us, &c. But if this Prayer had been such a prescribed Form of Prayer to the Church, that had not been true, neither had they been ignorant what to pray, nor should they have needed the Help of the Spirit to teach them.

§. XI. [Sidenote: Whatever Man does act without the Power of God, is not accepted.] For there are two contrary Powers or Spirits, to wit, the Power and Spirit of this World, in which the Prince of Darkness bears Rule, and over as many as are acted by it, and work from it; and the Power or Spirit of God, in which God worketh and beareth Rule, and over as many as act in and from it. So whatever be the Things that a Man thinketh of, or acteth in, however spiritual or religious as to the Notion or Form of them, so long as he acteth and moveth in the natural and corrupt Spirit and Will, and not from, in, and by the Power of God, he sinneth in all, and is not accepted of God. For hence both the [103]Plowing and Praying of the Wicked is Sin; as also whatever a Man acts in and from the Spirit and Power of God, having his Understanding and Will influenced and moved by it, whether it be Actions religious, civil, or even natural, he is accepted in so doing in the Sight of God, and is [104]blessed in them. From what is said it doth appear how frivolous and impertinent their Objection is, that say they wait upon God in Praying and Preaching, since Waiting doth of itself imply a passive Dependence, rather than an acting. [Sidenote: To pray and preach without the Spirit is Offence to God.] And since it is, and shall yet be more shewn, that Preaching and Praying without the Spirit is an Offending of God, not a Waiting upon him, and that Praying and Preaching by the Spirit pre-supposes necessarily a silent Waiting to feel the Motions and Influence of the Spirit to lead thereunto; and Lastly, that in several of these Places where Praying is commanded, as Matt. xxvi. 41. Mark xiii. 33. Luke xxi. 36. 1 Peter iv. 7. Watching is specially prefixed as a previous Preparation thereunto; we do well and certainly conclude, that since Waiting and Watching are so particularly commanded and recommended, and cannot be truly performed but in this inward Silence of the Mind from Men’s own Thoughts and Imaginations, this Silence is and must necessarily be a special and principal Part of God’s Worship.

[103] Prov. 21. 4.

[104] Ja. 1. 25.

§. XII. [Sidenote: II.] [Sidenote: _This silent Waiting the Devil cannot counterfeit._] But Secondly, The Excellency of this silent Waiting upon God doth appear, in that it is impossible for the Enemy, viz. the Devil, to counterfeit it, so as for any Soul to be deceived or deluded by him in the Exercise thereof. Now in all other Matters he may mix himself with the natural Mind of Man, and so by transforming himself he may deceive the Soul, by busying it about Things perhaps innocent in themselves, while yet he keeps them from beholding the pure Light of Christ, and so from knowing distinctly their Duty, and doing of it. For that envious Spirit of Man’s eternal Happiness knoweth well how to accommodate himself, and fit his Snares for all the several Dispositions and Inclinations of Men; if he find one not fit to be engaged with gross Sins, or worldly Lusts, but rather averse from them, and religiously inclined, he can fit himself to beguile such a one, by suffering his Thoughts and Imaginations to run upon spiritual Matters, and so hurry him to work, act, and meditate in his own Will. For he well knoweth that so long as Self bears Rule, and the Spirit of God is not the principal and chief Actor, Man is not put out of his Reach; [Sidenote: Altar, Prayers, Pulpit, Study, cannot shut the Devil out.] so therefore he can accompany the Priest to the Altar, the Preacher to the Pulpit, the Zealot to his Prayers, yea, the Doctor and Professor of Divinity to his Study, and there he can chearfully suffer him to labour and work among his Books, yea, and help him to find out and invent subtile Distinctions and Quiddities, by which both his Mind, and others through him, may be kept from heeding God’s Light in the Conscience, and waiting upon him. There is not any Exercise whatsoever, wherein he cannot enter, and have a chief Place, so as the Soul many Times cannot discern it, except in this alone: For he can only work in and by the natural Man, and his Faculties, by secretly acting upon his Imaginations and Desires, &c. and therefore, when he (to wit, the natural Man) is silent, there he must also stand. And therefore when the Soul comes to this Silence, and as it were is brought to Nothingness, as to her own Workings, then the Devil is shut out; for the pure Presence of God and Shining of his Light he cannot abide, because so long as a Man is thinking and meditating as of himself, he cannot be sure, but the Devil is influencing him therein; but when he comes wholly to be silent, as the pure Light of God shines in upon him, then he is sure that the Devil is shut out; for beyond the Imaginations he cannot go, which we often find by sensible Experience. For he that of old is said to have come to the Gathering together of the Children of God, is not wanting to come to our Assemblies. And indeed he can well enter and work in a Meeting, that is silent only as to Words, either by keeping the Minds in various Thoughts and Imaginations, or by stupifying them, so as to overwhelm them with a Spirit of Heaviness and Slothfulness: But when we retire out of all, and are turned in, both by being diligent and watchful upon the one Hand, and also silent and retired out of all our Thoughts upon the other, as we abide in this sure Place, we feel ourselves out of his Reach. Yea, oftentimes the Power and Glory of God will break forth and appear, just as the bright Sun through many Clouds and Mists, to the Dispelling of that Power of Darkness; which will also be sensibly felt, seeking to cloud and darken the Mind, and wholly to keep it from purely waiting upon God.

§. XIII. [Sidenote: III.] [Sidenote: The Worship of the Quakers not stopt or interrupted by Men or Devils.] Thirdly, The Excellency of this Worship doth appear, in that it can neither be stopt nor interrupted by the Malice of Men or Devils, as all others can. Now Interruptions and Stoppings of Worship may be understood in a twofold Respect, either as we are hindered from meeting, as being outwardly by Violence separated one from another; or when permitted to meet together, as we are interrupted by the Tumult, Noise, and Confusion which such as are malicious may use to molest or distract us. Now in both these Respects, this Worship doth greatly surpass all others: For how far soever People be separate or hindered from coming together, yet as every one is inwardly gathered to the Measure of Life in himself, there is a secret Unity and Fellowship enjoyed, which the Devil and all his Instruments can never break or hinder. But, Secondly, It doth as well appear, as to those Molestations which occur, when we are met together, what Advantage this true and spiritual Worship gives us beyond all others; seeing in Despite of a thousand Interruptions and Abuses, one of which were sufficient to have stopt all other Sorts of Christians, we have been able, through the Nature of this Worship, to keep it uninterrupted as to God, and also at the same Time to shew forth an Example of our Christian Patience towards all, even oftentimes to the Reaching and Convincing of our Opposers. For there is no Sort of Worship used by others which can subsist (though they be permitted to meet) unless they be either authorized and protected by the Magistrate, or defend themselves with the Arm of Flesh: But we at the same Time exercise Worship towards God, and also patiently bear the Reproaches and Ignominies which Christ prophesied should be so incident and frequent to Christians. [Sidenote: _The Worship of the Papists soon interrupted._] For how can the Papists say their Mass, if there be any there to disturb and interrupt them? Do but take away the Mass-book, the Chalice, the Host, or the Priest’s Garments, yea, do but spill the Water, or the Wine, or blow out the Candles (a Thing quickly done) and the whole Business is marred, and no Sacrifice can be offered. [Sidenote: _The Protestants the like, and _Anabaptists.] Take from the Lutherans or Episcopalians their Liturgy or Common-Prayer-Book, and no Service can be said. Remove from the Calvinists, Arminians, Socinians, Independents, or Anabaptists, the Pulpit, the Bible, and the Hour-glass, or make but such a Noise as the Voice of the Preacher cannot be heard, or disturb him but so before he come, or strip him of his Bible or his Books, and he must be dumb: For they all think it an Heresy to wait to speak as the Spirit of God giveth Utterance; and thus easily their whole Worship may be marred. But when People meet together, and their Worship consisteth not in such outward Acts, and they depend not upon any one’s Speaking, but merely sit down to wait upon God, and to be gathered out of all Visibles, and to feel the Lord in Spirit, none of these Things can hinder them, of which we may say of a Truth, We are sensible Witnesses. [Sidenote: _The Sufferings of the Quakers for their religious Meetings._] For when the Magistrates, stirred up by the Malice and Envy of our Opposers, have used all Means possible (and yet in vain) to deter us from meeting together, and that openly and publickly in our own hired Houses for that Purpose, both Death, Banishments, Imprisonments, Finings, Beatings, Whippings, and other such devilish Inventions, have proved ineffectual to terrify us from our holy Assemblies. And we having, I say, thus oftentimes purchased our Liberty to meet, by deep Sufferings, our Opposers have then taken another Way, by turning in upon us the worst and wickedest People, yea, the very Off-scourings of Men, who by all manner of inhuman, beastly, and brutish Behaviour, have sought to provoke us, weary us, and molest us, but in vain. It would be almost incredible to declare, and indeed a Shame, that among Men pretending to be Christians, it should be mentioned, what Things of this Kind Men’s Eyes have seen, and I myself, with others, have shared of in Suffering! There they have often beaten us, and cast Water and Dirt upon us; there they have danced, leaped, sung, and spoken all manner of profane and ungodly Words; offered Violence and shameful Behaviour to grave Women and Virgins; jeered, mocked and scoffed, asking us, If the Spirit was not yet come? And much more, which were tedious here to relate: And all this while we have been seriously and silently sitting together, and waiting upon the Lord. So that by these Things our inward and spiritual Fellowship with God, and one with another, in the pure Life of Righteousness, hath not been hindered. But on the contrary, the Lord knowing our Sufferings and Reproaches for his Testimony’s Sake, hath caused his Power and Glory more to abound among us, and hath mightily refreshed us by the Sense of his Love, which hath filled our Souls; and so much the rather, as we found ourselves gathered into the Name of the Lord, which is the [105]strong Tower of the Righteous; whereby we felt ourselves sheltered from receiving any inward Hurt through their Malice: And also that he had delivered us from that vain Name and Profession of Christianity, under which our Opposers were not ashamed to bring forth those bitter and cursed Fruits. Yea, sometimes in the Midst of this Tumult and Opposition, God would powerfully move some or other of us by his Spirit, both to testify of that Joy, which notwithstanding their Malice we enjoyed, and powerfully to declare, in the Evidence and Demonstration of the Spirit, against their Folly and Wickedness; so as the Power of Truth hath brought them to some Measure of Quietness and Stillness, and stopt the impetuous Streams of their Fury and Madness: [Sidenote: The Rod of Moses divided the Sea: The Spirit maketh Way through the raging Waves.] That even as of old Moses by his Rod divided the Waves of the Red Sea, that the Israelites might pass; so God hath thus by his Spirit made a Way for us in the Midst of this raging Wickedness, peaceably to enjoy and possess him, and accomplish our Worship to him: So that sometimes upon such Occasions several of our Opposers and Interrupters have hereby been convinced of the Truth, and gathered from being Persecutors to be Sufferers with us. [Sidenote: _What brutish Pranks did not that young Fry of the Clergy commit?_] And let it not be forgotten, but let it be inscribed and abide for a constant Remembrance of the Thing, that in these beastly and brutish Pranks, used to molest us in our spiritual Meetings, none have been more busy than the young Students of the Universities, who were learning Philosophy and Divinity (so called) and many of them preparing themselves for the Ministry. Should we commit to Writing all the Abominations committed in this Respect by the young Fry of the Clergy, it would make no small Volume; as the Churches of Christ, gathered into his pure Worship in Oxford and Cambridge in England, and Edinburgh and Aberdeen in Scotland, where the Universities are, can well bear Witness.

[105] Prov. 18. 10.

§. XIV. [Sidenote: _How the Old Covenant-worship doth differ from the_ New.] Moreover, in this we know, that we are Partakers of the New Covenant’s Dispensation, and Disciples of Christ indeed, sharing with him in that spiritual Worship, which is performed in the Spirit and in Truth; because as he was, so are we in this World. For the Old Covenant-worship had an outward Glory, Temple and Ceremonies, and was full of outward Splendor and Majesty, having an outward Tabernacle and Altar, beautified with Gold, Silver, and precious Stones; and their Sacrifices were confined to a particular Place, even the outward Mount Sion; and those that prayed, were to pray with their Faces towards that outward Temple: And therefore all this was to be protected by an outward Arm. Nor could the Jews peaceably have enjoyed it, but when they were secured from the Violence of their outward Enemies: And therefore when at any Time their Enemies prevailed over them, their Glory was darkened, and their Sacrifices stopt; and the Face of their Worship marred: Hence they complain, lament, and bewail the Destroying of the Temple, as a Loss irreparable. [Sidenote: The New Covenant-worship is inward.] But Jesus Christ, the Author and Institutor of the New Covenant-worship, testifies, that God is neither to be worshiped in this nor that Place, but in the Spirit and in Truth: [106]And forasmuch as his Kingdom is not of this World, neither doth his Worship consist in it, or need either the Wisdom, Glory, Riches or Splendor of this World to beautify or adorn it; nor yet the outward Power or Arm of Flesh to maintain, uphold, or protect it; but it is and may be performed by those that are spiritually-minded, notwithstanding all the Opposition, Violence, and Malice of Men; because being purely spiritual, it is out of the Reach of natural Men to interrupt or obstruct it. Even as Jesus Christ, the Author thereof, did enjoy and possess his spiritual Kingdom, while oppressed, persecuted, and rejected of Men; and as, in despite of the Malice and Rage of the Devil, [107]he spoiled Principalities and Powers, triumphing over them, and through Death destroyed him that had the Power of Death, that is, the Devil; so also all his Followers both can and do worship him, not only without the Arm of Flesh to protect them, but even when oppressed. For their Worship being spiritual, is by the Power of the Spirit defended and maintained; [Sidenote: Carnal Worships cannot stand without the Arm of Flesh.] but such Worships as are carnal, and consist in carnal and outward Ceremonies and Observations, need a carnal and outward Arm to protect and defend them, else they cannot stand and subsist. And therefore it appears, that the several Worships of our Opposers, both Papists and Protestants, are of this Kind, and not the true spiritual and New Covenant-worship of Christ; because, as hath been observed, they cannot stand without the Protection or Countenance of the outward Magistrate, neither can be performed, if there be the least Opposition: For they are not in the Patience of Jesus, to serve and worship him with Sufferings, Ignominies, Calumnies, and Reproaches. And from hence have sprung all those Wars, Fightings, and Bloodshed among Christians, while each by the Arm of Flesh endeavoured to defend and protect their own Way and Worship: And from this also sprung up that monstrous Opinion of Persecution; of which we shall speak more at length hereafter.

[106] John 18. 36.

[107] Col. 2. 15.

§. XV. [Sidenote: IV. True Worship in Spirit established by Christ.] But Fourthly, The Nature of this Worship, which is performed by the Operation of the Spirit, the natural Man being silent, doth appear from these Words of Christ, John iv. 23, 24. But the Hour cometh, and now is, when the true Worshippers shall worship the Father in Spirit and in Truth: For the Father seeketh such to worship him. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth. This Testimony is the more specially to be observed, for that it is both the first, chiefest, and most ample Testimony, which Christ gives us of his Christian Worship, as different and contra-distinguished from that under the Law. For first, he sheweth that the Season is now come, wherein the Worship must be in Spirit and in Truth; for the Father seeketh such to worship him: So then it is no more a Worship consisting in outward Observations, to be performed by Man at set Times or Opportunities, which he can do in his own Will, and by his own natural Strength; for else it would not differ in Matter, but only in some Circumstances from that under the Law. [Sidenote: _The Reason Christ gives for a Worship in _Spirit.] Next, as for a Reason of this Worship, we need not give any other, and indeed none can give a better than that which Christ giveth, which I think should be sufficient to satisfy every Christian, to wit, GOD IS A SPIRIT, and they that worship him, must worship him in Spirit and in Truth. As this ought to be received, because it is the Words of Christ, so also it is founded upon so clear a Demonstration of Reason, as sufficiently evidenceth its Verity. For Christ excellently argues from the Analogy that ought to be betwixt the Object, and the Worship directed thereunto:

[Sidenote: Arg.] God is a Spirit:

Therefore he must be worshipped in Spirit.

This is so certain, that it can suffer no Contradiction; yea, and this Analogy is so necessary to be minded, that under the Law, when God instituted and appointed that ceremonial Worship to the Jews, because that Worship was outward, that there might be an Analogy, he saw it necessary to condescend to them as in a special Manner, to dwell betwixt the Cherubims within the Tabernacle, and afterwards to make the Temple of Jerusalem in a Sort his Habitation, and cause something of an outward Glory and Majesty to appear, by causing Fire from Heaven to consume the Sacrifices, and filling the Temple with a Cloud: [Sidenote: The Glory of the outward Temple.] Through and by which Mediums, visible to the outward Eye, he manifested himself proportionably to that outward Worship which he had commanded them to perform. So now under the New Covenant, he seeing meet in his heavenly Wisdom to lead his Children in a Path more heavenly and spiritual, and in a Way more easy and familiar, and also purposing to disappoint carnal and outward Observations, that his may have an Eye more to an inward Glory and Kingdom than to an outward, he hath given us for an Example hereof the Appearance of his beloved Son, the Lord Jesus Christ, [Sidenote: _As Moses did from outward, so Christ delivers us from inward Slavery._] who (as Moses delivered the Israelites out of their outward Bondage, and by outwardly destroying their Enemies) hath delivered and doth deliver us by suffering, and dying by the Hands of his Enemies; thereby triumphing over the Devil, and his and our inward Enemies, and delivering us therefrom. He hath also instituted an inward and spiritual Worship: So that God now tieth not his People to the Temple of Jerusalem, nor yet unto outward Ceremonies and Observations; but taketh the Heart of every Christian for a Temple to dwell in; and there immediately appeareth, and giveth him Directions how to serve him in any outward Acts. Since, as Christ argueth, God is a Spirit, he will now be worshipped in the Spirit, where he reveals himself, and dwelleth with the contrite in Heart. Now, since it is the Heart of Man that now is become the Temple of God, in which he will be worshipped, and no more in particular outward Temples, (since, as blessed Stephen said, out of the Prophet, to the professing Jews of old, The most High dwelleth not in Temples made with Hands) as before the Glory of the Lord descended to fill the outward Temple, it behoved to be purified and cleansed, and all polluted Stuff removed out of it; yea, and the Place for the Tabernacle was overlaid with Gold, the most precious and cleanest of Metals; so also before God be worshipped in the inward Temple of the Heart, it must also be purged of its own Filth, and all its own Thoughts and Imaginations, that so it may be fit to receive the Spirit of God, and to be actuated by it. And doth not this directly lead us to that inward Silence, of which we have spoken, and exactly pointed out? And further, This Worship must be in Truth; intimating, that this spiritual Worship, thus actuated, is only and properly a true Worship; as being that which, for the Reasons above observed, cannot be counterfeited by the Enemy, nor yet performed by the Hypocrite.

§. XVI. And though this Worship be indeed very different from the divers established invented Worships among Christians, and therefore may seem strange to many, yet hath it been testified of, commended and practised, by the most pious of all Sorts, in all Ages, as by many evident Testimonies might be proved. So that from the professing and practising thereof, the Name of Mysticks hath arisen, as of a certain Sect, generally commended by all, whose Writings are full both of the Explanation and of the Commendation of this Sort of Worship; [Sidenote: _A certain Sect of Mysticks among the Papists, their inward Exercise. See Sancta Sophia, printed_ An. Dom. 1657.] where they plentifully assert this inward Introversion and Abstraction of the Mind, as they call it, from all Images and Thoughts, and the Prayer of the Will: [Sidenote: _The English Benedictines Testimony for the spiritual Worship, against their Masses and set Devotions._] Yea, they look upon this as the Height of Christian Perfection; so that some of them, though professed Papists, do not doubt to affirm, That such as have attained this Method of Worship, or are aiming at it, (as in a Book, called Sancta Sophia, put out by the English Benedictines, printed at Doway, Anno 1657. Tract. I. Sect. 2. Cap. 5.) need not, nor ought to trouble or busy themselves with frequent and unnecessary Confessions, with exercising corporal Labours and Austerities, the using of vocal voluntary Prayers, the hearing of a Number of Masses, or set Devotions, or Exercises to Saints, or Prayers for the Dead, or having solicitous and distracting Cares to gain Indulgences, by going to such and such Churches, or adjoining one’s Self to Confraternities, or intangling one’s Self with Vows and Promises; because such Kind of Things hinder the Soul from observing the Operations of the divine Spirit in it, and from having Liberty to follow the Spirit whither it would draw her. And yet who knows not that in such Kind of Observations the very Substance of the Popish Religion consisteth? Yet nevertheless, it appears by this, and many other Passages, which out of their Mystick Writers might be mentioned, how they look upon this Worship as excelling all other; and that such as arrived hereunto, had no absolute Need of the others: Yea, (see the Life of Balthazar Alvares, in the same Sancta Sophia, Tract. III. Sect. 1. Cap. 7.) such as tasted of this, quickly confessed, that the other Forms and Ceremonies of Worship were useless as to them; neither did they perform them as Things necessary, but merely for Order or Example’s Sake. And therefore, though some of them were so overclouded with the common Darkness of their Profession, yet could they affirm that this spiritual Worship was still to be retained and sought for, even though it should become necessary to omit their outward Ceremonies. [Sidenote: Bernard preferring the Spirit above Popish Orders.] Hence Bernard, as in many other Places, so in his Epistle to William, Abbot of the same Order, saith, Take Heed to the Rule of God; the Kingdom of God is within you: And afterwards, saying, That their outward Orders and Rules should be observed, he adds; But otherwise, when it shall happen that one of these two must be omitted, in such a Case these are much rather to be omitted than those former: For by how much the Spirit is more excellent and noble than the Body, by so much are spiritual Exercises more profitable than corporal. Is not that then the best of Worships, which the best of Men in all Ages, and of all Sects, have commended, and which is most suitable to the Doctrine of Christ? I say, Is not that Worship to be followed and performed? And so much the rather, as God hath raised a People to testify for it, and preach it, to their great Refreshment and Strengthening, in the very Face of the World, and notwithstanding much Opposition; who do not, as these Mysticks, make of it a Mystery, only to be attained by a few Men or Women in a Cloister; [Sidenote: _Those Mysticks did confine that Mystery to a Cloister._] or, as their Mistake was, after wearying themselves with many outward Ceremonies and Observations, as if it were the Consequence of such a Labour; but who in the free Love of God (who respects not Persons, and was near to hear and reveal himself, as well to Cornelius, a Centurion and a Roman, as to Simeon and Anna; and who discovered his Glory to Mary, a poor Handmaid, and to the poor Shepherds, rather than to the High Priests and devout Proselytes among the Jews) in and according to his free Love, finding that God is revealing and establishing this Worship, and making many poor Tradesmen, yea, young Boys and Girls, Witnesses of it, do intreat and beseech all to lay aside their own Will-worships, and voluntary Acts, performed in their own Wills, and by their own mere natural Strength and Power, without retiring out of their vain Imaginations and Thoughts, or feeling the pure Spirit of God to move and stir in them; that they may come to practise this acceptable Worship, which is in Spirit and in Truth. But against this Worship they object.

§. XVII. [Sidenote: Obj. 1.] First, It seems to be an unprofitable Exercise for a Man to be doing or thinking nothing; and that one might be much better employed, either in meditating upon some good Subject, or otherwise praying to or praising God.

[Sidenote: Answ.] I answer; That is not unprofitable, which is of absolute Necessity before any other Duty can be acceptably performed, as we have shewn this Waiting to be. Moreover, those have but a carnal and gross Apprehension of God, and of the Things of his Kingdom, who imagine that Men please him by their own Workings and Actings: Whereas, as hath been shewn, the first Step for a Man to fear God, is to cease from his own Thoughts and Imaginations, and suffer God’s Spirit to work in him. [Sidenote: _We must cease to do ill, ere we learn to do well._] [108]For we must cease to do evil, ere we learn to do well; and this meddling in Things spiritual by Man’s own natural Understanding, is one of the greatest and most dangerous Evils that Man is incident to; being that which occasioned our first Parents Fall, to wit, a Forwardness to desire to know Things, and a Meddling with them, both without and contrary to the Lord’s Command.

[108] Isa. 1. 16, 17.

[Sidenote: Obj. 2.] [Sidenote: Set Times and Places for Meetings.] Secondly, Some object, If your Worship merely consists in inwardly retiring to the Lord, and feeling of his Spirit arise in you, and then to do outward Acts as ye are led by it, what need ye have publick Meetings at set Times and Places, since every one may enjoy this at Home? Or should not every one stay at Home, until they be particularly moved to go to such a Place at such a Time; since to meet at set Times and Places seems to be an outward Observation and Ceremony, contrary to what ye at other Times assert?

[Sidenote: Answ.] I answer, First, To meet at set Times and Places is not any religious Act, or Part of Worship in itself; [Sidenote: Publick Meetings their Use and Reason asserted.] but only an outward Conveniency, necessary for our seeing one another, so long as we are clothed with this outward Tabernacle: And therefore our meeting at set Times and Places is not a Part of our Worship, but a preparatory Accommodation of our outward Man, in order to a publick visible Worship; since we set not about the visible Acts of Worship when we meet together, until we be led thereunto by the Spirit of God. Secondly, God hath seen meet, so long as his Children are in this World, to make use of the outward Senses, not only as a Means to convey spiritual Life, as by Speaking, Praying, Praising, &c. which cannot be done to mutual Edification, but when we hear and see one another; but also to entertain an outward, visible Testimony for his Name in the World: He causeth the inward Life (which is also many Times not conveyed by the outward Senses) the more to abound, when his Children assemble themselves diligently together to wait upon him; [109]so that as Iron sharpeneth Iron, the Seeing of the Faces one of another, when both are inwardly gathered unto the Life, giveth Occasion for the Life secretly to rise, and pass from Vessel to Vessel. And as many Candles lighted, and put in one Place, do greatly augment the Light, and make it more to shine forth, so when many are gathered together into the same Life, there is more of the Glory of God, and his Power appears, to the Refreshment of each Individual; for that he partakes not only of the Light and Life raised in himself, but in all the rest. And therefore Christ hath particularly promised a Blessing to such as assemble together in his Name, seeing he will be in the Midst of them, Matt. xviii. 20. And the Author to the Hebrews doth precisely prohibit the Neglect of this Duty, as being of very dangerous and dreadful Consequence, in these Words; Heb. x. 24. [Sidenote: Assembling of ourselves is not to be neglected.] And let us consider one another, to provoke unto Love, and to good Works; not forsaking the Assembling of ourselves together, as the Manner of some is;--For if we sin wilfully, after that we have received the Knowledge of the Truth, there remaineth no more Sacrifice for Sins. And therefore the Lord hath shewn that he hath a particular Respect to such as thus assemble themselves together, because that thereby a publick Testimony for him is upheld in the Earth, and his Name is thereby glorified; and therefore such as are right in their Spirits, are naturally drawn to keep the Meetings of God’s People, and never want a spiritual Influence to lead them thereunto: And if any do it in a mere customary Way, they will no Doubt suffer Condemnation for it. Yet cannot the Appointing of Places and Times be accounted a Ceremony and Observation, done in Man’s Will, in the Worship of God, seeing none can say that it is an Act of Worship, but only a mere Presenting of our Persons in order to it, as is abovesaid. Which that it was practised by the Primitive Church and Saints, all our Adversaries do acknowledge.

[109] Prov. 27. 17.

[Sidenote: Obj. 3.] Lastly, Some object, That this Manner of Worship in Silence is not to be found in all the Scripture:

[Sidenote: Answ.] I answer; We make not Silence to be the sole Matter of our Worship; since, as I have said above, there are many Meetings, which are seldom altogether silent; some or other are still moved either to preach, pray, or praise: [Sidenote: In waiting for the Spirit’s Guidance, Silence is supposed.] And so in this our Meetings cannot be but like the Meetings of the Primitive Churches recorded in Scripture, since our Adversaries confess that they did preach and pray by the Spirit. And then what Absurdity is it to suppose, that at some Times the Spirit did not move them to these outward Acts, and that then they were silent? Since we may well conclude they did not speak until they were moved; and so no Doubt had sometimes Silence. Acts ii. 1. before the Spirit came upon them, it is said,--They were all with one Accord in one Place; and then it is said, The Spirit suddenly came upon them; but no Mention is made of any one speaking at that Time; and I would willingly know what Absurdity our Adversaries can infer, should we conclude they were a While silent?

[Sidenote: Inst.] But if it be urged, That a whole silent Meeting cannot be found in Scripture;

[Sidenote: Answ.] I answer; Supposing such a Thing were not recorded, it will not therefore follow that it is not lawful; since it naturally followeth from other Scripture Precepts, as we have proved this doth. [Sidenote: Silent Meetings_ are proved from Scripture and _Reason.] For seeing the Scripture commands to meet together, and when met, the Scripture prohibits Prayers or Preachings, but as the Spirit moveth thereunto; if People meet together, and the Spirit move not to such Acts, it will necessarily follow that they must be silent. But further, there might have been many such Things among the Saints of old, though not recorded in Scripture; and yet we have enough in Scripture, signifying that such Things were. For Job sat silent seven Days with his Friends together; here was a long silent Meeting: See also Ezra ix. 4. and Ezekiel xiv. 1. and xx. 1. Thus having shewn the Excellency of this Worship, proving it from Scripture and Reason, and answered the Objections which are commonly made against it, which, though it may suffice to the Explanation and Proof of our Proposition, yet I shall add something more particularly of Preaching, Praying, and Singing, and so Proceed to the following Proposition.

§. XVIII. [Sidenote: I.] Preaching, as it is used both among Papists and Protestants, is for one Man to take some Place or Verse of Scripture, and thereon speak for an Hour or two, [Sidenote: What Preaching is with the Protestants and Papists.] what he hath studied and premeditated in his Closet, and gathered together from his own Inventions, or from the Writings and Observations of others; and then having got it by Heart, (as a School-boy doth his Lesson) he brings it forth, and repeats it before the People: [Sidenote: A studied Talk an Hour or two.] And how much the more fertile and strong a Man’s Invention is, and the more industrious and laborious he is in collecting such Observations, and can utter them with the Excellency of Speech and human Eloquence, so much the more is he accounted an able and excellent Preacher.

[Sidenote: _True Preaching by the _Spirit.] To this we oppose, that when the Saints are met together, and every one gathered to the Gift and Grace of God in themselves, he that ministereth, being actuated thereunto by the Arising of the Grace in himself, ought to speak forth what the Spirit of God furnisheth him with; not minding the Eloquence and Wisdom of Words, but the Demonstration of the Spirit and of Power: And that either in the Interpreting some Part of Scripture, in case the Spirit, which is the good Remembrancer, lead him so to do, or otherwise Words of Exhortation, Advice, Reproof, and Instruction, or the Sense of some spiritual Experiences: All which will still be agreeable to the Scripture, though perhaps not relative to, nor founded upon any particular Chapter or Verse, as a Text. Now let us examine and consider which of these two Sorts of Preaching is most agreeable to the Precepts of Christ and his Apostles, and the Primitive Church, recorded in Scripture? For, First, as to their Preaching upon a Text, if it were not merely customary or premeditated, but done by the immediate Motion of the Spirit, we should not blame it; but to do it as they do, there is neither Precept nor Practice, that ever I could observe, in the New Testament, as a Part of the instituted Worship thereof.

[Sidenote: Object.] But they allege, That Christ took the Book of Isaiah, and read out of it, and spake therefrom; and that Peter preached from a Sentence of the Prophet Joel.

[Sidenote: Answ.] [Sidenote: 1. Christ_’s and_ Peter_’s Speaking was not by Premeditation._] I answer, That Christ and Peter did it not but as immediately actuated and moved thereunto by the Spirit of God, and that without Premeditation, which I suppose our Adversaries will not deny; in which Case we willingly approve of it. But what is this to their customary conned Way, without either waiting for or expecting the Movings or Leadings of the Spirit? Moreover, that neither Christ nor Peter did it as a settled Custom or Form, to be constantly practised by all the Ministers of the Church, appears, in that most of all the Sermons recorded of Christ and his Apostles in Scripture were without this, as appears from Christ’s Sermon upon the Mount, Matt. v. 1. &c. Mark iv. 1. &c. and Paul’s Preaching to the Athenians, and to the Jews, &c. As then it appears that this Method of Preaching is not grounded upon any Scripture Precept, so the Nature of it is contrary to the Preaching of Christ under the New Covenant, as expressed and recommended in Scripture; for Christ, in sending forth his Disciples, expresly mentioneth, that they are not to speak of or from themselves, or to forecast beforehand, but that which the Spirit in the same Hour shall teach them, as is particularly mentioned in the three Evangelists, Matt. x. 20. Mark xiii. 11. Luke xii. 12. Now if Christ gave this Order to his Disciples before he departed from them, as that which they were to practise during his Abode outwardly with them, much more were they to do it after his Departure, since then they were more especially to receive the Spirit, to lead them in all Things, and to bring all Things to their Remembrance, John xiv. 26. And if they were to do so when they appeared before the Magistrates and Princes of the Earth, much more in the Worship of God, when they stand specially before him; seeing, as is above shewn, his Worship is to be performed in Spirit; and therefore after their Receiving of the Holy Ghost it is said, Acts ii. 4. They spake as the Spirit gave them Utterance, not what they had studied and gathered from Books in their Closets in a premeditated Way.

[Sidenote: Franciscus Lambertus_’s Testimony against the_ Priests studied Inventions and Figments.] Franciscus Lambertus, before cited, speaketh well and sheweth their Hypocrisy, Tract. 5. of Prophecy, Chap. 3. saying, “Where are they now, that glory in their Inventions, who say, A fine Invention! A fine Invention! This they call Invention, which themselves have made up; but what have the Faithful to do with such Kind of Inventions? It is not Figments, nor yet Inventions, that we will have, but Things that are solid, invincible, eternal, and heavenly; not which Men have invented, but which God hath revealed: For if we believe the Scriptures, our Invention profiteth nothing, but to provoke God to our Ruin.” And afterwards, “Beware, (saith he) that thou determine not precisely to speak what before thou hast meditated, whatsoever it be; for though it be lawful to determine the Text which thou art to expound, yet not at all the Interpretation; lest if thou so dost, thou take from the Holy Spirit that which is his, to wit, to direct thy Speech, that thou mayest prophesy in the Name of the Lord, void of all Learning, Meditation, and Experience, and as if thou hadst studied nothing at all, committing thy Heart, thy Tongue, and thyself wholly unto his Spirit, and trusting nothing to thy former Studying or Meditation; but saying with thyself, in great Confidence of the divine Promise, The Lord will give a Word with much Power unto those that preach the Gospel. But above all Things be careful thou follow not the Manner of Hypocrites, who have written almost Word for Word what they are to say, as if they were to repeat some Verses upon a Theatre, having learned all their Preaching as they do that act Tragedies. And afterwards, when they are in the Place of Prophesying, pray the Lord to direct their Tongue; but in the mean Time, shutting up the Way of the Holy Spirit, they determine to say nothing but what they have written. O unhappy Kind of Prophets, yea, and truly cursed, which depend not upon God’s Spirit, but upon their own Writings or Meditation! Why prayest thou to the Lord, thou false Prophet, to give thee his Holy Spirit, by which thou mayest speak Things profitable, and yet thou repellest the Spirit? Why preferrest thou thy Meditation or Study to the Spirit of God? Otherwise why committest thou not thyself to the Spirit?”

§. XIX. [Sidenote: 2. The Words Man’s Wisdom brings beget not Faith.] Secondly, This Manner of Preaching as used by them (considering that they also affirm, That it may be and often is performed by Men who are wicked, or void of true Grace) cannot only not edify the Church, beget or nourish true Faith, but is destructive to it, being directly contrary to the Nature of the Christian and Apostolick Ministry mentioned in the Scriptures: For the Apostle preached the Gospel not in the Wisdom of Words, lest the Cross of Christ should be of none Effect, 1 Cor. i. 17. But this Preaching, not being done by the Actings and Moving of God’s Spirit, but by Man’s Invention and Eloquence, in his own Will, and through his natural and acquired Parts and Learning, is in the Wisdom of Words, and therefore the Cross of Christ is thereby made of none Effect. The Apostles Speech and Preaching was not with enticing Words of Man’s Wisdom, but in Demonstration of the Spirit and of Power, that the Faith of their Hearers should not stand in the Wisdom of Men, but in the Power of God, 1 Cor. ii. 3, 4, 5. But this Preaching having nothing of the Spirit and Power in it, both the Preachers and Hearers confessing they wait for no such Thing, nor yet are oftentimes sensible of it, must needs stand in the enticing Words of Man’s Wisdom, since it is by the mere Wisdom of Man it is sought after, and the mere Strength of Man’s Eloquence and enticing Words it is uttered; and therefore no Wonder if the Faith of such as hear and depend upon such Preachers and Preachings stand in the Wisdom of Men, and not in the Power of God. The Apostles declared, That they spake not in the Words which Man’s Wisdom teacheth, but which the Holy Ghost teacheth, 1 Cor. ii. 13. But these Preachers confess that they are Strangers to the Holy Ghost, his Motions and Operations, neither do they wait to feel them, and therefore they speak in the Words which their own natural Wisdom and Learning teach them, mixing them in, and adding them to, such Words as they steal out of the Scripture and other Books, and therefore speak not what the Holy Ghost teacheth.

[Sidenote: 3. _The Church’s Method was to speak by _Revelation.] Thirdly, This is contrary to the Method and Order of the Primitive Church mentioned by the Apostle, 1 Cor. xiv. 30, &c. where in Preaching every one is to wait for his Revelation, and to give Place one unto another, according as Things are revealed; but here there is no waiting for a Revelation, but the Preacher must speak, and not that which is revealed unto him, but what he hath prepared and premeditated beforehand.

[Sidenote: 4. The Spirit is shut out by Priests from being the Teacher.] Lastly, By this Kind of Preaching the Spirit of God, which should be the chief Instructor and Teacher of God’s People, and whose Influence is that only which makes all Preaching effectual and beneficial for the edifying of Souls, is shut out, and Man’s natural Wisdom, Learning, and Parts set up and exalted; which no Doubt is a great and chief Reason why the Preaching among the Generality of Christians is so unfruitful and unsuccessful. Yea, according to this Doctrine, the Devil may preach, and ought to be heard also, seeing he both knows the Truth, and hath as much Eloquence as any. But what avails Excellency of Speech, if the Demonstration and Power of the Spirit be wanting, which toucheth the Conscience? We see that when the Devil confessed to the Truth, yet Christ would have none of his Testimony. And as these pregnant Testimonies of the Scripture do prove this Part of Preaching to be contrary to the Doctrine of Christ, so do they also prove that of ours before affirmed to be conformable thereunto.

§. XX. [Sidenote: Object.] But if any object after this Manner, Have not many been benefited, yea, and both converted and edified by the Ministry of such as have premeditated their Preaching? Yea, and hath not the Spirit often concurred by its divine Influence with Preachings thus premeditated, so as they have been powerfully borne in upon the Souls of the Hearers to their Advantage?

[Sidenote: Answ.] I answer, Though that be granted, which I shall not deny, it will not infer that the Thing was good in itself, more than because Paul was met with by Christ to the converting of his Soul riding to Damascus to persecute the Saints, that he did well in so doing. [Sidenote: Paul persecuting was converted, is therefore persecuting good?] Neither particular Actions, nor yet whole Congregations, as we above observed, are to be measured by the Acts of God’s Condescension in Times of Ignorance. But besides, it hath oftentimes fallen out, that God, having a Regard to the Simplicity and Integrity either of the Preacher or Hearers, hath fallen in upon the Heart of a Preacher by his Power and holy Influence, and thereby hath led him to speak Things that were not in his premeditated Discourse, and which perhaps he never thought on before; and those passing Ejaculations and unpremeditated but living Exhortations, have proved more beneficial and refreshing both to Preacher and Hearers than all their premeditated Sermons. But all that will not allow them to continue in these Things which in themselves are not approved, but contrary to the Practice of the Apostles, when God is raising up a People to serve him, according to the primitive Purity and Spirituality; yea, such Acts of God’s Condescension, in Times of Darkness and Ignorance, should engage all more and more to follow him, according as he reveals his most perfect and spiritual Way.

§. XXI. [Sidenote: II.] Having hitherto spoken of Preaching, now it is fit to speak of Praying, concerning which the like Controversy ariseth. [Sidenote: Of Prayer, how the outward is distinguished from the inward.] Our Adversaries, whose Religion is all for the most Part Outside, and such whose Acts are the mere Product of Man’s natural Will and Abilities, as they can preach, so can they pray when they please, and therefore have their set particular Prayers. I meddle not with the Controversies among themselves concerning this, some of them being for set Prayers, as a Liturgy, others for such as are conceived extempore; It suffices me that all of them agree in this, That the Motions and Influence of the Spirit of God are not necessary to be previous thereunto; [Sidenote: The Priests set Times to preach and pray, deny the Spirit.] and therefore they have set Times in their publick Worship, as before and after Preaching, and in their private Devotion, as Morning and Evening, and before and after Meat, and other such Occasions, at which they precisely set about the performing of their Prayers, by speaking Words to God, whether they feel any Motion or Influence of the Spirit or not; so that some of the chiefest have confessed that they have thus prayed without the Motions or Assistance of the Spirit, acknowledging that they sinned in so doing; yet they said they looked upon it as their Duty to do so, though to pray without the Spirit be Sin. We freely confess that Prayer is both very profitable, and a necessary Duty commanded, and fit to be practised frequently by all Christians; but as we can do nothing without Christ, so neither can we pray without the Concurrence and Assistance of his Spirit. But that the State of the Controversy may be the better understood, let it be considered, First, that Prayer is twofold, inward and outward. [Sidenote: What inward Prayer is.] Inward Prayer is that secret Turning of the Mind towards God, whereby, being secretly touched and awakened by the Light of Christ in the Conscience, and so bowed down under the Sense of its Iniquities, Unworthiness, and Misery, it looks up to God, and joining with the secret Shinings of the Seed of God, it breathes towards him, and is constantly breathing forth some secret Desires and Aspirations towards him. It is in this Sense that we are so frequently in Scripture commanded to pray continually, Luke xviii. 1. 1 Thess. v. 17. Ephes. vi. 18. Luke xxi. 36. which cannot be understood of outward Prayer, because it were impossible that Men should be always upon their Knees, expressing Words of Prayer; and this would hinder them from the Exercise of those Duties no less positively commanded. [Sidenote: What outward Prayer is.] Outward Prayer is, when as the Spirit, being thus in the Exercise of inward Retirement, and feeling the Breathing of the Spirit of God to arise powerfully in the Soul, receives Strength and Liberty by a superadded Motion and Influence of the Spirit to bring forth either audible Sight, Groans, or Words, and that either in publick Assemblies, or in private, or at Meat, &c.

[Sidenote: Inward Prayer necessary at all Times.] As then inward Prayer is necessary at all Times, so, so long as the Day of every Man’s Visitation lasteth, he never wants some Influence, less or more, for the Practice of it; because he no sooner retires his Mind, and considers himself in God’s Presence, but he finds himself in the Practice of it.

[Sidenote: Outward Prayer doth require a superadded Influence.] The outward Exercise of Prayer, as needing a greater and superadded Influence and Motion of the Spirit, as it cannot be continually practised, so neither can it be so readily, so as to be effectually performed, until his Mind be some Time acquainted with the Inward; therefore such as are diligent and watchful in their Minds, and much retired in the Exercise of this inward Prayer, are more capable to be frequent in the Use of the Outward, because that this holy Influence doth more constantly attend them, and they being better acquainted with, and accustomed to, the Motions of God’s Spirit, can easily perceive and discern them. And indeed, as such who are most diligent have a near Access to God, and he taketh most Delight to draw them by his Spirit to approach and call upon him, so when many are gathered together in this watchful Mind, God doth frequently pour forth the Spirit of Prayer among them and stir them thereunto, to the edifying and building up of one another in Love. But because this outward Prayer depends upon the inward, as that which must follow it, and cannot be acceptably performed but as attended with a superadded Influence and Motion of the Spirit, [Sidenote: We cannot fix set Times to speak and pray.] therefore we cannot prefix set Times to pray outwardly, so as to lay a Necessity to speak Words at such and such Times, whether we feel this heavenly Influence and Assistance or no; for that we judge were a Tempting of God, and a Coming before him without due Preparation. We think it fit for us to present ourselves before him by this inward Retirement of the Mind, and so to proceed further, as his Spirit shall help us and draw us thereunto; and we find that the Lord accepts of this, yea, and seeth meet sometimes to exercise us in this silent Place for the Trial of our Patience, without allowing us to speak further, that he may teach us not to rely upon outward Performances, or satisfy ourselves, as too many do, with the Saying of our Prayers; and that our Dependence upon him may be the more firm and constant, to wait for the Holding out of his Sceptre, and for his Allowance to draw near unto him, with greater Freedom and Enlargement of Spirit upon our Hearts towards him. Yet nevertheless we do not deny but sometimes God, upon particular Occasions, very suddenly, yea, upon the very first turning in of the Mind, may give Power and Liberty to bring forth Words or Acts of outward Prayer, so as the Soul can scarce discern any previous Motion, but the Influence and Bringing forth thereof may be as it were simul & semel: Nevertheless that Saying of Bernard is true, that all Prayer is lukewarm, which hath not an Inspiration preceding it. Though we affirm that none ought to go about Prayer without this Motion, yet we do not deny but such sin as neglect Prayer; [Sidenote: Such sin as are neglecting Prayer.] but their Sin is in that they come not to that Place where they may feel that which would lead them thereunto. And therefore we question not but many, through Neglect of this inward Watchfulness and Retiredness of Mind, miss many precious Opportunities to pray, and thereby are guilty in the Sight of God; yet would they sin if they should set about the Act until they first felt the Influence. [Sidenote: A forward and a careless Servant answers not his Duty.] For as he grosly offends his Master that lieth in his Bed and sleeps, and neglects to do his Master’s Business; yet if such a one should suddenly get up, without putting on his Clothes, or taking along with him those necessary Tools and Instruments, without which he could not possibly work, and should forwardly fall a doing to no Purpose, he would be so far thereby from repairing his former Fault, that he would justly incur a new Censure: And as one that is careless and otherways busied may miss to hear one speaking unto him, or even not hear the Bell of a Clock, though striking hard-by him, so may many, through Negligence, miss to hear God oftentimes calling upon them, and giving them Access to pray unto him; yet will not that allow them, without his Liberty, in their own Wills to fall to Work.

And Lastly, Though this be the only true and proper Method of Prayer, as that which is alone acceptable to God, [Sidenote: In Times of Darkness God did often hear their Prayers.] yet shall we not deny but he oftentimes answered the Prayers and concurred with the Desires of some, especially in Times of Darkness, who have greatly erred herein; so that some that have sat down in formal Prayer, though far wrong in the Matter as well as Manner, without the Assistance or Influence of God’s Spirit, yet have found him to take Occasion therethrough to break in upon their Souls, and wonderfully tender and refresh them; yet as in Preaching, and elsewhere hath afore been observed, that will not prove any such Practices, or be a just Let to hinder any from coming to practise that pure, spiritual, and acceptable Prayer, which God is again restoring and leading his People into, out of all Superstitions and mere empty Formalities. The State of the Controversy, and our Sense thereof, being thus clearly stated, will both obviate many Objections, and make the Answer to others more brief and easy. [Sidenote: First, Spiritual Prayer proved from Scripture.] I shall first prove this spiritual Prayer by some short Considerations from Scripture, and then answer the Objections of our Opposers, which will also serve to refute their Method and Manner thereof.

§. XXII. [Sidenote: I.] [Sidenote: God’s Spirit must be felt to move the Mind to Prayer.] And First, That there is a Necessity of this inward Retirement of the Mind as previous to Prayer, that the Spirit may be felt to draw thereunto, appears, for that in most of those Places where Prayer is commanded, Watching is prefixed thereunto, as necessary to go before, as Matt. xxiv. 42. Mark xiii. 33. and xiv. 38. Luke xxi. 36. from which it is evident that this Watching was to go before Prayer. Now to what End is this Watching, or what is it, but a Waiting to feel God’s Spirit to draw unto Prayer, that so it may be done acceptably? For since we are to [110]pray always in the Spirit, and cannot pray of ourselves without it acceptably, this Watching must be for this End recommended to us, as preceding Prayer, that we may watch and wait for the seasonable Time to pray, which is when the Spirit moves thereunto.

[110] Ephes. 6. 18.

[Sidenote: II. _We know not how to pray but as the Spirit helps._] Secondly, This Necessity of the Spirit’s Moving and Concurrence appears abundantly from that of the Apostle Paul, Rom. viii. 26, 27. Likewise the Spirit also helpeth our Infirmities: For we know not what we should pray for as we ought; but the Spirit itself maketh Intercession for us with Groanings which cannot be uttered. And he that searcheth the Hearts knoweth what is the Mind of the Spirit, because he maketh Intercession for the Saints according to the Will of God. Which first holds forth the Incapacity of Men as of themselves to pray or call upon God in their own Wills, even such as have received the Faith of Christ, and are in Measure sanctified by it, as was the Church of Rome, to whom the Apostle then wrote. Secondly, It holds forth that which can only help and assist Men to pray, to wit, the Spirit, as that without which they cannot do it acceptably to God, nor beneficially to their own Souls. Thirdly, The Manner and Way of the Spirit’s Intercession, with Sighs and Groans which are unutterable. And Fourthly, That God receiveth graciously the Prayers of such as are presented and offered unto himself by the Spirit, knowing it to be according to his Will. Now it cannot be conceived but this Order of Prayer thus asserted by the Apostle is most consistent with those other Testimonies of Scripture, commending and recommending to us the Use of Prayer. From which I thus argue,

[Sidenote: Arg.] _If any Man know not how to pray, neither can do it without the Help of the Spirit, then it is to no Purpose for him, but altogether unprofitable_, to pray without it:

But the First is true: Therefore also the Last.

[Sidenote: III.] [Sidenote: Pray always in the Spirit, and Watching thereunto.] Thirdly, This Necessity of the Spirit to true Prayer appears from Ephes. vi. 18. and Jude 20. where the Apostle commands to pray always in the Spirit, and Watching thereunto; which is as much as if he had said, that we were never to pray without the Spirit, or Watching thereunto. And Jude sheweth that such Prayers as are in the Holy Ghost only, tend to the Building up of ourselves in our most holy Faith.

[Sidenote: IV.] [Sidenote: _Man cannot call Christ Lord but by the Holy Ghost._] Fourthly, The Apostle Paul saith expresly, 1 Cor. xii. 3. That no Man can say that Jesus is the Lord but by the Holy Ghost: If then Jesus cannot be thus rightly named but by the Holy Ghost, far less can he be acceptably called upon. Hence the same Apostle declares, 1 Cor. xiv. 15. that he will pray with the Spirit, &c. A clear Evidence that it was none of his Method to pray without it.

[Sidenote: V.] [Sidenote: God will not hear the Prayers of the Wicked.] But Fifthly, All Prayer without the Spirit is Abomination, such as are the Prayers of the Wicked, Prov. xxviii. 9. And the Confidence that the Saints have that God will hear them is, if they ask any Thing according to his Will, 1 John v. 14. So if the Prayer be not according to his Will, there is no Ground of Confidence that he will hear. Now our Adversaries will acknowledge that Prayers without the Spirit are not according to the Will of God, and therefore such as pray without it have no Ground to expect an Answer: For indeed to bid a Man pray without the Spirit is all one as to bid one see without Eyes, work without Hands, or go without Feet. And to desire a Man to fall to Prayer ere the Spirit in some Measure less or more move him thereunto, is to desire a Man to see before he opens his Eyes, or to walk before he rise up, or to work with his Hands before he moves them.

§. XXIII. [Sidenote: VI.] [Sidenote: All Sacrifice is Sin, not offered by the Spirit.] But Lastly, From this false Opinion of Praying without the Spirit, and not judging it necessary to be waited for, as that which may be felt to move us thereunto, hath proceeded all the Superstition and Idolatry that is among those called Christians, and those many Abominations wherewith the Lord is provoked, and his Spirit grieved; so that many deceive themselves now, as the Jews did of old, thinking it sufficient if they pay their daily Sacrifices, and offer their customary Oblations; from thence thinking all is well, and creating a false Peace to themselves, as the Whore in the Proverbs, because they have offered up their Sacrifices of Morning and Evening Prayers. And therefore it is manifest that their constant Use of these Things doth not a Whit influence their Lives and Conversations, but they remain for the most Part as bad as ever. Yea, it is frequent both among Papists and Protestants, for them to leap as it were out of their vain, light, and profane Conversations at their set Hours and Seasons, and fall to their customary Devotion; and then, when it is scarce finished, and the Words to God scarce out, the former profane Talk comes after it; so that the same wicked profane Spirit of this World actuates them in both. If there be any such Thing as vain Oblations, or Prayers that are Abomination, which God heareth not (as is certain there are, and the Scripture testifies, Isa. lxvi. 3. Jer. xiv. 12.) certainly such Prayers as are acted in Man’s Will, and by his own Strength, without God’s Spirit, must be of that Number.

§. XXIV. [Sidenote: _Concerning Joining in Prayer with others._] Let this suffice for Proof. I shall now proceed to answer their Objections, when I have said something concerning joining in Prayer with others. Those that pray together with one Accord use not only to concur in their Spirits, but also in the Gesture of their Body; which we also willingly approve of. It becometh those who approach before God to pray, that they do it with bowed Knees, and with their Heads uncovered, which is our Practice.

[Sidenote: Obj. 1.] But here ariseth a Controversy, Whether it be lawful to join with others by those external Signs of Reverence, albeit not in Heart, who pray formally, not waiting for the Motion of the Spirit, nor judging it necessary.

[Sidenote: Answ.] We answer, Not at all; and for our Testimony in this Thing we have suffered not a little. [Sidenote: _The Reason why we cannot _join in Prayer.] For when it hath fallen out, that either accidentally, or to witness against their Worship, we have been present during the same, and have not found it lawful for us to bow with them thereunto, they have often persecuted us, not only with Reproaches, but also with Strokes and cruel Beatings. For this Cause they used to accuse us of Pride, Profanity, and Madness, as if we had no Respect or Reverence to the Worship of God, and as if we judged none could pray, or were heard of God, but ourselves. Unto all which, and many more Reproaches of this Kind, we answer briefly and modestly, That it sufficeth us that we are found so doing, neither through Pride, nor Madness, nor Profanity, but merely lest we should hurt our Consciences; the Reason of which is plain and evident: For since our Principle and Doctrine oblige us to believe that the Prayers of those who themselves confess they are not actuated by the Spirit are Abominations, how can we with a safe Conscience join with them?

[Sidenote: Obj. 2.] If they urge, That this is the Height of Uncharitableness and Arrogancy, as if we judged ourselves always to pray by the Spirit’s Motion, but they never; as if we were never deceived by praying without the Motions of the Spirit, and that they were never actuated by it, seeing albeit they judge not the Motion of the Spirit always necessary, they confess nevertheless that it is very profitable and comfortable, and they feel it often influencing them; which that it sometimes falls out we cannot deny.

[Sidenote: Answ.] To all which I answer distinctly, If it were their known and avowed Doctrine not to pray without the Motion of the Spirit, and that, seriously holding thereunto, they did not bind themselves to pray at certain prescribed Times precisely, at which Times they determine to pray, though without the Spirit, then indeed we might be accused of Uncharitableness and Pride, if we never joined with them; and if they so taught and practised, I doubt not but it would be lawful for us so to do, unless there should appear some manifest and evident Hypocrisy and Delusion. [Sidenote: _Shall we confirm the Hypocrites when praying?_] But seeing they confess that they pray without the Spirit, and seeing God hath persuaded us that such Prayers are abominable, how can we with a safe Conscience join with an Abomination? That God sometimes condescends to them, we do not deny; although now, when the spiritual Worship is openly proclaimed, and all are invited unto it, the Case is otherwise than in those old Times of Apostasy and Darkness; and therefore, albeit any should begin to pray in our Presence, not expecting the Motion of the Spirit; yet if it manifestly appear that God in Condescension did concur with such a one, then according to God’s Will we should not refuse to join also; but this is rare, lest thence they should be confirmed in their false Principle. And although this seems hard in our Profession, nevertheless it is so confirmed by the Authority both of Scripture and right Reason, that many convinced thereof have embraced this Part before other Truths, which were easier, and, as they seemed to some, clearer. Among whom is memorable of late Years Alexander Skein, a Magistrate of the City of Aberdeen, a Man very modest, and very averse from giving Offence to others, who nevertheless being overcome by the Power of Truth in this Matter, behoved for this Cause to separate himself from the publick Assemblies and Prayers, and join himself unto us; who also gave the Reason of his Change, and likewise succinctly, but yet substantially, comprehended this Controversy concerning Worship in some short Questions, which he offered to the publick Preachers of the City, and which I think meet to insert in this Place.

[Sidenote: Some Questions of A. Skein proposed to the Preachers in Aberdeen.] 1. Whether or not should an Act of God’s Worship be gone about without the Motions, Leadings, and Actings of the Holy Spirit?

2. If the Motions of the Spirit be necessary to every particular Duty, whether should he be waited upon, that all our Acts and Words may be according as he gives Utterance and Assistance?

3. _Whether every one that bears the Name of a Christian, or professes to be a Protestant, hath such an uninterrupted Measure thereof, that he may, without waiting, go immediately about the Duty?_

4. If there be an Indisposition and Unfitness at some Times for such Exercises, at least as to the spiritual and lively Performance thereof, whether ought they to be performed in that Case, and at that Time?

5. If any Duty be gone about, under Pretence that it is in Obedience to the external Command, without the spiritual Life and Motion necessary, whether such a Duty thus performed can in Faith be expected to be accepted of God, and not rather reckoned as a [111]Bringing of strange Fire before the Lord, seeing it is performed at best by the Strength of natural and acquired Parts, and not by the Strength and Assistance of the Holy Ghost, which was typified by the Fire that came down from Heaven, which alone behoved to consume the Sacrifice, and no other?

[111] Lev. 16. 1.

6. _Whether Duties gone about in the mere Strength of natural and acquired Parts, whether in Publick or Private, be not as really, upon the Matter, an Image of Man’s Invention as the Popish Worship, though not so gross in the outward Appearance? And therefore whether it be not as real Superstition to countenance any Worship of that Nature, as it is to countenance Popish Worship, though there be a Difference in the Degree?_

7. Whether it be a Ground of Offence or just Scandal to countenance the Worship of those whose professed Principle it is neither to speak for Edification, nor to pray, but as the Holy Ghost shall be pleased to assist them in some Measure less or more; without which they rather choose to be silent, than to speak without this Influence?

Unto these they answered but very coldly and faintly, whose Answers likewise long ago he refuted.

[Sidenote: We must not lose our Witnessing for God.] Seeing then God hath called us to his spiritual Worship, and to testify against the human and voluntary Worships of the Apostasy, if we did not this Way stand immoveable to the Truth revealed, but should join with them, both our Testimony for God would be weakened and lost, and it would be impossible steadily to propagate this Worship in the World, whose Progress we dare neither retard nor hinder by any Act of ours; though therefore we shall lose not only worldly Honour, but even our Lives. And truly many Protestants, through their Unsteadiness in this Thing, for politic Ends complying with the Popish Abominations, have greatly scandalized their Profession, and hurt the Reformation; [Sidenote: Elector of Saxony’s Scandal given to Protestants.] as appeared in the Example of the Elector of Saxony; who, in the Convention at Augsburgh, in the Year 1530, being commanded by the Emperor Charles the Fifth to be present at the Mass, that he might carry the Sword before him, according to his Place; which when he justly scrupled to perform, his Preachers taking more Care for their Prince’s Honour than for his Conscience, persuaded him that it was lawful to do it against his Conscience. Which was both a very bad Example, and great Scandal to the Reformation, and displeased many; as the Author of the History of the Council of Trent, in his first Book, well observes. [Sidenote: Secondly, Objections against spiritual Prayer answered.] But now I hasten to the Objections of our Adversaries against this Method of Praying.

§. XXV. [Sidenote: Obj. 1.] First, They object, That if such particular Influences were needful to outward Acts of Worship, then they should also be needful to inward Acts; to wit, Desire and Love to God. But this is absurd; therefore also that from whence it follows.

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

[Sidenote: Obj. 2.] Secondly, They object, That it might be also alleged, that Men ought not to do moral Duties, as Children to honour their Parents, Men to do right to their Neighbours, except the Spirit move them to it.

[Sidenote: Answ.] I answer; There is a great Difference between these general Duties betwixt Man and Man, and the particular express Acts of Worship towards God: The one is merely spiritual, and commanded by God to be performed by his Spirit; the other answer their End, as to them whom they are immediately directed to and concern, though done from a mere natural Principle of Self-love; even as Beasts have natural Affections one to another, and therefore may be thus performed. Though I shall not deny, but that they are not Works accepted of God, or beneficial to the Soul, but as they are done in the Fear of God, and in his Blessing, in which his Children do all Things, and therefore are accepted and blessed in whatsoever they do.

[Sidenote: Obj. 3.] Thirdly, They object, _That if a wicked Man ought not to pray without a Motion of the Spirit, because his Prayer would be sinful; neither ought he to plow by the same Reason, because the [112]Plowing of the Wicked, as well as his Praying, _is Sin.

[112] Prov. 21. 4.

[Sidenote: Answ.] This Objection is of the same Nature with the former, and therefore may be answered the same Way; [Sidenote: How Acts of Nature differ from the Spirit’s.] seeing there is a great Difference betwixt natural Acts, such as Eating, Drinking, Sleeping, and seeking Sustenance for the Body (which Things Man hath common with Beasts) and spiritual Acts. And it doth not follow, because Man ought not to go about spiritual Acts without the Spirit, that therefore he may not go about natural Acts without it. The Analogy holds better thus, and that for the Proof of our Affirmation, That as Man for the going about natural Acts needs his natural Spirit; so to perform spiritual Acts he needs the Spirit of God. That the natural Acts of the Wicked and Unregenerate are sinful, is not denied; though not as in themselves, but in so far as Man in that State is in all Things reprobated in the Sight of God.

[Sidenote: Obj. 4.] Fourthly, They object, That wicked Men may, according to this Doctrine, forbear to pray for Years together, alleging, They want a Motion to it.

[Sidenote: Answ.] I answer; The false Pretences of wicked Men do nothing invalidate the Truth of this Doctrine; for at that Rate there is no Doctrine of Christ, which Men might not set aside. That they ought not to pray without the Spirit, is granted; but then they ought to come to that Place of Watching, where they may be capable to feel the Spirit’s Motion. [Sidenote: That wicked Men neglect the Motions of the Spirit to pray.] They sin indeed in not Praying; but the Cause of this Sin is their not Watching: So their Neglect proceeds not from this Doctrine, but from their Disobedience to it; seeing if they did pray without this, it would be a double Sin, and no Fulfilling of the Command to pray: Nor yet would their Prayer, without this Spirit, be useful unto them. And this our Adversaries are forced to acknowledge in another Case: For they say, It is a Duty incumbent on Christians to frequent the Sacrament of the Lord’s Supper, as they call it; yet they say, No Man ought to take it unworthily: Yea, they plead, That such as find themselves unprepared, must abstain; and therefore do usually excommunicate them from the Table. Now, though according to them it be necessary to partake of this Sacrament; yet it is also necessary that those that do it, do first examine themselves, lest they eat and drink their own Condemnation: And though they reckon it sinful for them to forbear, yet they account it more sinful for them to do it without this Examination.

[Sidenote: Obj. 5.] Fifthly, They object, Acts viii. 22. where Peter commanded Simon Magus, that wicked Sorcerer, to pray; from thence inferring, That wicked Men may and ought to pray.

[Sidenote: Answ.] I answer; That in the citing of this Place, as I have often observed, they omit the first and chief Part of the Verse, which is thus, Acts viii. Ver. 22. [Sidenote: _The Sorcerer may pray, but not without _Repentance.] Repent therefore of this thy Wickedness, and pray God, if perhaps the Thought of thine Heart may be forgiven thee: So here he bids him first Repent. Now the least Measure of true Repentance cannot be without somewhat of that inward Retirement of the Mind which we speak of: And indeed where true Repentance goeth first, we do not doubt but the Spirit of God will be near to concur with, and influence such to pray to and call upon God.

[Sidenote: Obj. 6.] And Lastly, They object, _That many Prayers begun without the Spirit have proved effectual; and that the Prayers of wicked Men have been heard, and found acceptable, as Ahab’s._

[Sidenote: Answ.] This Objection was before solved. For the Acts of God’s Compassion and Indulgence at some Times, and to some Persons, upon singular extraordinary Occasions, are not to be a Rule of our Actions. For if we should make that the Measure of our Obedience, great Inconveniences would follow; as is evident, and will be acknowledged by all. Next, We do not deny, but wicked Men are sensible of the Motions and Operations of God’s Spirit oftentimes, before their Day be expired; from which they may at Times pray acceptably; not as remaining altogether wicked, but as entering into Piety, from whence they afterwards fall away.

§. XXVI. [Sidenote: III.] [Sidenote: _Of singing _Psalms.] As to the Singing of Psalms, there will not be need of any long Discourse; for that the Case is just the same as in the two former of Preaching and Prayer. We confess this to be a Part of God’s Worship, and very sweet and refreshing, when it proceeds from a true Sense of God’s Love in the Heart, and arises from the divine Influence of the Spirit, [Sidenote: A sweet harmonious Sound.] which leads Souls to breathe forth either a sweet Harmony, or Words suitable to the present Condition; whether they be Words formerly used by the Saints, and recorded in Scripture, such as the Psalms of David, or other Words; as were the Hymns and Songs of Zacharias, Simeon, and the blessed Virgin Mary. [Sidenote: _But formal Singing has no Ground in _Scripture.] But as for the formal customary Way of Singing, it hath no Foundation in Scripture, nor any Ground in true Christianity: Yea, besides all the Abuses incident to Prayer and Preaching, it hath this more peculiar, that oftentimes great and horrid Lies are said in the Sight of God: [Sidenote: _Profane Singing of David’s Conditions refuted._] For all Manner of wicked profane People take upon them to personate the Experiences and Conditions of blessed David; which are not only false, as to them, but also as to some of more Sobriety, who utter them forth: As where they will sing sometimes, Psalm xxii. 14.--My Heart is like Wax, it is melted in the Midst of my Bowels: And Ver. 15. My Strength is dried up like a Potsherd, and my Tongue cleaveth to my Jaws; and thou hast brought me into the Dust of Death: And Psalm vi. 6. I am weary with my Groaning, all the Night make I my Bed to swim: I water my Couch with my Tears: And many more, which those that speak know to be false, as to them. And sometimes will confess just after, in their Prayers, that they are guilty of the Vices opposite to those Virtues, which but just before they have asserted themselves endued with. Who can suppose that God accepts of such Juggling? And indeed such Singing doth more please the carnal Ears of Men, than the pure Ears of the Lord, who abhors all Lying and Hypocrisy.

That Singing then that pleaseth him must proceed from that which is PURE in the Heart (even from the Word of Life therein) in and by which, richly dwelling in us, spiritual Songs and Hymns are returned to the Lord, according to that of the Apostle, Col. iii. 16.

[Sidenote: Artificial Musick.] But as to their artificial Musick, either by Organs, or other Instruments, or Voice, we have neither Example nor Precept for it in the New Testament.

§. XXVII. But Lastly, The great Advantage of this true Worship of God, which we profess and practise, is, that it consisteth not in Man’s Wisdom, Arts or Industry; [Sidenote: _No Splendor of this World attends this inward Worship_.] neither needeth the Glory, Pomp, Riches, nor Splendor of this World to beautify it, as being of a spiritual and heavenly Nature; and therefore too simple and contemptible to the natural Mind and Will of Man, that hath no Delight to abide in it, because he finds no Room there for his Imaginations and Inventions, and hath not the Opportunity to gratify his outward and carnal Senses: So that this Form being observed, is not likely to be long kept pure without the Power; for it is of itself so naked without it, that it hath nothing in it to invite and tempt Men to dote upon it, further than it is accompanied with the Power. [Sidenote: _The carnal Worship pleases Self._] Whereas the Worship of our Adversaries, being performed in their own Wills, is self-pleasing, as in which they can largely exercise their natural Parts and Invention: And so (as to most of them) having somewhat of an outward and worldly Splendor, delectable to the carnal and worldly Senses, they can pleasantly continue it, and satisfy themselves, though without the Spirit and Power; which they make no Ways essential to the Performance of their Worship, and therefore neither wait for, nor expect it.

§. XXVIII. [Sidenote: _The Worship of the _Quakers.] So that to conclude, The Worship, Preaching, Praying and Singing, which we plead for, _Is such as proceedeth from the Spirit of God, and is always accompanied with its Influence, being begun by its Motion, and carried on by the Power and Strength thereof; and so is a Worship purely spiritual_: Such as the Scripture holds forth, John iv. 23, 24. 1 Cor. xiv. 15. Ephes. vi. 18. &c.

[Sidenote: Our Adversaries Worship.] But the Worship, Preaching, Praying and Singing, which our Adversaries plead for, and which we oppose, _Is a Worship which is both begun, carried on, and concluded in Man’s own natural Will and Strength, without the Motion or Influence of God’s Spirit, which they judge they need not wait for; and therefore may be truly performed, both as to the Matter and Manner, by the wickedest of Men, Such was the Worship and vain Oblations_ which God always rejected, as appears from Isa. lxvi. 3. Jer. xiv. 12. &c. Isa. i. 13. Prov. xv. 29. John ix. 31.

PROPOSITION XII.

Concerning BAPTISM.

[113]_As there is one Lord, and one Faith, so there is one Baptism; which is not the putting away the Filth of the Flesh, but the Answer of a good Conscience before God, by the Resurrection of Jesus Christ. And this Baptism is a pure and spiritual Thing, to wit, the Baptism of the Spirit and Fire, by which we are buried with him, that being washed and purged from our Sins, we may walk in newness of Life: Of which the Baptism of John was a Figure, which was commanded for a Time, and not to continue for ever. As to the Baptism of Infants, it is a mere human Tradition, for which neither Precept nor Practice is to be found in all the Scripture._

[113] Ephes. 4. 5. 1 Pet. 3. 21. Rom. 6. 4. Gal. 3. 27. Col. 2. 12. John 3. 30. 1 Cor. 1. 17.

§. I. I did sufficiently demonstrate, in the Explanation and Proof of the former Proposition, how greatly the Professors of Christianity, as well Protestants as Papists, were degenerated in the Matter of Worship, and how much Strangers to, and averse from that true and acceptable Worship that is performed in the Spirit of Truth, because of Man’s natural Propensity in his fallen State to exalt his own Inventions, and to intermix his own Work and Product in the Service of God: [Sidenote: From whence Idolatries and Heathen Superstitions did spring.] And from this Root sprung all the idle Worships, Idolatries, and numerous superstitious Inventions among the Heathens. For when God, in Condescension to his chosen People the Jews, did prescribe to them by his Servant Moses many Ceremonies and Observations, as Types and Shadows of the Substance, which in due Time was to be revealed; which consisted for the most Part in Washings, outward Purifications and Cleansings, which were to continue until the Time of Reformation, until the spiritual Worship should be set up; and that God, by the more plentiful pouring forth of his Spirit, and guiding of that Anointing, should lead his Children into all Truth, and teach them to worship him in a Way more spiritual and acceptable to him, though less agreeable to the carnal and outward Senses; yet, notwithstanding God’s Condescension to the Jews in such Things, we see that that Part in Man, which delights to follow its own Inventions, could not be restrained, nor yet satisfied with all these Observations, but that oftentimes they would be either declining to the other Superstitions of the Gentiles, or adding some new Observations and Ceremonies of their own; to which they were so devoted, that they were still apt to prefer them before the Commands of God, and that under the Notion of Zeal and Piety. [Sidenote: _The Pharisees the chiefest among the _Jews.] This we see abundantly in the Example of the Pharisees, the chief Sect among the Jews, whom Christ so frequently reproves, For making void the Commandments of God by their Traditions, Matt. xv. 6. 9. &c. This Complaint may at this Day be no less justly made as to many bearing the Name of Christians, who have introduced many Things of this Kind, partly borrowed from the Jews, which they more tenaciously stick to, and more earnestly contend for, than for the weightier Points of Christianity; [Sidenote: Many Things in Christendom are borrowed from the Jews and Gentiles.] because that Self, yet alive, and ruling in them, loves their own Inventions better than God’s Commands. But if they can by any Means stretch any Scripture Practice, or conditional Precept or Permission, fitted to the Weakness or Capacity of some, or appropriate to some particular Dispensation, to give some Colour for any of these their Inventions; they do then so tenaciously stick to them, and so obstinately and obstreperously plead for them, that they will not patiently hear the most solid Christian Reasons against them. Which Zeal, if they would but seriously examine it, they would find to be but the Prejudice of Education, and the Love of Self, more than that of God, or his pure Worship. [Sidenote: _Of Sacraments so many _Controversies.] This is verified concerning those Things which are called Sacraments, about which they are very ignorant in Religious Controversies, who understand not how much Debate, Contention, Jangling, and Quarrelling there has been among those called Christians: So that I may safely say the Controversy about them, to wit, about their Number, Nature, Virtue, Efficacy, Administration, and other Things, hath been more than about any other Doctrine of Christ, whether as betwixt Papists and Protestants, or among Protestants betwixt themselves. And how great Prejudice these Controversies have brought to Christians is very obvious; whereas the Things contended for among them are for the most Part but empty Shadows, and mere outside Things: As I hope hereafter to make appear to the patient and unprejudiced Reader.

§. II. [Sidenote: _The Name of Sacrament (not found in Scripture) is borrowed from the _Heathen.] That which comes first under Observation, is the Name [Sacrament] which it is strange that Christians should stick to and contend so much for, since it is not to be found in all the Scripture; but was borrowed from the military Oaths among the Heathens, from whom the Christians, when they began to apostatize, did borrow many superstitious Terms and Observations, that they might thereby ingratiate themselves, and the more easily gain the Heathens to their Religion; which Practice, though perhaps intended by them for Good, yet, as being the Fruit of human Policy, and not according to God’s Wisdom, has had very pernicious Consequences. I see not how any, whether Papists or Protestants, especially the latter, can in Reason quarrel with us for denying this Term, which it seems the Spirit of God saw not meet to inspire the Penmen of the Scriptures to leave unto us.

[Sidenote: Obj. 1.] But if it be said, That it is not the Name, but the Thing they contend for;

[Sidenote: Answ.] I answer; Let the Name then, as not being scriptural, be laid aside, and we shall see at first Entrance how much Benefit will redound by laying aside this traditional Term, and betaking us to Plainness of Scripture Language. For presently the great Contest about the Number of them will vanish; seeing there is no Term used in Scripture that can be made use of, whether we call them Institutions, Ordinances, Precepts, Commandments, Appointments, or Laws, &c. that would afford Ground for such a Debate; since neither will Papists affirm, that there are only seven, or Protestants only two, of any of these aforementioned.

[Sidenote: Obj. 2.] If it be said, That this Controversy arises from the Definition of the Thing, as well as from the Name.

[Sidenote: Answ. _The Definition of Sacrament agrees to many other Things._] It will be found otherwise: For whatever Way we take their Definition of a Sacrament, whether as an outward visible Sign, whereby inward Grace is conferred, or only signified, this Definition will agree to many Things, which neither Papists nor Protestants will acknowledge to be Sacraments. If they be expressed under the Name of sealing Ordinances, as by some they are, I could never see, either by Reason or Scripture, how this Title could be appropriate to them, more than to any other Christian, religious Performance: [Sidenote: _What sealing Ordinance doth mean._] For that must needs properly be a sealing Ordinance, which makes the Persons receiving it infallibly certain of the Promise or Thing sealed to them.

[Sidenote: Obj. 3.] If it be said, It is so to them that are faithful;

[Sidenote: Answ.] I answer; So is Praying and Preaching, and doing of every good Work. Seeing the Partaking or Performing of the one gives not to any a more certain Title to Heaven, yea, in some Respect, not so much, there is no Reason to call them so, more than the other.

Besides, we find not any Thing called the Seal and Pledge of our Inheritance, but the Spirit of God. It is by that we are said to be sealed, Ephes. i. 14. and iv. 30. which is also termed the Earnest of our Inheritance, 2 Cor. i. 22. and not by outward Water, or Eating and Drinking; which as the wickedest of Men may partake of, so many that do, do, notwithstanding it, go to Perdition. [Sidenote: That outward Washing doth not cleanse the Heart.] For it is not outward Washing with Water that maketh the Heart clean, by which Men are fitted for Heaven: And as that which goeth into the Mouth doth not defile a Man, because it is put forth again, and so goeth to the Dunghill; neither doth any Thing which Man eateth purify him, or fit him for Heaven. What is said here in general may serve for an Introduction, not only to this Proposition, but also to the other concerning the Supper. Of these Sacraments (so called) Baptism is always first numbered, which is the Subject of the present Proposition; in the Explanation of which I shall first demonstrate and prove our Judgment, and then answer the Objections, and refute the Sentiments of our Opposers. [Sidenote: Part I.] As to the first Part, these Things following, which are briefly comprehended in the Proposition, come to be proposed and proved.

§. III. [Sidenote: Prop. I.] First, There is but one Baptism, as well as but one Lord, one Faith, &c.

[Sidenote: Prop. II.] Secondly, That this one Baptism, which is the Baptism of Christ, is not a Washing with, or Dipping in Water, but a being baptised by the Spirit.

[Sidenote: Prop. III.] Thirdly, _That the Baptism of John was but a Figure of this; and therefore, as the Figure, to give Place to the Substance; which though it be to continue, yet the other ceaseth_.

[Sidenote: Prop. I.] [Sidenote: One Baptism proved.] As for the First, viz. That there is but one Baptism, there needs no other Proof than the Words of the Text, Ephes. iv. 5. One Lord, one Faith, one Baptism: Where the Apostle positively and plainly affirms, that as there is but one Body, one Spirit, one Faith, one God, &c. so there is but one Baptism.

[Sidenote: Obj. 1.] As to what is commonly alleged by Way of Explanation upon the Text, That the Baptism of Water and of the Spirit make up this one Baptism, by Virtue of the sacramental Union;

[Sidenote: Answ.] I answer; This Exposition hath taken Place, not because grounded upon the Testimony of the Scripture, but because it wrests the Scripture to make it suit to their Principle of Water-baptism; and so there needs no other Reply, but to deny it, as being repugnant to the plain Words of the Text; [Sidenote: _Whether two Baptisms make up the _One.] which saith not, That there are two Baptisms, to wit, one of Water, the other of the Spirit, which do make up one Baptism; but plainly, that there is one Baptism, as there is one Faith, and one God. Now as there go not two Faiths, nor two Gods, nor two Spirits, nor two Bodies, whereof the one is outward and elementary, and the other spiritual and pure, to the making up the one Faith, the one God, the one Body, and the one Spirit; so neither ought there to go two Baptisms to make up the one Baptism.

[Sidenote: Obj. 2.] But Secondly, if it be said, The Baptism is but one, whereof Water is the one Part, to wit, the Sign; and the Spirit, the Thing signified, the other;

[Sidenote: Answ.] [Sidenote: _If Water be the Type, the Substance must remain._] I answer; This yet more confirmeth our Doctrine: For if Water be only the Sign, it is not the Matter of the one Baptism (as shall further hereafter by its Definition in Scripture appear) and we are to take the one Baptism for the Matter of it, not for the Sign, or Figure and Type that went before. Even as where Christ is called the one Offering in Scripture, though he was typified by many Sacrifices and Offerings under the Law, we understand only by the one Offering, his offering himself upon the Cross; whereof though those many Offerings were Signs and Types, yet we say not that they go together with that Offering of Christ, to make up the one Offering: So neither, though Water-baptism was a Sign of Christ’s Baptism, will it follow, that it goeth now to make up the Baptism of Christ. If any should be so absurd as to affirm, That this one Baptism here was the Baptism of Water, and not of the Spirit; that were foolishly to contradict the positive Testimony of the Scripture, which saith the contrary; as by what followeth will more amply appear.

[Sidenote: Prop. II.] _Secondly, That this one Baptism, which is the Baptism of Christ, is not a Washing with Water_, appears, [Sidenote: Proof 1. The Difference between John_’s Baptism and_ Christ_’s_.] First, From the Testimony of John, the proper and peculiar Administrator of Water-baptism, Matt. iii. 11. I indeed baptize you with Water unto Repentance; but he that cometh after me is mightier than I, whose Shoes I am not worthy to bear; he shall baptize you with the Holy Ghost, and with Fire. Here John mentions two Manners of baptizing, and two different Baptisms; the one with Water, and the other with the Spirit; the one whereof he was the Minister of; the other whereof Christ was the Minister of: And such as were baptized with the first, were not therefore baptized with the second: I indeed baptize you, but he shall baptize you. Though in the present Time they were baptized with the Baptism of Water; yet they were not as yet, but were to be, baptized with the Baptism of Christ. From all which I thus argue:

[Sidenote: Arg. 1.] If those that were baptized with the Baptism of Water, were not therefore baptized with the Baptism of Christ; then the Baptism of Water is not the Baptism of Christ:

But the First is true: Therefore also the Last.

And again,

[Sidenote: Arg. 2.] If he, that truly and really administred the Baptism of Water, did notwithstanding declare, that he neither could, nor did, baptize with the Baptism of Christ; then the Baptism of Water is not the Baptism of Christ:

But the First is true: Therefore, &c.

And indeed to understand it otherwise, would make John’s Words void of good Sense: For if their Baptisms had been all one, why should he have so precisely contra-distinguished them? Why should he have said, That those whom he had already baptized, should yet be baptized with another Baptism?

[Sidenote: Object.] If it be urged, That Baptism with Water was the one Part, and that with the Spirit the other Part, or Effect only of the former;

[Sidenote: Answ.] I answer; This Exposition contradicts the plain Words of the Text. [Sidenote: _One Baptism is no Part nor Effect of the other._] For he saith not, I baptize you with Water, and he that cometh after me shall produce the Effects of this my Baptism in you by the Spirit, &c. or he shall accomplish this Baptism in you; but, He shall baptize you. So then, if we understand the Words truly and properly, when he saith, I baptize you, as consenting that thereby is really signified that he did baptize with the Baptism of Water; we must needs, unless we offer Violence to the Text, understand the other Part of the Sentence the same Way; viz. where he adds presently, But he shall baptize you, &c. that he understood it of their being truly to be baptized with another Baptism, than what he did baptize with: Else it had been Nonsense for him thus to have contra-distinguished them.

[Sidenote: Proof 2.] Secondly, This is further confirmed by the Saying of Christ himself, Acts i. 4, 5. _But wait for the Promise of the Father, which, saith he, ye have heard of me: For John truly baptized with Water, but ye shall be baptized with the Holy Ghost, not many Days hence._ [Sidenote: _Who were baptized by John were still to wait for Christ’s Baptism with the Spirit._] There can scarce two Places of Scripture run more parallel than this doth with the former, a little before-mentioned; and therefore concludeth the same Way as did the other. For Christ here grants fully that John compleated his Baptism, as to the Matter and Substance of it: John, saith he, truly baptized with Water; which is as much as if he had said, John did truly and fully administer the Baptism of Water; But ye shall be baptized with, &c. This sheweth that they were to be baptized with some other Baptism than the Baptism of Water; and that although they were formerly baptized with the Baptism of Water, yet not with that of Christ, which they were to be baptized with.

[Sidenote: Proof 3.] [Sidenote: _The Baptism with the Holy Ghost and that with Water differ._] Thirdly, Peter observes the same Distinction, Acts xi. 16. _Then remembered I the Word of the Lord, how that he said, John indeed baptized with Water; but ye shall be baptized with the Holy Ghost._ The Apostle makes this Application upon the Holy Ghost’s Falling upon them; whence he infers, that they were then baptized with the Baptism of the Spirit. As to what is urged from his calling afterwards for Water, it shall be spoken to hereafter. From all which three Sentences, relative one to another, first of John, secondly of Christ, and thirdly of Peter, it doth evidently follow, that such as were truly and really baptized with the Baptism of Water, were notwithstanding not baptized with the Baptism of the Spirit, which is that of Christ; and such as truly and really did administer the Baptism of Water, did, in so doing, not administer the Baptism of Christ. So that if there be now but one Baptism, as we have already proved, we may safely conclude that it is that of the Spirit, and not of Water; else it would follow, that the one Baptism, which now continues, were the Baptism of Water, i. e. John’s Baptism, and not the Baptism of the Spirit, i. e. Christ’s; which were most absurd.

[Sidenote: Object.] If it be said further, _That though the Baptism of John, before Christ’s was administred, was different from it, as being the Figure only; yet now, that both it as the Figure, and that of the Spirit as the Substance, is necessary to make up the one Baptism_;

I answer; This urgeth nothing, unless it be granted also that both of them belong to the Essence of Baptism; so that Baptism is not to be accounted as truly administred, where both are not; which none of our Adversaries will acknowledge: But on the contrary, account not only all those truly baptized with the Baptism of Christ, [Sidenote: _Water-baptism is not the true Baptism of _Christ.] who are baptized with Water, though they be uncertain whether they be baptized with the Spirit, or not; but they even account such truly baptized with the Baptism of Christ, because sprinkled, or baptized with Water, though it be manifest and most certain that they are not baptized with the Spirit, as being Enemies thereunto in their Hearts by wicked Works. So here, by their own Confession, Baptism with Water is without the Spirit. Wherefore we may far safer conclude, that the Baptism of the Spirit, which is that of Christ, is and may be without that of Water; as appears in that of Acts xi. where Peter testifies of these Men, that they were baptized with the Spirit, though then not baptized with Water. And indeed the Controversy in this, as in most other Things, stands betwixt us and our Opposers, in that they oftentimes prefer the Form and Shadow to the Power and Substance; by denominating Persons as Inheritors and Possessors of the Thing, from their having the Form and Shadow, though really wanting the Power and Substance; and not admitting those to be so denominated, who have the Power and Substance, if they want the Form and Shadow. This appears evidently, in that they account those truly baptized with the one Baptism of Christ, who are not baptized with the Spirit (which in Scripture is particularly called the Baptism of Christ) if they be only baptized with Water, which themselves yet confess to be but the Shadow or Figure. [Sidenote: The Baptism of the Spirit needeth no Sprinkling or Dipping in Water.] And moreover, in that they account not those who are surely baptized with the Baptism of the Spirit baptized, neither will they have them so denominated, unless they be also sprinkled with, or dipped in Water: But we, on the contrary, do always prefer the Power to the Form, the Substance to the Shadow; and where the Substance and Power is, we doubt not to denominate the Person accordingly, though the Form be wanting. And therefore we always seek First, and plead for the Substance and Power, as knowing that to be indispensibly necessary, though the Form sometimes may be dispensed with, and the Figure or Type may cease, when the Substance and Anti-type come to be enjoyed, as it doth in this Case, which shall hereafter be made appear.

§. IV. [Sidenote: Proof 4.] Fourthly, That the one Baptism of Christ is not a Washing with Water, appears from 1 Pet. iii. 21. The like Figure[114] whereunto even Baptism doth also now save us (not the putting away of the Filth of the Flesh, but the Answer of a good Conscience towards God) by the Resurrection of Jesus Christ. So plain a Definition of Baptism is not in all the Bible; and therefore, seeing it is so plain, it may well be preferred to all the coined Definitions of the School-men. [Sidenote: The plainest Definition of the Baptism of Christ in all the Bible.] The Apostle tells us, first negatively, what it is not, viz. Not a putting away of the Filth of the Flesh: Then surely it is not a Washing with Water, since that is so. Secondly, He tells us affirmatively what it is, viz. The Answer of a good Conscience towards God, by the Resurrection of Jesus Christ; where he affirmatively defines it to be the Answer (or Confession, as the Syriack Version hath it) of a good Conscience. Now this Answer cannot be but where the Spirit of God hath purified the Soul, and the Fire of his Judgment hath burned up the unrighteous Nature; and those in whom this Work is wrought may be truly said to be baptized with the Baptism of Christ, i. e. of the Spirit and of Fire. Whatever Way then we take this Definition of the Apostle of Christ’s Baptism, it confirmeth our Sentence: For if we take the first or negative Part, viz. That it is not a putting away of the Filth of the Flesh, then it will follow that Water-baptism is not it, because that is a putting away of the Filth of the Flesh. [Sidenote: Water-baptism shut out from the Baptism of Christ.] If we take the second and affirmative Definition, to wit, That it is the Answer or Confession of a good Conscience, &c. then Water-baptism is not it; since, as our Adversaries will not deny, Water-baptism doth not always imply it, neither is it any necessary Consequence thereof. Moreover, the Apostle in this Place doth seem especially to guard against those that might esteem Water-baptism the true Baptism of Christ; because (lest by the Comparison induced by him in the preceding Verse, betwixt the Souls that were saved in Noah’s Ark, and us that are now saved by Baptism; lest, I say, any should have thence hastily concluded, that because the Former were saved by Water, this Place must needs be taken to speak of Water-baptism) to prevent such a Mistake, he plainly affirms, that it is not that, but another Thing. He saith not that it is the Water, or the putting away of the Filth of the Flesh, as accompanied with the Answer of a good Conscience, whereof the one, viz. Water, is the sacramental Element, administered by the Minister; and the other, the Grace or Thing signified, conferred by Christ; but plainly, That it is not the putting away, &c. than which there can be nothing more manifest to Men unprejudicate and judicious. Moreover Peter calls this here which saves [Greek: antitypon: αντιτυπον], the Anti-type, or the Thing figured; whereas it is usually translated, as if the like Figure did now save us; thereby insinuating that as they were saved by Water in the Ark, so are we now by Water-baptism. But this Interpretation crosseth his Sense, he presently after declaring the contrary, as hath above been observed; and likewise it would contradict the Opinion of all our Opposers. [Sidenote: _The Protestants denying Water-baptism its absolute Necessity to Men’s Salvation; although the Papists say, None can be saved without it, yet grant Exceptions._] For Protestants deny it to be absolutely necessary to Salvation; and though Papists say, none are saved without it, yet in this they admit an Exception, as of Martyrs, &c. and they will not say that all that have it are saved by Water-baptism; which they ought to say, if they will understand by Baptism (by which the Apostle saith we are saved) Water-baptism. For seeing we are saved by this Baptism, as all those that were in the Ark were saved by Water, it would then follow, that all those that have this Baptism are saved by it. Now this Consequence would be false, if it were understood of Water-baptism; because many, by the Confession of all, are baptized with Water that are not saved; but this Consequence holds most true, if it be understood as we do, of the Baptism of the Spirit; since none can have this Answer of a good Conscience, and, abiding in it, not be saved by it.

[114] Or, as it should be translated, Whose Model Baptism does also now save us.

[Sidenote: Proof 5.] Fifthly, That the one Baptism of Christ is not a Washing with Water, as it hath been proved by the Definition of the one Baptism, so it is also manifest from the necessary Fruits and Effects of it, which are three Times particularly expressed by the Apostle Paul; [Sidenote: _The Effects and Fruits of the Baptism of _Christ.] as first, Rom. vi. 3, 4. where he saith, That so many of them as were baptized into Jesus Christ, were baptized into his Death, buried with him by Baptism into Death, that they should walk in Newness of Life. Secondly, to the Galatians iii. 27. he saith positively, For as many of you as have been baptized into Christ, have put on Christ. And thirdly, to the Colossians ii. 12. he saith, That they were buried with him in Baptism, and risen with him through the Faith of the Operation of God. It is to be observed here, that the Apostle speaks generally, without any exclusive Term, but comprehensive of all. He saith not, Some of you that were baptized into Christ, have put on Christ, but as many of you; which is as much as if he had said, Every one of you that hath been baptized into Christ, hath put on Christ. Whereby it is evident that this is not meant of Water-baptism, but of the Baptism of the Spirit; [Sidenote: Which Effects Water-baptism wants.] because else it would follow, that whosoever had been baptized with Water-baptism had put on Christ, and were risen with him, which all acknowledge to be most absurd. Now supposing all the visible Members of the Churches of Rome, Galatia, and Colosse had been outwardly baptized with Water (I do not say they were, but our Adversaries will not only readily grant it, but also contend for it) suppose, I say, the Case so, they will not say they had all put on Christ, since divers Expressions in these Epistles to them shew the contrary. So that the Apostle cannot mean Baptism with Water; and yet that he meaneth the Baptism of Christ, i. e. of the Spirit, cannot be denied; or that the Baptism wherewith these were baptized (of whom the Apostle here testifies that they had put on Christ) was the one Baptism, I think none will call in Question. Now admit, as our Adversaries contend, that many in these Churches who had been baptized with Water had not put on Christ, it will follow, that notwithstanding that Water-baptism, they were not baptized into Christ, or with the Baptism of Christ, seeing as many of them as were baptized into Christ had put on Christ, &c. From all which I thus argue:

[Sidenote: Arg. 1.] _If the Baptism with Water were the one Baptism, i. e. the Baptism of Christ, as many as were baptized with Water would have put on Christ_:

But the Last is false: Therefore also the First.

And again:

[Sidenote: Arg. 2.] Since as many as are baptized into Christ, i. e. with the one Baptism, which is the Baptism of Christ, have put on Christ, then Water-baptism is not the one Baptism, viz. the Baptism of Christ:

But the First is true: Therefore also the Last.

§. V. [Sidenote: Prop. III.] [Sidenote: Proved.] Thirdly, Since John’s Baptism was a Figure, and seeing the Figure gives Way to the Substance, although the Thing figured remain, to wit, the one Baptism of Christ, yet the other ceaseth, which was the Baptism of John.

[Sidenote: I.] [Sidenote: John_’s Baptism was a Figure of Christ’s._] That John’s Baptism was a Figure of Christ’s Baptism, I judge will not readily be denied; but in Case it should, it can easily be proved from the Nature of it. John’s Baptism was a being baptized with Water, but Christ’s is a Baptizing with the Spirit; therefore John’s Baptism must have been a Figure of Christ’s. But further, that Water-Baptism was John’s Baptism, will not be denied: That Water-baptism is not Christ’s Baptism, is already proved. From which doth arise the Confirmation of our Proposition thus:

There is no Baptism to continue now, but the one Baptism of Christ:

Therefore Water-baptism is not to continue now, because it is not the one Baptism of Christ.

[Sidenote: II.] [Sidenote: John_’s Baptism is ceased our Opposers confess._] That John’s Baptism is ceased, many of our Adversaries confess; but if any should allege it is otherwise, it may be easily proved by the express Words of John, not only as being insinuated there, where he contra-distinguisheth his Baptism from that of Christ, but particularly where he saith, John iii. 30. He [Christ] must increase, but I [John] must decrease. From whence it clearly follows, that the Increasing or taking Place of Christ’s Baptism is the Decreasing or Abolishing of John’s Baptism; so that if Water-baptism was a particular Part of John’s Ministry, and is no Part of Christ’s Baptism, as we have already proved, it will necessarily follow that it is not to continue.

[Sidenote: Arg.] Secondly, _if Water-baptism had been to continue a perpetual Ordinance of Christ in his Church, he would either have practised it himself, or commanded his Apostles so to do_.

But that he practised it not, the Scripture plainly affirms, John iv. 2. And that he commanded his Disciples to baptize with Water, I could never yet read. As for what is alleged, that, Matt. xxviii. 19. &c. where he bids them baptize, is to be understood of Water-baptism, that is but to beg the Question, and the Grounds for that shall be hereafter examined.

_Therefore to baptize with Water is no perpetual Ordinance of Christ to his Church._

This hath had the more Weight with me, because I find not any standing Ordinance or Appointment of Christ necessary to Christians, for which we have not either Christ’s own Practice or Command, as to obey all the Commandments which comprehend both our Duty towards God and Man, &c. and where the Gospel requires more than the Law, which is abundantly signified in the 5th and 6th Chapters of Matthew, and elsewhere. Besides, as to the Duties of Worship, he exhorts us to meet, promising his Presence; commands to pray, preach, watch, &c. and gives Precepts concerning some temporary Things, as the Washing of one another’s Feet, the Breaking of Bread, hereafter to be discussed; only for this one Thing of Baptizing with Water, though so earnestly contended for, we find not any Precept of Christ.

§. VI. [Sidenote: III.] [Sidenote: _The Gospel puts an End to _carnal Ordinances.] But to make Water-baptism a necessary Institution of the Christian Religion, which is pure and spiritual, and not carnal and ceremonial, is to derogate from the New Covenant Dispensation, and set up the legal Rites and Ceremonies, of which this of Baptism, or Washing with Water, was one, as appears from Heb. ix. 10. where the Apostle speaking thereof saith, that it stood only in Meats and Drinks, and divers Baptisms, and carnal Ordinances, imposed until the Time of Reformation. If then the Time of Reformation, or the Dispensation of the Gospel, which puts an End to the Shadows, be come, then such Baptisms and carnal Ordinances are no more to be imposed. For how Baptism with Water comes now to be a Spiritual Ordinance, more than before in the Time of the Law, doth not appear, seeing it is but Water still, and a Washing of the outward Man, and a putting away of the Filth of the Flesh still: And as before, those that were so washed, were not thereby made perfect, as pertaining to the Conscience, neither are they at this Day, as our Adversaries must needs acknowledge, and Experience abundantly sheweth. So that the Matter of it, which is a Washing with Water, and the Effect of it, which is only an outward Cleansing, being still the same, how comes Water-baptism to be less a carnal Ordinance now than before?

[Sidenote: Obj. 1.] If it be said, That God confers inward Grace upon some that are now baptized;

[Sidenote: Answ.] So no Doubt he did also upon some that used those Baptisms among the Jews.

[Sidenote: Obj. 2.] Or if it be said, Because it is commanded by Christ now, under the New Covenant;

[Sidenote: Answ.] I answer, First, That is to beg the Question; of which hereafter.

But Secondly, We find that where the Matter of Ordinances is the same, and the End the same, they are never accounted more or less spiritual, because of their different Times. Now was not God the Author of the Purifications and Baptisms under the Law? Was not Water the Matter of them, which is so now? Was not the End of them to signify an inward Purifying by an outward Washing? And is not that alleged to be the End still? [Sidenote: _Men are no more now than before by Water-baptism inwardly cleansed._] And are the necessary Effects or Consequences of it any better now than before, since Men are now by the Virtue of Water-baptism, as a necessary Consequence of it, no more than before made inwardly clean? And if some by God’s Grace that are baptized with Water are inwardly purified, so were some also under the Law; so that this is not any necessary Consequence or Effect, neither of this nor that Baptism. It is then plainly repugnant to right Reason, as well as to the Scripture Testimony, to affirm that to be a spiritual Ordinance now, which was a carnal Ordinance before, if it be still the same, both as to its Author, Matter, and End, however made to vary in some small Circumstances. The Spirituality of the New Covenant and of its Worship established by Christ, consisted not in such superficial Alterations of Circumstances, but after another Manner. Therefore let our Adversaries shew us, if they can, without begging the Question, and building upon some one or other of their own Principles denied by us, wherever Christ appointed or ordained any Institution or Observation under the New Covenant, as belonging to the Nature of it, or such a necessary Part of its Worship as is perpetually to continue; which being one in Substance and Effects (I speak of necessary, not accidental Effects) yet, because of some small Difference in Form or Circumstance, was before carnal, notwithstanding it was commanded by God under the Law, but now is become spiritual, because commanded by Christ under the Gospel? And if they cannot do this, then if Water-baptism was once a carnal Ordinance, as the Apostle positively affirms it to have been, it remains a carnal Ordinance still; and if a carnal Ordinance, then no necessary Part of the Gospel or New Covenant Dispensation; and if no necessary Part of it, then not needful to continue, nor to be practised by such as live and walk under this Dispensation. But in this, as in most other Things, according as we have often observed, our Adversaries judaize, and renouncing the glorious and spiritual Privileges of the New Covenant, are sticking in and cleaving to the Rudiments of the Old, both in Doctrine and Worship, as being more suited and agreeable to their carnal Apprehensions and natural Senses. [Sidenote: _The Law distinguished from the _Gospel.] But we, on the contrary, travail above all to lay hold upon and cleave unto the Light of the glorious Gospel revealed unto us. And the Harmony of the Truth we profess in this may appear, by briefly observing how in all Things we follow the spiritual Gospel of Christ, as contra-distinguished from the Carnality of the legal Dispensation; while our Adversaries, through rejecting this Gospel, are still labouring under the Burden of the Law, which neither they nor their Fathers were able to bear.

[Sidenote: _The outward Baptism, Worship, Law, distinguished from the inward._] _For the Law and Rule of the Old Covenant and Jews was outward, written in Tables of Stone and Parchment; so also is that of our Adversaries. But the Law of the New Covenant is inward and perpetual, written in the Heart; _so is ours.

_The Worship of the Jews was outward and carnal, limited to set Times, Places, and Persons, and performed according to set prescribed Forms and Observations; so is that of our Adversaries. But the Worship of the New Covenant is neither limited to Time, Place, nor Person, but is performed in the Spirit and in Truth; and it is not acted according to set Forms and Prescriptions, but as the Spirit of God immediately actuates, moves, and leads, whether it be to preach, pray, or sing; _and such is also our Worship.

_So likewise the Baptism among the Jews under the Law was an outward Washing with outward Water, only to typify an inward Purification of the Soul, which did not necessarily follow upon those that were thus baptized_; but the Baptism of Christ under the Gospel is the Baptism of the Spirit and of Fire; not the putting away of the Filth of the Flesh, but the Answer of a good Conscience towards God; and such is the Baptism that we labour to be baptized withal, and contend for.

§. VII. [Sidenote: Arg.] But again, If Water-baptism had been an Ordinance of the Gospel, then the Apostle Paul would have been sent to administer it; but he declares positively, 1 Cor. i. 17. That Christ sent him not to baptize, but to preach the Gospel. The Reason of that Consequence is undeniable, because the Apostle Paul’s Commission was as large as that of any of them; and consequently he being in special Manner the Apostle of Christ to the Gentiles, [Sidenote: IV. _That Water-baptism is no Badge of Christians, like Circumcision of the _Jews.] if Water-baptism, as our Adversaries contend, be to be accounted the Badge of Christianity, he had more Need than any of the rest to be sent to baptize with Water, that he might mark the Gentiles converted by him with that Christian Sign. But indeed the Reason holds better thus, that since Paul was the Apostle of the Gentiles, and that in his Ministry he doth through all (as by his Epistles appears) labour to wean them from the former Jewish Ceremonies and Observations (though in so doing he was sometimes undeservedly judged by others of his Brethren, who were unwilling to lay aside those Ceremonies) therefore his Commission, though as full as to the Preaching of the Gospel and New Covenant Dispensation as that of the other Apostles, did not require of him that he should lead those Converts into such Jewish Observations and Baptisms, however that Practice was indulged in and practised by the other Apostles among their Jewish Proselytes; for which Cause [115]he thanks God that he had baptized so few: Intimating that what he did therein he did not by Virtue of his Apostolick Commission, [Sidenote: Paul was not sent to baptize.] but rather in Condescension to their Weakness, even as at another Time he circumcised Timothy.

[115] 1 Cor. i. 14.

[Sidenote: Obj. 1.] Our Adversaries, to evade the Truth of this Testimony, usually allege, That by this is only to be understood, that he was not sent principally to baptize, not that he was not sent at all.

[Sidenote: Answ.] But this Exposition, since it contradicts the positive Words of the Text, and has no better Foundation than the Affirmation of its Assertors, is justly rejected as spurious, until they bring some better Proof for it. He saith not, _I was not sent principally to baptize_, but _I was not sent to baptize_.

[Sidenote: Confir.] As for what they urge, by Way of Confirmation, from other Places of Scripture, where [not] is to be so taken, as where it is said, [116]I will have Mercy, and not Sacrifice, which is to be understood that God requires principally Mercy, not excluding Sacrifice:

[116] Matt. 9. 15. Hos. 6. 6.

[Sidenote: Refut.] I say this Place is abundantly explained by the following Words [and the Knowledge of God more than Burnt-offerings;] by which it clearly appears that Burnt-offerings, which are one with Sacrifices, are not excluded; but there is no such Word added in that of Paul, and therefore the Parity is not demonstrated to be alike, and consequently the Instance not sufficient, unless they can prove that it ought so to be admitted here; else we might interpret by the same Rule all other Places of Scripture the same Way, as where the Apostle saith, 1 Cor. ii. 5. That your Faith might not stand in the Wisdom of Men, but in the Power of God, it might be understood, it shall not stand principally so. How might the Gospel, by this Liberty of Interpretation, be perverted?

[Sidenote: Obj. 2.] If it be said, _That the Abuse of this Baptism among the Corinthians, in dividing themselves according to the Persons by whom they were baptized, made the Apostle speak so; but that the Abuse of a Thing doth not abolish it_;

[Sidenote: Answ.] I answer, It is true, it doth not, provided the Thing be lawful and necessary; and that no Doubt the Abuse abovesaid gave the Apostle Occasion so to write. But let it from this be considered how the Apostle excludes Baptizing, not Preaching, though the Abuse [mark] proceeded from that, no less than from the other. For these Corinthians did denominate themselves from those different Persons by whose Preaching (as well as from those by whom they were baptized) they were converted, as by the 4th, 5th, 6th, 7th, and 8th Verses of Chap. iii. may appear: [Sidenote: That Preaching is a standing Ordinance, and not to be forborne.] And yet to remove that Abuse the Apostle doth not say, He was not sent to preach, nor yet doth he rejoice that he had only preached to a few; because Preaching, being a standing Ordinance in the Church, is not, because of any Abuse that the Devil may tempt any to make of it, to be forborne by such as are called to perform it by the Spirit of God: Wherefore the Apostle accordingly, Chap. iii. 8, 9. informs them, as to that, how to remove that Abuse. But as to Water-baptism, for that it was no standing Ordinance of Christ, but only practised as in Condescension to the Jews, and by some Apostles to some Gentiles also, therefore, so soon as the Apostle perceived the Abuse of it, he let the Corinthians understand how little Stress was to be laid upon it, by shewing them that he was glad that he had administered this Ceremony to so few of them; and by telling them plainly that it was no Part of his Commission, neither that which he was sent to administer.

[Sidenote: Query.] Some ask us, _How we know that baptizing here is meant of Water, and not of the Spirit; which if it be, then it will exclude Baptism of the Spirit, as well as of Water?_

[Sidenote: Answ.] I answer, Such as ask the Question, I suppose, speak it not as doubting that this was said of Water-baptism, which is more than manifest. [Sidenote: _That which converts to Christ is the Baptism of the Spirit._] For since the Apostle Paul’s Message was, To turn People from Darkness to Light, and convert them to God; and that as many as are thus turned and converted, (so as to have the Answer of a good Conscience toward God, and to have put on Christ, and be risen with him in Newness of Life) are baptized with the Baptism of the Spirit. But who will say that only those few mentioned there to be baptized by Paul were come to this? Or that to turn or bring them to this Condition was not, even admitting our Adversaries Interpretation, as principal a Part of Paul’s Ministry as any other? Since then our Adversaries do take this Place for Water-baptism, as indeed it is, we may lawfully, taking it so also, urge it upon them. Why the Word Baptism and Baptizing is used by the Apostle, where that of Water and not of the Spirit is only understood, shall hereafter be spoken to. [Sidenote: Part 2.] I come now to consider the Reasons alleged by such as plead for Water-baptism, which are also the Objections used against the Discontinuance of it.

§. VIII. [Sidenote: Obj. 1.] First, Some object, [117]That Christ, who had the Spirit above Measure, was notwithstanding baptized with Water. As Nic. Arnoldus against this Thesis, Sect. 46. of his Theological Exercitation.

[117] John 3. 34.

[Sidenote: Answ.] I answer, So was he also circumcised; it will not follow from thence that Circumcision is to continue: [Sidenote: _Why Christ was baptized by _John.] For it behoved Christ to fulfil all Righteousness, not only the Ministry of John, but the Law also, therefore did he observe the Jewish Feasts and Rites, and keep the Passover. It will not thence follow that Christians ought to do so now; and therefore Christ, Matt. iii. 15. gives John this Reason of his being baptized, desiring him to suffer it to be so now; whereby he sufficiently intimates that he intended not thereby to perpetuate it as an Ordinance to his Disciples.

[Sidenote: Obj. 2.] Secondly, They object, Matt. xxviii. 19. Go ye therefore and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost.

[Sidenote: Answ.] This is the great Objection, and upon which they build the whole Superstructure; whereunto the first general and sound Answer is, by granting the whole; [Sidenote: _What Baptism Christ doth mean in _Mat. 28.] but putting them to prove that Water is here meant, since the Text is silent of it. And though in Reason it be sufficient upon our Part that we concede the whole expressed in the Place, but deny that it is by Water, which is an Addition to the Text, yet I shall premise some Reasons why we do so, and then consider the Reasons alleged by those that will have Water to be here understood.

[Sidenote: Arg. 1.] The First is a Maxim yielded to by all, That we ought not to go from the literal Signification of the Text, except some urgent Necessity force us thereunto.

But no urgent Necessity in this Place forceth us thereunto:

Therefore we ought not to go from it.

[Sidenote: Arg. 2.] Secondly, That Baptism which Christ commanded his Apostles was the one Baptism, id est, his own Baptism:

But the one Baptism, which is Christ’s Baptism, is not with Water, as we have already proved:

Therefore the Baptism commanded by Christ to his Apostles was not Water-baptism.

[Sidenote: Arg. 3.] Thirdly, That Baptism which Christ commanded his Apostles was such, that as many as were therewith baptized did put on Christ:

But this is not true of Water-baptism:

Therefore, &c.

[Sidenote: Arg. 4.] Fourthly, The Baptism commanded by Christ to his Apostles was not John’s Baptism:

But Baptism with Water was John’s Baptism:

Therefore, &c.

[Sidenote: Alleg. 1.] But First, They allege, _That Christ’s Baptism, though a Baptism with Water, did differ from John’s, because John only baptized with Water unto Repentance, but Christ commands his Disciples to baptize in the Name of the Father, Son, and Holy Ghost; reckoning that in this Form there lieth a great Difference betwixt the Baptism of John and that of _Christ.

I answer, In that John’s Baptism was unto Repentance, the Difference lieth not there, because so is Christ’s also; yea, our Adversaries will not deny but that adult Persons that are to be baptized ought, ere they are admitted to Water-baptism, to repent, and confess their Sins: And that Infants also, with a Respect to and Consideration of their Baptism, ought to repent and confess; so that the Difference lieth not here, since this of Repentance and Confession agrees as well to Christ’s as to John’s Baptism. But in this our Adversaries are divided; for Calvin will have Christ’s and John’s to be all one, Inst. Lib. 4. Cap. 15. Sect. 7, 8. yet they do differ, and the Difference is, in that the one is by Water, the other not, &c.

Secondly, As to what Christ saith, in commanding them to baptize in the Name of the Father, Son, and Spirit, I confess that states the Difference, and it is great; but that lies not only in admitting Water-baptism in this different Form, by a bare Expressing of these Words: For as the Text says no such Thing, neither do I see how it can be inferred from it. [Sidenote: Of the Name of the Lord how taken in Scripture.] For the Greek is [Greek: eis to onoma: εις το ονομα], that is, into the Name; now the Name of the Lord is often taken in Scripture for something else than a bare Sound of Words, or literal Expression, even for his Virtue and Power, as may appear from Psal. liv. 3. Cant. i. 3. Prov. xviii. 10. and in many more. [Sidenote: _The Baptism into the Name, what it is._] Now that the Apostles were by their Ministry to baptize the Nations into this Name, Virtue, and Power, and that they did so, is evident by these Testimonies of Paul above-mentioned, where he saith, That as many of them as were baptized into Christ, have put on Christ; this must have been a Baptizing into the Name, i. e. Power and Virtue, and not a mere formal Expression of Words adjoined with Water-baptism; because, as hath been above observed, it doth not follow as a natural or necessary Consequence of it. I would have those who desire to have their Faith built upon no other Foundation than the Testimony of God’s Spirit, and Scriptures of Truth, throughly to consider whether there can be any Thing further alleged for this Interpretation than what the Prejudice of Education and Influence of Tradition hath imposed. Perhaps it may stumble the unwary and inconsiderate Reader, as if the very Character of Christianity were abolished, to tell him plainly that this Scripture is not to be understood of baptizing with Water, and that this Form of Baptizing in the Name of the Father, Son, and Spirit, hath no Warrant from Matt. xxviii. &c.

[Sidenote: Whether Christ did prescribe a Form of Baptism in Matt. 28.] For which, besides the Reason taken from the Signification of [the Name] as being the Virtue and Power above expressed, let it be considered, that if it had been a Form prescribed by Christ to his Apostles, then surely they would have made use of that Form in the administering of Water-baptism to such as they baptized with Water; but though particular Mention be made in divers Places of the Acts who were baptized, and how; and though it be particularly expressed that they baptized such and such, as Acts ii. 41. and viii. 12, 13. 38. and ix. 18. and x. 48. and xvi. 15. and xviii. 8. yet there is not a Word of this Form. And in two Places, Acts viii. 16. and xix. 5. it is said of some that they were baptized in the Name of the Lord Jesus; by which it yet more appears, that either the Author of this History hath been very defective, who having so often Occasion to mention this, yet omitteth so substantial a Part of Baptism (which were to accuse the Holy Ghost, by whose Guidance Luke wrote it) or else that the Apostles did no Ways understand that Christ by his Commission, Matt. xxviii. did enjoin them such a Form of Water-baptism, seeing they did not use it. And therefore it is safer to conclude, that what they did in administering Water-baptism, they did not by Virtue of that Commission, else they would have so used it; for our Adversaries I suppose would judge it a great Heresy to administer Water-baptism without that, or only in the Name of Jesus, without Mention of Father, or Spirit, as it is expresly said they did, in the two Places above-cited.

[Sidenote: Alleg. 2.] Secondly, They say, If this were not understood of Water-baptism, it would be a Tautology, and all one with Teaching.

[Sidenote: Answ.] I say, Nay: Baptizing with the Spirit is somewhat further than teaching, or informing the Understanding; [Sidenote: How Teaching and Baptizing differ.] for it imports a Reaching to, and melting the Heart, whereby it is turned, as well as the Understanding informed. Besides, we find often in the Scripture, that Teaching and Instructing are put together, without any Absurdity, or needless Tautology; and yet these two have a greater Affinity than Teaching and Baptizing with the Spirit.

[Sidenote: Alleg. 3.] Thirdly, They say, _Baptism in this Place must be understood with Water, because it is the Action of the Apostles; and so cannot be the Baptism of the Spirit, which is the Work of Christ, and his Grace; not of Man_, &c.

[Sidenote: Answ.] [Sidenote: _The Baptism with the Spirit ascribed to godly Men as Instruments._] I answer; Baptism with the Spirit, though not wrought without Christ and his Grace, is instrumentally done by Men fitted of God for that Purpose; and therefore no Absurdity follows, that Baptism with the Spirit should be expressed as the Action of the Apostles. For though it be Christ by his Grace that gives spiritual Gifts, yet the Apostle, Rom. i. 11. speaks of HIS imparting to them spiritual Gifts; and he tells the Corinthians, that HE had begotten them through the Gospel, 1 Cor. iv. 15. And yet to beget People to the Faith, is the Work of Christ and his Grace, not of Men. To convert the Heart, is properly the Work of Christ; and yet the Scripture oftentimes ascribes it to Men, as being the Instruments: And since Paul’s Commission was, To turn People from Darkness to Light (though that be not done without Christ co-operating by his Grace) so may also Baptizing with the Spirit be expressed, as performable by Man as the Instrument, though the Work of Christ’s Grace be needful to concur thereunto. So that it is no Absurdity to say, That the Apostles did administer the Baptism of the Spirit.

[Sidenote: Alleg. 4.] Lastly, They say, _That since Christ saith here, that he will be with his Disciples to the End of the World, therefore Water-baptism must continue so long_.

[Sidenote: Answ.] If he had been speaking here of Water-baptism, then that might have been urged; but seeing that is denied, and proved to be false, nothing from thence can be gathered: He speaking of the Baptism of the Spirit, which we freely confess doth remain to the End of the World; yea, so long as Christ’s Presence abideth with his Children.

§. IX. [Sidenote: Obj. 3.] Thirdly, They object the constant Practice of the Apostles in the Primitive Church, who, they say, _did always administer Water-baptism to such as they converted to the Faith of Christ; and hence also they further urge that of Matt. xxviii. to have been meant of Water; or else the Apostles did not understand it, because in baptizing they used Water; or that in so doing they walked without a Commission_.

[Sidenote: Answ.] I answer, That it was the constant Practice of the Apostles, is denied; for we have shewn, in the Example of Paul, that it was not so; since it were most absurd to judge that he converted only those few, even of the Church of Corinth, whom he saith he baptized; nor were it less absurd to think that that was a constant apostolick Practice, which he, who was not inferior to the chiefest of the Apostles, and who declares he laboured as much as they all, rejoiceth he was so little in. But further; the Conclusion inferred from the Apostles Practice of baptizing with Water, to evince that they understood Matt. xxviii. of Water-baptism, doth not hold: [Sidenote: _How the Apostles baptized._] For though they baptized with Water, it will not follow that either they did it by Virtue of that Commission, or that they mistook that Place; nor can there be any Medium brought, that will infer such a Conclusion. As to the other insinuated Absurdity, That they did it without a Commission; it is none at all: For they might have done it by a Permission, as being in use before Christ’s Death; and because the People, nursed up with outward Ceremonies, could not be weaned wholly from them. And thus they used other Things, as Circumcision, and legal Purifications, which yet they had no Commission from Christ to do: To which we shall speak more at Length in the following Proposition, concerning the Supper.

[Sidenote: Object.] But if from the Sameness of the Word, because Christ bids them baptize, and they afterwards in the Use of Water are said to baptize, it be judged probable that they did understand that Commission, Matt. xxviii. to authorize them to baptize with Water, and accordingly practised it;

[Sidenote: Answ.] Although it should be granted, that for a Season they did so far mistake it, as to judge that Water belonged to that Baptism, (which however I find no Necessity of granting) yet I see not any great Absurdity would thence follow. For it is plain they did mistake that Commission, as to a main Part of it, for a Season; as where he bids them Go, teach all Nations; since some Time after they judged it unlawful to teach the Gentiles; [Sidenote: _The Apostles did scruple the Teaching the _Gentiles.] yea, Peter himself scrupled it, until by a Vision constrained thereunto; for which, after he had done it, he was for a Season (until they were better informed) judged by the rest of his Brethren. Now, if the Education of the Apostles as Jews, and their Propensity to adhere and stick to the Jewish Religion, did so far influence them, that even after Christ’s Resurrection, and the Pouring forth of the Spirit, they could not receive nor admit of the Teaching of the Gentiles, though Christ, in his Commission to them, commanded them to preach to them; what further Absurdity were it to suppose, that, through the like Mistake, the chiefest of them having been the Disciples of John, and his Baptism being so much prized there among the Jews, they also took Christ’s Baptism, intended by him of the Spirit, to be that of Water, which was John’s, and accordingly practised it for a Season? It suffices us, that if they were so mistaken, (though I say not that they were so) they did not always remain under that Mistake: Else Peter would not have said of the Baptism which now saves, That it is not a putting away of the Filth of the Flesh, which certainly Water-baptism is.

But further, They urge much Peter’s baptizing Cornelius; in which they press two Things, First, That Water-baptism is used, even to those that had received the Spirit. Secondly, That it is said positively, He commanded them to be baptized, Acts x. 47, 48.

But neither of these doth necessarily infer Water-baptism to belong to the New Covenant Dispensation, nor yet to be a perpetual standing Ordinance in the Church. [Sidenote: _Whether Peter’s baptizing some with Water makes it a standing Ordinance to the Church._] For First, All that this will amount to, was, That Peter at that Time baptized these Men; but that he did it by Virtue of that Commission, Matt. xxviii. remains yet to be proved. And how doth the Baptizing with Water, after the Receiving of the Holy Ghost, prove the Case, more than the Use of Circumcision, and other legal Rites, acknowledged to have been performed by him afterwards? Also, it is no Wonder if Peter, who thought it so strange (notwithstanding all that had been professed before, and spoken by Christ) that the Gentiles should be made Partakers of the Gospel, and with great Difficulty, not without an extraordinary Impulse thereunto, was brought to come to them, and eat with them, was apt to put this Ceremony upon them; which being, as it were, the particular Dispensation of John, the Forerunner of Christ, seemed to have greater Affinity with the Gospel, than the other Jewish Ceremonies then used by the Church; but that will no ways infer our Adversaries Conclusion. Secondly, As to these Words, And he commanded them to be baptized; it declareth Matter of Fact, not of Right, and amounteth to no more, than that Peter did at that Time, pro hic & nunc, command those Persons to be baptized with Water, which is not denied: But it saith nothing that Peter commanded Water-baptism to be a standing and perpetual Ordinance to the Church; neither can any Man of sound Reason say, if he heed what he says, That a Command in Matter of Fact to particular Persons, doth infer the Thing commanded to be of general Obligation to all, if it be not otherwise founded upon some positive Precept. Why doth Peter’s commanding Cornelius and his Houshold to be baptized at that Time infer Water-baptism to continue, more than his constraining (which is more than commanding) the Gentiles in General to be circumcised, and observe the Law? We find at that Time, when Peter baptized Cornelius, it was not yet determined whether the Gentiles should not be circumcised; but on the contrary, it was the most general Sense of the Church that they should: And therefore no Wonder if they thought it needful at that Time that they should be baptized; which had more Affinity with the Gospel, and was a Burthen less grievous.

§. X. [Sidenote: Obj. 4.] Fourthly, They object _from the Signification of the Word [baptize] which is as much as to dip and wash with Water; alleging thence that the very Word imports a being baptized with_ Water.

[Sidenote: Answ.] This Objection is very weak. [Sidenote: Baptizing signifies Dipping or Washing with Water.] For since baptizing with Water was a Rite among the Jews, as Paulus Riccius sheweth, even before the Coming of John; and that the Ceremony received that Name from the Nature of the Practice, as used both by the Jews and by John; yet we find that Christ and his Apostles frequently make use of these Terms to a more spiritual Signification. Circumcision was only used and understood among the Jews to be that of the Flesh; but the Apostle tells us of the Circumcision of the Heart and Spirit made without Hands. So that though Baptism was used among the Jews only to signify a Washing with Water, yet both John, Christ, and his Apostles, speak of a being baptized with the Spirit, and with Fire; which they make the peculiar Baptism of Christ, as contra-distinguished from that of Water, which was John’s, as is above shewn. So that though Baptism among the Jews was only understood of Water, yet among Christians it is very well understood of the Spirit without Water: As we see Christ and his Apostles spiritually to understand Things, under the Terms of what had been Shadows before. Thus Christ, speaking of his Body, (though the Jews mistook him) said, Destroy this Temple, and in three Days I will raise it up; and many more that might be instanced. But if the Etymology of the Word should be tenaciously adhered to, it would militate against most of our Adversaries, as well as against us: [Sidenote: [Greek: Baptizô: Βαπτιζω] immergo, intingo, to plunge and dip in.] For the Greek [Greek: Baptizô: Βαπτιζω] signifies immergo, that is, to plunge and dip in; and that was the proper Use of Water-baptism among the Jews, and also by John, and the primitive Christians, who used it; whereas our Adversaries, for the most Part, only sprinkle a little Water upon the Forehead, which doth not at all answer to the Word [Baptism.] [Sidenote: _Those that of old used Water-baptism were dipped and plunged, and those that were only sprinkled, were not admitted to any Office in the Church, _and why.] Yea, those of old among Christians that used Water-baptism, thought this Dipping or Plunging so needful, that they thus dipped Children: And forasmuch as it was judged that it might prove hurtful to some weak Constitutions, Sprinkling, to prevent that Hurt, was introduced; yet then it was likewise appointed, that such as were only sprinkled, and not dipped, should not be admitted to have any Office in the Church, as not being sufficiently baptized. So that if our Adversaries will stick to the Word, they must alter their Method of Sprinkling.

[Sidenote: Obj. 5.] Fifthly, They object, John iii. 5. _Except a Man be born of Water, and of the Spirit, &c. hence inferring the Necessity of Water-baptism, as well as of the Spirit_.

[Sidenote: Answ.] But if this prove any Thing, it will prove Water-baptism to be of absolute Necessity; and therefore Protestants rightly affirm, when this is urged upon them by Papists, to evince the absolute Necessity of Water-baptism, that [Water] is not here understood of outward Water; [Sidenote: The Water that regenerates, is mystical and inward.] but mystically, of an inward Cleansing and Washing. Even as where Christ speaks of being baptized with Fire, it is not to be understood of outward material Fire, but only of purifying, by a Metonymy; because to purify is a proper Effect of Fire, as to wash and make clean is of Water; where it can as little be so understood, as where we are said to be saved by the Washing of Regeneration, Tit. iii. 5. Yea, Peter saith expresly, in the Place often cited, as Calvin well observes, [118]_That the Baptism which saves, is not the putting away of the Filth of the Flesh_. So that since [Water] cannot be understood of outward Water, this can serve nothing to prove Water-baptism.

[118] In the 4th Book of his Instit. C. 15.

[Sidenote: Object.] If it be said, That [Water] imports here necessitatem præcepti, though not medii;

[Sidenote: Answ.] I answer, That is first to take it for granted that outward Water is here understood; the contrary whereof we have already proved. [Sidenote: _Necessitas præcepti and medii _urged.] Next, Water and the Spirit are placed here together, [Except a Man be born of Water and the Spirit] where the Necessity of the one is urged as much as of the other. Now if the Spirit be absolutely necessary, so will also Water; and then we must either say, that to be born of the Spirit is not absolutely necessary, which all acknowledge to be false; or else, that Water is absolutely necessary; which, as Protestants, we affirm, and have proved, is false: Else we must confess, that Water is not here understood of outward Water. For to say that when Water and the Spirit are placed here just together, and in the same Manner, though there be not any Difference or Ground for it visible in the Text, or deducible from it, That the Necessity of Water is here præcepti, but not medii, but the Necessity of the Spirit is both medii and præcepti, is indeed confidently to affirm, but not to prove.

[Sidenote: Obj. 6.] Sixthly and lastly, They object, That the Baptism of Water is a visible Sign or Badge to distinguish Christians from Infidels, even as Circumcision did the Jews.

[Sidenote: Answ.] I answer, This saith nothing at all, unless it be proved to be a necessary Precept, or Part of the New Covenant Dispensation; it not being lawful for us to impose outward Ceremonies and Rites, and say, They will distinguish us from Infidels. [Sidenote: Circumcision a Seal of the first Covenant.] Circumcision was positively commanded, and said to be a Seal of the first Covenant; but as we have already proved that there is no such Command for Baptism, [Sidenote: Water-baptism falsely called a Badge of Christianity.] so there is not any Word in all the New Testament, calling it a Badge of Christianity, or Seal of the New Covenant: And therefore to conclude it is so, because Circumcision was so, (unless some better Proof be alleged for it) is miserably to beg the Question. [Sidenote: _Which is the Badge of Christianity._] _The Professing of Faith in Christ, and a holy Life answering thereunto, is a far better Badge of Christianity than any outward Washing_; which yet answers not to that of Circumcision, since that affixed a Character in the Flesh, which this doth not: So that a Christian is not known to be a Christian by his being baptized, especially when he was a Child, unless he tell them so much: [Sidenote: _What the Fathers say of Water-baptism, and of the Sign of the Cross._] And may not the Professing of Faith in Christ signify that as well? I know there are divers of those called the Fathers, that speak much of Water-baptism, calling it Characterem Christianitatis: But so did they also of the Sign of the Cross, and other such Things, justly rejected by Protestants. [Sidenote: Heathenish Ceremonies introduced into the Christian Worship.] For the Mystery of Iniquity, which began to work in the Apostles Days, soon spoiled the Simplicity and Purity of the Christian Worship; insomuch that not only many Jewish Rites were retained, but many Heathenish Customs and Ceremonies introduced into the Christian Worship; as particularly that Word [Sacrament.] So that it is a great Folly, especially for Protestants, to plead any Thing of this from Tradition or Antiquity; For we find that neither Papists nor Protestants use those Rites exactly as the Ancients did; who in such Things, not walking by the most certain Rule of God’s Spirit, but doting too much upon Externals, were very uncertain. For most of them all, in the primitive Times, did wholly plunge and dip those they baptized, which neither Papists, nor most Protestants, do: Yea, several of the Fathers accused some as Hereticks in their Days, for holding some Principles common with Protestants concerning it; as particularly Augustine doth the Pelagians, for saying that Infants dying unbaptized may be saved. And the Manichees were condemned, for denying that Grace is Universally given by Baptism; and Julian the Pelagian by Augustine, for denying Exorcism and Insufflation in the Use of Baptism: [Sidenote: Exorcism or Adjuration.] All which Things Protestants deny also. So that Protestants do but foolishly to upbraid us, as if we could not shew any among the Ancients that denied Water-baptism; seeing they cannot shew any, whom they acknowledge not to have been heretical in several Things, that used it; [Sidenote: The Sign of the Cross.] nor yet, who using it, did not also use the Sign of the Cross, and other Things with it, which they deny. [Sidenote: _Many in former Ages testified against _Water-baptism.] There were some nevertheless in the darkest Times of Popery, who testified against Water-baptism. For one Alanus, Page 103, 104. 107. speaks of some in his Time that were burnt for the denying of it: For they said, That _Baptism had no Efficacy, either in Children or adult Persons; and therefore Men were not obliged to take Baptism: _Particularly ten Canonicks, so called, were burnt for that Crime, by the Order of King Robert of France. And P. Pithœus mentions it in his Fragments of the History of Guienne, which is also confirmed by one Johannes Floracensis, a Monk, who was famous at that Time, in his Epistle to Oliva, Abbot of the Ausonian Church: “I will, saith he, give you to understand concerning the Heresy that was in the City of Orleans on Childermas-day; [Sidenote: _Ten Canonicks burnt at Orleans, and why._] for it was true, if ye have heard any Thing, that King Robert caused to be burnt alive near fourteen of that City, of the chief of their Clergy, and the more noble of their Laicks, who were hateful to God, and abominable to Heaven and Earth; for they did stifly deny the Grace of holy Baptism, and also the Consecration of the Lord’s Body and Blood.” The Time of this Deed is noted in these Words by Papir. Masson, in his Annals of France, Lib. 3. in Hugh and Robert, _Actum Aureliæ publicè anno Incarnationis Domini 1022. Regni Roberti Regis 28, Indictione 5. quando Stephanus Hæresiarcha & Complices ejus damnati sunt et exusti Aureliæ_.

Now for their calling them Hereticks and Manichees, we have nothing but the Testimony of their Accusers, which will no more invalidate their Testimony for this Truth against the Use of Water-baptism, or give more Ground to charge us, as being one with Manichees, than because some, called by them Manichees, do agree with Protestants in some Things, that therefore Protestants are Manichees or Hereticks, which Protestants can no Ways shun. For the Question is, Whether, in what they did, they walked according to the Truth testified of by the Spirit in the Holy Scriptures? So that the Controversy is brought back again to the Scriptures, according to which, I suppose, I have already discussed it.

[Sidenote: _The Baptism of Infants an Human Tradition._] As for the latter Part of the Thesis, denying the Use of Infant-baptism, it necessarily follows from what is above said. For if Water-baptism be ceased, then surely Baptizing of Infants is not warrantable. But those that take upon them to oppose us in this Matter, will have more to do as to this latter Part: For after they have done what they can to prove Water-baptism, it remains for them to prove that Infants ought to be baptized. For he that proves Water-baptism ceased, proves that Infant-baptism is vain: But he that should prove that Water-baptism continues, has not thence proved that Infant-baptism is necessary; that needs something further. And therefore it was a pitiful Subterfuge of Nic. Arnoldus against this, to say, That the Denying of Infant-baptism belonged to the Gangrene of the Anabaptists, without adding any further Proof.

PROPOSITION XIII.

Concerning the COMMUNION, or PARTICIPATION of the BODY and BLOOD of CHRIST.

[119]_The Communion of the Body and Blood of Christ is inward and spiritual, which is the Participation of his Flesh and Blood, by which the inward Man is daily nourished in the Hearts of those in whom Christ dwells. Of which Things the Breaking of Bread by Christ with his Disciples was a Figure, which even they who had received the Substance used in the Church for a Time, for the Sake of the Weak; [120]even as abstaining from Things strangled, and from Blood, the Washing one another’s Feet, and the Anointing of the Sick with Oil: All which are commanded with no less Authority and Solemnity than the former; yet seeing they are but Shadows of better Things, they cease in such as have obtained the _Substance.

[119] 1 Cor. 10. 16, 17. John 6. 32. 33. 35. 1 Cor. 5. 8.

[120] Acts 15. 20. John 13. 14. James 5. 14.

§. I. The Communion of the Body and Blood of Christ is a Mystery hid from all natural Men, in their first fallen and degenerate State, which they cannot understand, reach to, nor comprehend, as they there abide; neither, as they there are, can they be Partakers of it, nor yet are they able to discern the Lord’s Body. And forasmuch as the Christian World (so called) for the most Part hath been still labouring, working, conceiving and imagining, in their own natural and unrenewed Understandings, about the Things of God and Religion; therefore hath this Mystery been much hid and sealed up from them, while they have been contending, quarrelling and fighting one with another about the mere Shadow, Outside, and Form, but Strangers to the Substance, Life and Virtue.

§. II. [Sidenote: _The Body and Blood of Christ is spiritual._] The Body then of Christ, which Believers partake of, is spiritual, and not carnal; and his Blood, which they drink of, is pure and heavenly, and not human or elementary, as Augustine also affirms of the Body of Christ, which is eaten, in his Tractat. Psal. xcviii. Except a Man eat my Flesh, he hath not in him Life eternal: And he saith, The Words which I speak unto you are Spirit and Life; understand spiritually what I have spoken. Ye shall not eat of this Body which ye see, and drink this Blood which they shall spill, who crucify me--I am the living Bread, who have descended from Heaven. He calls himself the Bread, who descended from Heaven, exhorting that we might believe in him, &c.

[Sidenote: Object.] If it be asked then, _What that Body, what that Flesh and Blood is?_

[Sidenote: Answ.] I answer, It is that Heavenly Seed, that divine, spiritual, celestial Substance, of which we spake before in the fifth and sixth Propositions. [Sidenote: _What the heavenly Seed is, whereby formerly, and also now, Life and Salvation was and is communicated._] This is that spiritual Body of Christ, whereby and through which he communicateth Life to Men, and Salvation to as many as believe in him, and receive him; and whereby also Man comes to have Fellowship and Communion with God. This is proved from the 6th of John, from Verse 32. to the End, where Christ speaks more at large of this Matter, than in any other Place: And indeed this Evangelist and beloved Disciple, who lay in the Bosom of our Lord, gives us a more full Account of the spiritual Sayings and Doctrine of Christ than any other; and it is observable, that though he speaks nothing of the Ceremony used by Christ of breaking Bread with his Disciples, neither in his evangelical Account of Christ’s Life and Sufferings, nor in his Epistles; yet he is more large in this Account of the Participation of the Body, Flesh and Blood of Christ, than any of them all. For Christ, in this Chapter, perceiving that the Jews did follow him for Love of the Loaves, desires them (Verse 27) to labour not for the Meat which perisheth, but for that Meat which endureth for ever: But forasmuch as they, being carnal in their Apprehensions, and not understanding the spiritual Language and Doctrine of Christ, did judge the Manna, which Moses gave their Fathers, to be the most excellent Bread, as coming from Heaven; Christ, to rectify that Mistake, and better inform them, affirmeth, First, That _it is not Moses, but his Father, that giveth the true Bread from Heaven_, Ver. 32. and 48. Secondly, This Bread he calls himself, Ver. 35. I _am the Bread of Life_: And Ver. 51. I am the living Bread, which came down from Heaven. Thirdly, He declares that this Bread is his Flesh, Ver. 51. The Bread that I will give, is my Flesh; and Ver. 55. For my Flesh is Meat indeed, and my Blood is Drink indeed. Fourthly, The Necessity of partaking thereof. Ver. 53. Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Life in you. And Lastly, The blessed Fruits and necessary Effects of this Communion of the Body and Blood of Christ. Ver. 33. _This Bread giveth Life to the World._ Ver. 50. He that eateth thereof, dieth not. Ver. 58. _He that eateth of this Bread, shall live for ever._ Ver. 54. Whoso eateth this Flesh, and drinketh this Blood, shall live for ever. Ver. 56. And he dwelleth in Christ, and Christ in him. Ver. 57. And shall live by Christ. [Sidenote: The Origin, Nature and Effects of the Body, Flesh and Blood of Christ.] From this large Description of the Origin, Nature, and Effects of this Body, Flesh and Blood of Christ, it is apparent that it is spiritual, and to be understood of a spiritual Body, and not of that Body, or Temple of Jesus Christ, which was born of the Virgin Mary, and in which he walked, lived, and suffered in the Land of Judea; because it is said, that it came down from Heaven, yea, that it is he that came down from Heaven. Now all Christians at present generally acknowledge, that the outward Body of Christ came not down from Heaven; neither was it that Part of Christ which came down from Heaven. And to put the Matter out of Doubt, when the carnal Jews would have been so understanding it, he tells them plainly, Ver. 63. It is the Spirit that quickeneth, but the Flesh profiteth Nothing. [Sidenote: Solid Reasons that it is his spiritual Body Christ speaks of.] This is also founded upon most sound and solid Reason; because it is the Soul, not the Body, that is to be nourished by this Flesh and Blood. Now outward Flesh cannot nourish nor feed the Soul; there is no Proportion nor Analogy betwixt them; neither is the Communion of the Saints with God by a Conjunction and mutual Participation of Flesh, but of the Spirit: [121]_He that is joined to the Lord is one Spirit, not one Flesh_. For the Flesh (I mean outward Flesh, even such as was that wherein Christ lived and walked when upon Earth; and not Flesh, when transformed by a Metaphor, to be understood spiritually) can only partake of Flesh, as Spirit of Spirit: As the Body cannot feed upon Spirit, neither can the Spirit feed upon Flesh. And that the Flesh here spoken of is spiritually to be understood, appears further, inasmuch as that which feedeth upon it shall never die: But the Bodies of all Men once die; yea, it was necessary that the Body of Christ himself should die. That this Body, and spiritual Flesh and Blood of Christ, is to be understood of that divine and heavenly Seed, before spoken of by us, appears both by the Nature and Fruits of it. First, it is said, It is that which cometh down from Heaven, and giveth Life unto the World: Now this answers to that Light and Seed, which is testified of, John i. to be the Light of the World, and the Life of Men. [Sidenote: This spiritual Light and Seed is as Bread to the hungry Soul.] For that spiritual Light and Seed, as it receives Place in Men’s Hearts, and Room to spring up there, is as Bread to the hungry and fainting Soul, that is (as it were) buried and dead in the Lusts of the World; which receives Life again, and revives, as it tasteth and partaketh of this heavenly Bread: And they that partake of it are said to come to Christ; neither can any have it, but by coming to him, and believing in the Appearance of his Light in their Hearts; by receiving which, and believing in it, the Participation of this Body and Bread is known. And that Christ understands the same Thing here by his Body, Flesh and Blood, which is understood, John i. by the Light enlightening every Man, and the Life, &c. appears; for the Light and Life, spoken of John i. is said to be Christ; He is the true Light: And the Bread and Flesh, &c. spoken of in John vi. is called Christ; I am the Bread of Life, saith he. Again, They that received that Light and Life, John i. 12. obtained Power to become the Sons of God, by believing in his Name: So also here, John vi. 35. _He that cometh unto this Bread of Life shall not hunger; and he that believes in him, who is this Bread, shall never thirst_. [Sidenote: Christ’s outward and spiritual Body distinguished.] So then, as there was the outward visible Body and Temple of Jesus Christ, which took its Origin from the Virgin Mary; there is also the spiritual Body of Christ, by and through which He that was the Word in the Beginning with God, and was and is GOD, did reveal himself to the Sons of Men in all Ages, and whereby Men in all Ages come to be made Partakers of eternal Life, and to have Communion and Fellowship with God and Christ. [Sidenote: The Patriarchs did eat of the Body of Christ.] Of which Body of Christ, and Flesh and Blood, if both Adam, and Seth, and Enoch, and Noah, and Abraham, and Moses, and David, and all the Prophets and holy Men of God, had not eaten, they had not had Life in them; nor could their inward Man have been nourished. Now as the outward Body and Temple was called Christ, so was also his spiritual Body, no less properly, and that long before that outward Body was in Being. Hence the Apostle saith, 1 Cor. x. 3, 4. That the Fathers did all eat the same spiritual Meat, and did all drink the same spiritual Drink: [For they drank of that spiritual Rock that followed them, and that Rock was Christ.] This cannot be understood otherwise than of this spiritual Body of Christ; which spiritual Body of Christ, though it was the saving Food of the Righteous both before the Law and under the Law; yet under the Law it was veiled and shadowed, and covered under divers Types, Ceremonies and Observations; yea, and not only so, but it was veiled and hid, in some Respect, under the outward Temple and Body of Christ, or during the Continuance of it; so that the Jews could not understand Christ’s Preaching about it while on Earth: [122]And not the Jews only, but many of his Disciples, judging it an hard Saying, murmured at it; and many from that Time went back from him, and walked no more with him. I doubt not but that there are many also at this Day, professing to be the Disciples of Christ, that do as little understand this Matter as those did, and are as apt to be offended, and stumble at it, while they are gazing and following after the outward Body; and look not to that by which the Saints are daily fed and nourished. [Sidenote: The divine Light of Christ doth make the Saints Partakers of his Body.] For as Jesus Christ, in Obedience to the Will of the Father, did by the _eternal Spirit offer up that Body for a Propitiation for the Remission of Sins_, and finished his Testimony upon Earth thereby, in a most perfect Example of Patience, Resignation and Holiness, that all might be made Partakers of the Fruit of that Sacrifice; so hath he likewise poured forth into the Hearts of all Men a Measure of that divine Light and Seed wherewith he is clothed; that thereby, reaching unto the Consciences of all, he may raise them up out of Death and Darkness by his Life and Light, and thereby they may be made Partakers of his Body, and therethrough come to have Fellowship with the Father and with the Son.

[121] 1 Cor. 6. 17.

[122] John 6. 60. 66.

§. III. [Sidenote: Quest.] If it be asked, How and after what Manner Man comes to partake of it, and to be fed by it?

[Sidenote: Answ.] I answer in the plain and express Words of Christ, I _am the Bread of Life_, saith he; [123]he that cometh to me shall never hunger; he that believeth in me shall never thirst. And again, For my Flesh is Meat indeed, and my Blood is Drink indeed. So whosoever thou art that askest this Question, or readest these Lines, whether thou accountest thyself a Believer, or really feelest, by a certain and sad Experience, that thou art yet in the Unbelief, and findest that the outward Body and Flesh of Christ is so far from thee, that thou canst not reach it, nor feed upon it; yea, though thou hast often swallowed down and taken in that which the Papists have persuaded thee to be the real Flesh and Blood of Christ, and hast believed it to be so, though all thy Senses told thee the Contrary; [Sidenote: _The Lutherans and Calvinists Opinions of the Flesh and Blood of Christ in the Supper so called._] or (being a Lutheran) hast taken that Bread, in and with and under which the Lutherans have assured thee that the Flesh and Blood of Christ is; or (being a Calvinist) hast partaken of that which the Calvinists say (though a Figure only of the Body) gives them who take it a real Participation of the Body, Flesh, and Blood of Christ, though they never knew how nor what Way; I say, if for all this thou findest thy Soul yet barren, yea, hungry, and ready to starve, for want of something thou longest for; know that that Light which discovers thy Iniquity to thee, which shews thee thy Barrenness, thy Nakedness, thy Emptiness, is that Body which thou must partake of, and feed upon: But that till by forsaking Iniquity thou turnest to it, comest unto it, receivest it, though thou mayest hunger after it, thou canst not be satisfied with it; [124]for it hath no Communion with Darkness, nor canst thou drink of the Cup of the Lord, and the Cup of Devils: And be Partaker of the Lord’s Table, and the Table of Devils, 1 Cor. x. 21. [Sidenote: How the inward Man is nourished.] But as thou sufferest that small Seed of Righteousness to arise in thee, and to be formed into a Birth, that new substantial Birth, which is brought forth in the Soul, supernaturally feeds upon and is nourished by this spiritual Body; yea, as this outward Birth lives not but as it draws in Breath by the outward elementary Air, so this new Birth lives not in the Soul, but as it draws in and breathes by that spiritual Air or Vehicle. And as the outward Birth cannot subsist without some outward Body to feed upon, some outward Flesh, and some outward Drink, so neither can this inward Birth, unless it be fed by this inward Flesh and Blood of Christ, which answers to it after the same Manner, by Way of Analogy. And this is most agreeable to the Doctrine of Christ concerning this Matter. For as without outward Food the natural Body hath not Life, so also saith Christ, [125]Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Life in you. And as the outward Body, eating outward Food, lives thereby, so Christ saith, [126]That he that eateth him shall live by him. So it is this inward Participation of this inward Man, of this inward and spiritual Body, by which Man is united to God, and has Fellowship and Communion with him. [127]He that eateth my Flesh, and drinketh my Blood, saith Christ, dwelleth in me, and I in him. This cannot be understood of outward eating of outward Bread; and as by this the Soul must have Fellowship with God, so also, so far as all the Saints are Partakers of this one Body and one Blood, they come also to have a joint Communion. Hence the Apostle, 1 Cor. x. 17. in this Respect saith, That they [128]being many, are one Bread, and one Body; and to the Wise among the Corinthians he saith, [Sidenote: The true spiritual Supper of the Lord.] _The Bread which we break is the Communion of the Body of Christ_. This is the true and spiritual Supper of the Lord, which Men come to partake of, by hearing the Voice of Christ, and opening the Door of their Hearts, and so letting him in in the Manner abovesaid, according to the plain Words of the Scripture, Rev. iii. 20. Behold I stand at the Door and knock; if any Man hear my Voice, and open the Door, I will come in to him, and will sup with him, and he with me. So that the Supper of the Lord, and the supping with the Lord, and partaking of his Flesh and Blood, is no Ways limited to the Ceremony of breaking Bread and drinking Wine at particular Times, but is truly and really enjoyed, as often as the Soul retires into the Light of the Lord, and feels and partakes of that heavenly Life by which the inward Man is nourished; which may be and is often witnessed by the Faithful at all Times, though more particularly when they are assembled together to wait upon the Lord.

[123] John 6. 35. and 55.

[124] 1 Cor. 6. 14.

[125] John 6. 53.

[126] John 6. 57.

[127] John 6. 56.

[128] 1 Cor. 10. Verse 16.

§. IV. But what Confusion the Professors of Christianity have run into concerning this Matter, is more than obvious; who, as in most other Things they have done, for want of a true spiritual Understanding, have sought to tie this Supper of the Lord to that Ceremony used by Christ before his Death, of breaking Bread and drinking Wine with his Disciples. [Sidenote: _Man is not tied to the Ceremony of breaking Bread and drinking Wine which Christ did use with his Disciples, this only was a Shadow._] And though they for the most Part agree generally in this, yet how do they contend and debate one against another! How strangely are they pinched, pained, and straitened to make the spiritual Mystery agree to that Ceremony! And what monstrous and wild Opinions and Conceptions have they invented, to inclose or affix the Body of Christ to their Bread and Wine? From which Opinion not only the greatest, and fiercest, and most hurtful Contests, both among the Professors of Christianity in general, and among Protestants in particular, have arisen; [Sidenote: _What makes the Christian Religion hateful to the Jews, Turks, and _Heathens.] but also such Absurdities, irrational and blasphemous Consequences have ensued, as make the Christian Religion odious and hateful to Jews, Turks, and Heathens. The Professors of Christianity do chiefly divide in this Matter into three Opinions.

[Sidenote: _The Papists Faith of Christ’s Flesh._] The First is of those that say, The Substance of the Bread is transubstantiated into the very Substance of that same Body, Flesh, and Blood of Christ, which was born of the Virgin Mary, and crucified by the Jews; so that after the Words of Consecration, as they call them, it is no more Bread, but the Body of Christ.

[Sidenote: _The Lutherans Faith._] The Second is of such who say, The Substance of the Bread remains, but that also that Body is in, and with, and under the Bread; so that _both the Substance of Bread, and of the Body, Flesh, and Blood of Christ, is there also_.

[Sidenote: _The Calvinists Faith._] The Third is of those, that, denying both these, do affirm, _That the Body of Christ is not there corporally or substantially, but yet that it is really and sacramentally received by the Faithful in the Use of Bread and Wine_; but how or what Way it is there, they know not, nor can they tell; only we must believe it is there, yet so that it is only properly in Heaven.

It is not my Design to enter into a Refutation of these several Opinions; for each of their Authors and Assertors have sufficiently refuted one another, and are all of them no less strong both from Scripture and Reason in refuting each their contrary Parties Opinion, than they are weak in establishing their own. For I often have seriously observed, in reading their respective Writings, and so it may be have others, that all of them do notably, in so far as they refute the contrary Opinions; but that they are mightily pained, when they come to confirm and plead for their own. Hence I necessarily must conclude, that none of them had attained to the Truth and Substance of this Mystery. Let us see if Calvin,[129] after he had refuted the two former Opinions, be more successful in what he affirms and asserts for the Truth of his Opinion, who, after he hath much laboured in overturning and refuting the two former Opinions, plainly confesseth, that he knows not what to affirm instead of them. [Sidenote: J. Calvin_’s faith of Christ’s Flesh and Blood uncertain._] For after he has spoken much, and at last concluded, That the Body of Christ is there, and that the Saints must needs partake thereof, at last he lands in these Words, Sect. 32. “But if it be asked me how it is? I shall not be ashamed to confess, that it is a Secret too high for me to comprehend in my Spirit, or explain in Words.” Here he deals very ingenuously; and yet who would have thought that such a Man would have been brought to this Streight in the Confirming of his Opinion? considering that a little before, in the same Chapter, Sect. 15. he accuseth the School-men among the Papists, and I confess truly, [Sidenote: _The like the _Papists.] In that they neither understand nor explain to others how Christ is in the Eucharist, which shortly after he confesseth himself he cannot do. If then the School-men among the Papists do neither understand nor yet explain to others their Doctrine in this Matter, nor Calvin can comprehend it in his Spirit, which I judge is as much as not to understand it, nor express it in Words, and then surely he cannot explain it to others, then no Certainty is to be had from either of them. There have been great Endeavours used for Reconcilement in this Matter, both betwixt Papists and Lutherans, Lutherans and Calvinists, yea, and Calvinists and Papists, but all to no Purpose; and many Forms and Manners of Expressions drawn up, to which all might yield; which in the End proved in vain, seeing every one understood them, and interpreted them in their own Way; and so they did thereby but equivocate and deceive one another. The Reason of all this Contention is, because they had not a clear Understanding of the Mystery, and were doting about Shadows and Externals. For both the Ground and Matter of their Contest lies in Things extrinsick from, and unnecessary to, the main Matter. [Sidenote: _Satan busies People in outward Signs, Shadows, and Forms, whilst they neglect the _Substance.] And this hath been often the Policy of Satan, to busy People, and amuse them with outward Signs, Shadows, and Forms, making them contend about that, while in the mean Time the Substance is neglected; yea, and in contending for these Shadows he stirs them up to the Practice of Malice, Heat, Revenge, and other Vices, by which he establisheth his Kingdom of Darkness among them, and ruins the Life of Christianity. For there have been more Animosities and Heats about this one Particular, and more Bloodshed and Contention, than about any other. [Sidenote: What hath been hurtful to the Reformation.] And surely they are little acquainted with the State of Protestant Affairs, who know not that their Contentions about this have been more hurtful to the Reformation than all the Opposition they met with from their common Adversaries. [Sidenote: _Two Errors the Ground of the Contention about the _Supper.] Now all those uncertain and absurd Opinions, and the Contentions therefrom arising, have proceeded from their all agreeing in two general Errors concerning this Thing; which being denied and receded from, as they are by us, there would be an easy Way made for Reconciliation, and we should all meet in one spiritual and true Understanding of this Mystery: And as the Contentions, so would also the Absurdities which follow from all the three fore-mentioned Opinions, cease and fall to the Ground.

[129] Inst. Lib. 4. Cap. 17.

The First of these Errors is, In making the Communion or Participation of the Body, Flesh, and Blood of Christ to relate to that outward Body, Vessel, or Temple, that was born of the Virgin Mary, and walked and suffered in Judea; whereas it should relate to the Spiritual Body, Flesh, and Blood of Christ, even that heavenly and celestial Light and Life, which was the Food and Nourishment of the Regenerate in all Ages, as we have already proved.

The Second Error is, In tying this Participation of the Body and Blood of Christ to that Ceremony used by him with his Disciples in the Breaking of Bread, &c. as if it had only a Relation thereto, or were only enjoyed in the Use of that Ceremony, which it neither hath nor is. For this is that Bread which Christ in his Prayer teaches to call for, terming it [Greek: ton arton ton epiousion: τον αρτον τον επιουσιον], i. e. the Super-substantial Bread, as the Greek hath it, and which the Soul partakes of, without any Relation or necessary Respect to this Ceremony, as shall be hereafter proved more at Length.

These two Errors being thus laid aside, and the Contentions arising therefrom buried, all are agreed in the main Positions, viz. First, [Sidenote: Believers Souls do really feed upon the Flesh and Blood of Christ.] That the Body, Flesh, and Blood of Christ is necessary for the nourishing of the Soul. Secondly, That the Souls of Believers do really and truly partake and feed upon the Body, Flesh, and Blood of Christ. But while Men are not content with the Spirituality of this Mystery, going in their own Wills, and according to their own Inventions, to strain and wrest the Scriptures to tie this spiritual Communion of the Flesh and Blood of Christ to outward Bread and Wine, and such like carnal Ordinances, no Wonder if by their carnal Apprehensions they run into Confusion. But because it hath been generally supposed that the Communion of the Body and Blood of Christ had some special Relation to the Ceremony of breaking Bread, I shall first refute that Opinion, and then proceed to consider the Nature and Use of that Ceremony, and whether it be now necessary to continue; answering the Reasons and Objections of such as plead its Continuance as a necessary and standing Ordinance of Jesus Christ.

§. V. [Sidenote: I.] First, It must be understood that I speak of a necessary and peculiar Relation otherwise than in a general Respect: For inasmuch as our Communion with Christ is and ought to be our greatest and chiefest Work, we ought to do all other Things with a Respect to God, and our Fellowship with him; [Sidenote: _That the Communion of the Body and Blood of Christ has no special Relation to the Ceremony of breaking Bread, neither by Nature nor Precept._] but a special and necessary Respect or Relation is such as where the two Things are so tied and united together, either of their own Nature, or by the Command of God, that the one cannot be enjoyed, or at least is not, except very extraordinarily, without the other. Thus Salvation hath a necessary Respect to Holiness, because without Holiness no Man shall see God; and the Eating of the Flesh and Blood of Christ hath a necessary Respect to our having Life, because if we eat not his Flesh, and drink not his Blood, we cannot have Life; and our feeling of God’s Presence hath a necessary Respect to our being found meeting in his Name by divine Precept, because he has promised, Where two or three are met together in his Name, he will be in the Midst of them. In like Manner our receiving Benefits and Blessings from God has a necessary Respect to our Prayer, because if we ask, he hath promised we shall receive. Now the Communion or Participation of the Flesh and Blood of Christ hath no such necessary Relation to the breaking of Bread and drinking of Wine; for if it had any such necessary Relation, it would either be from the Nature of the Thing, or from some divine Precept; but we shall shew it is from neither: Therefore, &c.

First, It is not from the Nature of it; because to partake of the Flesh and Blood of Christ is a spiritual Exercise, and all confess that it is by the Soul and Spirit that we become real Partakers of it, as it is the Soul, and not the Body, that is nourished by it. But to eat Bread and drink Wine is a natural Act, which in itself adds nothing to the Soul, neither has any Thing that is spiritual in it; because the most carnal Man that is can as fully, as perfectly, and as wholly eat Bread and drink Wine as the most spiritual. Secondly, Their Relation is not by Nature, else they would infer one another; but all acknowledge that many eat of the Bread and drink of the Wine, even that which they say is consecrate and transubstantiate into the very Body of Christ, who notwithstanding have not Life eternal, have not Christ dwelling in them, nor do live by him, as all do who truly partake of the Flesh and Blood of Christ without the Use of this Ceremony, as all the Patriarchs and Prophets did before this Ordinance, as they account it, was instituted. [Sidenote: The Patriarchs and Prophets, without this Ceremony’s Use, were true Partakers of Christ’s Flesh and Blood.] Neither was there any Thing under the Law that had any direct or necessary Relation hereunto; though to partake of the Flesh and Blood of Christ in all Ages was indispensably necessary to Salvation. [Sidenote: _The Paschal Lamb its End._] For as for the Paschal Lamb, the whole End of it is signified particularly, Exod. xiii. 8, 9. to wit, That the Jews might thereby be kept in Remembrance of their Deliverance out of Egypt.

Secondly, It hath not Relation by divine Precept; for if it had, it would be mentioned in that which our Adversaries account the Institution of it, or else in the Practice of it by the Saints recorded in Scripture; but so it is not. For as to the Institution, or rather Narration, of Christ’s Practice in this Matter, we have it recorded by the Evangelists Matthew, Mark, and Luke.[130] In the first two there is only an Account of the Matter of Fact, to wit, _That Christ brake Bread, and gave it to his Disciples to eat, saying, This is my Body; and blessing the Cup, he gave it them to drink, saying, This is my Blood_; but nothing of any Desire to them to do it. In the last, after the Bread (but before the Blessing, or giving them the Wine) he bids them do it in Remembrance of him. [Sidenote: _The Institution of the Supper, or Narration of Christ’s Practice therein._] What we are to think of this Practice of Christ shall be spoken of hereafter. But what necessary Relation hath all this to the Believers partaking of the Flesh and Blood of Christ? The End of this for which they were to do it, if at all, is to remember Christ; which the Apostle yet more particularly expresses, 1 Cor. xi. 26. to shew forth the Lord’s Death; but to remember the Lord, or declare his Death, which are the special and particular Ends annexed to the Use of this Ceremony, is not at all to partake of the Flesh and Blood of Christ; neither have they any more necessary Relation to it than any other two different spiritual Duties. For though they that partake of the Flesh and Blood of Christ cannot but remember him, yet the Lord and his Death may be remembered, as none can deny, where his Flesh and Blood is not truly partaken of. So that since the very particular and express End of this Ceremony may be witnessed, to wit, the Remembrance of the Lord’s Death, and yet the Flesh and Blood of Christ not partaken of, it cannot have had any necessary Relation to it, else the Partaking thereof would have been the End of it, and could not have been attained without this Participation. But on the contrary, we may well infer hence, that since the positive End of this Ceremony is not the Partaking of the Flesh and Blood of Christ, and that whoever partakes of the Flesh and Blood of Christ cannot but remember him, that therefore such need not this Ceremony to put them in Remembrance of him.

[130] Matt. 26. 17. Mark 14. 22. Luke 22. 19.

[Sidenote: Object.] But if it be said, _That Jesus Christ calls the Bread here his Body, and the Wine his Blood, therefore he seems to have had a special Relation to his Disciples partaking of his Flesh and Blood in the Use of this Thing_;

[Sidenote: Answ.] I answer, His calling the Bread his Body, and the Wine his Blood, would yet infer no such Thing; though it is not denied but that Jesus Christ, in all Things he did, yea, and from the Use of all natural Things, took Occasion to raise the Minds of his Disciples and Hearers to Spirituals. [Sidenote: The Woman of Samaria, John 4. 14.] Hence from the Woman of Samaria her drawing Water, he took Occasion to tell her of that living Water, which whoso drinketh of shall never thirst; which indeed is all one with his Blood here spoken of; [Sidenote: _The Well, the Loaves, the Bread and Wine, Christ takes Occasion from, to shew the _inward Feeling.] yet it will not follow that that Well or Water had any necessary Relation to the living Water, or the living Water to it, &c. So Christ takes Occasion, from the Jews following him for the Loaves, to tell them of this spiritual Bread and Flesh of his Body, which was more necessary for them to feed upon; it will not therefore follow that their following him for the Loaves had any necessary Relation thereunto. So also Christ here, being at Supper with his Disciples, takes Occasion, from the Bread and Wine which was before them, to signify unto them, That as that Bread which he brake unto them, and that Wine which he blessed and gave unto them, did contribute to the Preserving and Nourishing of their Bodies, so was he also to give his Body and shed his Blood for the Salvation of their Souls. And therefore the very End proposed in this Ceremony to those that observe it is, to be a Memorial of his Death.

But if it be said, _That the Apostle, 1 Cor. x. 16. calls the Bread which he brake the Communion of the Body of Christ, and the Cup the Communion of his Blood_;

I do most willingly subscribe unto it; but do deny that this is understood of the outward Bread, neither can it be evinced, but the contrary is manifest from the Context: For the Apostle in this Chapter speaks not one Word of that Ceremony; for having in the Beginning of it shewn them how the Jews of old were made Partakers of the spiritual Food and Water, which was Christ, and how several of them, through Disobedience and Idolatry, fell from that good Condition, he exhorts them, by the Example of those Jews whom God destroyed of old, to flee those Evils; shewing them that they, to wit, the Corinthians, are likewise Partakers of the Body and Blood of Christ; of which Communion they would rob themselves if they did Evil, because they could not drink of the Cup of the Lord and the Cup of Devils, and partake of the Lord’s Table and the Table of Devils, Ver. 21. which shews that he understands not here the using of outward Bread and Wine; because those that do drink the Cup of Devils, and eat of the Table of Devils, yea, the wickedest of Men, may partake of the outward Bread and outward Wine. [Sidenote: The wickedest may take the outward Bread and Wine.] For there the Apostle calls the Bread one, Ver. 17. and he saith, We being many, are one Bread, and one Body; for we are all Partakers of that one Bread. Now if the Bread be one, it cannot be the outward, or the inward would be excluded; whereas it cannot be denied but that it is the Partaking of the inward Bread, and not the outward, that makes the Saints truly one Body and one Bread. And whereas they say, That the one Bread here comprehendeth both the outward and inward, by Virtue of the sacramental Union; [Sidenote: _The sacramental Union pretended, a _Figment.] that indeed is to affirm, but not to prove. As for that Figment of a sacramental Union, I find not such a Thing in all the Scripture, especially in the New Testament; nor is there any Thing can give a Rise for such a Thing in this Chapter, where the Apostle, as is above observed, is not at all treating of that Ceremony, but only, from the Excellency of that Privilege which the Corinthians had, as believing Christians, to partake of the Flesh and Blood of Christ, dehorts them from Idolatry, and partaking of the Sacrifices offered to Idols, so as thereby to offend or hurt their weak Brethren.

[Sidenote: Object.] But that which they most of all cry out for in this Matter, and are always urging, is from 1 Cor. xi. where the Apostle is particularly treating of this Matter, and therefore, from some Words here, they have the greatest Appearance of Truth for their Assertion, as Ver. 27. where he calls the Cup the Cup of the Lord; and saith, That they who eat of it and drink it unworthily, are guilty of the Body and Blood of the Lord; and Ver. 29. Eat and drink their own Damnation; intimating hence, that this hath an immediate or necessary Relation to the Body, Flesh, and Blood of Christ.

[Sidenote: Answ.] Though this at first View may catch the Unwary Reader, yet being well considered, it doth no Ways evince the Matter in Controversy. As for the Corinthians being in the Use of this Ceremony, why they were so, and how that obliges not Christians now to the same, shall be spoken of hereafter: It suffices at this Time to consider that they were in the Use of it. Secondly, That in the Use of it they were guilty of and committed divers Abuses. Thirdly, That the Apostle here is giving them Directions how they may do it aright, in shewing them the right and proper Use and End of it.

These Things being premised, let it be observed, That the very express and particular Use of it, according to the Apostle, is to shew forth the Lord’s Death, &c. But to shew forth the Lord’s Death, and partake of the Flesh and Blood of Christ, are different Things. He saith not, As often as ye eat this Bread, and drink this Cup, ye partake of the Body and Blood of Christ; but, ye shew forth the Lord’s Death. So I acknowledge, That this Ceremony, by those that practise it, hath an immediate Relation to the outward Body and Death of Christ upon the Cross, as being properly a Memorial of it; but it doth not thence follow that it hath any inward or _immediate Relation to Believers communicating or partaking of the spiritual Body and Blood of Christ, or that spiritual Supper_ spoken of Rev. iii. 20. For though, in a general Way, as every religious Action in some Respect hath a common Relation to the spiritual Communion of the Saints with God, so we shall not deny but this hath a Relation as others. Now for his calling the Cup the Cup of the Lord, and saying, _They are guilty of the Body and Blood of Christ, and eat their own [131]Damnation in not discerning the Lord’s Body_, &c. I answer, That this infers no more necessary Relation than any other religious Act, and amounts to no more than this, That since the Corinthians were in the Use of this Ceremony, and so performed it as a religious Act, they ought to do it worthily, or else they should bring Condemnation upon themselves. Now this will not more infer the Thing so practised by them to be a necessary-religious Act obligatory upon others, than when the Apostle saith, Rom. xiv. 6. He that regardeth the Day, regardeth it unto the Lord, it can be thence inferred that the Days that some esteemed and observed did lay an Obligation upon others to do the same. But yet, as he that esteemed a Day, and placed Conscience in keeping it, was to regard it to the Lord, and so it was to him, in so far as he dedicated it unto the Lord, the Lord’s Day, he was to do it worthily; and if he did it unworthily, he would be guilty of the Lord’s Day, and so keep it to his own Damnation; so also such as observe this Ceremony of Bread and Wine, it is to them the Bread of the Lord, and the Cup of the Lord, because they use it as a religious Act; and forasmuch as their End therein is to shew forth the Lord’s Death, and remember his Body that was crucified for them, and his Blood that was shed for them, if, notwithstanding, they believe it is their Duty to do it, and make it a Matter of Conscience to forbear, if they do it without that due Preparation and Examination which every religious Act ought to be performed in, then, instead of truly remembering the Lord’s Death, and his Body and his Blood, they render themselves guilty of it, as being in one Spirit with those that crucified him, and shed his Blood, though pretending with Thanksgiving and Joy to remember it. [Sidenote: _The Pharisees guilty of the Blood of the _Prophets.] Thus the Scribes and Pharisees of old, though in Memory of the Prophets they garnished their Sepulchres, yet are said by Christ to be guilty of their Blood. And that no more can be hence inferred, appears from another Saying of the same Apostle, Rom. xiv. 23. He that doubteth is damned if he eat, &c. where he, speaking of those that judged it unlawful to eat Flesh, &c. saith, If they eat doubting, they eat their own Damnation. Now it is manifest from all this, that either the doing or forbearing of this was to another, that placed no Conscience in it, of no Moment. So I say, he that eateth that which in his Conscience he is persuaded it is not lawful for him to eat, doth eat his own Damnation; so he also that placeth Conscience in eating Bread and Wine as a religious Act, if he do it unprepared, and without that due respect wherein such Acts should be gone about, he eateth and drinketh his own Damnation, not discerning the Lord’s Body, i. e. not minding what he doth, to wit, with a special Respect to the Lord, and by Way of special Commemoration of the Death of Christ.

[131] Or Judgment, as the Greek Word properly signifies.

§. VI. Having now sufficiently shewn what the true Communion of the Body and Blood of Christ is, how it is partaken of, and how it has no necessary Relation to that Ceremony of Bread and Wine used by Christ with his Disciples; [Sidenote: II. Whether this Ceremony be a necessary Part of the New Covenant, and Obligatory.] it is fit now to consider the Nature and Constitution of that Ceremony (for as to the proper Use of it, we have had Occasion to speak before) whether it be a standing Ordinance in the Church of Christ obligatory upon all, or indeed whether it be any necessary Part of the Worship of the New Covenant Dispensation, or hath any better or more binding Foundation than several other Ceremonies appointed and practised about the same Time, which the most of our Opposers acknowledge to be ceased, and now no Ways binding upon Christians. We find this Ceremony only mentioned in Scripture in four Places, to wit, Matthew, Mark, and Luke, and by Paul to the Corinthians. If any would infer any Thing from the Frequency of the mentioning of it, that will add nothing; for it being a Matter of Fact, is therefore mentioned by the Evangelists; and there are other Things less memorable as often, yea, oftener mentioned. Matthew and Mark give only an Account of the Matter of Fact, without any Precept to do so afterwards; simply declaring, [132]That Jesus at that Time did desire them to eat of the Bread, and drink of the Cup; to which Luke adds these Words, This do in Remembrance of me. If we consider this Action of Christ with his Apostles, there will appear nothing singular in it, for a Foundation to such a strange Superstructure, as many in their airy Imaginations have sought to build upon it; for both Matthew and Mark express it as an Act done by him as he was eating. [Sidenote: The breaking of Bread was no singular Thing, but a Custom among the Jews.] Matthew saith, And as they were eating; and Mark, And as they did eat, Jesus took Bread, &c. Now this Act was no singular Thing, neither any solemn Institution of a Gospel Ordinance; because it was a constant Custom among the Jews, [Sidenote: P. Riccius.] as Paulus Riccius observes at Length in his Celestial Agriculture, that when they did eat the Passover, the Master of the Family did take Bread, and bless it, and breaking it, gave of it to the rest; and likewise taking Wine, did the same; so that there can nothing further appear in this, than that Jesus Christ, who fulfilled all Righteousness, and also observed the Jewish Feasts and Customs, used this also among his Disciples only, that as in most other Things he laboured to draw their Minds to a further Thing, so in the Use of this he takes Occasion to put them in Mind of his Death and Sufferings, which were shortly to be; which he did the oftener inculcate unto them, for that they were averse from believing it. [Sidenote: What it is to do this in Remembrance of Christ.] And as for that Expression of Luke, Do this in Remembrance of me, it will amount to no more than this, that being the last Time that Christ did eat with his Disciples, he desired them, that in their eating and drinking they might have Regard to him, and by the Remembering of that Opportunity, be the more stirred up to follow him diligently through Sufferings and Death, &c. But what Man of Reason, laying aside the Prejudice of Education, and the Influence of Tradition, will say, That this Account of the Matter of Fact given by Matthew and Mark, or this Expression of Luke, to Do that in Remembrance of him, will amount to these Consequences, which the Generality of Christians have sought to draw from it; as calling it, Augustissimum Eucharistiæ Sacramentum; venerabile Altaris Sacramentum; the principal Seal of the Covenant of Grace, by which all the Benefits of Christ’s Death are sealed to Believers; and such like Things? But to give a further Evidence, how these Consequences have not any Bottom from the Practice of that Ceremony, nor from the Words following, Do this, &c. let us consider another of the like Nature, as it is at Length expressed by John, Chap. xiii. 3, 4. 8. 13, 14, 15. [Sidenote: Christ’s washing of Feet, and its Manner related.] _Jesus riseth from Supper, and laid aside his Garments, and took a Towel, and girded himself: After that, he poureth Water into a Bason, and began to wash the Disciples’ Feet; and to wipe them with the Towel wherewith he was girded: Peter said unto him, Thou shalt never wash my Feet; Jesus answered him, If I wash thee not, thou hast no Part with me. So after he had washed their Feet,--he said, Know ye what I have done to you? If I then your Lord and Master have washed your Feet, ye also ought to wash one another’s Feet: For I have given you an Example, that ye should do as I have done to you._ As to which, let it be observed, that John relates this Passage to have been done at the same Time with the other of breaking Bread; [Sidenote: _Compared with the breaking of _Bread.] both being done the Night of the Passover, after Supper. If we regard the Narration of this, and the Circumstances attending it, it was done with far more Solemnity, and prescribed far more punctually and particularly than the former. It is said only, As he was eating, he took Bread; so that this would seem to be but an occasional Business: But here he rose up, he laid by his Garments, he girded himself, he poured out the Water, he washed their Feet, he wiped them with a Towel: He did this to all of them; which are Circumstances surely far more observable than those noted in the other. The former was a Practice common among the Jews, used by all Masters of Families upon that Occasion; but this, as to the Manner, and Person acting it, to wit, for the Master to rise up, and wash the Feet of his Servants and Disciples, was more singular and observable. In the breaking of Bread, and giving of Wine, it is not pleaded by our Adversaries, nor yet mentioned in the Text, that he particularly put them into the Hands of all; but breaking it, and blessing it, gave it the nearest, and so they from Hand to Hand: But here it is mentioned, that he washed not the Feet of one or two, but of many. He saith not in the former, That if they do not eat of that Bread, and drink of that Wine, they shall be prejudiced by it; but here he saith expresly to Peter, That if he wash him not, he hath no Part with him; which being spoken upon Peter’s refusing to let him wash his Feet, would seem to import no less, than not the Continuance only, but even the Necessity of this Ceremony. In the former he saith, as it were passingly, Do this in Remembrance of me; but here he sitteth down again, he desires them to consider what he hath done, tells them positively, [Sidenote: The washing one another’s Feet was left as an Example.] That as he hath done to them, so ought they to do to one another: And yet again, he redoubles that Precept, by telling them, He has given them an Example, that they should do so likewise. If we respect the Nature of the Thing, it hath as much in it as either Baptism or the breaking of Bread; seeing it is an outward Element of a cleansing Nature, applied to the outward Man, by the Command and the Example of Christ, to signify an inward Purifying. I would willingly propose this seriously to Men, who will be pleased to make use of that Reason and Understanding that God hath given them, and not be imposed upon, nor abused by the Custom or Tradition of others; _Whether this Ceremony, if we respect either the Time that it was appointed in, or the Circumstances wherewith it was performed, or the Command enjoining the Use of it, hath not as much to recommend it for a standing Ordinance of the Gospel, as either Water-baptism, or Bread and Wine, or any other of that Kind?_ I wonder then what Reason the Papists can give, Why they have not numbered it among their Sacraments, except merely Voluntas Ecclesiæ & Traditio Patrum.

[132] Matt. 26. 26. Mark 14. 22. Luke 22. 19. 1 Cor. 11. 23. &c.

[Sidenote: Object.] But if they say, _That it is used among them, in that the Pope, and some other Persons among them, used to do it once a Year to some poor People_;

[Sidenote: Answ.] I would willingly know what Reason they have why this should not be extended to all, as well as that of the Eucharist (as they term it) or whence it appears from the Text, that [Do this in Remembrance of me] should be interpreted that the Bread and Wine were every Day to be taken by all Priests, or the Bread every Day, or every Week, by the People; and that that other Command of Christ, Ye ought to do as I have done to you, &c. is only to be understood of the Pope, or some other Persons, to be done only to a few, and that once a Year? Surely there can be no other Reason for this Difference assigned from the Text. [Sidenote: _The Protestants use not the _washing of Feet.] And as to Protestants, who use not this Ceremony at all, if they will but open their Eyes, they may see how that by Custom and Tradition they are abused in this Matter, as were their Fathers in divers Popish Traditions. For if we look into the plain Scripture, what can be thence inferred to urge the one, which may not be likewise pleaded for the other; or for laying aside the one, which may not be likewise said against the Continuance of the other? If they say, That the former, of washing the Feet, was only a Ceremony; what have they, whence they can shew, that this breaking of Bread is more? If they say, That the former was only a Sign of Humility and Purifying; what have they to prove that this was more? If they say, That one was only for a Time, and was no Evangelical Ordinance; what hath this to make it such, that the other wanted? Surely there is no Way of Reason to evade this; neither can any Thing be alleged, that the one should cease, and not the other; or the one continue, and not the other; but the mere Opinion of the Affirmers, which by Custom, Education and Tradition, hath begotten in the Hearts of People a greater Reverence for, and Esteem of the one than the other; which if it had fallen out to be as much recommended to us by Tradition, would no Doubt have been as tenaciously pleaded for, as having no less Foundation in Scripture. But since the former, to wit, The washing of one another’s Feet, is justly laid aside, as not binding upon Christians; so ought also the other for the same Reason.

§. VII. [Sidenote: _The breaking of Bread not used now in the same Manner as Christ did._] But it is strange that those who are so clamorous for this Ceremony, and stick so much to it, take Liberty to dispense with the Manner or Method that Christ did it in; since none that ever I could hear of, except some Baptists who now do it, use it in the same Way that he did: Christ did it at Supper, while they were eating; but the Generality of Protestants do it in the Morning only by itself. What Rule walk they by in this Change?

[Sidenote: Object.] If it be said, These are but Circumstances, and not the Matter; and if the Matter be kept to, the Alteration of Circumstances is but of small Moment;

[Sidenote: Answ.] What if it should be said the Whole is but a Circumstance, which fell out at that Time when Christ eat the Passover? For if we have Regard to that which alone can be pleaded for an Institution, viz. these Words, Do this in Remembrance of me; it doth as properly relate to the Manner as Matter. For what may or can they evince in Reason, that these Words, Do this, only signify eat Bread, and drink Wine, but it is no Matter when ye eat, or how ye eat it; and not as ye have seen me eat it at Supper with you, who take Bread, and break it, and give it you; and take the Cup, and bless it, and give it you; so do ye likewise? And seeing Christ makes no Distinction in those Words, Do this, it cannot be judged in Reason but to relate to the Whole; which if it do, all those that at present use this Ceremony among Christians, have not yet obeyed this Precept, nor fulfilled this Institution, for all their Clamours concerning it.

[Sidenote: Object.] If it be said, _That the Time and Manner of doing it by Christ was but accidentally, as being after the Jewish Passover, which was at Supper_;

[Sidenote: Answ.] Besides that it may be answered, and easily proved, That the Whole was accidental, as being the Practice of a Jewish Ceremony, as is above observed; [Sidenote: The breaking of Bread was a Jewish Ceremony.] may it not the same Way be urged, That the drinking of Wine is accidental, as being the natural Product of that Country; and so be pleaded, That in those Countries where Wine doth not grow, as in our Nation of Scotland, we may make use of Beer or Ale in the Use of this Ceremony; or Bread made of other Grain than that which Christ used? And yet would not our Adversaries judge this an Abuse, and not right Performing of this Sacrament? Yea, have not Scruples of this Kind occasioned no little Contention among the Professors of Christianity? [Sidenote: _Contests between the Greek and Latin Churches, concerning the leavened and unleavened Bread in the _Supper.] What great Contest and Strife hath been betwixt the Greek and Latin Churches concerning the Bread? While the one will have it unleavened, reckoning, because the Jews made use of unleavened Bread in the Passover, that it was such Kind of Bread that Christ did break to his Disciples; the other leavened: Therefore the Lutherans make use of unleavened Bread, the Calvinists of leavened. [Sidenote: Farellus.] And this Contest was so hot, when the Reformation was beginning at Geneva, that Calvin and Farellus were forced to fly for it. But do not Protestants, by these Uncertainties, open a Door to Papists for their excluding the People from the Cup? Will not [Do this] infer positively, That they should do it in the same Manner, and at the same Time, as Christ did it; as well as that they should use the Cup, and not the Bread only? Or what Reason have they to dispense with the one, more than the Papists have to do with the other? Oh! What strange Absurdities and Inconveniencies have Christians brought upon themselves, by superstitiously adhering to this Ceremony! Out of which Difficulties it is impossible for them to extricate themselves, but by laying it aside, as they have done others of the like Nature. [Sidenote: _The Clergy taking Bread do bless, and give it: The Laity must take and eat, not bless it._] For besides what is above-mentioned, I would gladly know how from the Words they can be certainly resolved that these Words [Do this] must be understood to the Clergy, Take, bless, and break this Bread, and give it to others; but to the Laity only, Take and eat, but do not bless, &c.

[Sidenote: Object.] If it be said, That the Clergy only were present;

[Sidenote: Answ.] Then will not that open a Door for the Popish Argument against the Administration of the Cup to the People? Or may not another from thence as easily infer, That the Clergy only ought to partake of this Ceremony; because they were the Apostles only then present, to whom it was said, Do this? But if this [Do this] be extended to all, how comes it all have not Liberty to obey it, in both blessing, breaking, and distributing, as well as taking and eating? [Sidenote: Hot Contests about the Manner of taking it, and to whom to give it.] Besides all these, even the Calvinist Protestants of Great Britain could never yet accord among themselves about the Manner of taking it, whether sitting, standing, or kneeling; whether it should be given to the Sick, and those that are ready to die, or not? Which Controversies, though they may be esteemed of small Moment, yet have greatly contributed, with other Things, to be the Occasion, not only of much Contention, but also of Bloodshed and Devastation; so that in this last Respect the Prelatick Calvinists have termed the Presbyterians schismatical and pertinacious; and they them again superstitious, idolatrous, and papistical. Who then, that will open their Eyes, but may see that the Devil hath flirted up this Contention and Zeal, to busy Men about Things of small Moment, that greater Matters may be neglected, while he keeps them in such ado about this Ceremony; though they lay aside others of the like Nature, as positively commanded, and as punctually practised; and from the Observation of which half so many Difficulties will not follow?

§. VIII. How then? Have we not Reason, not finding the Nature of this Practice, to be obligatory upon us, more than those others which our Adversaries have laid aside, to avoid this Confusion; since those that use it can never agree, neither concerning the Nature, Efficacy, nor Manner of doing it? And this proceeds, because they take it not plainly, as it lies in the Scripture; but have so much intermixed their own Inventions. For would they take it as it lies, it would import no more, than that Jesus Christ at that Time did thereby signify unto them, that his Body and Blood was to be offered for them; and desired them, That whensoever they did eat or drink, they might do it in Remembrance of him, or with a Regard to him, whose Blood was shed for them. Now that the Primitive Church, gathered immediately after his Ascension, did so understand it, doth appear from their Use and Practice, if we admit those Places of the Acts, where breaking of Bread is spoken of, to have Relation hereto; [Sidenote: _By breaking of Bread they had all Things in common, remembering the Lord._] which as our Adversaries do, so we shall willingly agree to: As First, Acts ii. 42. And they continued stedfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread, &c. This cannot be understood of any other than of their ordinary eating; for as nothing else appears from the Text, so the Context makes it plain; for they had all Things in common: And therefore it is said, Ver. 46. And they continuing daily with one Accord in the Temple, and breaking Bread from House to House, did eat their Meat with Gladness and Singleness of Heart. Those who will not wilfully close their Eyes, may see here, that the breaking being joined with their eating, shews, that nothing else is here expressed, but that having all Things in common, and so continuing together, they also did break their Bread, and eat their Meat together: In doing whereof, I cannot doubt but they remembered the Lord; to follow whom they had, with so much Zeal and Resignation, betaken themselves. This is further manifest from Acts vi. 2. for the Apostles, having the Care and Distribution of that Money, which the Believers, having sold their Possessions, gave unto them, and finding themselves overcharged with that Burthen, appointed Deacons for that Business, that they might give themselves continually to Prayer, and to the Ministry of the Word; not leaving that, to serve Tables. [Sidenote: Deacons appointed for serving Tables.] This cannot be meant of any sacramental Eating, or religious Acts of Worship; seeing our Adversaries make the Distributing of that the proper Act of Ministers, not of Deacons: And yet there can be no Reason alleged, That that breaking of Bread, which they are said to have continued in, and to have done from House to House, was other than those Tables which the Apostles served; but here gave over, as finding themselves overcharged with it. Now as the Increase of the Disciples did incapacitate the Apostles any more to manage this; so it would seem their further Increase, and dispersing in divers Places, hindered the Continuance of that Practice of having Things in common: But notwithstanding, so far at least to remember or continue that ancient Community, they did at certain Times come together, and break Bread together. [Sidenote: At Troas the Supper deferred till Midnight.] Hence it is said, Acts xx. 7. on Paul’s coming to Troas, That _upon the fist Day of the Week, when the Disciples came together to break Bread, Paul preached unto them, ready to depart on the Morrow, and continued his Speech until Midnight_. Here is no Mention made of any sacramental Eating; but only that Paul took Occasion from their being together to preach unto them. And it seems it was a Supper they intended (not a Morning-bit of Bread, and Sup of Wine) else it is not very probable that Paul would from the Morning have preached until Midnight. But the 11th Verse puts the Matter out of Dispute, which is thus: When he therefore was come up again, and had broken Bread, and eaten, and talked a long While, even till Break of Day, so he departed. This shews, That the breaking of Bread was deferred till that Time; for these Words [and when he had broken Bread, and eaten] do shew, That it had a Relation to the breaking of Bread before-mentioned, and that that was the Time he did it. Secondly, These Words joined together [and when he had broken Bread, and eaten, and talked] shew, it was no religious Act of Worship, but only an Eating for bodily Refreshment, [Sidenote: They only did eat for refreshing the Body.] for which the Christians used to meet together some Time; and doing it in God’s Fear, and Singleness of Heart, doth notwithstanding difference it from the Eating or Feasting of profane Persons. [Sidenote: By some called a Love-feast.] And this by some is called a Love-feast, or a being together, not merely to feed their Bellies, or for outward Ends; but to take thence Occasion to eat and drink together, in the Dread and Presence of the Lord, as his People; which Custom we shall not condemn. But let it be observed, That in all the Acts there is no other nor further Mention of this Matter. But if that Ceremony had been some solemn Sacrifice, as some will have it, or such a special Sacrament as others plead it to be; it is strange that that History, which in many less Things gives a particular Account of the Christians Behaviour, should have been so silent in the Matter: Only we find, That they used sometimes to meet together to break Bread, and eat. [Sidenote: _The Christians began by Degrees to depart from the Primitive Purity._] Now as the early Christians began by Degrees to depart from that primitive Purity and Simplicity, so did they also to accumulate superstitious Traditions, and vitiate the innocent Practices of their Predecessors, by the Intermixing either of Jewish or Heathenish Rites; and likewise in the Use of this, Abuses began very early to creep in among Christians, so that it was needful for the Apostle Paul to reform them, and reprove them for it, as he doth at large, 1 Cor. xi. from Ver. 17. to the End: [Sidenote: 1 Cor. 11. 17.] Which Place we shall particularly examine, because our Adversaries lay the chief Stress of their Matter upon it; [Sidenote: _Concerning the Supper of the Lord (so called) explained_.] and we shall see whether it will infer any more than we have above granted. First, Because they were apt to use that Practice in a superstitious Mind beyond the true Use of it, so as to make of it some mystical Supper of the Lord, he tells them, Ver. 20. That their coming together into one Place, is not to eat the Lord’s Supper; he saith not, _This is not the right Manner to eat_; but, This is NOT to eat the Lord’s Supper; because the Supper of the Lord is spiritual, and a Mystery. Secondly, He blames them, in that they came together for the Worse, and not for the Better; the Reason he gives of this is, Ver. 21. For in Eating every one hath taken before his own Supper; and one is hungry, and another is drunken. [Sidenote: _Why the Custom of Supping in common was used among Christians._] Here it is plain that the Apostle condemns them in that (because this Custom of Supping in General was used among Christians to increase their Love, and as a Memorial of Christ’s Supping with the Disciples) they had so vitiated it, as to eat it apart, and to come full, who had Abundance; and hungry, who had little at Home; whereby the very Use and End of this Practice was lost and perverted: And therefore he blames them, that they did not either eat this in Common at Home, or reserve their Eating till they came all together to the publick Assembly. This appears plainly by the following Ver. 22. Have ye not Houses to eat and drink in? Or despise ye the Church of God, and shame them that have not? Where he blames them for their irregular Practice herein, in that they despised to eat orderly, or reserve their Eating to the publick Assembly; and so shaming such, as not having Houses, nor Fulness at Home, came to partake of the common Table; who, being hungry, thereby were shamed, when they observed others come thither full and drunken. Those that without Prejudice will look to the Place, will see this must have been the Case among the Corinthians: For supposing the Use of this to have been then, as now used either by Papists, Lutherans, or Calvinists, it is hard making Sense of the Apostle’s Words, or indeed to conceive what was the Abuse the Corinthians committed in this Thing. Having thus observed what the Apostle said above, [Sidenote: The Rise of that Custom.] because this Custom of Eating and Drinking together some Time had its Rise from Christ’s Act with the Apostles the Night he was betrayed; therefore the Apostle proceeds, Ver. 23. to give them an Account of that: For I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same Night in which he was betrayed, took Bread, &c. Those that understand the Difference betwixt a Narration of a Thing, and a Command, cannot but see, if they will, That there is no Command in this Place, but only an Account of Matter of Fact; he saith not, I received of the Lord, that as he took Bread, so I should command it to you to do so likewise; there is nothing like this in the Place: Yea, on the contrary, Ver. 25. where he repeats Christ’s imperative Words to his Apostles, he placeth them so as they import no Command; This do ye, as oft as ye drink it, in Remembrance of me: And then he adds, For as often as ye eat this Bread, and drink this Cup, ye do shew the Lord’s Death till he come: [Sidenote: _That [As often] imports no Command of this Supper._] But these Words [As often] import no more a Command, than to say, _As often as thou goest to Rome, see the Capitol_, will infer a Command to me to go thither.

[Sidenote: Object.] But whereas they urge the last Words, Ye shew forth the Lord’s Death till he come; insinuating, That _this imports a necessary Continuance of that Ceremony, until Christ come at the End of the World to Judgment_;

[Sidenote: Answ.] I answer, They take two of the chief Parts of the Controversy here for granted, without Proof. First, That [as often] imports a Command; the contrary whereof is shewn; neither will they ever be able to prove it. [Sidenote: Christ’s outward and inward Coming.] Secondly, That this Coming is to be understood of Christ’s last outward Coming, and not of his inward and spiritual, that remains to be proved: Whereas the Apostle might well understand it of his inward Coming and Appearance, which perhaps some of those carnal Corinthians, that used to come drunken together, had not yet known; and others, being weak among them, and inclinable to dote upon Externals, this might have been indulged to them for a Season, and even used by them who knew Christ’s Appearance in Spirit (as other Things were, of which we shall speak hereafter) especially by the Apostle, who became weak to the Weak, and all to All, that he might save some. [Sidenote: To remember Christ’s Death till he come to arise in the Heart.] Now those weak and carnal Corinthians might be permitted the Use of this, to shew forth, or remember Christ’s Death, till he came to arise in them; for though such need those outward Things to put them in Mind of Christ’s Death, yet those who are dead with Christ, and not only dead with Christ, but buried, and also arisen with him, need not such Signs to remember him: And to such therefore the Apostle saith, Col. iii. 1. If ye then be risen with Christ, seek those Things which are above, where Christ sitteth on the right Hand of God: But Bread and Wine are not those Things that are above, but are Things of the Earth. But that this whole Matter was a mere Act of Indulgence and Condescension of the Apostle Paul to the weak and carnal Corinthians, appears yet more by the Syriack[133] Copy, which Ver. 17. in his entering upon this Matter, hath it thus; _In that concerning which I am about to command you (or instruct you) I commend you not, because ye have not gone forward, but are descended unto that which is less, or of less Consequence_: Clearly importing, That the Apostle was grieved that such was their Condition, that he was forced to give them Instructions concerning those outward Things; and doting upon which, they shewed they were not gone forward in the Life of Christianity, but rather sticking in beggarly Elements. And therefore Ver. 20. the same Version hath it thus, When then ye meet together, ye do not do it, as it is just ye should do in the Day of the Lord, ye eat and drink it: Therefore shewing to them, That to meet together to eat and drink outward Bread and Wine, was not the Labour and Work of that Day of the Lord. But since our Adversaries are so zealous for this Ceremony, because used by the Church of Corinth (though with how little Ground is already shewn) how come they to pass over far more positive Commands of the Apostles, as Matters of no Moment? As First, Acts xv. 29. where the Apostles peremptorily command the Gentiles, [Sidenote: To abstain from Things strangled.] as that which was the Mind of the Holy Ghost, To abstain from Things strangled, and from Blood: And James v. 14. [Sidenote: The Anointing with Oil.] where it is expresly commanded, That the Sick be anointed with Oil in the Name of the Lord.

[133] And likewise the other Oriental Versions, as the Arabick and Æthiopick, have it the same Way.

[Sidenote: Object.] If they say, Those were only temporary Things, but not to continue;

[Sidenote: Answ.] What have they more to shew for this; there being no express Repeal of them?

[Sidenote: Object.] If they say, The Repeal is implied, because the Apostle saith, We ought not to be judged in Meats and Drinks;

[Sidenote: Answ.] I admit the Answer: But how can it be prevented from militating the same Way against the other Practice? Surely not at all: Nor can there be any Thing urged for the one more than for the other, but Custom and Tradition.

[Sidenote: Object.] As for that of James, they say, There followed a Miracle upon it, to wit, The Recovery of the Sick; but this being ceased, so should the Ceremony.

[Sidenote: Answ.] Though this might many Ways be answered, to wit, That Prayer then might as well be forborn, to which also the Saving of the Sick is there ascribed; yet I shall accept of it, because I judge indeed that Ceremony is ceased; [Sidenote: A Ceremony ought to cease, its Virtue failing.] only methinks, since our Adversaries, and that rightly, think a Ceremony ought to cease where the Virtue fails, they ought by the same Rule to forbear the laying on of Hands, [Sidenote: Thus laying on of Hands.] in Imitation of the Apostles, since the Gift of the Holy Ghost doth not follow upon it.

§. IX. But since we find that several Testimonies of Scripture do sufficiently shew, That such external Rites are no necessary Part of the New Covenant Dispensation, therefore not needful now to continue, however they were for a Season practised of old, I shall instance some few of them, whereby from the Nature of the Thing, as well as those Testimonies, it may appear, That the Ceremony of Bread and Wine is ceased, as well as those other Things confessed by our Adversaries to be so. [Sidenote: _The Ceremony of Bread and Wine is ceased._] The first is Rom. xiv. 17. For the Kingdom of God is not Meat and Drink, but Righteousness and Peace, and Joy in the Holy Ghost: Here the Apostle evidently shews, That the Kingdom of God, or Gospel of Christ, stands not in Meats and Drinks, and such like Things, but in Righteousness, &c. as by the Context doth appear, where he is speaking of the Guilt and Hazard of judging one another about Meats and Drinks. So then, if the Kingdom of God stand not in them, nor the Gospel, nor Work of Christ, then the eating of outward Bread and Wine can be no necessary Part of the Gospel-worship, nor any perpetual Ordinance of it. Another of the same Apostle is yet more plain, Col. ii. 16. the Apostle throughout this whole second Chapter doth clearly plead for us, and against the Formality and Superstition of our Opposers: For in the Beginning he holds forth the great Privileges which Christians have by Christ, who are indeed come to the Life of Christianity; and therefore he desires them, Ver. 6. _As they have received Christ, so to walk in him; and to beware, lest they be spoiled through Philosophy and vain Deceit, after the Rudiments or Elements of the World; because that in Christ, whom they have received, is all Fulness: And that they are circumcised with the Circumcision made without Hands (which he calls the Circumcision of Christ) and being buried with him by Baptism, are also arisen with him through the Faith of the Operation of God._ Here also they did partake of the true Baptism of Christ; and being such as are arisen with him, let us see whether he thinks it needful they should make use of such Meat and Drink as Bread and Wine, to put them in Remembrance of Christ’s Death; or whether they ought to be judged, that they did it not; Ver. 16. Let no Man therefore judge you in Meat and Drink: Is not Bread and Wine Meat and Drink? But why? Which are a Shadow of Things to come: But the Body is of Christ. [Sidenote: _’Tis but a Sign and Shadow they confess._] Then since our Adversaries confess, That their Bread and Wine is a Sign or Shadow; therefore, according to the Apostle’s Doctrine, we ought not to be judged in the Non-observation of it. But is it not fit for those that are dead with Christ to be subject to such Ordinances? [Sidenote: And which do perish with the Using.] See what he saith, Ver. 20. _Wherefore if ye be dead with Christ from the Rudiments of the World, why, as though living in the World, are ye subject to Ordinances? (Touch not, taste not, handle not: Which all are to perish with the Using) after the Commandments and Doctrines of Men._ What can be more plain? If this serve not to take away the absolute Necessity of the Use of Bread and Wine, what can it serve to take away? Sure I am, the Reason here given is applicable to them, which all do perish with the Using; since Bread and Wine perish with the Using, as much as other Things. But further, If the Use of Water, and Bread and Wine, were that wherein the very Seals of the New Covenant stood, and did pertain to the chief Sacraments of the Gospel and Evangelical Ordinances (so called) then would not the Gospel differ from the Law, or be preferable to it. [Sidenote: The Law was Meats and Drinks; not so the Gospel.] Whereas the Apostle shews the Difference, Heb. ix. 10. in that such Kind of Observations of the Jews were as a Sign of the Gospel, for that they stood only in Meats and Drinks, and divers Washings. But if the Gospel-worship and Service stand in the same, where is the Difference?

[Sidenote: Object.] If it be said, _These under the Gospel have a spiritual Signification_;

[Sidenote: Answ.] So had those under the Law; God was the Author of those, as well as Christ is pretended to be the Author of these. But doth not this contending for the Use of Water, Bread and Wine, as necessary Parts of the Gospel-worship, destroy the Nature of it, as if the Gospel were a Dispensation of Shadows, and not of the Substance? [Sidenote: The Law has Shadows, the Gospel brings the Substance.] Whereas the Apostle, in that of the Colossians above-mentioned, argues against the Use of these Things, as needful to those that are dead and arisen with Christ, because they are but Shadows. And since, through the whole Epistle to the Hebrews, he argues with the Jews, to wean them from their old Worship, for this Reason, because it was typical and figurative; is it agreeable to right Reason to bring them to another of the same Nature? What Ground from Scripture or Reason can our Adversaries bring us, to evince that one Shadow or Figure should point to another Shadow or Figure, and not to the Substance? And yet they make the Figure of Circumcision to point to Water-baptism, and the Paschal Lamb to Bread and Wine. But was it ever known that one Figure was the Anti-type of the other, especially seeing Protestants make not these their Anti-types to have any more Virtue and Efficacy than the Type had? [Sidenote: _Their Sacraments confer not Grace._] For since, as they say, and that truly, That their Sacraments confer not Grace, but that it is conferred according to the Faith of the Receiver, it will not be denied but the Faithful among the Jews received also Grace in the Use of their Figurative Worship. And though Papists boast that their Sacraments confer Grace ex opere operato, yet Experience abundantly proveth the contrary.

§. X. [Sidenote: Opposers claim a Power to give their Sacraments; from whence do they derive it?] But supposing the Use of Water-baptism and Bread and Wine to have been in the Primitive Church, as was also that of abstaining from Things strangled, and from Blood, the Use of Legal Purification, Acts xxi. 23, 24, 25. and anointing of the Sick with Oil, for the Reasons and Grounds before mentioned; yet it remains for our Adversaries to shew us how they come by Power or Authority to administer them. It cannot be from the Letter of the Scripture, else they ought also to do those other Things, which the Letter declares also they did, and which in the Letter have as much Foundation. Then their Power must be derived from the Apostles, either mediately or immediately; but we have shewn before, in the tenth Proposition, that they have no mediate Power, because of the Interruption made by the Apostasy; and for an immediate Power or Command by the Spirit of God to administer these Things, none of our Adversaries pretend to it. We know that in this, as in other Things, they make a Noise of the constant Consent of the Church, and of Christians in all Ages; [Sidenote: _Tradition no sufficient Ground for _Faith.] but as Tradition is not a sufficient Ground for Faith, so in this Matter especially it ought to have but small Weight; for that in this Point of Ceremonies and superstitious Observations the Apostasy began very early, as may appear in the Epistle of Paul to the Galatians and Colossians; and we have no Ground to imitate them in those Things, whose Entrance the Apostle so much withstood, so heavily regretted, and so sharply reproved. But if we look to Antiquity, we find that in such Kind of Observances and Traditions they were very uncertain and changeable; so that neither Protestants nor Papists do observe this Ceremony as they did, both in that they gave it to young Boys, and to little Children: [Sidenote: _The Supper they gave to young Boys and Children._] And for aught can be learned, the Use of this and Infant-baptism are of a like Age, though the one be laid aside both by Papists and Protestants, and the other, to wit, Baptism of Infants, be stuck to. And we have so much the less Reason to lay Weight upon Antiquity, for that if we consider their Profession of Religion, especially as to Worship, and the ceremonial Part of it, we shall not find any Church now, whether Popish or Protestant, who differ not widely from them in many Things, [Sidenote: Dallæus.] as Dallæus, in his Treatise concerning the Use of the Fathers, well observeth and demonstrateth. And why they should obtrude this upon us because of the Ancients Practice, which they themselves follow not, or why we may not reject this, as well as they do other Things no less zealously practised by the Ancients, no sufficient Reason can be assigned.

Nevertheless I doubt not but many, whose Understandings have been clouded with these Ceremonies, have notwithstanding, by the Mercy of God, had some secret Sense of the Mystery, which they could not clearly understand, because it was sealed from them by their sticking to such outward Things; and that through that secret Sense diving in their Comprehensions they ran themselves into these carnal Apprehensions, as imagining the Substance of the Bread was changed, or that if the Substance was not changed, yet the Body was there, &c. [Sidenote: Calvin’s ingenuous Confession commended.] And indeed I am inclinable very favourably to judge of Calvin in this Particular, in that he deals so ingenuously to confess he neither comprehends it, nor can express it in Words; but yet by a feeling Experience can say, The Lord is spiritually present. Now as I doubt not but Calvin sometimes had a Sense of his Presence without the Use of this Ceremony, so as the Understanding given him of God made him justly reject the false Notions of Transubstantiation and Consubstantiation, though he knew not what to establish instead of them, if he had fully waited in the [134]Light that makes all Things manifest, and had not laboured in his own Comprehension to settle upon that external Ceremony, by affixing the spiritual Presence as chiefly or principally, though not only, as he well knew by Experience, there, or especially to relate to it, he might have further reached unto the Knowledge of this Mystery than many that went before him.

[134] Ephes. 5. 13.

§. XI. [Sidenote: _In Tenderness of Conscience, God winketh at our _Ignorance.] Lastly, If any now at this Day, from a true Tenderness of Spirit, and with real Conscience towards God, did practise this Ceremony in the same Way, Method, and Manner as did the Primitive Christians recorded in Scripture, I should not doubt to affirm but they might be indulged in it, and the Lord might regard them, and for a Season appear to them in the Use of these Things, as many of us have known him to do to us in the Time of our Ignorance; provided always they did not seek to obtrude them upon others, nor judge such as found themselves delivered from them, or that they do not pertinaciously adhere to them. [Sidenote: The Day is dawned wherein God is risen, and worshipped in Spirit.] For we certainly know that the Day is dawned, in which God hath arisen, and hath dismissed all those Ceremonies and Rites, and is only to be worshipped in Spirit, and that he appears to them who wait upon him; and that to seek God in these Things is, with Mary at the Sepulchre, to seek the Living among the Dead: For we know that he is risen, and revealed in Spirit, leading his Children out of these Rudiments, that they may walk with him in his Light: To whom be Glory for ever. Amen.

PROPOSITION XIV.

Concerning the POWER of the CIVIL MAGISTRATE in Matters purely RELIGIOUS, and pertaining to the CONSCIENCE.

[135]_Since God hath assumed to himself the Power and Dominion of the Conscience, who alone can rightly instruct and govern it, therefore it is not lawful for any whosoever, by Virtue of any Authority or Principality they bear in the Government of this World, to force the Consciences of others; and therefore all Killing, Banishing, Fining, Imprisoning, and other such Things which are inflicted upon Men for the alone Exercise of their Conscience, or Difference in Worship or Opinion, proceedeth from the Spirit of Cain the Murderer, and is contrary to the Truth; providing always, that no Man, under the Pretence of Conscience, prejudice his Neighbour in his Life or Estate, or do any Thing destructive to, or inconsistent with, Human Society; in which Case the Law is for the Transgressor, and Justice is to be administered upon all, without Respect of Persons._

[135] Luke 9. 55, 56. Matt. 7. 12, 13. 29. Tit. 3. 10.

§. I. Liberty of Conscience from the Power of the Civil Magistrate hath been of late Years so largely and learnedly handled, that I shall need to be but brief in it; yet it is to be lamented that few have walked answerably to this Principle, each pleading it for themselves, but scarce allowing it to others, as hereafter I shall have Occasion more at length to observe.

It will be fit in the first Place, for clearing of Mistakes, to say something of the State of the Controversy, that what follows may be the more clearly understood.

[Sidenote: What Conscience is.] By Conscience then, as in the Explanation of the fifth and sixth Propositions I have observed, is to be understood, That Persuasion of the Mind which arises from the Understanding’s being possessed with the Belief of the Truth or Falsity of any Thing; which though it may be false or evil upon the Matter, yet if a Man should go against his Persuasion or Conscience, he would commit a Sin; because what a Man doth contrary to his Faith, though his Faith be wrong, is no Ways acceptable to God. Hence the Apostle saith, [136]Whatsoever is not of Faith, is Sin; and he that doubteth is damned if he eat; though the Thing might have been lawful to another; and that this Doubting to eat some Kind of Meats (since all the Creatures of God are good, and for the Use of Man, if received with Thanksgiving) might be a Superstition, or at least a Weakness, which were better removed. Hence Ames. de Cas. Cons. saith, The Conscience, although erring, doth evermore bind, so as that he sinneth who doth contrary to his Conscience,[137] because he doth contrary to the Will of God, although not materially and truly, yet formally and interpretatively.

[136] Rom. 14. 23.

[137] i. e. As he supposeth.

So the Question is First, Whether the Civil Magistrate hath Power to force Men in Things religious to do contrary to their Conscience; and if they will not, to punish them in their Goods, Liberties, and Lives? This we hold in the Negative. But Secondly, As we would have the Magistrate to avoid this Extreme of incroaching upon Men’s Consciences, so on the other Hand we are far from joining with or strengthening such Libertines as would stretch the Liberty of their Consciences to the Prejudice of their Neighbours, or to the Ruin of Human Society. We understand therefore by Matters of Conscience such as immediately relate betwixt God and Man, or Men and Men, that are under the same Persuasion, as to meet together and worship God in that Way which they judge is most acceptable unto him, and not to incroach upon, or seek to force their Neighbours, otherwise than by Reason, or such other Means as Christ and his Apostles used, viz. Preaching and instructing such as will hear and receive it; but not at all for Men, under the Notion of Conscience, to do any Thing contrary to the moral and perpetual Statutes generally acknowledged by all Christians; in which Case the Magistrate may very lawfully use his Authority; as on those, who, under a Pretence of Conscience, make it a Principle to kill and destroy all the Wicked, id est, all that differ from them, that they, to wit, the Saints, may rule, and who therefore seek to make all Things common, and would force their Neighbours to share their Estates with them, and many such wild Notions, as is reported of the Anabaptists of Munster; which evidently appears to proceed from Pride and Covetousness, and not from Purity or Conscience; and therefore I have sufficiently guarded against that in the latter Part of the Proposition. But the Liberty we lay claim to is such as the Primitive Church justly fought under the Heathen Emperors, to wit, for Men of Sobriety, Honesty, and a peaceable Conversation, to enjoy the Liberty and Exercise of their Conscience towards God and among themselves, and to admit among them such as by their Persuasion and Influence come to be convinced of the same Truth with them, without being therefore molested by the Civil Magistrate. Thirdly, Though we would not have Men hurt in their Temporals, nor robbed of their Privileges as Men and Members of the Commonwealth, because of their inward Persuasion; yet we are far from judging that in the Church of God there should not be Censures exercised against such as fall into Error, as well as such as commit open Evils; and therefore we believe it may be very lawful for a Christian Church, if she find any of her Members fall into any Error, after due Admonitions and Instructions according to Gospel Order, if she find them pertinacious, to cut them off from her Fellowship by the Sword of the Spirit, and deprive them of those Privileges which they had as Fellow-members; but not to cut them off from the World by the temporal Sword, or rob them of their common Privileges as Men, seeing they enjoy not these as Christians, or under such a Fellowship, but as Men, and Members of the Creation. Hence Chrysostom saith well, (de Anath.) _We must condemn and reprove the evil Doctrines that proceed from Hereticks; but spare the Men, and pray for their Salvation_.

§. II. But that no Man, by Virtue of any Power or Principality he hath in the Government of this World, hath Power over the Consciences of Men, is apparent, [Sidenote: Conscience the Throne of God.] because the Conscience of Man is the Seat and Throne of God in him, of which God is the alone proper and infallible Judge, who by his Power and Spirit can alone rectify the Mistakes of Conscience, and therefore hath reserved to himself the Power of punishing the Errors thereof as he seeth meet. Now for the Magistrate to assume this, is to take upon him to meddle with Things not within the Compass of his Jurisdiction; for if this were within the Compass of his Jurisdiction, he should be the proper Judge in these Things; and also it were needful to him, as an essential Qualification of his being a Magistrate, to be capable to judge in them. But that the Magistrate, as a Magistrate, is neither proper Judge in these Cases, nor yet that the Capacity so to be is requisite in him as a Magistrate, our Adversaries cannot deny; or else they must say, That all the Heathen Magistrates were either no lawful Magistrates, as wanting something essential to Magistracy, and this were contrary to the express Doctrine of the Apostle, Rom. xiii. or else (which is more absurd) that those Heathen Magistrates were proper Judges in Matters of Conscience among Christians. As for that Evasion that the Magistrate ought to punish according to the Church Censure and Determination, which is indeed no less than to make the Magistrate the Church’s Hangman, we shall have Occasion to speak of it hereafter. But if the chief Members of the Church, though ordained to inform, instruct, and reprove, are not to have Dominion over the Faith nor Consciences of the Faithful, as the Apostle expresly affirms, 2 Cor. i. 24. then far less ought they to usurp this Dominion, or stir up the Magistrate to persecute and murder those who cannot yield to them therein.

Secondly, This pretended Power of the Magistrate is both contrary unto, and inconsistent with the Nature of the Gospel, which is a Thing altogether extrinsick to the Rule and Government of political States, as Christ expresly signified, saying, His Kingdom was not of this World; and if the propagating of the Gospel had had any necessary Relation thereunto, then Christ had not said so. But he abundantly hath shewn by his Example, whom we are chiefly to imitate in Matters of that Nature, that it is by Persuasion and the Power of God, not by Whips, Imprisonments, Banishments, and Murderings, that the Gospel is to be propagated; and that those that are the Propagators of it are often to suffer by the Wicked, but never to cause the Wicked to suffer. When he sends forth his Disciples, he tells them, he sends them forth as [138]Lambs among Wolves, to be willing to be devoured, not to devour: He tells them of their being whipped, imprisoned, and killed for their Conscience; but never that they shall either whip, imprison, or kill: And indeed if Christians must be as Lambs, it is not the Nature of Lambs to destroy or devour any. It serves nothing to allege, that in Christ’s and his Apostles Times the Magistrates were Heathens, and therefore Christ and his Apostles, nor yet any of the Believers, being no Magistrates, could not exercise the Power; because it cannot be denied but Christ, being the Son of God, had a true Right to all Kingdoms, and was righteous Heir of the Earth. [139]Next, as to his Power, it cannot be denied but he could, if he had seen meet, have called for Legions of Angels to defend him, and have forced the Princes and Potentates of the Earth to be subject unto him, Matt. xxvi. 53. So that it was only because it was contrary to the Nature of Christ’s Gospel and Ministry to use any Force or Violence in the gathering of Souls to him. This he abundantly expressed in his Reproof to the two Sons of Zebedee, who would have been calling for Fire from Heaven to burn those that refused to receive Christ: It is not to be doubted but this was as great a Crime as now to be in an Error concerning the Faith and Doctrine of Christ. That there was not Power wanting to have punished those Refusers of Christ cannot be doubted; for they that could do other Miracles, might have done this also. And moreover, they wanted not the Precedent of a holy Man under the Law, as did Elias; yet we see what Christ saith to them, Ye know not what Spirit ye are of, Luke ix. 55. For the Son of Man is not come to destroy Men’s Lives, but to save them. Here Christ shews that such Kind of Zeal was no Ways approved of him; and such as think to make Way for Christ or his Gospel by this Means, do not understand what Spirit they are of. But if it was not lawful to call for Fire from Heaven to destroy such as refuse to receive Christ, it is far less lawful to kindle Fire upon Earth to destroy those that believe in Christ, because they will not believe, nor can believe, as the Magistrates do, for Conscience Sake. And if it was not lawful for the Apostles, who had so large a Measure of the Spirit, and were so little liable to Mistake, to force others to their Judgment, it can be far less lawful now for Men, who as Experience declareth, and many of themselves confess, are fallible, and often mistaken, to kill and destroy all such as cannot, because otherwise persuaded in their Minds, judge and believe in Matters of Conscience just as they do. And if it was not according to the Wisdom of Christ, who was and is King of Kings, by outward Force to constrain others to believe him or receive him, as being a Thing inconsistent with the Nature of his Ministry and spiritual Government, do not they grosly offend him, who will needs be wiser than he, and think to force Men against their Persuasion to conform to their Doctrine and Worship? The Word of the Lord said, Not by Power and by Might, but by the Spirit of the Lord, Zech. iv. 6. But these say, Not by the Spirit of the Lord, but by Might and carnal Power. The Apostle saith plainly, [140]We wrestle not with Flesh and Blood; and the Weapons of our Warfare are not carnal, but spiritual: But these Men will needs wrestle with Flesh and Blood, when they cannot prevail with the Spirit and the Understanding; and not having spiritual Weapons, go about with carnal Weapons to establish Christ’s Kingdom, which they can never do: And therefore when the Matter is well sifted, it is found to be more out of Love to Self, and from a Principle of Pride in Man to have all others to bow to him, than from the Love of God. [141]Christ indeed takes another Method; for he saith, He will make his People a willing People in the Day of his Power; but these Men labour against Men’s Wills and Consciences, not by Christ’s Power, but by the outward Sword, to make Men the People of Christ, which they never can do, as shall hereafter be shewn.

[138] Matt. 10. 16.

[139] Matt. 28. 18.

[140] 2 Cor. 10. 4.

[141] Psal. 110. 3.

But Thirdly, Christ fully and plainly declareth to us his Sense in this Matter in the Parable of the Tares, Matt. xiii. of which we have himself the Interpreter, Ver. 38, 39, 40, 41. where he expounds them to be the Children of the Wicked One, and yet he will not have the Servants to meddle with them, lest they pull up the Wheat therewith. Now it cannot be denied but Hereticks are here included; and although these Servants saw the Tares, and had a certain Discerning of them; yet Christ would not they should meddle, lest they should hurt the Wheat: Thereby intimating, That that Capacity in Man to be mistaken, ought to be a Bridle upon him, to make him wary in such Matters; and therefore, to prevent this Hurt, he gives a positive Prohibition, But he said, Nay, Ver. 29. So that they who will notwithstanding be pulling up that which they judge is Tares, do openly declare, That they make no Scruple to break the Commands of Christ. Miserable is that Evasion which some of our Adversaries use here, in alleging these Tares are meant of Hypocrites, and not of Hereticks! But how to evince that, seeing Hereticks, as well as Hypocrites, are Children of the Wicked One, they have not any Thing but their own bare Affirmation, which is therefore justly rejected.

[Sidenote: Object.] If they say, Because Hypocrites cannot be discerned, but so may Hereticks;

[Sidenote: Answ.] This is both false and a begging of the Question. For those that have a spiritual Discerning, can discern both Hypocrites and Hereticks; and those that want it, cannot certainly discern either. Seeing the Question will arise, Whether that is a Heresy which the Magistrate saith is so? And seeing it is both possible, and confessed by all to have often fallen out, that some Magistrates have judged that Heresy which was not, punishing Men accordingly for Truth, instead of Error; there can be no Argument drawn from the Obviousness or Evidence of Heresy, unless we should conclude Heresy could never be mistaken for Truth, nor Truth for Heresy; whereof Experience shews daily the contrary, even among Christians. But neither is this Shift applicable to this Place; for the Servants did discern the Tares, and yet were liable to hurt the Wheat, if they had offered to pull them up.

§. III. [Sidenote: Object.] But they object against this Liberty of Conscience, Deut. xiii. 5. Where false Prophets are appointed to be put to Death; and accordingly they give Example thereof.

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

[Sidenote: Object.] If they urge, That these Commands ought to stand, except they be repealed in the Gospel;

[Sidenote: Answ.] I say, The Precepts and Practices of Christ and his Apostles mentioned are a sufficient Repeal: For if we should plead, That every Command given to the Jews is binding upon us, except there be a particular Repeal; then would it follow, That because it was lawful for the Jews, if any Man killed one, for the nearest Kindred presently to kill the Murderer, without any Order of Law, it were lawful for us to do so likewise. And doth not this Command of Deut. xiii. 9. openly order him who is enticed by another to forsake the Lord, though it were his Brother, his Son, his Daughter, or his Wife, presently to kill him or her? Thou shalt surely kill him, thy Hand shall be first upon him, to put him to Death. If this Command were to be followed there needed neither Inquisition nor Magistrate to do the Business; and yet there is no Reason why they should shuffle by this Part, and not the other; yea, to argue this Way from the Practice among the Jews, were to overturn the very Gospel, and to set up again the carnal Ordinances among the Jews, to pull down the spiritual Ones of the Gospel. Indeed we can far better argue from the Analogy betwixt the figurative and carnal State of the Jews, and the real and spiritual One under the Gospel; that _as Moses delivered the Jews out of outward Egypt, by an outward Force, and established them in an outward Kingdom, by destroying their outward Enemies for them; so Christ, not by overcoming outwardly, and killing others, but by suffering and being killed, doth deliver his chosen ones, the inward Jews, out of mystical Egypt, destroying their spiritual Enemies before them, and establishing among them his spiritual Kingdom, which is not of this World. And as such as departed from the Fellowship of outward Israel were to be cut off by the outward Sword, so those that depart from the inward Israel are to be cut off by the Sword of the Spirit: For it answers very well, That as the Jews were to cut off their Enemies outwardly, in order to establish their Kingdom and outward Worship, so they were to uphold it the same Way: But as the Kingdom and Gospel of Christ was not to be established or propagated by cutting off or destroying the Gentiles, but by persuading them, so neither is it to be upheld otherwise._

[Sidenote: Object.] But Secondly, they urge, Rom. xiii. where the Magistrate is said, Not to bear the Sword in vain, because he is the Minister of God, to execute Wrath upon such as do Evil. But Heresy, say they, is Evil. Ergo.

[Sidenote: Answ.] But so is Hypocrisy also; yet they confess he ought not to punish that. Therefore this must be understood of moral Evils, relative to Affairs betwixt Man and Man, not of Matters of Judgment or Worship; or else what great Absurdities would follow, considering that Paul wrote here to the Church of Rome, which was under the Government of Nero, an impious Heathen, and Persecutor of the Church? Now if a Power to punish in Point of Heresy be here included, it will necessarily follow, That Nero had this Power; yea, and that he had it of God; for because the Power was of God, therefore the Apostle urges their Obedience. But can there be any Thing more absurd, than to say that Nero had Power to judge in such Cases? Surely if Christian Magistrates be not to punish for Hypocrisy, because they cannot outwardly discern it; far less could Nero punish any Body for Heresy, which he was uncapable to discern. And if Nero had not Power to judge or punish in Point of Heresy, then nothing can be urged from this Place; since all that is said here, is spoken as applicable to Nero, with a particular Relation to whom it was written. And if Nero had such a Power, surely he was to exercise it according to his Judgment and Conscience, and in doing thereof he was not to be blamed; which is enough to justify him in his persecuting of the Apostles, and murdering the Christians.

[Sidenote: Object.] Thirdly, They object that Saying of the Apostle to the Galatians, v. 12. I would they were even cut off which trouble you.

[Sidenote: Answ.] But how this imports any more than a Cutting off from the Church, is not, nor can be shewn. Beza upon the Place saith, _We cannot understand that otherwise than of Excommunication, such as was that of the incestuous Corinthian. And indeed it is Madness to suppose it otherwise; for Paul would not have these cut off otherwise than he did Hymenæus and Philetus, who were Blasphemers; which was by giving them over to Satan, not by cutting of their Heads._

The same Way may be answered that other Argument, drawn from Rev. ii. 20. where the Church of Thyatira is reproved for suffering the Woman Jezabel: Which can be no other Ways understood, than that they did not excommunicate her, or cut her off by a Church Censure. For as to Corporal Punishment, it is known that at that Time the Christians had not Power to punish Hereticks so, if they had had a Mind to it.

[Sidenote: Object.] Fourthly, They allege, That Heresies are numbered among the Works of the Flesh, Gal. v. 20. Ergo, &c.

[Sidenote: Answ.] That Magistrates have Power to punish all the Works of the Flesh, is denied, and not yet proved. Every Evil is a Work of the Flesh, but every Evil comes not under the Magistrate’s Cognizance. Is not Hypocrisy a Work of the Flesh, which our Adversaries confess the Magistrates ought not to punish? Yea, are not Hatred and Envy there mentioned as Works of the Flesh? And yet the Magistrate cannot punish them, as they are in themselves, until they exert themselves in other Acts which come under his Power. But so long as Heresy doth not exert itself in any Act destructive to human Society, or such like Things, but is kept within the Sphere of those Duties of Doctrine or Worship which stand betwixt a Man and God, they no Ways come under the Magistrate’s Power.

§. IV. But Secondly, This Forcing of Men’s Consciences is contrary to sound Reason, and the very Law of Nature. For Man’s Understanding cannot be forced by all the Bodily Sufferings another Man can inflict upon him, especially in Matters spiritual and supernatural: It is Argument, and evident Demonstration of Reason, together with the Power of God reaching the Heart, that can change a Man’s Mind from one Opinion to another, and not Knocks and Blows, and such like Things, which may indeed destroy the Body, but never can inform the Soul, which is a free Agent, and must either accept or reject Matters of Opinion as they are borne in upon it by something proportioned to its own Nature. To seek to force Minds in any other Manner, is to deal with Men as if they were Brutes, void of Understanding; and at last is but to lose one’s Labour, and as the Proverb is, To seek to wash the Black-moor white. By that Course indeed Men may be made Hypocrites, but can never be made Christians; and surely the Products of such Compulsion (even where the End is obtained, to wit, an outward Assent or Conformity, whether in Doctrine or Worship) can be no Ways acceptable to God, who desireth not any Sacrifice, except that which cometh throughly from the Heart, and will have no constrained ones: So that Men, by constraining Force, are so far from being Members of the Church, that they are made ten Times more the Servants of Satan than before; in that to their Error is added Hypocrisy, the worst of Evils in Matters of Religion, and that which above all Things the Lord’s Soul most abhors.

[Sidenote: Object.] But if it be said, Their Error notwithstanding is thereby suppressed, and the Scandal removed;

[Sidenote: Answ.] I answer, Besides that this is a Method no Ways allowed by Christ, as is above proved, surely the Church can be no Ways bettered by the Accession of Hypocrites, but greatly corrupted and endangered; for open Heresies Men may be aware of, and shun such as profess them, when they are separated from the Church by her Censures: But secret Hypocrites may putrefy the Body, and leaven it, ere Men be aware. And if the Dissenters prove resolute, and suffer boldly for the Opinions they esteem right, Experience sheweth that such Sufferings often tend to the Commendation of the Sufferers, but never of the Persecutors. For such Suffering ordinarily breeds Compassion, and begets a Curiosity in others to enquire the more diligently into the Things for which they see Men suffer such great Losses so boldly; and is also able to beget an Opinion, that it is for some Good they do so suffer: It being no Ways probable that Men will venture all merely to acquire Fame; which may as well be urged to detract from the Reputation of all the Martyrs, unless some better Arguments be brought against it than a Halter or a Faggot. But supposing this Principle, That the Magistrate hath Power to force the Consciences of his Subjects, and to punish them if they will not comply, very great Inconveniences and Absurdities will follow, and even such as are inconsistent with the Nature of the Christian Religion.

For First, It will naturally follow, That the Magistrate ought to do it, and sinneth by Omission of his Duty, if he do it not. Will it not then hence be inferred that Christ was defective to his Church, who having Power to force Men, and to call for Legions of Angels so to do, did notwithstanding not exert that Power, but left his Church to the Mercy of the Wicked, without so necessary a Bulwark?

Secondly, Seeing every Magistrate is to exercise his Power according to the best Understanding he hath, being obliged so to do, for the Promoting of what he in Conscience is persuaded to be Truth, will not this justify all the Heathen Emperors in their Persecutions against Christians? Will not this justify the Spanish Inquisition, which yet is odious, not only to Protestants, but to many moderate Papists? How can Protestants in Reason condemn the Papists for persecuting them, seeing they do but exercise a lawful Power according to their Conscience and best Understanding, and do no more to them than the Sufferers profess they would do to them, if they were in the like Capacity? Which takes away all Ground of Commiseration from the Sufferers: Whereas that was the Ground which of old gained Reputation to the Christians, that they being innocent, suffered, who neither had, nor by Principle could, hurt any. But there is little Reason to pity one that is but dealt by according as he would deal with others. For to say, They have no Reason to persecute us, because they are in the Wrong, and we in the Right, is but miserably to beg the Question. Doth not this Doctrine strengthen the Hands of Persecutors every where, and that rationally, from a Principle of Self-preservation? For who can blame me for destroying him that I know waits but for an Occasion to destroy me, if he could? Yea, this makes all Suffering for Religion, which of old was the Glory of Christians, to be but of pure Necessity; whereby they are not led as Lambs to the Slaughter, as was the Captain of their Salvation; but rather as Wolves catched in the Snare, who only bite not again because they are not able; but could they get Force, would be as ready to lead those the same Way that led them. Where is the Faith and Patience of the Saints? For indeed it is but a small Glory to make a Virtue of Necessity, and suffer because I cannot help it. Every Thief and Murderer would be a Martyr at that Rate: Experience hath abundantly proved this in these last Centuries; for however each Party talk of positively obeying the Magistrate in such Cases, and that the Power resides in him, yet it is apparent, that from this Principle it naturally follows, That any Party, supposing themselves right, should, so soon as they are able, endeavour at any Rate to get uppermost, that they might bring under those of another Opinion, and force the Magistrate to uphold their Way, to the Ruin of all others. What Engine the Pope of Rome used to make of his pretended Power in this Thing, upon any Pretence of Dislike to any Prince or State, even for very small Heresies in their own Account, to depose Princes, and set up their Subjects against them, and give their Dominions to other Princes to serve his Interest, they cannot be ignorant who have read the Life of Hildebrand; and how Protestants have vindicated the Liberty of their Consciences after this same Manner is apparent. They suffered much in France, to the great Increase and Advantage of their Party; but as soon as they found themselves considerable, and had gotten some Princes upon their Side, they began to let the King know, That they must either have the Liberty of their Consciences, or else they would purchase it; not by suffering, but by fighting. And the Experience of other Protestant States shews, That if Henry the 4th, to please the Papists, had not quitted his Religion, to get the Crown the more peaceably, and so the Protestants had prevailed with the Sword, they would as well have taught the Papists with the Faggot, and led them to the Stake: So that this Principle of Persecution on all Hands is the Ground of all those Miseries and Contentions. For so long as any Party is persuaded that it is both lawful for them, and their Duty, if in Power, to destroy those that differ from them, it naturally follows they ought to use all Means possible to get that Power, whereby they may secure themselves in the Ruin of their Adversaries. And that Papists judge it not unlawful to compel the Magistrate, if they be strong enough to do it, to effect this. Experience shews it to be a known Popish Principle, That the Pope may depose an Heretick Prince, and absolve the People from the Oath of Fidelity: And the Pope, as is above said, hath done so to divers Princes; and this Doctrine is defended by Bellarmine against Barclay. The French refused Henry the Fourth till he quitted his Religion. And as for Protestants, many of them scruple not to affirm, That wicked Kings and Magistrates may be deposed, and killed: Yea, our Scotch Presbyterians are as positive in it as any Jesuits, who would not admit King Charles the Second, though otherwise a Protestant Prince, unless he would swear to renounce Episcopacy; a Matter of no great Difference, though contrary to his Conscience. Now how little Proportion these Things bear with the Primitive Christians, and the Religion propagated by Christ and his Apostles, needs no great Demonstration; and it is observable, that notwithstanding many other Superstitions crept into the Church very early, yet this of Persecution was so inconsistent with the Nature of the Gospel, and Liberty of Conscience, as we have asserted it, such an innate and natural Part of the Christian Religion, that almost all the Christian Writers, for the first three hundred Years, earnestly contended for it, condemning the contrary Opinion.

§. V. [Sidenote: Athan. in Epist. ad Solit. vit. Ag. ibid.] Thus Athanasius; “It is the Property of Piety not to force, but to persuade, in Imitation of our Lord, who forced no Body, but left it to the Will of every one to follow him, &c. But the Devil, because he hath nothing of Truth, uses Knocks and Axes, to break up the Doors of such as receive him. But our Saviour is meek, teaching the Truth; whosoever will come after me, and whosoever will be my Disciple, &c. but constraining none; coming to us, and knocking rather, and saying, My Sister, my Spouse open to me, &c. And entereth when he is opened to, and retires if they delay, and will not open unto him; because it is not with Swords, nor Darts, nor Soldiers, nor Armour, that Truth is to be declared, but with Persuasion and Counsel.” And it is observable, That they were the impious Arians who first of all brought in this Doctrine, to persecute others among Christians, whose Successors both Papists and Protestants are in this Matter, whom Athanasius thus reproveth further: [Sidenote: Athan. Apol. 1 de Fuga Sua, Tom. 1.] “Where (saith he) have they learned to persecute? Certainly they cannot say they have learned it from the Saints; but this hath been given them, and taught them of the Devil. The Lord commanded indeed sometimes to flee, and the Saints sometimes fled; but to persecute is the Invention and Argument of the Devil, which he seeks against all.” And after he saith, “In so far as the Arians banish those that will not subscribe their Decrees, they shew that they are contrary to Christians, and Friends of the Devil.”

[Sidenote: Hil. contra Aux.] “But now, O lamentable! (saith Hilarius) They are the Suffrages of the Earth that recommend the Religion of God, and Christ is found naked of his Virtue, while Ambition must give Credit to his Name. The Church reproves and fights by Banishment and Prisons, and forceth herself to be believed, which once was believed because of the Imprisonments and Banishments herself suffered. She that once was consecrated by the Terrors of her Persecutors, depends now upon the Dignity of those that are in her Communion. She that once was propagated by her banished Priests, now banisheth the Priests. And she boasts now, That she is loved of the World, who would not have been Christ’s if she had not been hated of the World.”

[Sidenote: Jerome Epist. 62. ad Tire.] “The Church (saith Jerome) was founded by shedding of Blood, and by suffering, and not in doing of Hurt. The Church increased by Persecutions, and was crowned by Martyrdom.”

[Sidenote: Amb. Epist. 32. Tom. 3.] Ambrose, speaking of Auxentius, saith thus, “Whom he (viz. Auxentius) could not deceive by Discourse, he thinks ought to be killed with the Sword, making bloody Laws with his Mouth, writing them with his own Hands, and imagining that an Edict can command Faith.”

[Sidenote: Amb. Epist. 27.] And the same Ambrose saith, “That going into France, he would not communicate with those Bishops that required that Hereticks should be put to Death.”

[142]The Emperor Martianus, who assembled the Council of Chalcedon, protests, [Sidenote: Mon. Eg. in acta Concil. Chalced. Tom. 2. Conc. gen.] “That he would not force nor constrain any one to subscribe the Council of Chalcedon against his Will.”

[142] Mart. Epist. ad Archimand, &c.

[143]Hosius Bishop of Corduba testifies, “That the Emperor Constans would not constrain any to be Orthodox.”

[143] Hosi. Epist. ad--Constit. apud Ath. in Eph. ad solit. vii. Tom. 1.

[144]Hilarius saith further, “That God teacheth, rather than exacteth, the Knowledge of himself, and authorizing his Commandments by the Miracles of his Heavenly Works; he wills not that any should confess him with a forced Will, &c. He is the God of the whole Universe, he needs not a forced Obedience, nor requires a constrained Confession.”

[144] Hil. L. 1. ad Const.

“[145]Christ (saith Ambrose) sent his Apostles to sow Faith; not to constrain, but to teach; not to exercise coercive Power, but to extol the Doctrine of Humility.”

[145] Ambr. Comm. in Luc. L. 7.

Hence Cyprian,[146] comparing the old Covenant with the new, saith, “Then were they put to Death with the outward Sword; but now the Proud and Contumacious are cut off with the spiritual Sword, by being cast out of the Church.” And this answers very well that Objection before observed, taken from the Practice of the Jews under the Law.

[146] Cypr. Epist. 62.

“[147]See (saith Tertullian to the Heathens) if it be not to contribute to the Renown of Irreligion, to seek to take away the Liberty of Religion, and to hinder Men their Choice of God, that I may not be admitted to adore whom I will, but must be constrained to serve him whom I will not. There is none, nay not a Man, that desires to be adored by any against their Will.” [148]And again, “It is a Thing that easily appears to be unjust, to constrain and force Men to sacrifice against their Wills; seeing to do the Service of God there is required a willing Heart.” [149]And again, “It is an human Right and natural Power that every one worship what he esteems; and one Man’s Religion doth not profit nor hurt another. Neither is it any Piece of Religion to enforce Religion; which must be undertaken by Consent, and not by Violence, seeing that the Sacrifices themselves are not required, but from a willing Mind.”

[147] Tertul. Apol. C. 24.

[148] Id. Apol. C. 28.

[149] Idem ad Scapul. C. 2.

Now how either Papists or Protestants, that boast of Antiquity, can get by these plain Testimonies, let any rational Man judge. And indeed I much question if in any one Point owned by them, and denied by us, they can find all the old Fathers and Writers so exactly unanimous. Which shews how contrary all of them judged this to be to the Nature of Christianity, and that in the Point of Persecution lay no small Part of the Apostasy; which, from little to more, came to that, _That the Pope, upon every small Discontent, would excommunicate Princes, absolve their Subjects from obeying them, and turn them in and out at his Pleasure_. Now if Protestants do justly abhor these Things among Papists, is it not sad that they should do the like themselves? A Thing that at their first Appearance, when they were in their primitive Innocency, they did not think on, as appears by that Saying of Luther; [150]Neither Pope nor Bishop, nor any other Man, hath Power to oblige a Christian to one Syllable, except it be by his own Consent. And again, I call boldly to all Christians, that neither Man nor Angel can impose any Law upon them, but so far as they will; for we are free of all. And when he appeared at the Diet of Spiers, before the Emperor, in a particular Conference he had before the Archbishop of Triers and Joachim Elector of Brandenburgh, when there seemed no Possibility of agreeing with his Opposers, they asking him, What Remedy seemed to him most fit? [Sidenote: _History of the Council of _Trent.] He answered, _The Counsel that Gamaliel proposed to the Jews, to wit, That if this Design was of God, it would stand; if not, it would vanish; which he said ought to content the Pope_: He did not say, Because he was in the Right he ought to be spared. For this Counsel supposeth, That those that are tolerated may be wrong; and yet how soon did the same Luther, ere he was well secure himself, press the Elector of Saxony to banish poor Carolostadius, because he could not in all Things submit to his Judgment? And certainly it is not without Ground reported, That it smote Luther to the Heart; so that he needed to be comforted, when he was informed, That Carolostadius, in his Letter to his Congregation, stiled himself, A Man banished for Conscience, by the Procurement of Martin Luther. And since both the Lutherans and Calvinists not admitting one another to worship in those respective Dominions, sheweth how little better they are than either Papists or Arians in this Particular. [151]And yet Calvin saith, That the Conscience is free from the Power of all Men: If so, why then did he cause Castellio to be banished because he could not, for Conscience Sake, believe as he did, That God had ordained Men to be damned? And Servetus to be burned for denying the Divinity of Christ? if Calvin’s Report of him be to be credited? Which Opinion, though indeed it was to be abominated, yet no less was Calvin’s Practice in causing him to be burned, and afterwards defending that it was lawful to burn Hereticks; by which he encouraged the Papists to lead his Followers the more confidently to the Stake, as having for their Warrant the Doctrine of their own Sect-master; which they omitted not frequently to twit them with, and indeed it was to them unanswerable. Hence, upon this Occasion, the judicious Author of the History of the Council of Trent, in his fifth Book, where giving an Account of several Protestants that were burned for their Religion, well and wisely observeth it, as a Matter of Astonishment, that those of the New Reformation did offer to punish in the Case of Religion. And afterwards, taking Notice that Calvin justifies the Punishing of Hereticks, he adds, _But since the Name of Heresy may be more or less restricted, yea, or diversly taken, this Doctrine may be likewise taken in divers Senses, and may at one Time hurt those, whom at another Time it may have benefited_.

[150] Luth. Lib. de Captivitate Babylon.

[151] Calv. Inst. L. 3. C. 19. Sect. 14.

[Sidenote: Protestant Persecution strengthens the Popish Inquisition.] So that this Doctrine of Persecution cannot be maintained by Protestants, without strengthening the Hands of Popish Inqusitors; and indeed in the End lands in direct Popery; seeing, if I may not profess and preach that Religion, which I am persuaded in my own Conscience is true, it is to no Purpose to search the Scriptures, or to seek to choose my own Faith by Convictions thence derived; since whatever I there observe, or am persuaded of, I must either subject to the Judgment of the Magistrate and Church of that Place I am in, or else resolve to remove, or die. Yea, doth not this Heretical and Antichristian Doctrine, both of Papists and Protestants, at last resolve into that cursed Policy of Mahomet, who prohibited all Reason or Discourse about Religion, as occasioning Factions and Divisions? And indeed those that press Persecution, and deny Liberty of Conscience, do thereby shew themselves more the Disciples of Mahomet than of Christ; and that they are no Ways Followers of the Apostle’s Doctrine, who desired the Thessalonians to prove all Things, and hold fast that which is good, 1 Thess. v. 21. And also saith, Unto such as are otherwise minded, God shall reveal it, Phil. iii. 15. not that by Beatings and Banishments it must be knocked into them.

§. VI. [Sidenote: The Ground of Persecution.] Now the Ground of Persecution, as hath been above shewn, is an Unwillingness to suffer; for no Man, that will persecute another for his Conscience, would suffer for his own, if he could avoid it, seeing his Principle obliges him, if he had Power, by Force to establish that which he judges is the Truth, and so to force others to it. Therefore I judge it meet, for the Information of the Nations, briefly to add something in this Place concerning the Nature of true Christian Sufferings, whereunto a very faithful Testimony hath been borne by God’s Witnesses, which he hath raised up in this Age, beyond what hath been generally known or practised for these many Generations, yea, since the Apostasy took Place. Yet it is not my Design here in any wise to derogate from the Sufferings of the Protestant Martyrs, whom I believe to have walked in Faithfulness towards God, according to the Dispensation of Light in that Day appearing, and of which many were utter Enemies to Persecution, as by their Testimonies against it might be made appear.

[Sidenote: What true Suffering is.] But the true, faithful and Christian Suffering is for Men to profess what they are persuaded is right, and so practise and perform their Worship towards God, as being their true Right so to do; and neither to do more in that, because of outward Encouragement from Men; nor any Whit less, because of the Fear of their Laws and Acts against it. Thus for a Christian Man to vindicate his just Liberty with so much Boldness, and yet Innocency, will in due Time, though through Blood, purchase Peace; as this Age hath in some Measure experienced, and many are Witnesses of it; which yet shall be more apparent to the World, as Truth takes Place in the Earth. But they greatly sin against this excellent Rule, that in Time of Persecution do not profess their own Way so much as they would if it were otherwise; and yet, when they can get the Magistrate upon their Side, not only stretch their own Liberty to the utmost, but seek to establish the same by denying it to others.

[Sidenote: _The innocent Sufferings of the People called _Quakers.] But of this excellent Patience and Sufferings, the Witnesses of God, in Scorn called Quakers, have given a manifest Proof: For so soon as God revealed his Truth among them, without Regard to any Opposition whatsoever, or what they might meet with, they went up and down, as they were moved of the Lord, preaching and propagating the Truth in Market-places, Highways, Streets, and publick Temples, though daily beaten, whipped, bruised, haled, and imprisoned therefore. And when there was any where a Church or Assembly gathered, they taught them to keep their Meetings openly, and not to shut the Door, nor do it by Stealth, that all might know it, and those who would might enter. And as hereby all just Occasion of Fear of Plotting against the Government was fully removed, so this their Courage and Faithfulness in not giving over their Meeting together (but more especially the Presence and Glory of God manifested in the Meeting being terrible to the Consciences of the Persecutors) did so weary out the Malice of their Adversaries, that oftentimes they were forced to leave their Work undone. For when they came to break up a Meeting, they were obliged to take every Individual out by Force, they not being free to give up their Liberty by dissolving at their Command: And when they were haled out, unless they were kept forth by Violence, they presently returned peaceably to their Place. Yea, when sometimes the Magistrates have pulled down their Meeting-houses, they have met the next Day openly upon the Rubbish, and so by Innocency kept their Possession and Ground, being properly their own, and their Right to meet and worship God being not forfeited to any. So that when armed Men have come to dissolve them, it was impossible for them to do it, unless they had killed every one; for they stood so close together, that no Force could move any one to stir, until violently pulled thence: So that when the Malice of their Opposers stirred them to take Shovels, and throw the Rubbish upon them, there they stood unmoved, being willing, if the Lord should so permit, to have been there buried alive, witnessing for him. As this patient but yet courageous Way of Suffering made the Persecutors Work very heavy and wearisome unto them, so the Courage and Patience of the Sufferers, using no Resistance, nor bringing any Weapons to defend themselves, nor seeking any Ways Revenge upon such Occasions, did secretly smite the Hearts of the Persecutors, and made their Chariot-wheels go on heavily. Thus after much and many kind of Sufferings thus patiently borne, which to rehearse would make a Volume of itself, which may in due Time be published to the Nations (for we have them upon Record) a Kind of negative Liberty has been obtained; so that at present, for the most Part, we meet together without Disturbance from the Magistrate. But on the contrary, most Protestants, when they have not the Allowance and Toleration of the Magistrate, meet only in Secret, and hide their Testimony; and if they be discovered, if there be any Probability of making their Escape by Force (or suppose it were by cutting off those that seek them out) they will do it; whereby they lose the Glory of their Sufferings, by not appearing as the innocent Followers of Christ, nor having a Testimony of their Harmlesness in the Hearts of their Pursuers, their Fury, by such Resistance, is the more kindled against them. As to this last Part, of resisting such as persecute them, they can lay Claim to no Precept from Christ, nor any Example of him or his Apostles approved.

[Sidenote: Object.] But as to the first Part, for fleeing and meeting secretly, and not openly testifying for the Truth, they usually object that Saying of Christ, Matt. x. 23. When they persecute you in this City, flee ye into another. And Acts ix. 4. That the Disciples met secretly for fear of the Jews. And Acts ix. 25. _That Paul was let out of Damascus in a Basket down by the Wall._

[Sidenote: Answ.] To all which I answer, First, As to that Saying of Christ, it is a Question if it had any further Relation than to that particular Message with which he sent them to the Jews; Yea, the latter End of the Words seems expresly to hold forth so much; _For ye shall not have gone over the Cities of Israel till the Son of Man be come_. Now a particular Practice or Command for a particular Time will not serve for a Precedent to any at this Day to shun the Cross of Christ. But supposing this Precept to reach farther, it must be so understood to be made use of only according as the Spirit giveth Liberty, else no Man that could flee might suffer Persecution. [Sidenote: Fleeing in Time of Persecution not allowed.] How then did not the Apostles John and Peter flee, when they were the first Time persecuted at Jerusalem? But, on the contrary, went the next Day, after they were discharged by the Council, and preached boldly to the People. But indeed many are but too capable to stretch such Sayings as these for Self-preservation, and therefore have great Ground to fear, when they interpret them, that they shun to witness for Christ, for fear of Hurt to themselves, lest they mistake them. As for that private Meeting of the Disciples, we have only an Account of the Matter of Fact, but that suffices not to make of it a Precedent for us; and Men’s Aptness to imitate them in that (which, for aught we know, might have been an Act of Weakness) and not in other Things of a contrary Nature, shews that it is not a true Zeal to be like those Disciples, but indeed a Desire to preserve themselves, which moves them so to do. Lastly, As to that of Paul’s being conveyed out of Damascus, the Case was singular, and is not to be doubted but it was done by a special Allowance from God, who having designed him to be a principal Minister of his Gospel, saw meet in his Wisdom to disappoint the wicked Counsel of the Jews. But our Adversaries have no such Pretext for fleeing, whose Fleeing proceeds from Self-preservation, not from immediate Revelation. And that Paul made not this the Method of his Procedure, appears, in that at another Time, notwithstanding the Persuasion of his Friends, and certain Prophecies of his Sufferings to come, he would not be dissuaded from going up to Jerusalem, which according to the forementioned Rule he should have done.

But Lastly, To conclude this Matter, Glory to God, and our Lord Jesus Christ, that now these twenty-five Years, since we were known to be a distinct and separate People, hath given us faithfully to suffer for his Name, without shrinking or fleeing the Cross; and what Liberty we now enjoy, it is by his Mercy, and not by any outward Working or Procuring of our own, but it is He has wrought upon the Hearts of our Opposers. Nor was it any outward Interest hath procured it unto us, but the Testimony of our Harmlesness in the Hearts of our Superiors: For God hath preserved us hitherto in the patient Suffering of Jesus, that we have not given away our Cause by persecuting any, which few if any Christians that I know can say. Now against our unparalleled yet innocent and Christian Cause our malicious Enemies have nothing to say, But that if we had Power, we would do so likewise. This is a Piece of mere unreasonable Malice, and a Privilege they take to judge of Things to come, which they have not by immediate Revelation; and surely it is the greatest Height of harsh Judgment to say Men would do contrary to their professed Principle if they could, who have from their Practice hitherto given no Ground for it, and wherein they only judge others by themselves: Such Conjectures cannot militate against us, so long as we are innocent. And if ever we prove guilty of Persecution, by forcing other Men by corporal Punishment to our Way, then let us be judged the greatest of Hypocrites, and let not any spare to persecute us. Amen, saith my Soul.

PROPOSITION XV.

Concerning SALUTATIONS and RECREATIONS, &c.

[152]_Seeing the chief End of all Religion is to redeem Men from the Spirit and vain Conversation of this World, and to lead into inward Communion with God, before whom if we fear always we are accounted happy; therefore all the vain Customs and Habits thereof, both in Word and Deed, are to be rejected and forsaken by those who come to this Fear; such as taking off the Hat to a Man, the Bowings and Cringings of the Body, and such other Salutations of that Kind, with all the foolish and superstitious Formalities attending them; all which Man hath invented in his degenerate State, to feed his Pride in the vain Pomp and Glory of this World: As also the unprofitable Plays, frivolous Recreations, Sportings, and Gamings, which are invented to pass away the precious Time, and divert the Mind from the Witness of God in the Heart, and from the living Sense of his Fear, and from that evangelical Spirit wherewith Christians ought to be leavened, and which leads into Sobriety, Gravity, and godly Fear; in which as we abide, the Blessing of the Lord is felt to attend us in those Actions in which we are necessarily engaged, in order to the taking Care for the Sustenance of the outward Man._

[152] Ephes. 5. 11. 1 Pet. 1. 14. John 5. 44. Jer. 10. 3. Acts 10. 26. Matt. 15. 13. Col. 2. 8.

§. I. Having hitherto treated of the Principles of Religion, both relating to Doctrine and Worship, I am now to speak of some Practices which have been the Product of this Principle, in those Witnesses whom God hath raised up in this Day to testify for his Truth. It will not a little commend them, I suppose, in the Judgment of sober and judicious Men, that taking them generally, even by the Confession of their Adversaries, they are found to be free of those Abominations which abound among other Professors, such as are Swearing, Drunkenness, Whoredom, Riotousness, &c. and that generally the very Coming among this People doth naturally work such a Change, so that many vicious and profane Persons have been known, by coming to this Truth, to become sober and virtuous; and many light, vain, and wanton Ones to become grave and serious, as our Adversaries dare not deny:[153] Yet that they may not want something to detract us for, cease not to accuse us for those Things which, when found among themselves, they highly commend; thus our Gravity they call Sullenness, our Seriousness, Melancholy, our Silence, Sottishness. Such as have been vicious and profane among them, but by coming to us have left off those Evils, lest they should commend the Truth of our Profession, they say, That whereas they were profane before, they are become worse, In being hypocritical and spiritually proud. If any before dissolute and profane among them, by coming to the Truth with us, become frugal and diligent, then they will charge them with Covetousness: And if any eminent among them for Seriousness, Piety, and Discoveries of God, come unto us, then they will say, They were always subject to Melancholy and to Enthusiasm; though before, when among them, it was esteemed neither Melancholy nor Enthusiasm in an evil Sense, but Christian Gravity and Divine Revelation. Our Boldness and Christian Suffering they call Obstinacy and Pertinacy; though half as much, if among themselves, they would account Christian Courage and Nobility. And though thus by their Envy they strive to read all relating to us backwards, counting those Things Vices in us, which in themselves they would extol as Virtues, yet hath the Strength of Truth extorted this Confession often from them, That we are generally a pure and clean People, as to the outward Conversation.

[153] After this Manner the Papists used to disapprove the Sobriety of the Waldenses, of whom Reinerius, a Popish Author, so writeth. “But this Sect of the Leonists hath a great Shew of Truth; for that they live righteously before Men, and believe all Things well of God, and all the Articles which are contained in the Creed; only they blaspheme and hate the Church of Rome.”

_But this, they say, is but in Policy to commend our Heresy._

But such Policy it is, say I, as Christ and his Apostles made use of, and all good Christians ought to do; yea, so far hath Truth prevailed by the Purity of its Followers, that if one that is called a Quaker do but that which is common among them, as to laugh and be wanton, speak at large, and keep not his Word punctually, or be overtaken with Hastiness or Anger, they presently say, O this is against your Profession! As if indeed so to do were very consistent with theirs; wherein though they speak the Truth, yet they give away their Cause. But if they can find any under our Name in any of those Evils common among themselves (as who can imagine but among so many Thousands there will be some Chaff, since of twelve Apostles one was found to be a Devil) O how will they insult, and make more Noise of the Escape of one Quaker, than of an hundred among themselves!

§. II. But there are some singular Things, which most of all our Adversaries plead for the Lawfulness of, and allow themselves in, as no Ways inconsistent with the Christian Religion, which we have found to be no Ways lawful unto us, and have been commanded of the Lord to lay them aside; though the doing thereof hath occasioned no small Sufferings and Buffetings, and hath procured us much Hatred and Malice from the World. And because the Nature of these Things is such, that they do upon the very Sight distinguish us, and make us known, so that we cannot hide ourselves from any, without proving unfaithful to our Testimony; our Trials and Exercises have herethrough proved the more numerous and difficult, as will after appear. These I have laboured briefly to comprehend in this Proposition; but they may more largely be exhibited in these six following Propositions.

* * * * *

[Sidenote: Flattering Titles.] I. _That it is not lawful to give to Men such flattering Titles, as Your Holiness, Your Majesty, Your Eminency, Your Excellency, Your Grace, Your Lordship, Your Honour, &c. nor use those flattering Words, commonly called_ [COMPLIMENTS.]

[Sidenote: Hat and Knee.] II. That it is not lawful for Christians to kneel, or prostrate themselves to any Man, or to bow the Body, or to uncover the Head to them.

[Sidenote: Apparel.] III. That it is not lawful for Christians to use Superfluities in Apparel, as are of no Use, save for Ornament and Vanity.

[Sidenote: Gaming.] IV. _That it is not lawful to use Games, Sports, Plays, nor among other Things Comedies among Christians, under the Notion of Recreations, which do not agree with Christian Silence, Gravity, and Sobriety: For Laughing, Sporting, Gaming, Mocking, Jesting, vain Talking, &c. is not Christian Liberty, nor harmless Mirth._

[Sidenote: Swearing.] V. _That it is not lawful for Christians to swear at all under the Gospel, not only not vainly, and in their common Discourse, which was also forbidden under the Mosaical Law, but even not in Judgment before the Magistrate._

[Sidenote: Fighting.] VI. That it is not lawful for Christians to resist Evil, or to war or fight in any Case.

[Sidenote: Degrees of Dignity and Precedency allowed.] Before I enter upon a particular Disquisition of these Things, I shall first premise some general Considerations, to prevent all Mistakes; and next add some general Considerations, which equally respect all of them. I would not have any judge, That hereby we intend to destroy the mutual Relation that either is betwixt Prince and People, Master and Servants, Parents and Children; nay, not at all: We shall evidence, That our Principle in these Things hath no such Tendency, and that these natural Relations are rather better established, than any Ways hurt by it. Next, Let not any judge, That from our Opinion in these Things, any Necessity of levelling will follow, or that all Men must have Things in common. Our Principle leaves every Man to enjoy that peaceably, which either his own Industry, or his Parents, have purchased to him; only he is thereby instructed to use it aright, both for his own Good, and that of his Brethren; and all to the Glory of God: In which also his Acts are to be voluntary, and no Ways constrained. And further, we say not hereby, that no Man may use the Creation more or less than another: For we know, That as it hath pleased God to dispense it diversly, giving to some more, and some less, so they may use it accordingly. [Sidenote: Education differs accordingly.] The several Conditions, under which Men are diversly stated, together with their Educations answering thereunto, do sufficiently shew this: The Servant is not the same Way educated as the Master; nor the Tenant as the Landlord; nor the Rich as the Poor; nor the Prince as the Peasant. Now, though it be not lawful for any, however great Abundance they may have, or whatever their Education may be, to use that which is merely superfluous; yet seeing their Education has accustomed them thereunto, and their Capacity enables them so to do, without being profuse or extravagant, they may use Things better in their Kind, than such whose Education hath neither accustomed them to such Things, nor their Capacity will reach to compass them. [Sidenote: The lawful or unlawful Use of the Creation.] For it is beyond Question, That whatever Thing the Creation affords is for the Use of Man, and the moderate Use of them is lawful; yet, per accidens, they may be unlawful to some, and not to others. As for Instance, He that by Reason of his Estate and Education hath been used to eat Flesh and drink Wine, and to be clothed with the finest Wool, if his Estate will bear it, and he use it neither in Superfluity, nor immoderately, he may do it; and perhaps, if he should apply himself to feed, or be cloathed as are the Peasants, it might prejudice the Health of his Body, and nothing advance his Soul. But if a Man, whose Estate and Education had accustomed him to both coarser Food and Raiment, should stretch himself beyond what he had, or were used to, to the manifest Prejudice of his Family and Children, no Doubt it would be unlawful to him, even so to eat or be clothed as another, in whom it is lawful; for that the other may be as much mortified, and have denied himself as much in coming down to that, which this aspires to, as he, in willing to be like him, aspires beyond what he either is able, or hath accustomed to do. The safe Place then is, for such as have Fulness, to watch over themselves, that they use it moderately, and rescind all Superfluities; [Sidenote: The Rich to help the Poor.] being willing, as far as they can, to help the Need of those to whom Providence hath allotted a smaller Allowance. _Let the Brother of high Degree rejoice, in that he is abased; and such as God calls in a low Degree, be content with their Condition, not envying those Brethren who have greater Abundance, knowing they have received Abundance, as to the inward Man_; which is chiefly to be regarded. And therefore beware of such a Temptation, as to use their Calling as an Engine to be richer, knowing, they have this Advantage beyond the Rich and Noble that are called, that the Truth doth not any Ways abase them, nay, not in the Esteem of the World, as it doth the other; but that they are rather exalted thereby, in that as to the inward and spiritual Fellowship of the Saints, they become the Brethren and Companions of the greatest and richest; and in this Respect, Let him of low Degree rejoice that he is exalted.

These Things premised, I would seriously propose unto all such, as choose to be Christians indeed, and that in Nature, and not in Name only, whether it were not desirable, and would not greatly contribute to the Commendation of Christianity, and to the Increase of the Life and Virtue of Christ, if all superfluous Titles of Honour, Profuseness and Prodigality in Meat and Apparel, Gaming, Sporting and Playing, were laid aside and forborn? And whether such as lay them aside, in so doing, walk not more like the Disciples of Christ and his Apostles, and are therein nearer their Example, than such as use them? Whether the laying them aside would hinder any from being good Christians? Or if Christians might not be better without them, than with them? Certainly the Sober and Serious among all Sorts will say, Yea. Then surely such as lay them aside, as reckoning them unsuitable for Christians, are not to be blamed, but rather commended for so doing: Because that in Principle and Practice they effectually advance that, which others acknowledge were desirable, but can never make effectual, so long as they allow the Use of them as lawful. And God hath made it manifest in this Age, That by discovering the Evil of such Things, and leading his Witnesses out of them, and to testify against them, he hath produced effectually in many that Mortification and Abstraction from the Love and Cares of this World, who daily are conversing in the World (but inwardly redeemed out of it) both in Wedlock, and in their lawful Employments, which was judged could only be obtained by such as were shut up in Cloisters and Monasteries. Thus much in General.

§. III. As to the first we affirm positively, That it is not lawful for Christians either to give or receive these Titles of Honour, as, Your Holiness, Your Majesty, Your Excellency, Your Eminency, &c.

[Sidenote: Titles.] First, Because these Titles are no Part of that Obedience which is due to Magistrates or Superiors; neither doth the giving them add to or diminish from that Subjection we owe to them, which consists in obeying their just and lawful Commands, not in Titles and Designations.

[Sidenote: Under the Law and Gospel.] Secondly, We find not that in the Scripture any such Titles are used, either under the Law or the Gospel: But that in the speaking to Kings, Princes, or Nobles, they used only a simple Compellation, as O King! and that without any further Designation, save perhaps the Name of the Person, as, O King Agrippa, &c.

[Sidenote: Lying Titles.] Thirdly, It lays a Necessity upon Christians most frequently to lie; because the Persons obtaining these Titles, either by Election or hereditarily, may frequently be found to have nothing really in them deserving them, or answering to them: As some, to whom it is said, Your Excellency, having nothing of Excellency in them; and he who is called, Your Grace, appears to be an Enemy to Grace; and he who is called, Your Honour, is known to be base and ignoble. [Sidenote: Patents do not oblige to a Lie.] I wonder what Law of Man, or what Patent ought to oblige me to make a Lie, in calling Good, Evil; and Evil, Good? I wonder what Law of Man can secure me, in so doing, from the just Judgment of God, that will make me account for every idle Word? And to lie is something more. Surely Christians should be ashamed that such Laws, manifestly crossing the Law of God, should be among them.

[Sidenote: Object.] If it be said, We ought in Charity to suppose that they have these Virtues, because the King has bestowed those Titles upon them, or that they are descended of such as deserved them;

[Sidenote: Answ.] I answer, Charity destroys not Knowledge: I am not obliged by Charity, either to believe or speak a Lie. Now it is apparent, and cannot be denied by any, but that those Virtues are not in many of the Persons expressed by the Titles they bear; neither will they allow to speak so to such, in whom these Virtues are, unless they be so dignified by outward Princes. So that such as are truly virtuous, must not be stiled by their Virtues, because not privileged by the Princes of this World; and such as have them not, must be so called, because they have obtained a Patent so to be: And all this is done by those, who pretend to be his Followers, that commanded his Disciples, Not to be called of Men, Master; and told them, Such could not believe, as received Honour one from another, and sought not the Honour which cometh from God only. This is so plain, to such as will indeed be Christians, that it needs no Consequence.

[Sidenote: Your Holiness, Your Grace, &c.] Fourthly, As to those Titles of Holiness, Eminency, and Excellency, used among the Papists to the Pope and Cardinals, &c. and Grace, Lordship, and Worship, used to the Clergy among the Protestants, it is a most blasphemous Usurpation. For if they use Holiness and Grace, because these Things ought to be in a Pope, or in a Bishop, how come they to usurp that peculiarly to themselves? Ought not Holiness and Grace to be in every Christian? And so every Christian should say, Your Holiness, and Your Grace, one to another. Next, how can they in Reason claim any more Titles, than were practised and received by the Apostles and Primitive Christians, whose Successors they pretend they are, and as whole Successors (and no otherwise) themselves, I judge, will confess any Honour they seek is due to them? Now if they neither sought, received, nor admitted such Honour nor Titles, how came these by them? If they say they did, let them prove it if they can: We find no such Thing in the Scripture. The Christians speak to the Apostles without any such Denomination, neither saying, If it please Your Grace, Your Holiness, Your Lordship, nor Your Worship; they are neither called, My Lord Peter, nor My Lord Paul; nor yet Master Peter, nor Master Paul; nor Doctor Peter, nor Doctor Paul; but singly Peter and Paul; and that not only in the Scripture, but for some hundreds of Years after: So that this appears to be a manifest Fruit of the Apostasy. For if these Titles arise either from the Office or Worth of the Persons, it will not be denied but the Apostles deserved them better than any now that call for them. But the Case is plain, The Apostles had the Holiness, the Excellency, the Grace; and because they were holy, excellent, and gracious, they neither used, nor admitted of such Titles: [Sidenote: Hypocrites want Titles.] But these having neither Holiness, Excellency, nor Grace, will needs be so called, to satisfy their ambitious and ostentatious Minds, which is a manifest Token of their Hypocrisy.

Fifthly, As to that Title of Majesty, usually ascribed to Princes, we do not find it given to any such in the Holy Scripture; but that it is specially and peculiarly ascribed unto God, as 1 Chron. xxix. 11. Job. xxxvii. 22. Psal. xxi. 5. and xxix. 4. and xlv. 3. and cxiii. 1. and xcvi. 6. Isa. ii. 10. and xxiv. 14. and xxvi. 10. Heb. i. 3. 2 Pet. i. 16. and many more Places. Hence saith Jude, Ver. 25. To the only wise God our Saviour, be Glory and Majesty, &c. not to Men. We find in Scripture the proud King Nebuchadnezzar assuming this Title to himself, Dan. iv. 30. who at that Time received a sufficient Reproof, by a sudden Judgment which came upon him. Therefore in all the Compellations used to Princes in the Old Testament, it is not to be found, nor yet in the New. Paul was very civil to Agrippa, yet he gives him no such Title: Neither was this Title used among Christians in the primitive Times. [Sidenote: Eccles. Hist. L. 4. P. 445.] Hence the Ecclesiastical History of the Reformation of France, relating the Speech of the Lord Rochefort, at the Assembly of the Estates of France, held under Charles the Ninth, in the Year 1560, saith, [Sidenote: Your Majesty not used; how taken Notice of in 1560.] _That this Harangue was well remarked, in that he used not the Word [Majesty] invented by Flatterers of late Years._ And yet this Author minded not how his Master Calvin used this flattering Title to Francis the First, King of France; and not only so, but calls him Most Christian King, in the Epistle to his Institutions; though by his daily persecuting of the Reformers, it was apparent, he was far from being such, even in Calvin’s own Esteem. Surely the Complying with such vain Titles, imposed and introduced by Antichrist, greatly tended to stain the Reformation, and to render it defective in many Things.

Lastly, All these Titles and Stiles of Honour are to be rejected by Christians, because they are to seek the Honour that comes from above, and not the Honour that is from below: But these Honours are not that Honour that comes from above, but are from below. For we know well enough what Industry, and what Pains Men are at to get these Things, and what Part it is that seeks after them, to wit, the proud, insolent, haughty, aspiring Mind. [Sidenote: The proud Mind loves Titles.] For judge, Is it the meek and innocent Spirit of Christ that covets that Honour? Is it that Spirit that must be of no Reputation in this World, that has its [154]Conversation in Heaven, that comes to have Fellowship with the Sons of God? Is it that Spirit, I say, that loves that Honour, that seeks after that Honour, that pleads for the Upholding of that Honour, that frets, and rages, and fumes, when it is denied that Honour? [Sidenote: Lucifer’s Spirit.] Or is it not rather the lordly insulting Spirit of Lucifer, the Prince of this World, he that of old affected and sought after this Honour, and loved not to abide in the submissive low Place? And so all his Children are possessed with the same ambitious proud Mind, seeking and covering Titles of Honour, which indeed belong not to them. For let us examine, [155]Who they are that are honourable indeed? [156]Is it not the righteous Man? Is it not the holy Man? Is it not the humble-hearted Man, the meek-spirited Man? And are not such those that ought to be honoured among Christians? Now of these, may there not be poor Men, Labourers, silly Fishermen? And if so, how comes it that the Titles of Honour are not bestowed upon such? But who are they that generally receive and look for this Honour? Are they not the rich Ones, such as have abundance of the Earth, as be like the rich Glutton, such as are proud and ambitious, such as are Oppressors of the Poor, such as swell with Lust and Vanity, and all Superfluity of Naughtiness, who are the very Abomination and Plague of the Nations? Are not these they that are accounted honourable, that require and receive the Titles of Honour, proud Hamans? Now whether is this the Honour that comes from God, or the Honour from below? Doth God honour such as daily dishonour him, and disobey him? And if this be not the Honour that comes from God, but the Honour of this World, which the Children of this World give and receive one from another; how can the Children of God, such as are Christians indeed, give or receive that Honour among themselves, without coming under the Reproof of Christ, who saith, That such as do cannot believe? But further, If we respect the Cause that most frequently procures to Men these Titles of Honour, there is not one of a Thousand that shall be found to be because of any Christian Virtue; but rather for Things to be discommended among Christians: As by the Favour of Princes, procured by flattering, and often by worse Means. Yea, the most frequent, and accounted among Men most honourable, is Fighting, or some great martial Exploit, which can add nothing to a Christian’s Worth: Since, sure it is, it were desirable there were no Fightings among Christians at all; and in so far as there are, it shews they are not right Christians. And James tells us, That Fighting proceeds from the Lusts. So that it were fitter for Christians, by the Sword of God’s Spirit, to fight against their Lusts, than by the Prevalency of their Lusts to destroy one another. Whatever Honour any might have attained of old under the Law this Way, we find under the Gospel Christians commended for Suffering, not for Fighting; neither did any of Christ’s Disciples, save one, offer outward Violence by the Sword, in cutting off Malchus’s Ear; for which he received no Title of Honour, but a just Reproof. Finally, if we look either to the Nature of this Honour, the Cause of it, the Way it is conveyed, the Terms in which it is delivered, it cannot be used by such as desire to be Christians in good Earnest.

[154] Phil. 3. 20.

[155] Jerome, in his Epistle to Celant, admonisheth her, That she was to be preferred to none for her Nobility, for the Christian Religion admits not of Respect of Persons; neither are Men to be esteemed because of their outward Condition, but according to the Disposition of the Mind, to be esteemed either noble or base; he that obeyeth not Sin, is free; who is strong in Virtue, is noble, _Let the Epistle of James be read_.

[156] 1 Sam. 2. 30.

§. IV. Now besides these general Titles of Honour, what gross Abuses are crept in among such as are called Christians in the Use of Compliments, wherein not Servants to Masters, or others, with Respect to any such Kind of Relations, but others, who have no such Relation do say and write to one another at every Turn, Your humble Servant, Your most obedient Servant, &c. Such wicked Customs have, to the great Prejudice of Souls, accustomed Christians to lie; and to use Lying is now come to be accounted Civility. O horrid Apostasy! for it is notoriously known, that the Use of these Compliments imports not any Design of Service, neither are any such Fools to think so; for if we should put them to it that say so, they would no doubt think we abused them; and would soon let us know they gave us Words in Course, and no more. It is strange, That such as pretend to Scripture as their Rule should not be ashamed to use such Things; since Elihu, who had not the Scriptures, could by the Light within him (which these Men think insufficient) say, Job. xxxii. 21, 22. Let me not accept any Man’s Person, neither let me give flattering Titles unto Men. For I know not to give flattering Titles; in so doing my Maker would soon take me away. A certain ancient devout Man, in the primitive Time, subscribed himself to a Bishop, Your humble Servant; wherein I doubt not but he was more real than our usual Complimenters; and yet he was sharply reproved for it.[157]

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

But they usually object, to defend themselves, That Luke saith, Most Excellent Theophilus; and Paul, Most Noble Festus.

I answer, Since Luke wrote that by the Dictates of the Infallible Spirit of God, I think it will not be doubted but Theophilus did deserve it, as being really endued with that Virtue: In which Case we shall not condemn those that do it by the same Rule. But it is not proved that Luke gave Theophilus this Title, as that which was derived to him, either from his Father, or by any Patent Theophilus had obtained from any of the Princes of the Earth? or that he would have given it him, in Case he had not been truly excellent: And unless this be proved (which never can) there can nothing hence be deduced against us. [Sidenote: _Concerning the Title Paul gave to _Festus.] The like may be said of that of Paul to Festus, whom he would not have called such, if he had not been truly noble; as indeed he was, in that he suffered him to be heard in his own Cause, and would not give Way to the Fury of the Jews against him; it was not because of any outward Title bestowed upon Festus, that he so called him, else he would have given the same Appellation to his Predecessor Felix, who had the same Office; but being a covetous Man, we find he gives him no such Stile.

§. V. [Sidenote: _The Singular Number to one Person used in the _Latin.] It will not be unfit in this Place to say something concerning the Using of the Singular Number to one Person; of this there is no Controversy in the Latin. For when we speak to one, we always use the Pronoun [TU,] and he that would do otherwise, would break the Rules of Grammar. For what Boy, learning his Rudiments, is ignorant, that it is incongruous to say [vos amas, vos legis,] that is [you lovest, you readest] speaking to one? But the Pride of Man, that hath corrupted many Things, refuses also to use this Simplicity of speaking in the vulgar Languages. For being puffed up with a vain Opinion of themselves, as if the Singular Number were not sufficient for them, they will have others to speak to them in the Plural. Hence Luther, in his Plays, reproves and mocks this Manner of speaking, saying, Magister, vos es iratus: Which Corruption Erasmus sufficiently refutes in his Book of Writing Epistles: Concerning which likewise James Howel, in his Epistle to the Nobility of England, before the French and English Dictionary, takes Notice, “That both in France, and in other Nations, the Word [THOU] was used in speaking to one; but by Succession of Time, [Sidenote: _How the Word You came to be used to a single Person._] when the Roman Commonwealth grew into an Empire, the Courtiers began to magnify the Emperor, (as being furnished with Power to confer Dignities and Offices) using the Word [You,] yea, and deifying him with more remarkable Titles;” Concerning which Matter, we read in the Epistles of Symmachus to the Emperors Theodosius and Valentinianus, where he useth these Forms of Speaking, “Vestra Æternitas, Your Eternity; Vestrum Numen, Your Godhead; Vestra Serenitas, Your Serenity; Vestra Clementia, Your Clemency. So that the Word [You] in the Plural Number, together with the other Titles and Compellations of Honour, seem to have taken their Rise from Monarchical Government; which afterwards, by Degrees, came to be derived to private Persons.”

The same is witnessed by John Maresius, of the French Academy; in the Preface of his Clovis: “Let none wonder (saith he) that the Word [Thou] is used in this Work to Princes and Princesses; for we use the same to God: And of old the same was used to Alexanders, Cæsars, Queens and Empresses. The Use of the Word [You,] when one Person is spoken to, was only introduced by these base Flatteries of Men of latter Ages, to whom it seemed good to use the Plural Number to one Person, that he may imagine himself alone to be equal to many others in Dignity and Worth; from whence at last it came to Persons of lower Quality.”

To the same Purpose speaketh also M. Godeau, in his Preface to the New Testament Translation: “I had rather (saith he) faithfully keep to the express Words of Paul, than exactly follow the polished Stile of our Tongue; therefore I always use that Form of calling God in the Singular Number, not in the Plural; and therefore I say rather [Thou] than [You.] I confess indeed, That the Civility and Custom of this World requires him to be honoured after that Manner; but it is likewise on the contrary true, that the original Tongue of the New Testament hath nothing common with such Manners and Civility; so that not one of these many old Versions we have doth observe it. Let not Men believe, That we give not Respect enough to God, in that we call him by the Word [Thou] which is nevertheless far otherwise; [Sidenote: _The Word Thou, a greater Honour to One than _You.] for I seem to myself (may be by the Effect of Custom) more to honour his Divine Majesty, in calling him after this Manner, than if I should call him after the Manner of Men, who are so delicate in their Forms of Speech.”

See how clearly and evidently these Men witness, That this Form of Speaking, and these profane Titles, derive their Origin from the base Flattery of these last Ages, and from the delicate Haughtiness of worldly Men, who have invented these Novelties, that thereby they might honour one another, under I know not what Pretence of Civility and Respect. From whence many of the present Christians (so accounted) are become so perverse, in commending most wicked Men, and wicked Customs, that the Simplicity of the Gospel is wholly lost; so that the giving of Men and Things their own Names is not only worn out of Custom, but the doing thereof is accounted absurd and rude by such Kind of delicate Parasites, who desire to ascribe to this Flattery, and abuse the Name of Civility. Moreover, that this Way of speaking proceeds from an high and proud Mind, hence appears, because that Men commonly use the Singular Number to Beggars, and to their Servants; yea, and in their Prayers to God. Thus the Superior will speak to his Inferior, who yet will not bear that the Inferior so speak to him, as judging it a Kind of Reproach unto him. So hath the Pride of Men placed God and the Beggar in the same Category. I think I need not use Arguments to prove to such as know congruous Language, That we ought to use the Singular Number speaking to one; which is the common Dialect of the whole Scripture, as also the most Interpreters do translate it. Seeing therefore it is manifest to us, that this Form of speaking to Men in the Plural Number doth proceed from Pride, as well as that it is in itself a Lie, we found a Necessity upon us to testify against this Corruption, by using the Singular equally unto all. And although no Reason can be given why we should be persecuted upon this Account, especially by Christians, who profess to follow the Rule of Scripture, whose Dialect this is; [Sidenote: Scripture Dialect the plain Language.] yet it would perhaps seem incredible if I should relate how much we have suffered for this Thing, and how these proud Ones have fumed, fretted, and gnashed their Teeth, frequently beating and striking us, when we have spoken to them thus in the Singular Number: Whereby we are the more confirmed in our Judgment, as seeing that this Testimony of Truth, which God hath given us to bear in all Things, doth so vex the serpentine Nature in the Children of Darkness.

§. VI. [Sidenote: Bowing to Men, &c.] Secondly, Next unto this of Titles, the other Part of Honour used among Christians is the Kneeling, Bowing, and Uncovering of the Head to one another. I know nothing our Adversaries have to plead for them in this Matter, save some few Instances of the Old Testament, and the Custom of the Country.

The first are, Such as _Abraham’s bowing himself to the Children of Heth, and Lot to the two Angels_, &c.

But the Practice of these Patriarchs, related as Matter of Fact, is not to be a Rule to Christians now; neither are we to imitate them in every Practice, which has not a particular Reproof added to it: For we find not Abraham reproved for taking Hagar, &c. And indeed to say all Things were lawful for us which they practised, would produce great Inconveniences obvious enough to all. [Sidenote: The Custom of the Nations no Rule to Christians.] And as to the Customs of the Nations, it is a very ill Argument for a Christian’s Practice: We should have a better Rule to walk by than the Custom of the Gentiles; the Apostles desire us not to be [158]conformed to this World, &c. We see how little they have to say for themselves in this Matter. Let it be observed then, Whether our Reasons for laying aside these Things be not considerable and weighty enough to uphold us in so doing.

[158] Rom. 12. 2.

First, We say, That God, who is the Creator of Man, and he to whom he oweth the Dedication both of Soul and Body, is over all to be worshipped and adored, and that not only by the Spirit, but also with the Prostration of Body. Now, Kneeling, Bowing, and Uncovering of the Head, is the alone outward Signification of our Adoration towards God, and therefore it is not lawful to give it unto Man. [Sidenote: Bowing is adoring, and is only due to God.] He that kneeleth, or prostrates himself to Man, what doth he more to God? He that boweth, and uncovereth his Head to the Creature, what hath he reserved to the Creator? Now the Apostle shews us, That the Uncovering of the Head is that which God requires of us in our worshipping of him, 1 Cor. xi. 14. But if we make our Address to Men in the same Manner, where lieth the Difference? Not in the outward Signification, but merely in the Intention; which opens a Door for the Popish Veneration of Images, which hereby is necessarily excluded.

Secondly, Men being alike by Creation (though their being stated under their several Relations requires from them mutual Services according to those respective Relations) owe not Worship one to another, but all equally are to return it to God: Because it is to him, and his Name alone, that every Knee must bow, and before whose Throne the four-and-twenty Elders prostrate themselves. Therefore for Men to take this one from another, is to rob God of his Glory: Since all the Duties of Relations may be performed one to another without these Kind of Bowings, which therefore are no essential Part of our Duty to Man, but to God. All Men, by an inward instinct, in all Nations have been led to prostrate and bow themselves to God. And it is plain that this Bowing to Men took Place from a slavish Fear possessing some, which led them to set up others as Gods; when also an ambitious proud Spirit got up in those others, to usurp the Place of God over their Brethren.

Thirdly, _We see that Peter refused it from Cornelius, saying, He was a Man_. Are then the Popes more, or more excellent than Peter, who suffer Men daily to fall down at their Feet, and kiss them? [Sidenote: Peter and the Angel refused Bowing.] This Reproof of Peter to Cornelius doth abundantly shew, that such Manners were not to be admitted among Christians. Yea, we see, that the Angel twice refused this Kind of Bowing from John, Rev. xix. 10. and xxii. 9. for this Reason, Because I am thy Fellow-servant, and of thy Brethren; abundantly intimating that it is not lawful for Fellow-servants thus to prostrate themselves one to another: And in this Respect all Men are Fellow-servants.

[Sidenote: Object.] If it be said, John intended here a Religious Worship, and not a Civil;

[Sidenote: Answ.] I answer, This is to say, not to prove: Neither can we suppose John, at that Time of the Day, so ill-instructed as not to know it was unlawful to worship Angels; only it should seem, because of those great and mysterious Things revealed to him by that Angel, he was willing to signify some more than ordinary Testimony of Respect, for which he was reproved. These Things being thus considered, it is remitted to the Judgment of such as are desirous to be found Christians indeed, whether we are worthy of Blame for waving it to Men. Let those then that will blame us consider whether they might not as well accuse Mordecai of Incivility, who was no less singular than we in this Matter. [Sidenote: To forbear Bowing to Men is no Incivility, nor Pride, nor Rudeness.] And forasmuch as they accuse us herein of Rudeness and Pride, though the Testimony of our Consciences in the Sight of God be a sufficient Guard against such Calumnies, yet there are of us known to be Men of such Education, as forbear not these Things for want of that they call good Breeding; and we should be very void of Reason, to purchase that Pride at so dear a Rate, as many have done the Exercise of their Conscience in this Matter; many of us having been sorely beaten and buffeted, yea, and several Months imprisoned, for no other Reason but because we could not so satisfy the proud unreasonable Humours of proud Men, as to uncover our Heads, and bow our Bodies. Nor doth our innocent Practice, in standing still, though upright, not putting off our Hats, any more than our Shoes, the one being the Covering of our Heads, as well as the other of our Feet, shew so much Rudeness, as their beating and knocking us, &c. because we cannot Bow to them, contrary to our Consciences: Which certainly shews less Meekness and Humility upon their Part, than it doth of Rudeness or Pride upon ours. Now suppose it were our Weakness, and we really under a Mistake in this Thing, since it is not alleged to be the Breach of any Christian Precept, are we not to be indulged, as the Apostle commanded should be done to such as scrupled to eat Flesh? And doth not persecuting and reviling us upon this Account shew them to be more like unto proud Haman, than the Disciples or Followers of the meek, self-denying Jesus? And this I can say boldly, in the Sight of God, from my own Experience, and that of many Thousands more, that however small or foolish this may seem, yet we behoved to choose Death rather than do it, and that for Conscience Sake: And that in its being so contrary to our natural Spirits, there are many of us, to whom the Forsaking of these Bowings and Ceremonies was as Death itself; which we could never have left, if we could have enjoyed our Peace with God in the Use of them. Though it be far from us to judge all those to whom God hath not shewn the Evil of them, under the like Hazard; yet nevertheless we doubt not but to such as would prove faithful Witnesses to Christ’s Divine Light in their Consciences, God will also shew the Evil of these Things.

§. VII. [Sidenote: Apparel in its Vanity and Superfluity disallowed.] The Third Thing to be treated of, is the Vanity and Superfluity of Apparel. In which, First, Two Things are to be considered, the Condition of the Person, and the Country he lives in. We shall not say that all Persons are to be clothed alike, because it will perhaps neither suit their Bodies nor their Estates. And if a Man be clothed soberly, and without Superfluity, though they may be finer than that which his Servant is clothed with, we shall not blame him for it: The abstaining from Superfluities, which his Condition and Education have accustomed him to, may be in him a greater Act of Mortification than the abstaining from finer Clothes in the Servant, who never was accustomed to them. As to the Country, what it naturally produces may be no Vanity to the Inhabitants to use, or what is commonly imparted to them by Way of Exchange, seeing it is without Doubt that the Creation is for the Use of Man. So where Silk abounds, it may be worn as well as Wool; and were we in those Countries, or near unto them, where Gold or Silver were as common as Iron or Brass, the one might be used as well as the other. The Iniquity lies then here, First, When from a Lust of Vanity, and a Desire to adorn themselves, Men and Women, not content with what their Condition can bear, or their Country easily affords, do stretch to have Things, that from their Rarity, and the Price that is put upon them, seem to be precious, and so feed their Lust the more; and this all sober Men of all Sorts will readily grant to be Evil.

Secondly, When Men are not content to make a true Use of the Creation, whether the Things be fine or coarse, and do not satisfy themselves with what Need and Conveniency call for, but add thereunto Things merely superfluous, such as is the Use of Ribbands and Lace, and much more of that Kind of Stuff, as painting the Face, and plaiting the Hair, which are the Fruits of the fallen, lustful, and corrupt Nature, and not of the New Creation, as all will acknowledge. And though sober Men among all Sorts will say, That it were better these Things were not, yet will they not reckon them unlawful, and therefore do admit the Use of them among their Church-members: But we do account them altogether unlawful, and unsuitable to Christians, and that for these Reasons:

[Sidenote: The proper Use of Clothes.] First, The Use of Clothes came originally from the Fall. If Man had not fallen, it appears he would not have needed them; but this miserable State made them necessary in two Respects: 1. To cover his Nakedness; 2. To keep him from the Cold; which are both the proper and principal Use of them. Now for Man to delight himself in that which is the Fruit of his Iniquity, and the Consequence of his Sin, can be no Ways lawful for him: So to extend Things beyond their real Use, or to superadd Things wholly superfluous, is a manifest Abuse of the Creation, and therefore not lawful to Christians.

Secondly, Those that will needs so adorn themselves in the Use of their Clothes, as to beset them with Things having no real Use or Necessity, but merely for Ornament Sake, do openly declare, [Sidenote: Not to please their Lusts.] That the End of it is either to please their Lust (for which End these Things are chiefly invented and contrived) or otherwise to gratify a vain, proud, and ostentatious Mind; and it is obvious these are their general Ends in so doing. Yea, we see how easily Men are puffed up with their Garments, and how proud and vain they are, when adorned to their Mind. Now how far these Things are below a true Christian, and how unsuitable, needs very little Proof. Hereby those who love to be gaudy and superfluous in their Clothes, shew they concern themselves little with Mortification and Self-denial, and that they study to beautify their Bodies more than their Souls; which proves they think little upon Mortality, and so certainly are more nominal than real Christians.

[Sidenote: Contrary to Scripture.] Thirdly, The Scripture severely reproves such Practices, both commending and commanding the contrary; as Isa. iii. how severely doth the Prophet reprove the Daughters of Israel for their tinkling Ornaments, their Cauls, and their round Tires, their Chains and Bracelets, &c. and yet is it not strange to see Christians allow themselves in these Things, from whom a more strict and exemplary Conversation is required? Christ desires us not to be anxious about our Clothing, Matt. vi. 25. and to shew the Vanity of such as glory in the Splendor of their Clothing, tells them, _That even Solomon, in all his Glory, was not to be compared to the Lily of the Field, which To-day is, and To-morrow is cast into the Oven_. But surely they make small Reckoning of Christ’s Words and Doctrine that are so curious in their Clothing, and so industrious to deck themselves, and so earnest to justify it, and so enraged when they are reproved for it. The Apostle Paul is very positive in this Respect, 1 Tim. ii. 9, 10. I will therefore in like Manner also that Women adorn themselves in modest Apparel, with Shamefacedness and Sobriety, and not with broidered Hair, or Gold, or Pearls, or costly Array, but (which becometh Women professing Godliness) with good Works. To the same Purpose saith Peter, 1 Pet. iii. 3, 4. _Whose Adorning let it not be that outward Adorning of plaiting the Hair, and wearing of Gold, or of putting on of Apparel; but let it be the hidden Man of the Heart, in that which is not corruptible, even the Ornament of a meek and quiet Spirit_, &c. Here both the Apostles do very positively and expresly assert two Things. First, That the Adorning of Christian Women (of whom it is particularly spoken, I judge, because this Sex is most naturally inclined to that Vanity, and that it seems that Christian Men in those Days deserved not in this Respect so much to be reproved) ought not to be outward, nor consist in the Apparel. [Sidenote: Plaiting the Hair, &c.] Secondly, That they ought not to use the Plaiting of the Hair, or Ornaments, &c. which was at that Time the Custom of the Nations. But is it not strange, That such as make the Scripture their Rule, and pretend they are guided by it, should not only be so generally in the Use of these Things, which the Scripture so plainly condemns, but also should attempt to justify themselves in so doing? For the Apostles not only commend the Forbearance of these Things, as an Attainment commendable in Christians, but condemn the Use of them as unlawful; and yet may it not seem more strange, That in Contradiction to the Apostle’s Doctrine, as if they had resolved to slight their Testimony, they should condemn those that out of Conscience apply themselves seriously to follow it, as if in so doing they were singular, proud, or superstitious? This certainly betokens a sad Apostasy in those that will be accounted Christians, that they are so offended with those who love to follow Christ and his Apostles, in denying of, and departing from, the lying Vanities of this perishing World; and so doth much evidence their Affinity with those who hate to be reproved, and neither will enter themselves, nor suffer those that would.

§. VIII. [Sidenote: Sports, &c. inconsistent with the Gospel.] Fourthly, Let us consider the Use of Games, Sports, Comedies, and other such Things, commonly and indifferently used by all the several Sorts of Christians, under the Notion of Divertisement and Recreation, and see whether these Things can consist with the Seriousness, Gravity, and Godly Fear, which the Gospel calls for. Let us but view and look over the Notions of them that call themselves Christians, whether Papists or Protestants, and see if generally there be any Difference, save in mere Name and Profession, from the Heathen? Doth not the same Folly, the same Vanity, the same Abuse of precious and irrevocable Time abound? The same Gaming, Sporting, Playing, and from thence Quarrelling, Fighting, Swearing, Ranting, Revelling? Now how can these Things be remedied, so long as the Preachers and Professors, and those who are the Leaders of the People, do allow these Things, and account them not inconsistent with the Profession of Christianity? And it is strange to see that these Things are tolerated every where; the Inquisition lays no Hold on them, neither at Rome, nor in Spain, where in their Masquerades all Manner of Obscenity, Folly, yea, and Atheism is generally practised in the Face of the World, to the great Scandal of the Christian Name: But if any Man reprove them in these Things, and forsake their Superstitions, and come seriously to serve God, and worship him in the Spirit, he becomes their Prey, and is immediately exposed to cruel Sufferings. Doth this bear any Relation to Christianity? Do these Things look any Thing like the Churches of the Primitive Christians? Surely not at all. I shall first cite some few Scripture Testimonies, being very positive Precepts to Christians, and then see whether such as obey them can admit of these forementioned Things. The Apostle commands us, That whether we eat or drink, or whatever we do, we do it all to the Glory of God. [Sidenote: By Sports and Games God is not glorified.] But I judge none will be so impudent as to affirm, That in the Use of these Sports and Games God is glorified: If any should so say, They would declare they neither knew God nor his Glory. And Experience abundantly proves, That in the Practice of these Things Men mind nothing less than the Glory of God, and nothing more than the Satisfaction of their own carnal Lusts, Wills, and Appetites. The Apostle desires us, 1 Cor. vii. 29. 31. Because the Time is short, that they that buy should be as though they possessed not; and they that use this World, as not abusing it, &c. But how can they be found in the Obedience of this Precept that plead for the Use of these Games and Sports, who, it seems, think the Time so long, that they cannot find Occasion enough to employ it, neither in taking Care for their Souls, nor yet in the necessary Care for their Bodies; but invent these Games and Sports to pass it away, as if they wanted other Work to serve God in, or be useful to the Creation? The Apostle Peter desires us, To pass the Time of our Sojourning here in Fear, 1 Pet. i. 17. But will any say, That such as use Dancing and Comedies, Carding and Dicing, do so much as mind this Precept in the Use of these Things? Where there is nothing to be seen but Lightness and Vanity, Wantonness and Obscenity, contrived to draw Men from the Fear of God, and therefore no Doubt calculated for the Service of the Devil. There is no Duty more frequently commanded, nor more incumbent upon Christians, than the Fear of the Lord, to stand in Awe before him, to walk as in his Presence; but if such as use these Games and Sports will speak from their Consciences, they can, I doubt not, experimentally declare, That this Fear is forgotten in their Gaming: And if God by his Light secretly touch them, or mind them of the Vanity of their Way, they strive to shut it out, and use their Gaming as an Engine to put away from them that troublesome Guest; and thus make merry over the Just One, whom they have slain and crucified in themselves. But further, if Christ’s Reasoning be to be heeded, who saith, Matt. xii. 35, 36. That the good Man, out of the good Treasure of the Heart, bringeth forth good Things; and an evil Man, out of the evil Treasure, bringeth forth evil Things, and that of every idle Word we shall give an Account in the Day of Judgment, it may be easily gathered from what Treasure these Inventions come; and it may be easily proved, that it is from the Evil, and not the Good. [Sidenote: Comedies a studied Complex of idle lying Words.] How many idle Words do they necessarily produce? Yea, what are Comedies but a studied Complex of idle and lying Words? Let Men that believe their Souls are immortal, and that there will be a Day of Judgment, in which these Words of Christ will be accomplished, answer me, how all these will make Account in that great and terrible Day, of all these idle Words that are necessarily made use of about Dancing, Gaming, Carding, and Comedies acting? And yet how is it that by Christians not condemning these Things, but allowing of them, many that are accounted Christians take up their whole Time in them, yea, make it their Trade and Employment? Such as the Dancing-masters and Comedians, &c. whose Hellish Conversations do sufficiently declare what Master they serve, and to what End these Things contribute. And it cannot be denied, as being obviously manifest by Experience, That such as are Masters of these Occupations, and are most delighted in them, if they be not open Atheists and Profligates, are such at best as make Religion or the Care of their Souls their least Business. Now if these Things were discountenanced by Christians, as inconsistent with their Profession, it would remove these Things; for these Wretches would be necessitated then to betake themselves to some honest Livelihood, if they were not fed and upholden by these. And as hereby a great Scandal and Stumbling-block would be removed from off the Christian Name, so also would that in Part be taken out of the Way which provokes the Lord to with-hold his Blessing, and by Occasion of which Things the Minds of many remain chained in Darkness, and drowned in Lust, Sensuality, and worldly Pleasures, without any Sense of God’s Fear, or their own Soul’s Salvation. Many of those called Fathers of the Church, and other serious Persons, have signified their Regret for these Things, and their Desires they might be remedied; of whom many Citations might be alleged, which for Brevity’s Sake I have omitted.

§. IX. [Sidenote: Object.] But they object, That Men’s Spirits could not subsist, if they were always intent upon serious and spiritual Matters, and that therefore there is Need of some Divertisement to recreate the Mind a little, whereby it being refreshed, is able with great Vigour to apply itself to these Things.

[Sidenote: Answ.] I answer; Though all this were granted, it would no Ways militate against us, neither plead the Use of these Things, which we would have wholly laid aside. For that Men should be always in the same Intentiveness of Mind, we do not plead, knowing how impossible it is, so long as we are clothed with this Tabernacle of Clay. But this will not allow us at any Time so to recede from the Remembrance of God, and of our Souls chief Concern, as not still to retain a certain Sense of his Fear; [Sidenote: The Fear of God the best Recreation in the World.] which cannot be so much as rationally supposed to be in the Use of these Things which we condemn. Now the necessary Occasions in which all are involved, in order to the Care and Sustentation of the outward Man, are a Relaxation of the Mind from the more serious Duties; and those are performed in the Blessing, as the Mind is so leavened with the Love of God, and the Sense of his Presence, that even in doing these Things the Soul carrieth with it that Divine Influence and Spiritual Habit, whereby though these Acts, as of eating, drinking, sleeping, working, be upon the Matter one with what the Wicked do, yet they are done in another Spirit; and in doing of them we please the Lord, serve him, and answer our End in the Creation, and so feel and are sensible of his Blessing: Whereas the Wicked and Profane, being not come to this Place, are in whatsoever they do cursed, and their Ploughing as well as Praying is Sin. Now if any will plead, that for Relaxation of Mind, there may be a Liberty allowed beyond these Things, which are of absolute Need to the Sustenance of the outward Man, I shall not much contend against it; provided these Things be not such as are wholly superfluous, or in their proper Nature and Tendency lead the Mind into Lust, Vanity, and Wantonness, as being chiefly contrived and framed for that End, or generally experienced to produce these Effects, or being the common Engines of such as are so minded to feed one another therein, and to propagate their Wickedness, to the imprisoning of others; seeing there are other innocent Divertisements which may sufficiently serve for Relaxation of the Mind, [Sidenote: Lawful Divertisements.] such as for Friends to visit one another; to hear or read History; to speak soberly of the present or past Transactions; to follow after Gardening; to use Geometrical and Mathematical Experiments, and such other Things of this Nature. In all which Things we are not to forget God, in whom we both live, and are moved, Acts xvii. 28. as not to have always some secret Reserve to him, and Sense of his Fear and Presence; which also frequently exerts itself in the Midst of these Things by some short Aspiration and Breathings. And that this may neither seem strange nor troublesome, I shall clear it by one manifest Instance, answerable to the Experience of all Men. It will not be denied but that Men ought to be more in the Love of God than of any other Thing; for we ought to love God above all Things. Now it is plain, that Men that are taken with Love, whether it be of Women, or of any other Thing, if it hath taken a deep Place in the Heart, and possess the Mind, it will be hard for the Man so in Love to drive out of his Mind the Person or Thing so loved; yea, in his eating, drinking, and sleeping, his Mind will always have a Tendency that Way; and in Business or Recreations, however intent he be in it, there will but a very short Time be permitted to pass, but the Mind will let some Ejaculation forth towards its Beloved. [Sidenote: The Love towards its Beloved shuns its Offence.] And albeit such a One must be conversant in those Things that the Care of this Body and such like Things call for; yet will he avoid as Death itself to do those Things that may offend the Party so beloved, or cross his Design in obtaining the Thing so earnestly desired: Though there may be some small Use in them, the great Design, which is chiefly in his Eye, will so balance him, that he will easily look over and dispense with such petty Necessities, rather than endanger the Loss of the Greater by them. Now that Men ought to be thus in Love with God, and the Life to come, none will deny; and the Thing is apparent from these Scriptures, Mat. vi. 20. But lay up for yourselves Treasures in Heaven. Col. iii. 2. Set your Affection on Things above, &c. And that this hath been the Experience and Attainment of some, the Scripture also declares, Psalm lxiii. 1. 8. 2 Cor. v. 4.

[Sidenote: Sports and Plays draw Men from the Fear of God.] And again, That these Games, Sports, Plays, Dancing, Comedies, &c. do naturally tend to draw Men from God’s Fear, to make them forget Heaven, Death, and Judgment, to foster Lust, Vanity, and Wantonness, and therefore are most loved, as well as used, by such Kind of Persons, Experience abundantly shews, and the most serious and conscientious among all will scarcely deny; which if it be so, the Application is easy.

§. X. Fifthly, The Use of Swearing is to be considered, which is so frequently practised almost among all Christians; not only profane Oaths among the Profane, in their common Discourses, whereby the Most HOLY NAME of GOD is in a horrible Manner daily blasphemed; but also solemn Oaths, with those that have some Shew of Piety, whereof the most Part do defend Swearing before the Magistrate with so great Zeal, that not only they are ready themselves to do it upon every Occasion, but also have stirred up the Magistrates to persecute those, who, out of Obedience to Christ, their Lord and Master, judge it unlawful to swear; upon which Account not a Few have suffered Imprisonment, and the Spoiling of their Goods.

[Sidenote: All Swearing is forbidden--] But considering these clear Words of our Saviour, Matt. v. 33, 34. _Again, ye have heard that it hath been said by them of old Time, Thou shalt not forswear thyself but shalt perform unto the Lord thine Oaths. But I say unto you, SWEAR NOT AT ALL, neither by Heaven, &c. But let your Communication be yea, yea; nay, nay; for whatsoever is more than these cometh of Evil._ As also the Words of the Apostle James v. 12. But above all Things, my Brethren, swear not, neither by Heaven, neither by the Earth, neither by any other Oath; but let your yea be yea, and your nay, nay, lest ye fall into Condemnation. I say, considering these clear Words, it is admirable how any one that professeth the Name of Christ can pronounce any Oath with a quiet Conscience, far less to persecute other Christians, that dare not swear, because of their Master Christ’s Authority. For did any one purpose seriously, and in the most rigid Manner, to forbid any Thing comprehended under any General, can they use a more full and general Prohibition, and that without any Exception? I think not. For Christ, First, proposeth it to us negatively, _Swear not at all, neither by Heaven, not by the Earth, nor by Jerusalem, nor by thy Head_, &c. And again, Swear not by Heaven, nor by Earth, nor by any other Oath. Secondly, He presseth it affirmatively, But let your Communication be yea, yea, and nay, nay; for whatsoever is more than these, cometh of Evil. And saith James, Lest ye fall into Condemnation.

[Sidenote: Without Exception.] Which Words both all and every one of them do make such a full Prohibition, and so free of all Exception, that it is strange how Men that boast the Scripture is the Rule of their Faith and Life, can counterfeit any Exception! Certainly Reason ought to teach every one, that it is not lawful to make void a general Prohibition coming from God by such Opposition, unless the Exception be as clearly and evidently expressed as the Prohibition: Neither is it enough to endeavour to confirm it by Consequences and Probabilities, which are obscure and uncertain, and not sufficient to bring Quiet to the Conscience. For if they say, That there is therefore an Exception and Limitation in the Words, because there are found Exceptions in the other general Prohibition of this Fifth Chapter, as in the forbidding of Divorcement, where Christ saith, It hath been said, Whosoever shall put away his Wife, let him give her a Writing of Divorcement: But I say unto you, That whosoever shall put away his Wife, saving for the Cause of Fornication, causeth her to commit Adultery; if, I say, they plead this, they not only labour in vain, but also fight against themselves, because they can produce no Exception of this general Command of not Swearing, expressed by God to any under the New Covenant, after Christ gave this Prohibition so clear as that which is made in the Prohibition itself. [Sidenote: Also Oaths before a Magistrate.] Moreover, if Christ would have excepted Oaths made before Magistrates, certainly he had then expressed, adding, Except in Judgment, before the Magistrate, or the like; as he did in that of Divorcement by these Words, Saving for the Cause of Fornication: Which being so, it is not lawful for us to except or distinguish, or, which is all one, make void this general Prohibition of Christ; it would be far less agreeable to Christian Holiness to bring upon our Heads the Crimes of so many Oaths, which by Reason of this Corruption and Exception are so frequent among Christians.

[Sidenote: The Concurrence of the ancient Fathers therein.] Neither is it to be omitted that without Doubt the most learned Doctors of each Sect know, That these fore-mentioned Words were understood by the ancient Fathers of the first three hundred Years after Christ to be a Prohibition of all Sorts of Oaths. It is not then without Reason that we wonder that the Popish Doctors and Priests bind themselves by an Oath to interpret the Holy Scriptures according to the universal Exposition of the Holy Fathers; who nevertheless understood those controverted Texts quite contrary to what these modern Doctors do. And from thence also do clearly appear the Vanity and foolish Certainty (so to speak) of Popish Traditions; for if by the Writings of the Fathers, so called, the Faith of the Church of those Ages may be demonstrated, it is clear they have departed from the Faith of the Church of the first three Ages in the Point of Swearing. Moreover, because not only Papists, but also Lutherans and Calvinists, and some others, do restrict the Words of Christ and James, I think it needful to make manifest the vain Foundation upon which that Presumption in this Matter is built.

§. XI. [Sidenote: Object.] First, They object, That Christ only forbids those Oaths that are made by Creatures, and Things created; and they prove it thence, because he numbers some of these Things.

Secondly, All rash and vain Oaths in familiar Discourses; because he saith, Let your Communication be yea, yea, and nay, nay.

[Sidenote: Answ. 1.] To which I answer, First, That the Law did forbid all Oaths made by the Creatures, as also all vain and rash Oaths in our common Discourses, commanding, That Men should only swear by the Name of God, and that neither falsely nor rashly; for that is to take his Name in vain.

[Sidenote: Answ. 2.] Secondly, It is most evident that Christ forbids somewhat that was permitted under the Law, [Sidenote: To swear by God himself forbidden by Christ.] to wit, to swear by the Name of God, because it was not lawful for any Man to swear but by God himself. And because he saith, Neither by Heaven, because it is the Throne of God; therefore he excludes all other Oaths, even those which are made by God; for he saith, Chap. xxiii. 22. He that shall swear by Heaven, sweareth by the Throne of God, and by him that sitteth thereon: Which is also to be understood of the rest.

[Sidenote: Answ. 3.] Lastly, That he might put the Matter beyond all Controversy, he adds, Neither by any other Oath: Therefore seeing to swear before the Magistrate by God is an Oath, it is here without Doubt forbidden.

[Sidenote: Object.] Secondly, They object, That by these Words Oaths by God’s Name cannot be forbidden, because the Heavenly Father hath commanded them; for the Father and the Son are one, which could not be, if the Son had forbid that which the Father commanded.

[Sidenote: Answ.] I answer, They are indeed one, and cannot contradict one another: [Sidenote: Oaths under the Old Covenant.] Nevertheless the Father gave many Things to the Jews for a Time, because of their Infirmity under the Old Covenant, which had only a Shadow of good Things to come, not the very Substance of Things, until Christ should come, who was the Substance, and by whose Coming all these Things vanished, to wit, Sabbaths, Circumcision, the Paschal Lamb: Men used then Sacrifices, who lived in Controversies with God, and one with another, which all are abrogated in the Coming of the Son, who is the Substance, Eternal Word, and Essential Oath and Amen, in whom the Promises of God are Yea and Amen: Who came that Men might be redeemed out of Strife, and might make an End of Controversy.

[Sidenote: Object.] Thirdly, They object, But all Oaths are not Ceremonies, nor any Part of the Ceremonial Law.

[Sidenote: Answ.] I answer, Except it be shewn to be an eternal, immutable, and moral Precept, it withstands not; neither are they of so old an Origin as Tithes, [Sidenote: Tithes, &c. unlawful now.] and the Offering of the First Fruits of the Ground, which by Abel and Cain were offered long before the Ceremonial Law, or the Use of Oaths; which, whatever may be alleged against it, were no Doubt Ceremonies, and therefore no Doubt unlawful now to be practised.

[Sidenote: Object.] Fourthly, They object, _That to swear by the Name of God is a moral Precept of continual Duration, because it is marked with his essential and moral Worship, Deut. vi. 13. and x. 20. Thou shalt fear the Lord thy God, and serve him alone: Thou shalt cleave to him, and swear by his Name_.

[Sidenote: Answ.] I answer, This proves not that it is a moral and eternal Precept; for Moses adds that to all the Precepts and Ceremonies in several Places; as Deut. x. 12, 13. saying, _And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his Ways, and to love him, and to serve the Lord thy God with all thy Heart, and with all thy Soul; to keep the Commandments in the Lord, and his Statutes, which I command thee this Day?_ And Chap. xiv. 23. the Fear of the Lord is mentioned together with the Tithes. And so also Levit. xix. 2, 3. 6. the Sabbaths and Regard to Parents are mentioned with Swearing.

[Sidenote: Object.] Fifthly, They object, That solemn Oaths, which God commanded, cannot be here forbidden by Christ; for he saith, That they come from Evil: But these did not come from Evil; for God never commanded any Thing that was Evil, or came from Evil.

[Sidenote: Answ.] I answer, There are Things which are Good because commanded, and Evil because forbidden; other Things are commanded because Good, and forbidden because Evil. [Sidenote: Oaths are Evil, because forbidden.] As Circumcision and Oaths, which were Good, when and because they were commanded, and in no other Respect; and again, when and because prohibited under the Gospel, they are Evil.

And in all these Jewish Constitutions, however ceremonial, there was something of Good, to wit, in their Season, as prefiguring some Good: As by Circumcision, the Purifications, and other Things, the Holiness of God was typified, and that the Israelites ought to be holy, as their God was holy. In the like Manner Oaths, under the Shadows and Ceremonies, signified the Verity of God, his Faithfulness and Certainty; and therefore that we ought in all Things to speak and witness the Truth. [Sidenote: Truth was before all Oaths.] But the Witness of Truth was before all Oaths, and remains when all Oaths are abolished; and this is the Morality of all Oaths; and so long as Men abide therein, there is no Necessity nor Place for Oaths, as Polybius witnessed, who said, “The Use of _Oaths in Judgment was rare among the Ancients; but by the growing of Perfidiousness, so grew also the Use of Oaths_.” [Sidenote: Oaths supply presupposed Defects of Men’s Inconstancy.] To which agreeth Grotius, saying, “An Oath is only to be used as a Medicine, in Case of Necessity: A solemn Oath is not used but to supply Defect. The Lightness of Men, and their Inconstancy, begot Diffidence; for which Swearing was sought out as a Remedy.” Basil the Great saith, “That Swearing is the Effect of Sin.” And Ambrose, “That Oaths are only a Condescendency for Defect.” Chrysostom saith, “That an Oath entered when Evil grew, when Men exercised their Frauds, when all Foundations were overturned: That Oaths took their Beginning from the Want of Truth.” These and the Like are witnessed by many others with the fore-mentioned Authors. But what Need of Testimonies, where the Evidence of Things speaks itself? For who will force another to swear, of whom he is certainly persuaded that he abhors to lie in his Words? And again, as Chrysostom and others say, “For what End wilt thou force him to swear, whom thou believest not that he will speak the Truth?”

§. XII. That then which was not from the Beginning, which was of no Use in the Beginning, which had not its Beginning first from the Will of God, but from the Work of the Devil, occasioned from Evil, to wit, from Unfaithfulness, Lying, Deceit; and which was at first only invented by Man, as a mutual Remedy of this Evil, in which they called upon the Names of their Idols; yea, that which, as Jerome, Chrysostom, and others testify, was given to the Israelites by God, as unto Children, that they might abstain from the idolatrous Oaths of the Heathens, Jer. xii. 16. whatsoever is so, is far from being a moral and eternal Precept. And Lastly, whatsoever by its Profanation and Abuse is polluted with Sin, such as are abundantly the Oaths of these Times, by so often swearing and forswearing, far differs from any necessary and perpetual Duty of a Christian: But Oaths are so: Therefore, &c.

[Sidenote: Object.] Sixthly, They object, _That God swore, therefore to swear is good_.

[Sidenote: Answ.] [Sidenote: Athan. in pass. & cruc. Dom.] I answer with Athanasius; “Seeing it is certain it is proper in Swearing to swear by another, thence it appears, that God, to speak properly, did never swear but only improperly: Whence, speaking to Men, he is said to swear, because those Things which he speaks, because of the Certainty and Immutability of his Will, are to be esteemed for Oaths.” Compare Psalm cx. 4. where it is said, The Lord did swear, and it did not repent him, &c. [Sidenote: God swears not by another, but by himself.] And _I swore (saith he) by myself_: “And this is not an Oath; for he did not swear by another, which is the Property of an Oath, but by himself. Therefore God swears not according to the Manner of Men, neither can we be induced from thence to swear. But let us so do and say, and shew ourselves such by speaking and acting, that we need not an Oath with those who hear us; and let our Words of themselves have the Testimony of Truth: For so we shall plainly imitate God.”

[Sidenote: Object.] Seventhly, They object, Christ did swear, and we ought to imitate him.

[Sidenote: Answ.] I answer, That Christ did not swear; and albeit he had sworn, being yet under the Law, this would no Ways oblige us under the Gospel; as neither Circumcision, or the Celebration of the Paschal Lamb. [Sidenote: Jerome Lib. Ep. Part. 3. Tract. 1. Ep. 2.] Concerning which Jerome saith, “All Things agree not unto us, who are Servants, that agreed unto our Lord, &c. The Lord swore as Lord, whom no Man did forbid to swear; but unto us, that are Servants, it is not lawful to swear, because we are forbidden by the Law of our Lord. Yet, lest we should suffer Scandal by his Example, he hath not sworn, since he commanded us not to swear.”

[Sidenote: Object.] Eighthly, They object, _That Paul swore, and that often_, Rom. i. 9. Phil. i. 8. saying, For God is my Record. 2 Cor. xi. 10. As the Truth of Christ is in me. 2 Cor. i. 23. I call God for a Record upon my Soul. I speak the Truth in Christ, I lie not, Rom. ix. 1. Behold, before God I lie not, Gal. i. 20. and so requires Oaths of others. _I obtest thee (saith he) before God and our Lord Jesus Christ_. 1 Thess. v. 27. _I charge you by the Lord, that this Epistle be read to all the Brethren. But Paul would not have done so, if all Manner of Oaths had been forbidden by Christ, whose Apostle he was._

[Sidenote: Answ.] To all which I answer, First, That the using of such Forms of Speaking is neither Swearing, nor so esteemed by our Adversaries. For when upon Occasion, in Matters of great Moment, we have said, We speak the Truth in the Fear of God, and before him, who is our Witness, and the Searcher of our Hearts, adding such Kind of serious Attestations, which we never refused in Matters of Consequence; nevertheless an Oath hath moreover been required of us, [Sidenote: The Ceremonies of an Oath.] with the Ceremony of putting our Hands upon the Book, the Kissing of it, the lifting up of the Hand or Fingers, together with this common Form of Imprecation, So help me God; or, So truly Let the Lord God Almighty help me. Secondly, This contradicts the Opinion of our Adversaries, because that Paul was neither before a Magistrate that was requiring an Oath of him, nor did he himself administer the Office of a Magistrate, as offering an Oath to any other. Thirdly, The Question is not what Paul or Peter did, but what their and our Master taught to be done; and if Paul did swear (which we believe not) he had sinned against the Command of Christ, even according to their own Opinion, because he swore not before a Magistrate, but in an Epistle to his Brethren.

[Sidenote: Object.] Ninthly, They object, Isa. lxv. 16. where speaking of the Evangelical Times, he saith, That he who blesseth himself in the Earth, shall bless himself in the God of Truth; and he that sweareth in the Earth, shall swear by the God of Truth; because the former Troubles are forgotten, and because they are hid from mine Eyes. For behold I create new Heavens, and a new Earth. Therefore in these Times we ought to swear by the Name of the Lord.

[Sidenote: Answ.] I answer, It is ordinary for the Prophets to express the greatest Duties of the Evangelical Times in Mosaical Terms, as appears among others from Jer. xxxi. 38, 39, 40. Ezek. xxxvi. 25. and 40. and Isa. xlv. 23. I have sworn by myself, that unto me every Knee shall bow, every Tongue shall swear. Where the Righteousness of the New Jerusalem, the Purity of the Gospel, with its spiritual Worship, and the Profession of the Name of Christ, are expressed under Forms of Speaking used to the Old Jerusalem under the Washings of the Law, under the Names of Ceremonies, the Temple, Services, Sacrifices, Oaths, &c. [Sidenote: Swearing is expressed by Confessing under the Gospel.] Yea, that which the Prophet speaks here of Swearing, the Apostle Paul interprets expresly of Confessing, saying, Rom. xiv. 11. For it is written, As I live, saith the Lord, every Knee shall bow to me, and every Tongue shall confess to God: Which being rightly considered, none can be ignorant but these Words which the Prophet writes under the Law, when the ceremonial Oaths were in Use, to wit, Every Tongue shall swear, were by the Apostle, being under the Gospel, when those Oaths became abolished, expressed by, Every Tongue shall confess.

[Sidenote: Object.] Tenthly, They object, _But the Apostle Paul approves Oaths used among Men, when he writes, Heb. vi. 16. For Men verily swear by the greater, and an Oath for Confirmation is to them an End of all Strife. But there are as many Contests, Fallacies, and Differences at this Time as there ever were; therefore the Necessity of Oaths doth yet remain._

[Sidenote: Answ.] I answer; The Apostle tells indeed in this Place what Men at that Time did, who lived in Controversies and Incredulity; not what they ought to have done, nor what the Saints did, who were redeemed from Strife and Incredulity, and had come to Christ, the Truth and Amen of God. Moreover, he only alludes to a certain Custom usual among Men, that he might express the Firmness of the Divine Promise, in order to excite in the Saints so much the more Confidence in God promising to them; not that he might instigate them to swear against the Law of God, or confirm them in that; no, not at all: For neither doth 1 Cor. ix. 24. teach Christians the vain Races, whereby Men oftentimes, even to the Destruction of their Bodies, are wearied to obtain a corruptible Prize; so neither doth Christ, who is the Prince of Peace, teach his Disciples to fight, albeit he takes Notice, Luke xiv. 31. what it behoveth such Kings to do who are accustomed to fight, as prudent Warriors therein. Secondly, As to what pertains to Contests, Perfidies, and Diffidences among Men, which our Adversaries affirm to have grown to such an Height, that Swearing is at present as necessary as ever, that we deny not at all: [Sidenote: Deceit among the False, not the true Christians.] For we see, and daily Experience teacheth us, that all Manner of Deceit and Malice doth increase among worldly Men and false Christians; but not among true Christians. But because Men cannot trust one another, and therefore require Oaths one of another, it will not therefore follow, That true Christians ought to do so, whom Christ has brought to Faithfulness and Honesty, as well towards God as one towards another, and therefore has delivered them from Contests, Perfidies, and consequently from Oaths.

[Sidenote: Object.] Eleventhly, They object, We grant, That among true Christians there is not Need of Oaths; but by what Means shall we infallibly know them? It will follow then that Oaths are at present needful, and that it is lawful for Christians to swear; to wit, that such may be satisfied who will not acknowledge this and the other Man to be a Christian.

[Sidenote: Answ.] [Sidenote: Truth was before Oaths.] I answer, It is no Ways lawful for a Christian to swear, whom Christ has called to his essential Truth, which was before all Oaths, forbidding him to swear; and on the contrary, commanding him to speak the Truth in all Things, to the Honour of Christ who called him; that it may appear that the Words of his Disciples may be as truly believed as the Oaths of all the worldly Men. Neither is it lawful for them to be unfaithful in this, that they may please others, or that they may avoid their Hurt: For thus the Primitive Christians for some Ages remained faithful, who being required to swear, did unanimously answer, I am a Christian, I do not swear. What shall I say of the Heathens, some of whom arrived to that Degree? For Diodorus Siculus relates, Lib. 16. [Sidenote: Heathen Testimonies against Oaths.] “That the giving of the Right-hand was, among the Persians, a Sign of speaking the Truth.” And the Scythians, as Qu. Curtius relates, said, in their Conferences with Alexander the Great, “Think not that the Scythians confirm their Friendship by Swearing; they swear by keeping their Promises.” Stobæus, Serm. 3. relates, That Solon said, “A good Man ought to be in that Estimation that he need not an Oath; because it is to be reputed a Lessening of his Honour if he be forced to swear.” Pythagoras, in his Oration, among other Things hath this Maxim, as that which concerns the Administration of the Commonwealth: “Let no Man call God to witness by an Oath, no not in Judgment; but let every Man so accustom himself to speak, that he may become worthy to be trusted even without an Oath.” Basil the Great commends Clinias an Heathen, “That he had rather pay three Talents, which are about three thousand Pounds, than swear.” Socrates, as Stobæus relates, Serm. 14. had this Sentence, “The Duty of good Men requires that they shew to the World that their Manners and Actions are more firm than Oaths.” The same was the Judgment of Isocrates. Plato also stood against Oaths in his Judgment de Leg. 12. Quintilianus takes Notice, “That it was of old a Kind of Infamy, if any was desired to swear; but to require an Oath of a Nobleman, was like an examining him by the Hangman.” The Emperor Marcus Aurelius Antoninus saith, in his Description of a good Man, “Such is his Integrity, that he needs not an Oath.” So also some Jews did witness, as Grotius relates out of Maimonides, “It is best for a Man to abstain from all Oaths.” The Essenes, as Philo Judæus relates, “Did esteem their Words more firm than Oaths; and Oaths were esteemed among them as needless Things.” And Philo himself, speaking of the Third Commandment, explains his Mind thus, viz. “It were better altogether not to swear, but to be accustomed always to speak the Truth, that naked Words might have the Strength of an Oath.” And elsewhere he saith, “It is more agreeable to natural Reason altogether to abstain from Swearing; persuading, That whatsoever a good Man saith may be equivalent with an Oath.”

[Sidenote: Oaths abrogated by Christ.] Who then needs further to doubt, but that since Christ would have his Disciples attain the highest Pitch of Perfection, he abrogated Oaths, as a Rudiment of Infirmity, and in Place thereof established the Use of Truth? Who can now any more think that the holy Martyrs and ancient Fathers of the first three hundred Years, and many others since that Time, have so opposed themselves to Oaths, that they might only rebuke vain and rash Oaths by the Creatures, or Heathen Idols, which were also prohibited under the Mosaical Law; and not also Swearing by the true God, in Truth and Righteousness, which was there commanded? [Sidenote: _The Testimonies of the Fathers against Oaths and _Swearing.] As Polycarpus, Justin Martyr, Apolog. 2. and many Martyrs, as Eusebius relates. Tertullian, in his Apol. Cap. 32. ad Scap. Cap. 1. of Idolatry, Cap. 11. Clem. Alexandrinus, Strom. Lib. 7. Origen, in Mat. Tract. 25. Cyprianus, Lib. 3. Athanasius, in pass. & cruc. Domini Christi. Hilarius in Mat. v. 34. Basilius Magn. in Psalm xiv. Greg. Nyssenus in Cant. Orat. 13. Greg. Nazianzenus in Dialog. contra juramenta. Epiphanius adversus Heres. Lib. 1. Ambros. de Virg. Lib. 3. Idem in Mat. v. Chrysostom in Genes. Homil. 15. Idem Homil. in Act. Apost. Cap. 3. Jerome Epistol. Lib. Part. 3. Ep. 2. Idem in Zech. Lib. 2. Cap. 8. Idem in Mat. Lib. 1. Cap. 5. Augustinus de Serm. Dom. Serm. 28. Cyrillus in Jer. iv. Theodoretus in Deut. vi. Isidorus Pelusiota Ep. Lib. 1. Epist. 155. Chromatius in Mat. v. Johannes Damascenus, Lib. 3. Cap. 16. Cassiodorus in Psalm xciv. Isidorus Hispalensis, Cap. 31. Antiochus in Pandect. Script. Hom. 62. Beda in Jac. v. Haimo in Apoc. Ambrosius Ansbertus in Apoc. Theophylactus in Mat. v. Paschasius Radbertus in Mat. v. Otho Brunsselsius in Mat. v. Druthmarus in Mat. v. Euthymius Eugubinus Bibliotheca vet. Patr. in Mat. v. Oecumenius in Jac. Cap. 5. Ver. 12. Anselmus in Mat. v. the Waldenses, Wickliff, Erasmus, in Mat. v. and in Jac. v. Who can read these Places and doubt of their Sense in this Matter? And who, believing that they were against all Oaths, can bring so great an Indignity to the Name of Christ, as to seek to subject again his Followers to so great an Indignity? Is it not rather Time that all good Men should labour to remove this Abuse and Infamy from Christians?

[Sidenote: Object.] Lastly, They object, This will bring in Fraud and Confusion; for Impostors will counterfeit Probity, and under the Benefit of this Dispensation will lie without Fear of Punishment.

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