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

[Sidenote: Answ.] I answer, There are two Things which oblige a Man to speak the Truth: First, Either the Fear of God in his Heart, and Love of Truth; for where this is, there is no Need of Oaths to speak the Truth; [Sidenote: The Punishment of Liars.] or, Secondly, The Fear of Punishment from the Judge. Therefore let there be the same, or rather greater Punishment appointed to those who pretend so great Truth in Words, and so great Simplicity in Heart that they cannot lie, and so great Reverence towards the Law of Christ, that for Conscience Sake they deny to swear in any wise, if they fail; and so there shall be the same good Order, yea, greater Security against Deceivers, as if Oaths were continued; and also, by that more severe Punishment, to which these false Dissemblers shall be liable. Hence wicked Men shall be more terrified, and good Men delivered from all Oppression, both in their Liberty and Goods: For which Respect to tender Consciences, God hath often a Regard to Magistrates and their State, as a Thing most acceptable to him. But if any can further doubt of this Thing, to wit, if without Confusion it can be practised in the Commonwealth, let him consider the State of the United Netherlands, and he shall see the good Effect of it: [Sidenote: The United Netherlands instanced.] For there, because of the great Number of Merchants more than in any other Place, there is most frequent Occasion for this Thing; and though the Number of those that are of this Mind be considerable, to whom the States these hundred Years have condescended, and yet daily condescend, yet nevertheless there has nothing of Prejudice followed thereupon to the Commonwealth, Government, or good Order; but rather great Advantage to Trade, and so to the Commonwealth.

§. XIII. Sixthly, The last Thing to be considered, is Revenge and War, an Evil as opposite and contrary to the Spirit and Doctrine of Christ as Light to Darkness. For, as is manifest by what is said, through Contempt of Christ’s Law the whole World is filled with various Oaths, Cursings, blasphemous Profanations, and horrid Perjuries; [Sidenote: Revenge and War contrary to Christ.] so likewise, through Contempt of the same Law, the World is filled with Violence, Oppression, Murders, Ravishing of Women and Virgins, Spoilings, Depredations, Burnings, Devastations, and all Manner of Lasciviousness and Cruelty: So that it is strange that Men, made after the Image of God, should have so much degenerated, that they rather bear the Image and Nature of roaring Lions, tearing Tigers, devouring Wolves, and raging Boars, than of rational Creatures endued with Reason. And is it not yet much more admirable, that this horrid Monster should find Place, and be fomented, among those Men that profess themselves Disciples of our peaceable Lord and Master Jesus Christ, who by Excellency is called the Prince of Peace, and hath expresly prohibited his Children all Violence; and on the contrary, commanded them, that, according to his Example, they should follow Patience, Charity, Forbearance, and other Virtues worthy of a Christian?

Hear then what this great Prophet saith, whom every Soul is commanded to hear, under the Pain of being cut off, Matt. v. from Verse 38. to the End of the Chapter. [Sidenote: Revenge forbidden by Christ.] For thus he saith: _Ye have heard that it hath been said, An Eye for an Eye, and a Tooth for a Tooth: But I say unto you, that ye resist not Evil; but whosoever shall smite thee on thy right Cheek, turn to him the other also. And if any Man will sue thee at the Law, and take away thy Coat, let him have thy Cloak also. And whosoever shall compel thee to go a Mile, go with him twain. Give to him that asketh thee; and from him that would borrow of thee, turn not thou away. Ye have heard that it has been said, Thou shalt love thy Neighbour, and hate thine Enemy: But I say unto you, Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you, that ye may be the Children of your Father which is in Heaven. For he maketh his Sun to rise on the Evil and on the Good, and sendeth Rain on the Just and on the Unjust. For if ye love them which love you, what Reward have ye? Do not even the Publicans the same? And if ye salute your Brethren only, what do you more than_ others? _Do not even the Publicans so? Be ye therefore perfect, even as your Father which is in Heaven is perfect._

[Sidenote: _The Law of Christ more perfect than that of _Moses.] These Words, with Respect to Revenge, as the former in the Case of Swearing, do forbid some Things, which in Time past were lawful to the Jews, considering their Condition and Dispensation; and command unto such as will be the Disciples of Christ, a more perfect, eminent, and full Signification of Charity, as also Patience and Suffering, than was required of them in that Time, State, and Dispensation by the Law of Moses. This is not only the Judgment of most, if not all, the ancient Fathers, so called, of the first three hundred Years after Christ, but also of many others, and in general of all those who have rightly understood and propagated the Law of Christ concerning Swearing, as appears from Justin Martyr in Dialog. cum Tryph. ejusdemque Apolog. 2. Item ad Zenam. Tertul. de Corona Militis. [Sidenote: _Testimonies of the Fathers _against Fighting.] It. Apolog. Cap. 21. and 37. It. Lib. de Idolol. Cap. 17, 18, 19. It. ad Scapulam. Cap. 1. It. adversus Jud. Cap. 7. and 9. It. adv. Gnost. Cap. 13. It. ad. Marc. Cap. 4. It. Lib. de Patientia C. 6. 10. Orig. cont. Celsum, Lib. 3. 5. 8. It. in Josuam Hom. 12. Cap. 9. It. in Mat. Cap. 26. Tract. 35. Cyp. Epist. 56. It. ad Cornel. Lactan. de Just. Lib. 5. C. 18. Lib. 6. C. 20. Ambr. in Luc. xxii. Chrysost. in Mat. v. Horn. 18. It. in Mat. xxvi. Hom. 85. It. Lib. 2. de Sacerdotio. It. in 1 Cor. xiii. Chromat. in. Mat. v. Jerome ad Ocean. It. Lib. Epist. P. 3. Tom. 1. Ep. 2. Athan. de Inc. Verb. Dei. Cyrill. Alex. Lib. 11. in Johan. Cap. xxv. 26. Yea, Augustine, although he vary much in this Matter, notwithstanding in these Places he did condemn Fighting, Epist. 158, 159, 160. It. ad Judices, Epist. 203. It. ad Darium, &. Lib. 21. It. ad Faustum. Cap. 76. Lib. 22. de Civit. ad Marc. Cap. 6. as Sylburgius relates. Euthym. in Mat. xxvi. and many others of this Age. Erasmus in Luc. Cap. 3. & 22. Ludov. Vives in Introduc. ad Sap. J. Ferus, Lib. 4. Comment. in Mat. vii. & Luc. xxii.

[Sidenote: The Laws of Christ in the New Testament are irreconcileable to Persecution, Wars, and Fighting.] From hence it appears, that there is so great a Connexion betwixt these two Precepts of Christ, that as they were uttered and commanded by him at one and the same Time, so the same Way they were received by Men of all Ages, not only in the first Promulgation by the little Number of the Disciples, but also after the Christians increased in the first three hundred Years. Even so in the Apostasy, the one was not left and rejected without the other; and now again in the Restitution, and renewed Preaching of the Eternal Gospel, they are acknowledged as eternal and unchangeable Laws, properly belonging to the Evangelical State and Perfection thereof; from which if any withdraw, he falls short of the Perfection of a Christian Man.

And truly the Words are so clear in themselves, that, in my Judgment, they need no Illustration to explain their Sense: For it is as easy to reconcile the greatest Contradictions, as these Laws of our Lord Jesus Christ with the wicked Practices of Wars; for they are plainly inconsistent. Whoever can reconcile this, Resist not Evil, with resist Violence by Force: again, Give also thy other Cheek, with strike again; also Love thine Enemies, with spoil them, make a Prey of them, pursue them with Fire and Sword; or, Pray for those that persecute you, and those that calumniate you, with persecute them by Fines, Imprisonments, and Death itself; and not only such as do not persecute you, but who heartily seek and desire your eternal and temporal Welfare: Whoever, I say, can find a Means to reconcile these Things, may be supposed also to have found a Way to reconcile God with the Devil, Christ with Antichrist, Light with Darkness, and Good with Evil. But if this be impossible, as indeed it is, so will also the other be impossible; and Men do but deceive themselves and others, while they boldly adventure to establish such absurd and impossible Things.

§. XIV. Nevertheless because some, perhaps through Inadvertency, and by the Force of Custom and Tradition, do transgress this Command of Christ, I shall briefly shew how much War doth contradict this Precept, and how much they are inconsistent with one another; and consequently, that War is no Ways lawful to such as will be the Disciples of Christ. For,

First, Christ commands, That [159]we should love our Enemies; but War, on the contrary, teacheth us to hate and destroy them.

[159] Matt. 5. 43.

Secondly, The Apostle saith, That [160]we war not after the Flesh, and that we fight not with Flesh and Blood; but outward War is according to the Flesh, and against Flesh and Blood; for the shedding of the one, and destroying of the other.

[160] Eph. 6. 12.

Thirdly, The Apostle saith, That [161]the Weapons of our Warfare are not carnal, but spiritual; but the Weapons of outward Warfare are carnal, such as Cannon, Muskets, Spears, Swords, &c. of which there is no Mention in the Armour described by Paul.

[161] 2 Cor. 10. 4.

Fourthly, Because James testifies, That [162]Wars and Strifes come from the Lusts, which war in the Members of carnal Men; but Christians, that is, those that are truly Saints, have crucified the Flesh, with its Affections and Lusts; therefore they cannot indulge them by waging War.

[162] Jam. 4. 1. Gal. 5. 24.

Fifthly, Because the Prophets Isaiah and Micah have expresly prophesied, That [163]_in the Mountain of the House of the Lord, Christ shall judge the Nations, and then they shall beat their Swords into Plowshares_, &c. [Sidenote: Primitive Christians most averse from War.] And the ancient Fathers of the first three hundred Years after Christ did affirm these Prophecies to be fulfilled in the Christians of their Times, who were most averse from War; concerning which Justin Martyr, Tertullian, and others may be seen: Which need not seem strange to any, since Philo Judæus abundantly testifies of the Essenes, That there was none found among them that would make Instruments of War. But how much more did Jesus come, that he might keep his Followers from fighting, and might bring them to Patience and Charity?

[163] Isa. 2. 4. Mic. 4. 3.

Sixthly, Because the Prophet foretold, That [164]there should none hurt nor kill in all the Holy Mountain of the Lord; but outward War is appointed for killing and destroying.

[164] Isa. 11. 9.

Seventhly, Because Christ said, That [165]his Kingdom is not of this World, and therefore that his Servants shall not fight; therefore those that fight are not his Disciples nor Servants.

[165] John 18. 36.

Eighthly, Because he reproved Peter for the Use of the Sword, saying, [166]Put up again thy Sword into his Place: For all they that take the Sword, shall perish with the Sword. Concerning which Tertullian speaks well, Lib. de Idol. “How shall he fight in Peace without a Sword, which the Lord did take away? For although Soldiers came to John, and received a Form of Observation; if also the Centurion believed afterwards, he disarmed every Soldier in disarming of Peter.” Idem. de Coron. Mil. asketh, “Shall it be lawful to use the Sword, the Lord saying, That he that useth the Sword, shall perish by the Sword?”

[166] Mat. 26. 52.

Ninthly, Because the Apostle admonisheth Christians, [167]That they defend not themselves, neither revenge by rendering Evil for Evil; but give Place unto Wrath, because Vengeance is the Lord’s. Be not overcome of Evil, but overcome Evil with Good. If thine Enemy hunger, feed him; If he thirst, give him Drink. But War throughout teacheth and enjoineth the quite contrary.

[167] Rom. 12. 19.

Tenthly, Because [168]Christ calls his Children to bear his Cross, not to crucify or kill others; to Patience, not to Revenge; to Truth and Simplicity, not to fraudulent Stratagems of War, or to play the Sycophant, which John himself forbids; to flee the Glory of this World, not to acquire it by warlike Endeavours; therefore War is altogether contrary unto the Law and Spirit of Christ.

[168] Mark 8. 54.

§. XV. [Sidenote: Obj. 4.] But they object, _That it is lawful to War, because Abraham did war before the giving of the Law, and the Israelites after the giving of the Law_.

[Sidenote: Answ.] I answer as before, 1. That Abraham offered Sacrifices at that Time, and circumcised the Males; which nevertheless are not lawful for us under the Gospel.

[Sidenote: Israelites going to War enquired of the Oracle of God.] 2. That neither defensive nor offensive War was lawful to the Israelites of their own Will, or by their own Counsel or Conduct; but they were obliged at all Times, if they would be successful, first to enquire of the Oracle of God.

3. That their Wars against the wicked Nations were a Figure of the Inward War of the true Christians against their Spiritual Enemies, in which we overcome the Devil, the World, and the Flesh.

4. Something is expresly forbidden by Christ, Mat. v. 38, &c. which was granted to the Jews in their Time, because of their Hardness; [Sidenote: Some Things permitted in the Old Testament, because of Hardness of Heart.] and on the Contrary, we are commanded that singular Patience and Exercise of Love, which Moses commanded not to his Disciples. From whence Tertullian saith well against Marc. “Christ truly teacheth a new Patience, even forbidding the Revenge of an Injury, which was permitted by the Creator.” And Lib. de Patien. “The Law finds more than it lost, by Christ saying,” Love your Enemies. And in the Time of Clem. Alex. Christians were so far from Wars, that he testified that they had no Marks or Signs of Violence among them, saying, “Neither are the Faces of Idols to be painted, to which so much as to regard is forbidden: Neither Sword nor Bow to them that follow Peace; nor Cups to them who are moderate and temperate,” as Sylvius Disc. de Rev. Belg.

[Sidenote: Object.] Secondly, They object, That Defence is of natural Right, and that Religion destroys not Nature.

[Sidenote: Answ.] I answer, Be it so; but to obey God, and commend ourselves to him in Faith and Patience, is not to destroy Nature, but to exalt and perfect it; to wit, to elevate it from the natural to the supernatural Life, by Christ living therein, and comforting it, that it may do all Things, and be rendered more than Conqueror.

[Sidenote: Object.] Thirdly, They object, _That John did not abrogate or condemn War, when the Soldiers came unto him_.

[Sidenote: Answ.] I answer, What then? The Question is not concerning John’s Doctrine, but Christ’s, whose Disciples we are, not John’s: For Christ, and not John, is that Prophet, whom we ought all to hear. And although Christ said, [169]_That a greater than John the Baptist was not among Men born of Women_; yet he adds, That the least in the Kingdom of God is greater than he. But what was John’s Answer, that we may see if it can justify the Soldiers of this Time? For if it be narrowly observed, it will appear, that what he proposeth to Soldiers doth manifestly forbid them that Employment; for he commands them [170]not to do Violence to any Man, nor to defraud any Man; but that they be content with their Wages. Consider then what he dischargeth to Soldiers, viz. Not to use Violence or Deceit against any; which being removed, let any tell how Soldiers can war? For is not Craft, Violence, and Injustice, three Properties of War, and the natural Consequences of Battles?

[169] Luke 7. 23.

[170] Luke 3. 14.

[Sidenote: Object.] Fourthly, They object, _That Cornelius, and that Centurion, of whom there is Mention made, Mat. viii. 5. were Soldiers; and there is no Mention that they laid down their military Employments_.

[Sidenote: Answ.] I answer; Neither read we that they continued in them. But it is most probable that if they continued in the Doctrine of Christ (and we read not any where of their Falling from the Faith) that they did not continue in them; especially if we consider, that two or three Ages afterwards Christians altogether rejected War, or at least a long While after that Time, if the Emperor Marc. Aurel. Anton. be to be credited, who writes thus:----“I prayed to my Country Gods; but when I was neglected by them, and observed myself pressed by the Enemy; considering the Fewness of my Forces, I called to one, and intreated those, who with us are called Christians, and I found a great Number of them: [Sidenote: Christians instanced, that did not War.] And I forced them with Threats, which ought not to have been, because afterwards I knew their Strength and Force:” Therefore they betook themselves neither to the Use of Darts nor Trumpets, “for they use not so to do, for the Cause and Name of their God, which they bear in their Consciences:” And this was done about an hundred and sixty Years after Christ. To this add those Words, which in Justin Martyr the Christians answer, [Greek: ou polemoumen tois echthrois: ου πολεμουμεν τοις εχθροις], that is, We fight not with our Enemies. And moreover the Answer of Martin to Julian the Apostate, related by Sulpitius Severus: “I am a Soldier of Christ, therefore I cannot fight;” which was three hundred Years after Christ. It is not therefore probable that they continued in warlike Employments. How then are Vincentius Lyrinensis and the Papists consistent with their Maxim, “That which always, every where, and by all was received,” &c. And what becomes of the Priests, with their Oath, “That they neither ought nor will interpret the Scripture, but according to the universal Consent of the Fathers,” so called? “For it is as easy to obscure the Sun at Mid-day, as to deny that the Primitive Christians renounced all Revenge and War.”

And although this Thing be so much known; yet it is as well known that almost all the modern Sects live in the Neglect and Contempt of this Law of Christ, and likewise oppress others, who in this agree not with them for Conscience Sake towards God: [Sidenote: Persecution for not bearing Arms, and not Fasting and Praying for Victory.] Even as we have suffered much in our Country, because we neither could ourselves bear Arms, nor send others in our Place, nor give our Money for the buying of Drums, Standards, and other Military Attire. And lastly, Because we could not hold our Doors, Windows, and Shops close, for Conscience Sake, upon such Days as Fasts and Prayers were appointed, to desire a Blessing upon, and Success for the Arms of the Kingdom or Commonwealth under which we live; neither give Thanks for the Victories acquired by the Effusion of much Blood. By which forcing of the Conscience, they would have constrained our Brethren, living in divers Kingdoms, at War together, to have implored our God for contrary and contradictory Things, and consequently impossible; for it is impossible, that two Parties fighting together, should both obtain the Victory. And because we cannot concur with them in this Confusion, therefore we are subject to Persecution. Yea, and others, who with us do witness that the Use of Arms is unlawful to Christians, do look asquint upon us: But which of us two do most faithfully observe this Testimony against Arms? Either they, who at certain Times, at the Magistrate’s Order, do close up their Shops and Houses, and meet in their Assembly, praying for the Prosperity of their Arms, or giving Thanks for some Victory or other, whereby they make themselves like to those that approve Wars and Fighting; or we, who cannot do these Things for the same Cause of Conscience, lest we should destroy, by our Works, what we establish in Words; we shall leave to the Judgment of all prudent Men.

[Sidenote: Object.] Fifthly, They object, _That Christ, Luke xxii. 36. speaking to his Disciples, commands them, That he that then had not a Sword, should sell his Coat, and by a Sword: Therefore, say they, Arms are lawful_.

[Sidenote: Answ.] I answer; Some indeed understand this of the outward Sword, nevertheless regarding only that Occasion; otherwise judging, that Christians are prohibited Wars under the Gospel. Among which is Ambrose, who upon this Place speaks thus: “O Lord! Why commandest thou me to buy a Sword, who forbiddest me to smite with it? Why commandest thou me to have it, whom thou prohibitest to draw it? Unless perhaps a Defence be prepared, not a necessary Revenge; and that I may seem to have been able to revenge, but that I would not. For the Law forbids me to smite again; and therefore perhaps he said to Peter, offering two Swords, [It is enough] as if it had been lawful, until the Gospel-times, that in the Law there might be a Learning of Equity, but in the Gospel a Perfection of Goodness.” [Sidenote: Peter offered two Swords.] Others judge Christ to have spoken here mystically, and not according to the Letter; as Origen upon Mat. xix. saying, If any looking to the Letter, and not understanding the Will of the Words, shall sell his bodily Garment, and buy a Sword, taking the Words of Christ contrary to his Will, he shall perish; but concerning which Sword he speaks, is not proper here to mention. And truly when we consider the Answer of the Disciples, Master, behold, here are two Swords; understanding it of outward Swords; and again Christ’s Answer, It is enough; it seems that Christ would not that the Rest, who had not Swords (for they had only two Swords) should sell their Coats, and buy an outward Sword. Who can think that, Matters standing thus, he should have said, Two was enough? But however it is sufficient that the Use of Arms is unlawful under the Gospel.

[Sidenote: Object.] Sixthly, They object, That the Scriptures and old Fathers, so called, did only prohibit private Revenge, not the Use of Arms for the Defence of our Country, Body, Wives, Children and Goods, when the Magistrate commands it, seeing the Magistrate ought to be obeyed; therefore although it be not lawful for private Men to do it of themselves, nevertheless they are bound to do it by the Command of the Magistrate.

[Sidenote: Answ.] [Sidenote: _Christian Magistrates ought to obey the Command of their Master _Christ.] I Answer; If the Magistrate be truly a Christian, or desires to be so, he ought himself, in the first Place, to obey the Command of his Master, saying, Love your Enemies, &c. and then he could not command us to kill them; but if he be not a true Christian, then ought we to obey our Lord and King, Jesus Christ, whom he ought also to obey: For in the Kingdom of Christ all ought to submit to his Laws, from the highest to the lowest, that is, from the King to the Beggar, and from Cæsar to the Clown. But alas! Where shall we find such an Obedience? [Sidenote: Lud. Vives against Arms.] O desperate Fall! Concerning which Ludov. Viv. writes well, Lib. de Con. Vit. Christ. sub Turc. by Relation of Fredericus Sylvius, Disc. de Revol. Belg. P. 85. “The Prince entered into the Church, not as a true and plain Christian, which had indeed been most happy and desirable; but he brought in with him his Nobility, his Honours, his ARMS, his Ensigns, his Triumphs, his Haughtiness, his Pride, his Superciliousness; that is, He came into the House of Christ, accompanied with the Devil; and which could no ways be done, he would have joined two Houses and two Cities together, God’s and the Devil’s, which could not more be done, than Rome and Constantinople, which are distant by so long a Tract both of Sea and Land. (What Communion, saith Paul, is there betwixt Christ and Belial?) Their Zeal cooled by degrees, their Faith decreased, their whole Piety degenerated; instead whereof we make now use of Shadows and Images, and (as he saith) I would we could but retain these.” Thus far Vives. But Lastly, as to what relates to this Thing, since nothing seems more contrary to Man’s Nature, and seeing of all Things the Defence of one’s self seems most tolerable, as it is most hard to Men, so it is the most perfect Part of the Christian Religion, as that wherein the denial of Self and entire Confidence in God doth most appear; and therefore Christ and his Apostles left us hereof a most perfect Example. [Sidenote: Concerning the present Magistrates of the Christian World.] As to what relates to the present Magistrates of the Christian World, albeit we deny them not altogether the Name of Christians, because of the publick Profession they make of Christ’s Name, yet we may boldly affirm, that they are far from the Perfection of the Christian Religion; because in the State in which they are (as in many Places before I have largely observed) they have not come to the pure Dispensation of the Gospel. And therefore, while they are in that Condition, we shall not say, That War, undertaken upon a just Occasion, is altogether unlawful to them. For even as Circumcision and the other Ceremonies were for a Season permitted to the Jews, not because they were either necessary of themselves, or lawful at that Time, after the Resurrection of Christ, but because that Spirit was not yet raised up in them, whereby they could be delivered from such Rudiments; so the present Confessors of the Christian Name, who are yet in the Mixture, and not in the patient suffering Spirit, are not yet fitted for this Form of Christianity, and therefore cannot be undefending themselves, until they attain that Perfection. But for such whom Christ has brought hither, it is not lawful to defend themselves by Arms, but they ought overall to trust to the Lord.

§. XVI. [Sidenote: The Conclusion.] But Lastly, to conclude, If to give and receive flattering Titles, which are not used because of the Virtues inherent in the Persons, but are for the most Part bestowed by wicked Men upon such as themselves; if to bow, scrape, and cringe to one another; if at every Time to call themselves other’s Humble Servants, and that most frequently without any design of real Service; if this be the Honour that comes from God, and not the Honour that is from below, then indeed our Adversaries may be said to be Believers, and we condemned as proud and stubborn, in denying all these Things.

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

[171] Esther 3. 5. Job 32. 21, 22.

If to be vain and gaudy in Apparel; if to paint the Face and plait the Hair; if to be clothed with Gold and Silver, and precious Stones; and if to be filled with Ribbands and Lace be to be clothed in modest Apparel; and if these be the Ornaments of Christians; and if that be to be humble, meek, and mortified, then are our Adversaries good Christians indeed, and we proud, singular, and conceited, in contenting ourselves with what Need and Conveniency calls for, and condemning what is more as superfluous; but not otherwise.

If to use Games, Sports, Plays; if to card, dice, and dance; if to sing, fiddle, and pipe; if to use Stage-plays and Comedies, and to lye, counterfeit, and dissemble, be to fear always; and if that be to do all Things to the Glory of God; and if that be to pass our Sojourning here in fear; and if that be to use this World as if we did not use it; and if that be not to fashion ourselves according to our former Lusts; to be not conformable to the Spirit and vain Conversation of this World; then are our Adversaries, notwithstanding they use these Things, and plead for them, very good, sober, mortified, and self-denying Christians, and we justly to be blamed for judging them; but not otherwise.

If the Profanation of the holy Name of God; if to exact Oaths one from another upon every light Occasion; if to call God to witness in Things of such a Nature, in which no earthly King would think himself lawfully and honourably to be a Witness, be the Duties of a Christian Man, I shall confess that our Adversaries are excellent good Christians, and we wanting in our Duty: But if the contrary be true, of Necessity our Obedience to God in this Thing must be acceptable.

If to revenge ourselves, or to render Injury, Evil for Evil, Wound for Wound, to take Eye for Eye, Tooth for Tooth; if to fight for outward and perishing Things, to go a Warring one against another, whom we never saw, nor with whom we never had any Contest, nor any Thing to do; being moreover altogether ignorant of the Cause of the War, but only that the Magistrates of the Nations foment Quarrels one against another, the Causes whereof are for the most Part unknown to the Soldiers that fight, as well as upon whose Side the right or wrong is; and yet to be so furious, and rage one against another, to destroy and spoil all, that this or the other Worship may be received or abolished; if to do this, and much more of this Kind, be to fulfil the Law of Christ, then are our Adversaries indeed true Christians, and we miserable Hereticks, that suffer ourselves to be spoiled, taken, imprisoned, banished, beaten, and evilly entreated, without any Resistance, placing our Trust only in GOD, that he may defend us, and lead us by the Way of the Cross unto his Kingdom. But if it be otherways, we shall certainly receive the Reward which the Lord hath promised to those that cleave to him, and, in denying themselves, confide in him.

And to sum up all, if to use all these Things, and many more that might be instanced; be to walk in the strait Way that leads to Life, be to take up the Cross of Christ, be to die with him to the Lusts and perishing Vanities of this World, and to arise with him in Newness of Life, and sit down with him in the heavenly Places, then our Adversaries may be accounted such, and they need not fear they are in the broad Way that leads to Destruction, and we are greatly mistaken, that have laid aside all these Things, for Christ’s Sake, to the crucifying of our own Lusts, and to the procuring to ourselves Shame, Reproach, Hatred, and Ill-will from the Men of this World: Not as if by so doing we judged to merit Heaven, but as knowing they are contrary to the Will of Him who redeems his Children from the Love of this World, and its Lusts, and leads them in the Ways of Truth and Holiness, in which they take delight to walk.

THE CONCLUSION.

_If in God’s Fear, Candid Reader, thou appliest thyself to consider this System of Religion here delivered, with its Consistency and Harmony, as well in itself as with the Scriptures of Truth, I doubt not but thou wilt say with me and many more, that this is the spiritual Day of Christ’s Appearance, wherein he is again revealing the ancient Paths of Truth and Righteousness. For thou mayest observe here the Christian Religion in all its Parts truly established and vindicated, as it is a living, inward, spiritual, pure, and substantial Thing, and not a mere Form, Shew, Shadow, Notion and Opinion, as too many have hitherto held it, whose Fruits declare they wanted that which they bear the Name of; and yet many of those are so in Love with their empty Forms and Shadows, that they cease not to calumniate us for commending and calling them to the Substance, as we therefore denied or neglected the true Form and outward Part of Christianity, which indeed is, as God the Searcher of Hearts knows, a very great Slander. Thus, because we have desired People earnestly to feel after God near and in themselves, telling them that their Notions of God, as he is beyond the Clouds, will little avail them, if they do not feel him near; hence they have fought maliciously to infer that we deny any God except that which is within us. Because we tell People, That it is the Light and Law within, and not the Letter without, that can truly tell them their Condition, and lead them out of all Evil; hence they say, we vilify the Scriptures, and set up our own Imaginations above them. Because we tell them, That it is not their talking or believing of Christ’s outward Life, Sufferings, Death, and Resurrection, no more than the Jews crying, The Temple of the Lord, the Temple of the Lord, that will serve their Turn, or justify them in the Sight of God; but that they must know Christ in them, whom they have crucified, to be raised, and to justify them, and redeem them from their Iniquities: Hence they say, We deny the Life, Death, and Sufferings of Christ, Justification by his Blood, and Remission of Sins through him. Because we tell them, while they are talking and determining about the Resurrection, that they have more Need to know the Just One, whom they have slain, raised in themselves, and to be sure they are Partakers of the first Resurrection; and that this be, they will be the more capable to judge of the Second: Hence they say, That we deny the Resurrection of the Body. Because when we hear them talk foolishly of Heaven and Hell, and the last Judgment, we exhort them to come out of that hellish Condition they are in, and come down to the Judgment of Christ in their own Hearts, and believe in the Light, and follow it, that so they may come to sit in the heavenly Places that are in Christ Jesus: Hence they maliciously say, that we deny any Heaven or Hell but that which is within us, and that we deny any general Judgment; which Slanders the Lord knows are foully cast upon us, whom God hath raised for this End, and gathered us, that by us he might confound the Wisdom of the Wise, and bring to Nought the Understanding of the Prudent; and might, in and by his own Spirit and Power in a despised People (that no Flesh might glory in his Presence) pull down that dead, dark, corrupt Image, and mere Shadow and Shell of Christianity wherewith Antichrist hath deceived the Nations: For which End he hath called us to be a First-fruits of those that serve him, and worship him no more in the Oldness of the Letter, but in the Newness of the Spirit. And though we be few in Number, in Respect of others; and weak as to outward Strength, which we also altogether reject, and foolish if compared with the wise Ones of this World; yet as God hath prospered us, notwithstanding much Opposition, so will he yet do, that neither the Art, Wisdom, nor Violence of Men or Devils shall be able to quench that little Spark that hath appeared; but it shall grow to the consuming of whatsoever shall stand up to oppose it. The Mouth of the Lord hath spoken it! Yea, He that hath arisen in a small Remnant shall arise and go on by the same Arm of Power in his spiritual Manifestation, until he hath conquered all his Enemies, until all the Kingdoms of the Earth become the Kingdom of Christ Jesus._

Unto Him that hath begun this Work, not among the Rich or Great Ones, but among the Poor and Small, and hath revealed it not to the Wise and Learned, but unto the Poor, unto Babes and Sucklings; even to Him, the Only Wise and Omnipotent GOD, be Honour, Glory, Thanksgiving, and Renown, from henceforth and for ever. _Amen. Hallelu-JAH._

A TABLE of the AUTHORS cited in this BOOK.

Alanus, 386

Amandus Polanus, 201

Ambrosius Ausbertus, 487

Ambrosius Mediolanensis, 102, 440, 441, 487, 490

Amesius, 201, 426

Anselmus Bishop of Canterbury, 487

Antiochus, ibid

Apollinarius, 113

Athanasius, 7, 439, 482, 487, 490

Augustinus Bakerus, 328

Augustinus, 6, 33, 61, 62, 74, 121, 160, 162, 187, 217, 222, 385, 388, 389

Author de Vocat. Gentium, 102

Basil the Great, 481, 487

Beda, 487

Bellarmine, 172, 438

Bernard, 8, 329, 341

Bertius, 199

Beza, 90, 185, 434

Borhæus, 185, 191

Bucerus, 186

Buchanan, 162

Bullinger, 184

Calvin, 27, 28, 29, 49, 50, 58, 90, 187, 199, 277, 302, 376, 383, 396, 411, 423

Carolostadius, 442

Casaubonus, 460

Cassiodorus, 487

Castellio, 442

Catechism of Westminster, 204

Chamierus, 185

Chemnitius, 187

Christianus Druthmarus, 487

Chromatius, 487, 490

Chrysostom, 102, 427, 481, 487, 490

Cicero, 159

Claudius Albertus Inuncanus, 192

Clemens Alexandrinus, 6, 7, 142, 143, 160, 487, 494

Conference of Oldenb. El. D., 202

Confession of Augsburgh, 202, 202, 226

---- the French Churches, 50

---- Faith of the Churches of Holland, 50

---- the Divines at Westminster, 50, 58, 168

Council of Aszansic, 222

---- Carthage, 51

---- Florence, 38

---- Laodicea, 51

---- Trent, 84, 201, 485

Cyprian, 441, 487, 490

Cyrillus Alexandrinus, 7, 130, 135, 136, 487, 490

Dallæus, 423

Diodorus, Siculus, 484

Epictetus, 3

Epiphanius, 60, 487

Erasmus, 462, 487, 490

Estius, 192

Eusebius, 37

Euthymius, 487, 490

Eutyches, 113

Forbes, 186, 187

Franciscus Lambertus, 260, 335

Fredericus Sylvius, 494, 498

Gelasius, 222

Gentiletus, 201

Gerardus Vossius, 137, 202, 226

Godeau, 462

Gregory the Great, 7

Gregorius Nazianzenus, 487

Gregorius Nyssenus, ibid

Haimo, 487

Hilarius, 440, 487

Hildebrand, 438

Himelius, 192

History of the Council of Trent, 442

---- Reformation of France, 457, 458

Hosius, 440

Hugo Grotius, 481, 486

James Coret, 199

James Howel, 462

Jerome, 7, 60, 64, 222, 440, 458, 482, 487, 490

Johannes Damascenus, 487

Johannes Ferus, 490

Johannes Floracensis, 386

Johannes Maresius, 462

John Hus, 71

Isidorus Hispalensis, 487

---- Pelusiota, ibid

Justin Martyr, 143, 160, 487, 490, 492, 495

Lactantius, 161

Lucas Osiander, 104, 167

Ludovicus Vives, 160, 161, 498

Luther, 8, 103, 165, 167, 243, 442, 461

Martianus, 440

Martyr, 91

Melancthon, 8, 185, 226

Musculus, 199

Nicolaus Arnoldus of Franequer, 242, 262, 263, 284, 298, 299, 301, 374, 387

Oecumenius, 487

Origen, 9, 270, 487, 490

Otho Brunsselsius, 487

Papirius Masson, 389

Paræus, 90, 128

Paschasius Radbertus, 487

Paulus Riccius, 382, 406

Philo Judæus, 486, 492

Phocylides, 160

Piscator, 91

Pithæus, 386

Platina, 252

Plato, 159, 486

Plotinus, 159

Polybius, 481

Polycarpus, 37, 487

Prosper, 101, 102

Pythagoras, 159, 486

Quintilianus, 486

Quintus Curtius, 485

Reinerius, 450

Richard Baxter, 192, 201

Seneca, 159

Smith, Doctor in Cambridge, 9

Stobæus, 486

Sulpitius Severus, 495

Synod Arelatensian, 102

---- of Dort, 50, 89

Tertullian, 7, 441, 487, 490, 492, 494

Theophylactus, 487

Thomas Aquinas, 33

Thysius, 184

Victor Antiochenus, 137

Vincentius Lyrinensis, 496

Waldenses, 487

Wickliff, ibid

Zanchius, 90, 184, 188, 201

Zuinglius, 84, 91, 192

A TABLE of the CHIEF THINGS.

Abraham’s Faith, 19.

Adam; See Man, Sin, Redemption. What Happiness he lost by the Fall, 74. What Death he died, 75. He retained in his Nature no Will or Light capable of itself to manifest spiritual Things, ibid. Whether there be any Reliques of the heavenly Image left in him, 78, 117.

Alexander Skein’s Queries proposed to the Preachers, 347, 348, 385.

Anabaptists of Great Britain, 39, 322.

Anabaptists of Munster, how their mischievous Actings nothing touch the Quakers, 36 to 40.

Anicetus, 37.

Anointing, The Anointing teacheth all Things; it is and abideth for ever a common Privilege, and sure Rule to all Saints, 34, 35.

Antichrist is exalted when the Seed of God is pressed, 118. His Work, 273, 274, 275, 279, 280.

Antinomians, their Opinion concerning Justification, 175.

Apostasy, 224, 270.

Apostle, who he is, their Number was not limited, and whether any may be now-a-days so called, 275, 276, 277, 278.

Appearances; See Faith.

Arians, they first brought in the Doctrine of Persecution upon the Account of Religion, 439, 440.

Arius, By what he fell into Error, 270.

Arminians; See Remonstrants.

Assemblings are needful, and what Sort, 299, 300, &c. See Worship, they are not to be forsaken, 341.

Astrologer, 44, 45.

Aurelia, There ten Canonicks were burnt, and why, 385, 386.

Baptism is one, its Definition, 355, 358 to 364. It is the Baptism of Christ, and of the Spirit, not of Water, 365 to 368. The Baptism of Water, which was John’s Baptism, was a Figure of this Baptism, and is not to be continued, 367 to 387.

Baptism with Water doth not cleanse the Heart, 359, 369. Nor is it a Badge of Christianity, as was Circumcision to the Jews, 372, 385. That Paul was not sent to baptize is explained, 372 to 374. Concerning what Baptism Christ speaks, Mat. xxviii. 20. it is explained, 376, 377. How the Apostles baptized with Water is explained, 378 to 382. To Baptize, signifies to Plunge, and how Sprinkling was brought in, 382, 383. Those of old that used Water-baptism, were Plunged, and they that were only Sprinkled, were not admitted to an Ecclesiastical Function, and why, 383. Against the Use of Water-baptism many heretofore have testified, 385, 386.

Infant-baptism is a mere human Tradition, 355, 387, 388.

Bible, The last Translations always find Fault with the first, 60.

Birth, The spiritual Birth, 47. Holy Birth, 217, 218. See Justification.

Bishop of Rome, concerning his Primacy, 38, 39. How he abused his Authority, and by what he deposed Princes, and absolveth the People from the Oath of Fidelity, 438, 442.

Blood, To abstain from Blood and Things strangled, 418, 419. It hath been shed, 398.

Blood of Christ; See Communion.

Body, To bow the Body; See Head.

Books Canonical and Apocryphal; See Canon, Scripture.

Bonaventure, 302.

Bow, To bow the Knee; See Uncover the Head.

Bread, The breaking of Bread among the Jews, was no singular Thing, 406, 411. It is now other Ways performed than it was by Christ, 401. Whether unleavened or leavened Bread is to be used; also it is hotly disputed about the Manner of taking it, and to whom it is to be given, 411, 412. See Communion.

Calvinists; See Protestants. They deny Consubstantiation, 38. They maintain absolute Reprobation, ibid. They think Grace is a certain irresistible Power; and what Sort of a Saviour they would have, 147, 248. Of the Flesh and Blood of Christ, 393, 396. They use leavened Bread in the Supper, 411.

Canon, Whether the Scripture be a filled up Canon, 69, 70. Whether it can be proved by Scripture that any Book is Canonical, 70, 71.

Castellio banished, 442.

Ceremonies; See Superstition.

Christ; See Communion, Justification, Redemption, Word. He sheweth himself daily, revealing the Knowledge of the Father, 8. Without his School there is nothing learned but busy Talking, 9. He is the Eternal Word, 11. No Creature hath access to God but by him, 11, 12, 13. He is the Way, the Truth, and the Life, 13. He is the Mediator between God and Man, 12, 170. He is God, and in Time he was made Partaker of Man’s Nature, 12. Yesterday, To-day the same, and for ever, 22. The Fathers believed in him, and how, ibid. His Sheep hear his Voice and contemn the Voice of a Stranger, 51, 258, 261. It is the Fruit of his Ascension to send Pastors, 63. He dwelleth in the Saints, and how, 113. His Coming was necessary, 115. By his Sacrifice we have Remission of Sins, 115, 152, 170. Whether he be, and how he is in all Men, is explained, 115, 116. Being formed within, he is the formal Cause of Justification, 164, 189. By his Life, Death, &c. he hath opened a Way for Reconciliation, 190, 191, 192. His Obedience, Righteousness, Death and Sufferings are ours; and it is explained, that Paul said, _He filled up that which was behind of the Afflictions of Christ in his Flesh_, 173. How we are Partakers of his Suffering, 213, 214, 215. For what End he was manifested, 209, 210. He delivers his own by suffering, 210. Concerning his outward and spiritual Body, 390, 391. Concerning his outward and inward Coming, 417.

Christian, How he is a Christian, and when he ceaseth so to be, 5, 10, 25, 26 to 31, 220, 244, 245, 246, 247, 257, 258. The Foundation of his Faith, 45. His Privilege, 46. When Men are made Christians by Birth, and not by coming together, 236, 237. They have borrowed many Things from Jews and Gentiles, 356, 357. They recoil by little and little from their first Purity, 415, 498. The Primitive Christians for some Ages said, _We are Christians, we Swear not_, 485. And, _We are the Soldiers of Christ, it is not lawful for us to fight_, 495, 496.

Christianity is made as an Art, 10. It is not Christianity without the Spirit, 24 to 27, 49, 50. It would be turned into Scepticism, 267. It is placed chiefly in the Renewing of the Heart, 238. Wherein it consists not, 313. What is, and is not, the Mark thereof, 371, 372, 385. Why it is odious to Jews, Turks, and Heathens, 395. What would contribute to its Commendation, 454.

Church, Without which there is no Salvation; what she is; concerning her Members, Visibility, Profession, Degeneration, Succession, 232 to 255. Whatsoever is done in the Church without the Instinct of the Holy Spirit, is vain and impious, 160. The same may be said of her, as was in the Schools, of Theseus’s Boat, 280. In her Corrections ought to be exercised, and against whom, 427. She is more corrupted by the Accession of Hypocrites, 435, 436. The Contentions of the Greek and Latin Churches about unleavened or leavened Bread in the Supper, 411. The Lukewarmness of the Church of Laodicea, 246. There are introduced into the Roman Church no less Superstitions and Ceremonies than among Heathens and Jews, 237.

Circumcision, a Seal of the old Covenant, 373.

Clergy, 275, 276, 279, 289, 290, 412.

Clothes, That it is not lawful for Christians to use Things superfluous in Clothes, 467 to 470, 500.

Comforter, For what End he was sent, 8.

Commission, The Commission of the Disciples of Christ before the Work was finished was more legal than evangelical, 263.

Communion, The Communion of the Body and Blood of Christ is a spiritual and inward Thing, 388. That Body, that Blood is a spiritual Thing, and that it is that heavenly Seed, whereby Life and Salvation was of old and is now communicated, 388, 389, 390. How any becomes Partaker thereof, 393 to 395. It is not tied to the Ceremony of breaking Bread and drinking Wine, which Christ used with his Disciples, this was only a Figure, 388, 395 to 406. Whether that Ceremony be a necessary Part of the new Covenant, and whether it is to be continued, 406 to 424. Spiritual Communion with God through Christ is obtained, 75.

Community of Goods is not brought in by the Quakers, 427, 453.

Compliments; See Titles.

Conscience; See Magistrate. Its Definition, what it is; it is distinguished from the _Saving Light_, 418 to 421, 426. The good Conscience, and the hypocritical, 226. He that acteth contrary to his Conscience sinneth; and concerning an erring Conscience, 426. What Things appertain to Conscience, 427. What Sort of Liberty of Conscience is defended, ibid. It is the Throne of God, 428. It is free from the Power of all Men, 442.

Conversion, What is Man’s therein, is rather a Passion than an Action, 121. Augustine’s Saying, ibid. This is cleared by two Examples, 122, 123.

Correction, how and against whom it ought to be exercised, 427.

Covenant, The Difference betwixt the new and the old Covenant Worship, 32, 298, 299, 324 to 337, 369 to 371. See also Law, Gospel.

Cross, The Sign of the Cross, 385.

Dancing; See Plays.

Days, Whether any be Holy, and concerning the Day commonly called the Lord’s Day, 301, 405.

Deacons, 414.

Death; See Adam, Redemption. It entered into the World by Sin, 83. In the Saints it is rather a Passing from Death to Life, 84.

Devil, He cares not at all how much God be acknowledged with the Mouth, provided himself be worshipped in the Heart, 10, 149. He haunts among the Wicked, 210. How he may seem to be a Minister of the Gospel, 271 to 273. When he can work nothing, 220, 221. He keeps Men in outward Signs, Shadows, and Forms, while they neglect the Substance, 398, 399.

Dispute, The Dispute of the Shoemaker with a certain Professor, 260. Of an Heathen Philosopher with a Bishop in the Council of Nice, and of the unlettered Clown, 367, 368.

Divinity, School-divinity, 256. How pernicious it is, 268 to 279.

Dreams; See Faith, Miracles.

Ear, There is a spiritual and a bodily Ear, 8, 20.

Easter is celebrated other Ways in the Latin Church than in the Eastern, 37. The Celebration of it is grounded upon Tradition, ibid.

Elders, 17, 279.

Elector of Saxony, the Scandal given by him, 349.

Eminency, your Eminency; See Titles.

Enoch walked with God, 216.

Epistle; See James, John, Peter.

Esau, 309.

Ethicks, or Books of moral Philosophy, are not needful to Christians, 268.

Evangelist, Who he is, and Whether any now-a-days may be so called, 277.

Excellency, your Excellency; See Titles.

Exorcism, 385.

Faith, Its Definition, and what its Object is, 18 to 21. How far, and how Appearances, outward Voices, and Dreams were the Objects of the Saints’ Faith, 19, 20. That Faith is one, and that the Object of Faith is one, 20. Its Foundation, 45. See Revelation, Scripture.

Farellus, 411.

Father; See Knowledge, Revelation, 18.

Fathers, so called, they did not agree about some Books of the Scripture, 50, 60. They affirm that there are whole Verses taken out of Mark and Luke, 60. Concerning the Septuagint Interpretation, and the Hebrew Copy, 60. They preached universal Redemption for the first four Centuries, 101. They frequently used the Word Merit in their Doctrine, 200, 201. Concerning the Possibility of not sinning, 222. The Possibility of falling from Grace, 226. Many of them did not only contradict one another, but themselves also, 270. Concerning Baptism, and the Sign of the Cross, 385. Concerning an Oath, 478.

Feet, Concerning the washing of one another’s Feet, 407 to 410.

Franequer, 284.

Freely, The Gospel ought to be preached freely, 183, 284.

Games; See Sports.

Gifted Brethren, 254.

GOD, How he hath always manifested himself, 4. Unless he speak within, the Preacher makes a Rustling to no Purpose, 7, 8. None can know him aright, unless he receive it of the Holy Ghost, ibid. God is to be sought within, 8. He is known by Sensation, and not by mere Speculation and syllogistick Demonstrations, 8. He is the Fountain, Root, and Beginning of all good Works, and he hath made all Things by his Eternal Word, 12. God speaking is the Object of Faith, 18. Among all, he hath his own chosen Ones, 6. He delights not in the Death of the Wicked; See Redemption. He hath manifested his Love in sending his Son, 170, 190, 191. See Justification. He rewards the good Works of his Children, 201, 202. Whether it be possible to keep his Commandments, 204, 205. He is the Lord, and the only Judge of the Conscience, 425, 428. He will have a free Exercise, 435.

Gospel; See Redemption. The Truths of it are as Lies in the Mouths of profane and carnal Men, 5, 28, 29. The Nature of it is explained, 32, 33. It is distinguished from the Law, and is more excellent than it, 33, 53. See Covenant, Law. Whether any ought to preach it in this or that Place, is not found in Scripture, 254, 255. Its Works are distinguished from the Works of the Law, 195. How it is to be propagated, and of its Propagation, 429. The Worship of it is inward, 370. It is an inward Power, 138, 139.

Grace, The Grace of God can be lost through Disobedience, 224, &c. Saving Grace (see Redemption) which is required in the Calling and Qualifying of a Minister; See Minister. In some it worketh in a special and prevalent Manner, that they necessarily obtain Salvation, 123, 124. Your Grace; See Titles.

Hai Eben Yokdan, 166.

Hands, Laying on of Hands, 256, 419.

Head, Of Uncovering the Head in Salutations, 449, 451, 464, 467, 499.

Heart, The Heart is deceitful and wicked, 57, 76.

Heathen, Albeit they were ignorant of the History, yet they were sensible of the Loss by the Fall, 159. Some Heathens would not swear, 485. Heathenish Ceremonies were brought into the Christian Religion, 385.

Henry IV. King of France, 438.

Heresies, whence they proceeded, 313.

Hereticks, 431.

High; See Priest.

History of Christ; See Quakers, Redemption.

Holy of Holies, the High Priest entered into it once a Year, 17. But now all of us at all Times have access unto God, 33.

Holiness, your Holiness; See Titles.

Honour; See Titles.

Hypocrite, 431, 435, 436.

Jacob, 309.

James the Apostle, there were of old divers Opinions concerning his Epistle, 51.

Idolatry, 297, 298. Whence it proceeded, 355.

Jestings; See Plays, Games.

Jesuits; See Sect, Ignatian.

Jesus; See Christ. What it is to be saved, and to be assembled in his Name, 133, 168, 305.

Jews, Among them there may be Members of the Church, 233. Their Error concerning the outward Succession of Abraham, 244. Their Worship is outward, 371.

Illiterate; See Mechanicks.

Indulgences, 166.

Infants; See Sin.

Iniquities, Spiritual Iniquities, or Wickedness, 313.

Inquisition, 436.

Inspiration, where that doth not teach, Words without do make a Noise to no Purpose, 7.

John the Apostle, concerning his second and third Epistles, and the Revelation, there were sometime divers Opinions, 51.

John the Baptist did not Miracles, 254.

John Hus is said to have prophesied, 71.

John Knox, In what Respect he was called the Apostle of Scotland, 278.

Judas fell from his Apostleship, 245. Who was his Vicar, 260. His Ministry was not purely evangelical, 262, 263. He was called immediately of Christ, and who are inferior to him, and plead for him, as a Pattern of their Ministry, 263.

Justification, The Doctrine thereof is and hath been greatly vitiated among the Papists, and wherein they place it, 165, 166, 167, 190. Luther and the Protestants with good Reason opposed this Doctrine, though many of them ran soon into another Extreme, and wherein they place it, and that they agree in one, 167, 168, 173. It comes from the Love of God, 170, 190. To justify, signifies to make really just, not to repute just, which many Protestants are forced to acknowledge, 180, 181, 184 to 188. The Revelation of Christ formed in the Heart is the formal Cause of Justification, not Works (to speak properly) which are only an Effect, and so also many Protestants have said, 164, 166 to 169, 180 to 200. We are justified in Works, and how, 164, 173, 174, 193 to 200. This is so far from being a Popish Doctrine, that Bellarmine and others opposed it, 172, 200, 202.

Kingdom of God, 329, 419, 428.

Knowledge, The Height of Man’s Happiness is placed in the true Knowledge of God, iii. Error in the Entrance of this Knowledge is dangerous, 1. Superstition, Idolatry, and thence Atheism, have proceeded from the false and feigned Opinions concerning God, and the Knowledge of him, 3. The uncertain Knowledge of God is divers Ways attained, but the true and certain one only by the inward and immediate Revelation of the Holy Spirit, 5. It hath been brought out of Use, and by what Devices, 10. There is no Knowledge of the Father but by the Son, nor of the Son but by the Spirit, 4, 11, 12, 13, 14, 15, 16. The Knowledge of Christ, which is not by the Revelation of his Spirit in the Heart, is no more the Knowledge of Christ, than the Prating of a Parrot, which hath been taught a few Words, may be said to be the Voice of a Man, 15, 16.

Laicks, 275, 276.

Laity, 279, 280.

Lake of Bethesda, 120.

Law, The Law is distinguished from the Gospel, 32, 33, 371. The Difference thereof, 33, 214. See Gospel. Under the Law the People were not in any Doubt who should be Priests and Ministers, 240. See Minister of the Law, Worship.

Learning, what true Learning is, 264.

Letter, The Letter killeth, quickeneth not, 214.

Light, The innate Light is explained by Cicero, 159, 160.

Light of Nature, The Errors of the Socinians and Pelagians, who exalt this Light, are rejected, 74. Saving Light; See Redemption. ---- Is Universal; it is in all, 107. It is a spiritual and heavenly Principle, 112. It is a Substance, not an Accident, 113, 114. It is supernatural and sufficient, 131, 136, 137. It is the Gospel preached in every Creature, 138. It is the Word nigh in the Mouth and in the Heart, 141, 142. It is the ingrafted Word, able to save the Soul, 145. Testimonies of Augustine and Buchanan concerning this Light, 162. It is not any Part of Nature, or Reliques of the Light remaining in Adam after the Fall, 117. It is distinguished from the Conscience, 119. It is not a common Gift, as the Heat of the Fire, and outward Light of the Sun, as a certain Preacher said, 151. It may be resisted, 108, 111, 120, 121, 222, 224. By this Light or Seed, Grace and Word of God, he invites all, and calls them to Salvation, 142, 143, 144. None of those to whom the History of Christ is preached are saved, but by the inward Operation of this Light, 145 to 150. It is small in the first Manifestation, but it groweth, 146. It is slighted by the Calvinists, Papists, Socinians, and Arminians, and why, 147. None can put it to Silence, 148. There are and may be saved by the Operation thereof, who are ignorant of the History of Christ, 87, 88, 109, 115, 116, 143, 150 to 159. An Answer to the Objection, _That none can be saved but in the Name of Jesus Christ_, 153.

Literature, Human Literature is not at all needful, 265, &c.

Liturgy, 303, 324.

Logick, 268.

Lord, There is one Lord, 22.

Love, Of a love Feast, 415, 416.

Lutherans; See Protestants They affirm Consubstantiation, 38. Of the Flesh and Blood of Christ, 395. They use unleavened Bread in the Supper, 411.

Magistrate, concerning his Power in Things purely religious, and that he hath no Authority over the Conscience, 425 to 449. Nor ought he to punish according to Church Censure, 428, 429. Concerning the present Magistrates of the Christian World, 499.

Mahomet prohibited all Discourse and Reasoning about Religion, 443. He was an Impostor, 119.

Majesty, Your Majesty; See Titles.

Man; See Knowledge. His Spirit knoweth the Things of a Man, and not the Things of God, 14. The carnal Man esteemeth the Gospel Truths as Lies, 15. And in that State he cannot please God, 25. The new Man and the old, 46, 113. The natural Man cannot discern spiritual Things; as to the first Adam, he is fallen and degenerate, 46, 73, 85. His Thoughts of God and Divine Things in the corrupt State are evil and unprofitable, 73. Nothing of Adam’s Sin is imputed to him, until by evil-doing he commit his own, 75, 82. In the corrupt State he hath no Will or Light capable of itself to manifest spiritual Things, 75 to 81, 169. He cannot when he will procure to himself Tenderness of Heart, 120. Whatsoever he doth, while he doth it not by, in, and through the Power of God, he is not approved of God, 218, 219. How the inward Man is nourished, 390 to 395. How his Understanding cannot be forced by Sufferings, and how his Understanding is changed, 435.

Merchandise, What it is to make Merchandise with the Scriptures, 271.

Mass, 297, 298, 302, 322, 349.

Mathematician, 44, 45.

Mechanicks, 280. They contributed much to the Reformation, 281.

Merit; See Justification.

Metaphysicks, 268.

Minister of the Gospel, it is not found in Scripture if any be called, 54, 55, 236. Teachers are not to go before the Teaching of the Spirit, 63. The Popish and Protestant Errors concerning the Grace of a Minister are rejected, 73, 80, 81. They are given for the perfecting of the Saints, &c., 211. Concerning their Call, and wherein it is placed, 231, 239 to 255. Qualities, 232, 256 to 272. Orders and Distinction of Laity and Clergy, 275 to 279. Of separating Men for the Ministry, ibid. Concerning the Sustentation and Maintenance of Ministers, and their Abuse; of the Idleness, Riot, and Cruelty of Ministers, 318 to 329. What Kind of Ministry and Ministers the Quakers are for, and what Sort their Adversaries are for, 292 to 295.

Minister of the Law, there was no Doubtfulness concerning them under the Law, 240, 261, 262. Their Ministry was not purely spiritual; and while they performed it, they behoved to be purified from their outward Pollutions, as now those under the Gospel from their inward, 239, 240, 292.

Miracles, whether they be needful to those who place their Faith in objective Revelation, 19, 20, 254.

Moses, 158, 323, 327, 355, 389.

Munster; See Anabaptists. Their mischievous Actings, 36.

Musick, 353.

Mystery of Iniquity, 274, 328, 329.

Name of the Lord, 376. To Anoint in the Name of the Lord, 418.

Nero, 433, 434.

Noah’s Faith had neither the Scripture nor the Prophecy of those going before him, 18. It is said of him, that he was a perfect Man, 216.

Number, Of using the singular Number to one Person, 462, 463.

Oath, That it is not lawful to swear, 451, 476 to 488.

Obedience is better than Sacrifice, 55.

Object of Faith; See Faith.

Oil, To anoint with Oil, 388, 418, 422.

Ordinance, Sealing Ordinance, 358.

Papists, The Rule of their Faith, 37. They are forced ultimately to recur unto the immediate and inward Revelations of the Holy Spirit, 45. What Difference there is betwixt the cursed Deeds of those of Munster and theirs, 39 to 42. They have taken away the second Commandment in their Catechism, 59. They make Philosophy the Hand-maid of Divinity, 64. They exalt too much the natural Power, and what they think of the Saving Light, 147. Their Doctrine concerning Justification is greatly vitiated, 165. Concerning their Manners and Ceremonies, 235, 236, 247, 248, 249, 251, 252. Their Literature and Studies, 265. Of the modern Apostles and Evangelists, 277, 278. Whom they exclude from the Ministry, 281. They must be sure of so much a Year before they preach, 283. They do not labour, 290, 291. The more moderate and sober of them exclaim against the excessive Revenues of the Clergy, 287, 288. Their Worship can easily be stopped, 322. Albeit they say, None are saved Without Water-baptism, yet they allow an Exception, 365. Of Baptism, 385, 386. Of the Flesh and Blood of Christ, 396, 397. Of an Oath, 487, 488.

Parable of the Talents, 130, 138. Of the Vineyard intrusted, 128. Of the Sower, 137, 140. Of the Tares, 431, 432.

Paschal Lamb, the End thereof, 400.

Patriarchs, 392, 400.

Pelagians, 73. How we differ from them, 121, 385. See Light of Nature.

Pelagius denied that Man gets an evil Seed from Adam, and ascribes all to the Will and Nature of Men: He said, that Man could attain unto a State of not Sinning by his mere natural Strength, without the Grace of God, 222.

Persecution upon the Account of Religion, 439 to 446. See Magistrate.

Perseverance, The Grace of God may be lost through Disobedience, 203, 224, 226. Yet such a Stability may in this Life be attained, from which there cannot be a total Apostasy, 227 to 230.

Peter, Whether he was at Rome, 38. He was ignorant of Aristotle’s Logick, 64. There were of old divers Opinions concerning his second Epistle, 51.

Pharisees, 356, 405.

Philosopher, The Heathen Philosopher was brought to the Christian Faith by an illiterate Rustick, 267, 268.

Philosophy, 256, 268.

Physick, 268.

Plays, whether it be lawful to use them, 449, 452, 470, 476, 500.

Polycarpus, the Disciple of John, 37.

Pray, To pray for Remission of Sins, 220. Concerning the Lord’s Prayer, 315. To pray without the Spirit is to offend God, 319, 474. Concerning the Prayer of the Will in Silence, 328. See Worship.

Prayer, The Prayers of the People were in the Latin Tongue, 265.

Preacher; See Minister.

Preaching, What is termed the Preaching of the Word, 271, 279, 299, 300. To preach without the Spirit is to offend God, 319. See Worship. It is a permanent Institution, 373. It is learned as another Trade, 279.

Predestinated, God hath after a special Manner predestinated some to Salvation; of whom, if the Places of Scripture which some abuse be understood, their Objections are easily solved, 125.

Priest, Under the Law God spake immediately to the High Priest, 17, 33.

Priests; See Minister of the Law, 239, 240, 243, 262, 301.

Profession, An outward Profession is necessary that any be a Member of a particular Christian Church, 235.

Prophecy, And to prophesy, what it signifies, 276. Of the Liberty of prophesying, ibid.

Prophets, Some Prophets did not Miracles, 254.

Protestants, the Rule of their Faith, 37. They are forced ultimately to recur unto the immediate and inward Revelation of the Holy Spirit, 46. What Difference betwixt the execrable Deeds of those of Munster and theirs, 39 to 42. They make Philosophy the Hand-maid of Divinity, 64. They affirm John Hus prophesied of the Reformation that was to be, 71. Whether they did not throw themselves into many Errors while they were expecting a greater Light, 106. They opposed the Papists not without good Cause, in the Doctrine of Justification; but they soon ran into another Extreme, 167, 168. They say, that the best Works of the Saints are defiled, 172. Whether there be any Difference between them and the Papists in Superstitions and Manners, and what it is, 238, 239, 252. What they think of the Call of a Minister, 241, 246, 252 to 256. It is lamentable that they betake them to Judas for a Pattern to their Ministers and Ministry, 263. Their Zeal and Endeavours are praised, 265. Of their School-divinity, 268, 269. Of the Apostles and Evangelists of this Time, 377. Whom they exclude from the Ministry, 279. That they preach to none, until they be first sure of so much a Year, 284. The more moderate of them exclaim against the excessive Revenues of the Clergy, 287, 288. Though they had forsaken the Bishop of Rome, yet they would not part with old Benefices, 289. They will not labour, 290, 291. Whether they have made a perfect Reformation in Worship, 297, 298. Their Worship can easily be stopped, 322. They have given great Scandal to the Reformation, 349. They deny Water-baptism to be absolutely necessary to Salvation, 265. Of Water-baptism, 383 to 386. Of the Flesh and Blood of Christ, 394 to 396. They use not Washing of Feet, 409. How they did vindicate Liberty of Conscience, 436, 437. Some affirm, that wicked Kings and Magistrates ought to be deposed, yea, killed, 438. How they meet, when they have not the Consent of the Magistrate, 446. Of Oaths and Swearing, 477, 478.

Psalms, Singing of Psalms, 352.

Quakers, i. e. Tremblers, and why so called, 150, 310. They are not Contemners of the Scriptures, and what they think of them, 48, 51, 52, 61, 62, 63. Nor of Reason, and what they think of it, 118, 119. They do not say, that all other secondary Means of Knowledge are of no Service, 11. They do not compare themselves to Jesus Christ, as they are falsely accused, 113. Nor do they deny those Things that are written in the Holy Scriptures concerning Christ, his Conception, &c. 113, 180. They were raised up of God to shew forth the Truth, 107, 148, 161, 272, 310. Their Doctrine of Justification is not Popish, 165, 173, 192, 202. They are not against Meditation, 318. Their Worship cannot be interrupted, 321. And what they have suffered, 321 to 324. How they vindicate Liberty of Conscience, 444, 445. They do not persecute others, 443. Their Adversaries confess, that they are found for the most Part free from the Abominations which abound among others; yet they count those Things Vices in them, which in themselves they extol as notable Virtues, and make more Noise about the Escape of one Quaker, than of an Hundred among themselves 451. They destroy not the mutual Relation that is betwixt Prince and People, Master and Servant, Father and Son, nor do they introduce Community of Goods, 452. Nor say, that one Man may not use the Creation more or less than another, 453.

Ranters, The Blasphemy of the Ranters or Libertines, saying, that there is no Difference betwixt Good and Evil, 213.

Reason, What need we set up corrupt Reason, 29. Concerning Reason, 39, 118, 119.

Rebecca, 309.

Reconciliation, How Reconciliation with God is made, 174 to 180.

Recreations; See Plays.

Redemption is considered in a twofold Respect; First, Performed by Christ without us; And Secondly, Wrought in us, 171, 172. It is universal: God gave his only begotten Son Jesus Christ for a Light, that whosoever believeth in him may be saved, 85, 131, 132. The Benefit of his Death is not less universal than the Seed of Sin, 86, 87. There is scarce found any Article of the Christian Religion that is so expresly confirmed in the Holy Scriptures, 95 to 101. This Doctrine was preached by the Fathers (so called) of the first six hundred Years, and is proved by the Sayings of some, 101, 102, 103. Those that since the Time of the Reformation have affirmed it, have not given a clear Testimony how that Benefit is communicated to all, nor have sufficiently taught the Truth, because they have added the absolute Necessity of the outward Knowledge of the History of Christ; yea, they have thereby given the contrary Party a stronger Argument to defend their precise Decree of Reprobation, among whom were the Remonstrants of Holland, 87, 88, 103 to 105. God hath now raised up a few illiterate Men to be Dispensers of this Truth, 107, 108, 149, 150. This Doctrine sheweth forth the Mercy and Justice of God, 108, 124. It is the foundation of Salvation, 108. It answers to the whole Tenor of the Gospel Promises and Threats, ibid. It magnifies and commends the Merits and Death of Christ, ibid. It exalts above all the Grace of God, ibid. It overturns the false Doctrine of the Pelagians, Semi-pelagians, and others, who exalt the Light of Nature, and the Freedom of Man’s Will, ibid. It makes the Salvation of Man solely to depend upon God, and his Condemnation wholly and in every Respect to be of himself, 109. It takes away all Ground of Despair, and seeds none in Security, ibid. It commends the Christian Religion among Infidels, ibid. It sheweth the Wisdom of God, ibid. And it is established, though not in Words, yet by Deeds, even by those Ministers that oppose this Doctrine, ibid. It derogates not from the Atonement and Sacrifice of Jesus Christ, but doth magnify and exalt it, 115. There is given to every one (none excepted) a certain Day and Time of Visitation, in which it is possible for them to be saved, 107, 125 to 133. The Testimony of Cyrillus concerning this Thing, 130, 131. It is explained what is understood and not understood by this Day, 111. To some it may be longer, to others shorter, ibid. Many may outlive their Day of Visitation, after which there is no Possibility of Salvation to them, ibid. Some Examples are alledged, ibid. The Objections and those Places of Scripture which others abuse, to prove that God incites Men necessarily to sin, are easily solved, if they be applied to these Men, after the Time of their Visitation is past, 111, 125. There is given to every one a Measure of the Light, Seed, Grace, and Word of God, whereby they can be saved, 107, 108, 125, 137 to 144. Which is also confirmed by the Testimonies of Cyrillus and others, 135 to 143. What that Light is; See Light. Many though ignorant of the outward History, yet have been sensible of the Loss that came by Adam, which is confirmed by the Testimonies of Plato and others, 159, 160. Many have known Christ within, as a Remedy to redeem them, though not under that Denomination, witness Seneca, Cicero, and others, 159, 160, 161. Yet all are obliged to believe the outward History of Christ to whom God bringeth the Knowledge of it, 115.

Reformation, wherein it is not placed, 241, 242. Mechanick Men have contributed much to it, 280, 281. What hath been pernicious to it, 397.

Relation; See Quakers.

Religion, The Christian Religion; See Christianity, How it is made odious to Jews, Turks, and Heathens, 395.

Remonstrants of Holland; See Arminians, Redemption. They deny absolute Reprobation, 38. How we differ from them, 121. They exalt too much the natural Power and free Will of Man, and what they think of the Saving Light, 147. Their Worship can easily be stopped, 322.

Reprobation; See also Redemption. What absolute Reprobation is, is described, 88, 89. Its Doctrine is horrible, impious, and blasphemous, 89 to 93. It is also so called by Lucas Osiander, 104. It is a new Doctrine, and Augustine laid the first Foundation thereof, which Dominicus, Calvin, and the Synod of Dort maintained, 89, 103, 104. Also Luther, whom notwithstanding Lutherans afterwards deserted, 103, 104. It is injurious to God, and makes him the Author of Sin; proved by the Sayings of Calvin, Beza, Zanchius, Paræus, Martyr, Zuinglius, and Piscator, 90, 91. It makes the preaching of the Gospel a mere Mock and Illusion, 92. It makes the Coming of Christ, and his Propitiatory Sacrifice to have been a Testimony of God’s Wrath, ibid. It is injurious to Mankind, and makes his Condition worse than the Condition of Devils, Beasts, Jews under Pharaoh, and the same which the Poets applied to Tantalus, 93.

Revelation, God always manifested himself by the Revelations of the Spirit, iii. 14, 15, 43. They are made several Ways, iii. They have been always the formal Object of Faith, and so remain, ibid. 17 to 31. And that not only subjectively, but also objectively, 31, 32. They are simply necessary unto true Faith, iii. 4, 36, 45. They are not uncertain, 34, 35, 36. Yea, it is horrible Sacrilege to accuse them of Uncertainty, 28. The Examples of the Anabaptists of Munster do not a Whit weaken this Doctrine, 36, 39, 42. They can never contradict the Holy Scripture, nor sound Reason, iii. 43, 65. They are evident and clear of themselves, nor need they another’s Testimony, iii. 43, 44. They are the only, sure, certain, and unmoveable Foundation of all Christian Faith, 45. Carnal Christians judge them nothing necessary; yea, they are hissed out by the most Part of Men, 5. Of old none were esteemed Christians save those that had the Spirit of Christ; but now-a-days he is termed an Heretick who affirms that he is led by it, 28. The Testimonies of some concerning the Necessity of these Revelations, 6 to 9, 27, 28. By whose and what Devices they have been brought out of Use, 106.

Revenge; See War, 488, 489.

Rule of Faith and Manners; See Scripture.

Rustick, The poor Rustick’s Answer given to the proud Prelate, 250. He brought a Philosopher unto the Christian Faith, 268.

Sabbath, 301, 302.

Sacraments, of their Number, Nature, &c. how much Contention there hath been, and that the Word Sacrament is not found in Scripture, but borrowed from the Heathens, 356, 357, 385. Its Definition will agree to many other Things, 358. Whether they confer Grace, 421.

Salvation, Without the Church there is no Salvation, 233.

Samaria, The Woman of Samaria, 402.

Sanctification; See Justification.

Saxony, The Elector of Saxony, of the Scandal he gave to the Reformation, by being present at that Mass, 349.

Sceptick, 267.

School, Without the School of Christ nothing is learned but mere Talk, and a Shadow of Knowledge, 6, 7, 8. Whether publick Schools be necessary, 265.

Scriptures of Truth, whence they proceeded, and what they contain, 48. They are a Declaration of the Fountain, and not the Fountain itself, ibid. They are not to be esteemed the adequate primary Rule of Faith and Manners, but a secondary, and subordinate to the Spirit, and why, 48 to 72, 255. Their Certainty is only known by the Spirit, 48, 235. They testify that the Spirit is given to the Saints for a Guide, 48, 61, 66, 71. Their Authority depends not upon the Church, or Council, nor upon their intrinsick Virtue, but upon the Spirit; nor is it subjected to the corrupt Reason of Men, but to the Spirit, 48, 63. The Testimonies of Calvin, the French Churches, the Synod of Dort, and the Divines of Great Britain at Westminster concerning this Thing, 49, 50. The Contentions of those that seek the Certainty of the Scriptures from something else than the Spirit, ibid. Divers Opinions of the Fathers (so called) concerning some Books, ibid. Concerning the Taking away, and the Corruption of same Places; the Translation, Transcription, and various Lections of the Hebrew Character, and of the Greek Books, the Interpretation of the Septuagint, concerning the Hebrew Books, and of admitting or rejecting some Books, 60, 61. Of the Difficulty in their Explanation, 64, 65. Augustine’s Judgment concerning the Authors of the Canonical Books, and concerning the Transcription and Interpretation, 61, 62. The Use of them is very profitable and comfortable, 51, 63, 64. The Unlearned and Unstable abuse them, 64. There is no Necessity of believing the Scripture to be a filled up Canon, 69. Many canonick Books, through the Injury of Time, lost, 70. Whether it can be proved by Scripture that any Book is Canonical, 70, 71. They were some Time as a sealed Book, 265. To understand them there is Need of the Help and Revelation of the Holy Spirit, 6, 7, 8. No Man can make himself a Doctor of them, but the Holy Spirit, ibid.

Sect, The Ignatian Sect loveth Literature, 265, 266. They call those that are sent unto India Apostles, 278.

Seed of Righteousness, 317. The Seed of Sin; See Sin, Redemption.

Self-denial, 316.

Semi-pelagians, their Axiom, Facienti quod in se est Deus non denegat gratiam, 103.

Servant, Whether it be lawful to say, I am your humble Servant, 460.

Servetus, 442, 443.

Shoe-maker, he Disputes with the Professor, 266.

Silence; See Worship.

Simon Magus, 284.

Sin; See Adam, Justification. It shall not have Dominion over the Saints, 53. The Seed of Sin is transmitted from Adam unto all Men, but it is imputed to none, no not to Infants, except they actually join with it by Sinning, 73, 81 to 84. And this Seed is often called Death, 85. Original Sin, of this Phrase the Scripture makes no Mention, ibid. By Virtue of the Sacrifice of Christ; we have Remission of Sins, 115, 170. Forgiveness of Sin among the Papists, 166. A Freedom from actual Sin is obtained, both when and how, and that many have attained unto it, 204 to 223. Every Sin weakens a Man in his spiritual Condition, but doth not destroy him altogether, 206. It is one Thing not to sin, another Thing not to have Sin, 216, 217. Whatsoever is not done through the Power of God is Sin, 318.

Singing of Psalms, 352.

Socinians; See Natural Light. Their Rashness is reproved, 24. They think Reason is the chief Rule and Guide of Faith, 24, 25, 37. Albeit many have abused Reason, yet they do not say, that any ought not to use it; and how ill they argue against the inward and immediate Revelations of the Holy Spirit, 36 to 39. Yet they are forced ultimately to recur unto them, 44, 45. They exalt too much their natural Power, and what they think of the Saving Light, 147. Their Worship can easily be stopped, 322.

Son of God; See Christ, Knowledge, Revelation.

Soul, the Soul hath its Senses, as well as the Body, 8. By what it is strengthened and fed, 319, 398.

Spirit, The Holy Spirit; See _Knowledge, Communion, Revelation, Scripture_. Unless the Spirit sit upon the Heart of the Hearer, in vain is the Discourse of the Doctor, 7, 20. The Spirit of God knoweth the Things of God, 14. Without the Spirit none can say that Jesus is the Lord, 7, 8, 14, 15. He rested upon the seventy Elders and others, 17. He abideth with us for ever, 22, 23. He teacheth and bringeth all Things to remembrance, and leads into all Truth, 24, 30, 31, 48. He differs from the Scriptures, 24, 25. He is God, ibid. He dwelleth in the Saints, 25 to 30. Without the Spirit Christianity is no Christianity, 25, 26, 37, 51. Whatsoever is to be desired in the Christian Faith, is ascribed to him, 26. By this Spirit we are turned unto God, and we Triumph in the Midst of Persecutions, 26. He quickens, &c., ibid. An observable Testimony of Calvin concerning the Spirit, 27, 28, 29, 49, 50. It is the Fountain and Origin of all Truth and right Reason, 43. It gives the Belief of the Scriptures, which may satisfy our Consciences, 50. His Testimony is more excellent than all Reason, ibid. He is the chief and principal Guide, 58. He reasoneth with and striveth in Men, 127. Those that are led by the Spirit love the Scriptures, 62, 234, 235. He is as it were the Soul of the Church, and what is done without him is vain and impious, 266. He is the Spirit of Order, and not of Disorder, 273. Such as the Spirit sets apart to the Ministry are heard of the Brethren, 275. It is the Earnest of our Inheritance, 58.

Spiritual Iniquities, 312. Spiritual Discerning, 431.

Stephen spake by the Spirit, 26.

Suffering, How Paul filled up that which was behind of the Afflictions of Christ; how any are made Partakers of the Sufferings of Christ, and conformable to his Death, 216.

Superstition, 296. Whence Superstitions sprung, 313, 355, 387.

Supper; See Communion Bread. It was of old administred even to little Children and Infants, 422.

Tables, 414.

Talents, One Talent is not at all insufficient of itself; the Parable of the Talents, 137, 138. Those that improved their Talents well, are called good and faithful Servants, 194. He that improved well his two Talents, was nothing less accepted than he that improved his five, 205.

Talk; See Plays.

Taulerus was instructed by the poor Laick, 257. He tasted of the Love of God, 302.

Testimony; See Spirit.

Theseus his Boat, 280.

Thomas of Kempis, 302.

Tithes were assigned to the Levites, but not to the Ministers of this Day, 285.

Titles, It is not at all lawful for Christians to use those Titles of Honour, Majesty, &c. 452, 455 to 464.

Tongue, The Knowledge of Tongues is laudable, 265.

Tradition, how insufficient it is to decide, 38. It is not a sufficient Ground for Faith, 422.

Translations; See Bible.

Truth, There is a Difference betwixt what one saith of the Truth, and that which the Truth itself, interpreting itself, saith, 6. Truth is not hard to be arrived at, but is most nigh, 7.

Turks, among them there may be Members of the Church, 233, 234.

Vespers, 302.

Voices, Outward Voices; See Faith, Miracles.

War, That it is not lawful for Christians to resist evil, nor wage war, 452, 488 to 497.

Washing of Feet, 408, 409.

William Barclay, 438.

Woman, A Woman may preach, 275, 281. Luther also, 243.

Word, The Eternal Word is the Son: It was in the Beginning with God, and was God: It is Jesus Christ, by whom God created all Things, 12, 113. What Augustine read in the Writings of the Platonists concerning this Word, 161.

Works are either of the Law, or of the Gospel, 195. See Justification.

Worship, What the true and acceptable Worship to God is, and how it is offered, and what the superstitious and abominable is, 294, &c. The true Worship was soon corrupted and lost, 297. Concerning the Worship done in the Time of the Apostasy, 302, 342. Of what Worship is here handled, and of the Difference of the Worship of the old and new Covenant, 298, 299, 324, 325, 326. The true Worship is neither limited to Times, Places, nor Persons, and it is explained how this is to be understood, 299, 300, 330, 331, 332, 340, 341, 342, 370, 371. Concerning the Lord’s Day, and the Days upon which Worship is performed, 301. Of the publick and silent Worship, and its Excellency, 303 to 333. Of Preaching, 333 to 339. Of Prayer, 339 to 351. Of Singing of Psalms, and Musick, 352, 353. What Sort of Worship the Quakers are for, and what Sort their Adversaries, 354.

FINIS.

ERRATA.

Page 5. l. 17.* For knowing read know 9. l. 10.* Sou litself Soul itself 13. l. 5. but by the Son but the Son 13. l. 29.* Word World 24. l. 10.* in into 29. l. 30.* For From 49. l. 21. the Belief that Belief 70. l. 9. or nor 85. l. 6. for which we for which Cause we 111. l. 3.* of Controversy of the Controversy 116. l. 12.* to us us to 122. l. 6.* possible to possible for him to 125. l. 28.* for they for that they 140. l. 6. with God with thy God 171. l. 1. cannot can 211. l. 27.* Peaching Preaching 216. l. 23.* xi xii 220. l. 31.* Aburdity Absurdity 230. l. 16.* Man Men 272. l. 15. proceedeth proceeded 280. l. 7. Work and Grace Work of Grace 315. l. 33. shall should 319. l. 12.* both doth 323. l. 5.* up us 324. l. 1. some such 329. l. 12. may many 342. l. 29. leading People leading his People 364. l. 11. away the away of the 364. l. 29. away the away of the 393. l. 4. thereby may thereby they may 408. l. 2.* shall should 413. l. 19. marg. common in remembring common, remembring 417. l. 22. Outwards Externals 424. l. 3. providing provided 429. l. 1.* intimate imitate 431. l. 3.* 42 41 437. l. 13. of the Persecutors of Persecutors 439. l. 15. receive him not receive him 450. l. 2. those this 452. l. 3. a Christian Christians 454. l. 10. doth in the other doth the other 460. l. 4. Ways Way 460. l. 20. the their 464. l. 20.* Abram’s Abraham’s 467. l. 8. do doth 469. l. 18. severally severely 472. l. 4. enjoy employ 474. l. 4.* Time to Time so to 479. l. 28. Original Origin 480. l. 3.* 12, and x. 22 13, and x. 20 482. l. 31.* ix. 10 xi. 10 487. l. 32.* the Christians Christians 490. l. 30.* relatas relates 497. l. 31.* lawful unlawful 499. l. 24. for most for the most 499. l. 26. one another Humble themselves each other’s Servant Humble Servants.

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

TRANSCRIBER’S NOTE

Archaic, obsolete, unusual and spellings and words have been maintained. Obvious misspellings have been fixed, and some words and names have been standardized within the document. The "errata" which are noted in the book have been applied and no further note of them will be made here. Sidenotes in the original book that were just citations have been converted to footnotes.

Some programs will display the longer Hebrew phrase on Page 218 with the words in the correct order and some reversed. Unfortunately there does not appear to be a way to get uniformity in rendering.

The Table of Contents was inserted by the transcriber, it was not in the original book.

Changes to the text from the original book follow:

In the note to the King In this book: These are the Things that rendered the Lives of Originally: These are the Things that rendred the Lives of

Page vii In this book: As they then have falsely and erroneously Originally: As they then have falsly and erroneously

Page 7 Sidenote In this book: Jerome Originally: Hieron.

Page 7 In this book: _The Law (saith Jerome) is Spiritual,_ Originally: _The Law (saith Hierom) is Spiritual,_

Page 7 Footnote 34 In this book: Jerome Ep. Paulin. 103. Originally: Hieron. Ep. Paulin. 103.

Page 38 In this book: Many have been deceived, and erred grievously Originally: Many have been deceived, and erred griveously

Page 38 Sidenote In this book: 2. Of Scripture. Originally: (sidnote missing)

Page 38 In this book: Here the Lutherans and Arminians grossly err Originally: Here the Lutherans and Arminians grosly err

Page 43 In this book: because some have falsely pretended to it Originally: because some have falsly pretended to it

Page 57 In this book: Threatenings in the Scripture; but who Originally: Threatnings in the Scripture; but who

Page 58 Sidenote In this book: 1. Deaf People Children, and Idiots instanced. Originally: 1. Deaf People Children, and Ideots instanced.

Page 58 In this book: in the Case of deaf People, Children, and Idiots Originally: in the Case of deaf People, Children, and Ideots

Page 60 Sidenote In this book: Jerome Epist. 28. ad Lucin. p. 247. Originally: Hieron. Epist. 28. ad Lucin. p. 247.

Page 60 In this book: Of which Transcribers Jerome in his Time Originally: Of which Transcribers Jerom in his Time

Page 60 In this book: and particularly Jerome, exalting the Certainty Originally: and particularly Jerom, exalting the Certainty

Page 64 In this book: Whereof if Jerome complained in his Time, Originally: Whereof if Jerom complained in his Time,

Page 64 In this book: now twelve Hundred Years ago, Jerome Epist. 134. Originally: now twelve Hundred Years ago, Hierom. Epist. 134.

Page 87 In this book: _As They have then falsely and erroneously_ Originally: _As They have then falsly and erroneously_

Page 91 In this book: ordained to this twofold End; Originally: ordained to this two-fold End;

Page 117 In this book: Next there are those that lean to the Doctrine Originally: Next there are that lean to the Doctrine

Page 131 Sidenote In this book: Man’s remaining in Darkness, the closing of his Eyes. Originally: Man’s remaining in Darkness, the closing his eyes.

Page 133 In this book: this, may come therethrough to believe. Originally: this, may come there-through to believe.

Page 156 Sidenote In this book: then that have this, wherever they be, they are saved. Originally: then that have this, where-ever they be, they are saved.

Page 166 Sidenote In this book: Sepulchre in Spain, or to Mary of Loreto Originally: Sepulchre in Spain, or to Mary of Loretto

Page 170 In this book: We consider then our Redemption in a twofold Respect Originally: We consider then our Redemption in a two-fold Respect

Page 173 In this book: also done in a qualified Sense, but no-ways to infer Originally: also done in a qualified Sense, but noways to infer

Page 180 Sidenote In this book: Posit. 2. By Christ formed within we are justified. Originally: Posit. 1. By Christ formed within we are justified.

Page 182 In this book: doth beyond all Question signify a making just; Originally: doth beyond all Question signify a make-ing just;

Page 188 In this book: be understood as really being made righteous: Originally: be understood a really being made righteous:

Page 189 In this book: whether ye be in the Faith; prove your own selves: Originally: whether ye be in the Faith; prove your ownselves:

Page 192 Sidenote In this book: Inuncunas. Originally: Inuncunan.

Page 192 In this book: So also affirmeth Claudius Albertus Inuncanus, Originally: So also affirmeth Claudius Albertus Inuncunanus,

Page 201 In this book: is nevertheless a Cause in some Respect, administering, Originally: is nevertheless a Cause in some Respect, administring,

Page 203 In this book: pursued, and condemned by God’s holy Witness in their Originally: pursued, and condemed by God’s holy Witness in their

Page 222 Sidenote In this book: Jerome. Originally: Jerom.

Page 222 In this book: Concerning this Possibility Jerome speaks clearly Originally: Concerning this Possibility Jerom speaks clearly

Page 239 In this book: that this were indeed desirable and best; Originally: that this were indeed desireable and best;

Page 246 Sidenote In this book: _The Lukewarmness of the Church of _Laodicea. Originally: _The Lukewarmness of he Church of _Laodicea.

Page 249 In this book: his Vessel is purified, and so be fitted and prepared Originally: his Vessel is purified, and so he fitted and prepared

Page 259 Sidenote In this book: The ministering must be by the Gift and Grace Originally: The ministring must be by the Gift and Grace

Page 259 In this book: any Man speak, let him speak as the Oracles of God; Originally: any Man speak, let thim speak as the Oracles of God;

Page 294 In this book: ambitiously seeking after the forementioned Things Originally: ambitiously seeking after the forementioned Things

Page 305 In this book: watching in a holy Dependence upon the Lord, Originally: watching in a holy Dependance upon the Lord,

Page 311 In this book: and there are few Meetings that are altogether silent. Originally: and there are few Meetings that are alogether silent.

Page 327 Sidenote In this book: _outward, so Christ delivers us from inward Slavery._ Originally: _outward, so Christ delivers his from inward Slavery._

Page 330 In this book: Subject, or otherwise praying to or praising God. Originally: Subject, or otherwise praying to or praiseing God.

Page 337 In this book: but what he hath prepared and premeditated beforehand. Originally: but what he hath prepared and premeditated before-hand.

Page 339 In this book: that Prayer is twofold, inward and outward. Originally: that Prayer is two-fold, inward and outward.

Page 364 In this book: the coined Definitions of the School-men. Originally: the coined Definitions of the Schoolmen.

Page 370 In this book: Principles denied by us, wherever Christ appointed Originally: Principles denied by us, where-ever Christ appointed

Page 375 Sidenote In this book: Alleg. 1. Originally: Alle. 1.

Page 386 In this book: And P. Pithœus mentions it in his Fragments Originally: And P. Pithæus mentions it in his Fragments

Page 412 In this book: I would gladly know how from the Words Originally: I would glady know how from the Words

Page 440 Sidenote In this book: Jerome Epist. 62. ad Tire. Originally: Hieron. Epist. 62. ad Tire.

Page 440 In this book: The Church (saith Jerome) was founded by shedding of Originally: The Church (saith Hierom) was founded by shedding of

Page 460 Footnote 155 In this book: The Church (saith Jerome) was founded by shedding of Originally: The Church (saith Hierom) was founded by shedding of

Page 466 In this book: might not as well accuse Mordecai of Incivility, Originally: might not as well accuse Mordicai of Incivility,

Page 476 In this book: but also have stirred up the Magistrates to persecute Originally: but also have stired up the Magistrates to persecute

Page 478 Sidenote In this book: Answ. 2. Originally: Ans. 2.

Page 479 Sidenote In this book: Answ. 3. Originally: Ans. 3.

Page 481 In this book: that which, as Jerome, Chrysostom, Originally: that which, as Hierom, Chrysostom,

Page 482 Sidenote In this book: Jerome Lib. Ep. Part. 3. Tract. 1. Ep. 2. Originally: Hier. Lib. Ep. Part. 3. Tract. 1. Ep. 2.

Page 482 In this book: Concerning which Jerome saith, “All Things agree not Originally: Concerning which Hierom saith, “All Things agree not

Page 487 In this book: Jerome Epistol. Lib. Part. 3. Ep. 2. Originally: Hieronimus Epistol. Lib. Part. 3. Ep. 2.

Page 487 In this book: Bibliotheca vet. Patr. in Mat. v. Oecumenius in Jac. Originally: Bibliotheca vet. Patr. in Mat. v. OEcumenius in Jac.

Page 490 In this book: Jerome ad Ocean. It. Lib. Epist. P. 3. Tom. 1. Ep. 2. Originally: Hierom. ad Ocean. It. Lib. Epist. P. 3. Tom. 1. Ep. 2.

Page 492 Footnote 164 In this book: Isa. 11. 9. Originally: Isa. 65. 24.

Page 500 In this book: then are our Adversaries good Christians indeed, Originally: then are our Adversaries good Chirstians indeed,

A TABLE of the AUTHORS cited in this BOOK In this book: Bellarmine, 172, 438 Originally: Bellarmin, 172, 438

A TABLE of the AUTHORS cited in this BOOK In this book: Confession of Augsburgh, 202, 202, 226 Originally: Confession of Ausburgh, 202, 202, 226

A TABLE of the AUTHORS cited in this BOOK In this book: Council of Aszansic, 222 Originally: Council of Aszansick, 222

A TABLE of the AUTHORS cited in this BOOK In this book: Haimo, 487 Originally: Haymo, 487

A TABLE of the AUTHORS cited in this BOOK...and moved from H to J In this book: Jerome, 7, 60, 64, 222, 440, 458, 482, 487, 490 Originally: Hierom, 7, 60, 64, 222, 440, 458, 482, 487, 490

A TABLE of the AUTHORS cited in this BOOK In this book: Nicolaus Arnoldus of Franequer, 242, 262, 263, 284, Originally: Nicholaus Arnoldus of Franequer, 242, 262, 263, 284,

A TABLE of the AUTHORS cited in this BOOK In this book: Oecumenius, 487 Originally: OEcumenius, 487

A TABLE of the AUTHORS cited in this BOOK In this book: Plato, 159, 486 Originally: Plato, 159, 586

A TABLE of the CHIEF THINGS In this book: A Originally: (section title missing)

A TABLE of the CHIEF THINGS under Minister In this book: Concerning the Sustentation and... 318 to 329. Originally: Concerning the Sustentation and... 318 to 229.

A TABLE of the CHIEF THINGS main entry Philosopher In this book: Philosopher, The Heathen Philosopher was brought to Originally: Philosoher, The Heathen Philosopher was brought to

A TABLE of the CHIEF THINGS under preaching In this book: It is a permanent Institution, 373. Originally: It is a permanant Institution, 373.

A TABLE of the CHIEF THINGS under Quakers In this book: They do not persecute others, 443. Originally: They do no persecute others, 443.

A TABLE of the CHIEF THINGS main entry Rebecca In this book: Rebecca, 309. Originally: Rebeckah, 309.

A TABLE of the CHIEF THINGS under Redemption In this book: It commends the Christian Religion among Infidels, Originally: It commends the Christian Religion among Infidals,

A TABLE of the CHIEF THINGS under Rustick In this book: He brought a Philosopher unto the Christian Faith, 268. Originally: He brought a Philospher unto the Christian Faith, 268.

A TABLE of the CHIEF THINGS main entry School In this book: School, Without the School... a Shadow of Knowledge, Originally: School, Without the School... a Shadow of Kowledge,

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

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