An apologetical narration, or, A just and necessary vindication of Clement Writer against a four-fold charge laid on him by Richard Baxter, and published by him in print. Writer, Clement, fl. 1627-1658. 1658 Approx. 181 KB of XML-encoded text transcribed from 55 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2013-12 (EEBO-TCP Phase 2). A67178 Wing W3722 ESTC R12025 12931159 ocm 12931159 95667

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Early English books online. (EEBO-TCP ; phase 2, no. A67178) Transcribed from: (Early English Books Online ; image set 95667) Images scanned from microfilm: (Early English books, 1641-1700 ; 995:21) An apologetical narration, or, A just and necessary vindication of Clement Writer against a four-fold charge laid on him by Richard Baxter, and published by him in print. Writer, Clement, fl. 1627-1658. The second edition. [1], 78, [2], 26 p. Printed for David White ..., London : [1658] Reproduction of original in Huntington Library. "To the reader" dated 1658.

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eng Baxter, Richard, 1615-1691. -- Second sheet for the ministry. Reformed Church -- Controversial literature. Dissenters, Religious -- England. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2012-05 Assigned for keying and markup 2012-05 Keyed and coded from ProQuest page images 2012-07 Sampled and proofread 2012-07 Text and markup reviewed and edited 2013-02 Batch review (QC) and XML conversion

An Apologetical Narration: Or, a juſt and neceſſary VINDICATION OF CLEMENT WRITER, AGAINST A Four-fold Charge laid on him BY RICHARD BAXTER; And publiſhed by him in Print.

Pure Religion, and undefiled before God, and the Father, is this: To viſit the Fatherleſs and Widows, in their Afflictions, and to keep himſelf unſpotted from the World,

Jam. 1. 27.

In vain do they worſhip me, teaching for Doctrines, the commandments of men,

Mat. 15. 9.

Come ye bleſſed of my Father, inherit the Kingdome prepared for you. FOR I was an hungry, and ye gave me Meat: I was thirſty, and ye gave me Drink: I was a Stranger, and ye took me in: Naked, and ye clothed me, &c.

Mat. 25. 34, 35, 36.

Woe be to you Scribes and Phariſees, Hypocrites; for ye ſhut up the Kingdom of Heaven againſt men: for ye neither go in your ſelves, neither ſuffer ye them that are entring, to go in,

Mat. 23 13, 14.

The Second Edition, with an Appendix by the ſame Author.

LONDON, Printed for Daniel White, and are to be ſold at his Shop, at the ſeven Stars on the North-ſide of St. Pauls.

To the Reader. READER,

I Have here ſet before thee the whole buſineſs between Mr. Baxter and my ſelf, intreating thee to bear with ſuch faults, as happily thou mayſt apprehend either in me or the Book; and the rather let me move thee hereunto: Firſt, Becauſe I may requite thee with the like kindneſs, when ever thou ſhalt be provoked, in like manner to make thy Defence, being openly ſet upon, by ſuch a potent Aſſailant as now I have been. Secondly, becauſe it is more then probable, that thou and I (as well as all other men) may be miſtaken in apprehending of Errors, when indeed and in truth, the Error may be and many times is meerly in our own apprehenſion, being much vitiated by Cuſtom and Education. Wherefore I adviſe thee, once and again, ſeriouſly and impartially to conſider the whole matter over and over: and then alſo not haſtily to enter into the ſeat of Judgment; becauſe things of ſuch high, deep and weighty concernment need always due and exact weighing, and that with ſutable Balances, wherein humane learning muſt neither have the pre-eminence, nor bear any ſway at all.

And eſpecially in thy judging, be very ſollicitous and exceeding careful ſo to doe it, as neither to wrong the Truth nor thy own conſcience: For if thou doeſt, I aſſure thee (whoſoever thou art) all the Honour and Advantage, Profit and Preferment, which thou ſhalt either retain or get thereby, will prove tly unreparable damage at laſt.

Pray with me, therefore, that the eyes of our understandings may be opened, and anointed with Eye-ſalve; that we may clearly ſee, perfectly apprehend, and certainly judge between both Perſons and things that differ: And in the mean time, to exerciſe mutual Charity and forbearance one towards another; (at leaſt) until our Ignorances be much leſs, and our Authority much more, to judge one another in theſe matters.

Worceſter, this 25. of March 1658. Farewel.
Reader, I am againſt my will provoked by Richard Baxter, to make here my juſt Defence againſt ſome charge laid upon me by the name of Clem. Writer, in a Pamphlet of his, INTITULED, A ſecond Sheet for the Miniſtry; wherein though he ſomething miſtakes my name, yet I ſuppoſe I am the Perſon he ayms at.

THe firſt Charge is in p. 6. thus: That Clem. Writer told him; That no man is bound to believe that Chriſt did riſe again, or the reſt of Chriſtianity, that ſeeth not Miracles himſelf to prove it.

Anſw. 1. I deny theſe words in manner, form, and ſence, to be ever ſpoken by me.

And 2. If any ſuch words, or, of like import, were ſpoken by me, it was to this effect and meaning; (namely,) That no unconverted or unbelieving man, is bound by God upon pain of damnation to believe and obey the Goſpel, without Divine evidence, to atteſt unto him the truth thereof; whereon undoubtedly to ground that his faith, &c.

This long hath been, yet is, and muſt be my judgement, until I am otherwiſe informed; and I conceive, there are ſufficient grounds both from Scripture and Reaſon, to confirm me therein. But I leave it to Gods will, (not determining) what Divine evidence he pleaſe to uſe for that purpoſe, whether Signs, Wonders, diverſities of Tongues, Miracles, caſting out of Devils, curing of the Lame, healing of the Sick, raiſing of the Dead; for I finde, that by theſe, and other the like demonſtrations of the powerful works and gifts of the Spirit, he uſually confirmed the Word everywhere, preach'd by his true Miniſters for the converſion of men to the Faith of the Goſpel; inſomuch, as by the meer ſhadow of Peter, and by the very handkerchiefs of Paul, were ſpecial Miracles and many Cures wrought, as may be ſeen in Mark 16. 20. Heb. 2. 4. Act. 2. Act. 5. 14, 15, 16. Act. 8. 6, 7. 1 Cor 2. 4. Compared with Act. 19. 11, 12, 18, 19, 20. and many other places. And as for Tongues, theſe were for a ſign, not for them that believe, but for them that believe not, 1 Cor. 14. 22. And we likewiſe finde, that the end of Chriſts ſending of theſe powerful gifts of the Spirit, (to abide with his true Miniſtry and Church for ever, Joh. 14. 16.) was chiefly to convince the unbelieving world, Joh. 16. 8. Thereby (not onely to afford them (ſucceſſively in all Ages) an infallible ground of Faith, but alſo) to bring them under guilt of much ſin, if they obeyed not the Goſpel; which otherwiſe would have been no ſin at all in them, Joh. 15. 24. And hence it was, that the Apoſtles themſelves were commanded to ſtay until they were endued with power from on high, to enable them to do thoſe mighty Works for the atteſtation of the truth of their Miſſion and Meſſage, for the converſion of men to the Faith of the Goſpel, Luk. 24. 49. Act. 1. 4, 8.

And it's likewiſe worthy our Obſervation, That neither the twelve, nor yet the ſeventy, were ſent out at firſt, until they had power given them over Devils and diſeaſes, &c. whereby to enable them by Divine Evidence, to atteſt the truth of that their Miſſion, although they were then ſent but to preach in the Land of Judea only, Mat. 10. 5, 6. Luk. 10. 1. &c. And theſe being perſons meerly of the ſame Language, Kindred, and Country, might therefore have challenged to have been credited by the Jews, upon their own bare teſtimony only, without producing any Divine Evidence at all (if any had been ſo to be credited:) Yet neither were they, nor ought they (nor Chriſt himſelf) to be ſo credited in theſe matters, as is moſt evident, Joh. 10. 37. Joh. 5. 31, 34, 36. compared with Joh. 15. 24. And ſince that none of theſe were, nor ought to be ſo credited; how then dare any mortal man or men (of what degree, order, ſort, or company ſoever, now upon the face of the Earth) aſſume, or challenge to themſelves any ſuch Authority or Divine Prerogative over any other man or men whatſoever? For, as the Divine Evidences were formerly, ſo are they yet (for the very ſame ends and purpoſes) ſtill uſeful and neceſſary to accompany the Miniſtry, (and ſo will they alway accompany the true Miniſtry) for the converſion of men to the Faith of the Goſpel.

But for R. B. thus to extend my words beſides or beyond my meaning, or to confine them ſhort thereof; is not to be allowed by me, nor can it reaſonably be approved by any man: for, whereas my meaning is limited onely to the converſion of unbelievers, he extends them to any, whether converted or unconverted; as if I had been ſo irrational, as to ſay or think, That no man, after his Converſion to the Faith of the Goſpel, was bound to believe or practiſe any other or further Duty of Chriſtianity, without ſome new Miracle (yea, new Miracles) done in his ſight, to prove it; for ſo much in effect his Charge amounts unto.

And who would ever think R. B. to be ſo void of underſtanding, or ingenuity rather, as to lay ſuch and ſo irrational an aſperſion upon any man that never did or thought him harm?

Now let any man in love convince me of my Errour in this my Poſition, and I ſhall take it kindly, and be as ready to retract and tread it under foot, as he would have me; but of all men in the world, R. B. is leaſt able to do it, or to accuſe me for it, having aſſerted as much, or more, himſelf: for in his Saints Reſt, Part 2. pag. 201. of the ſixth Edition, he aſſerts, That Divine Faith hath ever a Divine Teſtimony: and in pag. 205. That we muſt know it to be a Divine Teſtimony, before we can believe, fide Divina (by a Divine Faith;) and I hope, by a Divine Faith, he intends no other then a true and ſaving Faith, which muſt neceſſarily have a divine and infallible ground to be built on; ſeeing of other Faiths he plainly tells us, in pag. 201. That to believe implicitely that the Teſtimony is Divine, or the Scripture is the Word of God, this is not to believe God, but to reſolve our Faith into ſome humane Teſtimony, even to lay our Foundation upon the Sands, where all will fall at the next Aſſault. And in pag. 236. he expreſſeth himſelf thus: (viz.) I demand with my ſelf, by what argument did Moſes and Chriſt evince to the world the verity of their Doctrine? and I finde it was chiefly by this of Miracles: and ſurely Chriſt knew the beſt argument to prove the Divine Authority of his Doctrine; and that which was the beſt then, is the beſt ſtill. And in pag. 33. of his book of Infidelity, part 1. he tells us, That Tongues are not for them that believe, but for them that believe not; that is, (ſaith he) to ſhew them the power of Chriſt, and ſo convince them. And in part 4. pag. 46. of the ſame Book, he tells us, If it had no divine atteſtation or evidence that it is of God, then you might And, I hope, no man is bound by God to believe that which he may without ſin or danger reject. reject it without ſin or danger.

Now let any rational and impartial man judge if R. B. himſelf hath not aſſerted ſufficient and more then enough to juſtifie my Poſition, and all that which I hold in the point, yea, and that which is tantamount the ſame, although in many places of his writings, he contradicts it; which is no rare thing to ſee in men of his undertakings, though they both ſpeak and write much leſs then he hath done.

And amongſt the multitudes of his failings in that and the like kinde, in his voluminous writings, thou mayſt finde him friendly remembred of ſome few in a ſmall Treatiſe, entituled, Fides Divina, which when thou haſt read, then tell me, If a Bear may not be known by a ſmall Member, even by his foot alone.

And whereas R. B. at the end of that his Charge intayles this: (viz.) Adding withall, That indeed Antichriſt may do Miracles:

What cauſe of exception can be taken at Anſw. this my ſo ſaying, when the Scripture it ſelf affirms, That the ſecond Beaſt which came up out of the earth, (who is an Antichriſt at leaſt) wrought Miracles? Rev. 13. 11, 14. Rev. 19. 20.

This R. B. in his Saints Reſt, pag. 206. flatly contradicts, by telling us there, That no created power can work a Miracle.

Let him be pleaſed hence to be asked theſe ſober Queſtions.

1. Do you indeed and in truth (as you pretend) believe the Scripture to be the VVord of God?

2. And that it was confirmed by Miracles, as you aſſert it to be, about the midſt of your Preface to your Book of Infidelity, and in divers other places of the ſame Book?

3. How then dare you ſo preſumptuouſly put the lye upon God, by your flat contradicting his Word, as here you have done?

This Charge lies upon him unavoydably, unleſs he can prove that Beaſt to be an uncreated power: which he can never do.

But we may ſee here (as in many other places) how he plays Bo-peep with us, in rendring ſuch perſons abominable, who do not with all readineſs, and without any chewing, ſwallow all that which he pleaſeth out of his own fancy to ſay of the Scriptures indefinitely being the VVord of God, and that they Which indeed is the harder for any man to belive, becauſe that ſome ſtuck not to raze and blot out of them ſen ences above 1200 years ſince, as Socrates reports, lib. 7. ca. 31. And what hath been the boldneſs of others in that or the like kinde, to do to them before and ſince, is not known, nor can be imagin d. were confirmed by Miracles, when indeed and in truth he believes neither the one nor the other himſelf; for if he did, how durſt he be ſo bold, as flatly to contradict them, as here he hath done?

And upon my ſaying, that Antichriſt may do Miracles, R. B. infers thus: viz. So it ſeems for all the talk. Miracles themſelves would not ſerve, if they ſaw them.

Anſw. By this your inference, you imply as if the ſignes and Miracles wrought by God himſelf, for the Confirmation of the Goſpel, were no way dſcernable by men from ſuch as were or may be wrought by the Devil and his Inſtruments.

Is not this a caſting a high diſparagement upon the wiſdom, power and juſtice of Almighty God, in his requiring faith and obedience to the Goſpel, upon pain of Damnation, and yet produce no other nor better evidence for the Confirmation of the truth thereof, then Satan or his Miniſters can do for the Confirmation of falſhood? Doth not this amount to high Blaſphemy againſt God himſelf? For did not the Signes and Miracles wrought by Moſes in Egypt, ſo far tranſcend all thoſe that were or could be wrought by the Egyptian Sorcerers, or by the Devil himſelf as they were apparently diſcernable by all that ſaw them, from thoſe wrought by the Sorcerers, inſomuch that the Sorcerers themſelves were convinced, and openly confeſt them to be no otherwiſe wrought, then by the Finger of God?

And do not you your ſelf, in your Saints Reſt, part 2. pag. 232. tell us, That Irenaeus affirmeth, That in his time, the working of Miracles, the raiſing of the dead, the caſting out of Devils, healing of the ſick by meer laying on of hands and propheſying, were in force; and that ſome that were ſo raiſed from death, remained alive among them long after? And that Cyprian and Tertullian mention the Note here, that theſe powerful gifts of the Spirit were both ordinary, and yet convincing ordinary caſting out of Devils, and challenge the Heathen to come and ſee it.

And in your Saints Reſt, part 3. pag. 242, 243. you do likewiſe tell us, That it is certain from currant Teſtimony of Church-Records, that the gift of caſting out of Devils, and making them even to the Devils themſelves, and continued 3 or 400 years at leaſt in the Church after the Apoſtles: all which is granted and proved by R. B. himſelf. confeſs themſelves maſtered by Chriſt, did remain in the Church three or four hundred years at leaſt after the Apoſtles.

And for this, you produce divers Authors, and after ſay, That no where could Satan keep his Poſſeſſion, where the power of Chriſt did aſſault him.

And it is likewiſe evident by the Scripture, That the gifts of the Spirit, and the Miniſtry thereof, by laying on of hands, were to continue in the Church, for all (that were either then or afterwards called or converted to the Faith) to partake thereof, even as well all afar off, as thoſe that were neer, Act. 1. 5. Act. 2. 38, 39. 2 Cor. 3. 6. Gal. 3. 5. Comp. Act. 18. 12, 14 to 18. Act. 19. 1 to 7.

And it is evident alſo, That the Apoſtolical Office, (to whom the Miniſtry of the Spirit was committed) together with the Prophetical and Evangelical, as well as the Paſtoral and Doctrinal, being all ſuch meerly by gift) were all joyntly by gifts to continue in the true Church, for the perfecting of the Saints, &c. till we all come to the Unity of the Faith, &c. in Chriſt, from whom the whole body fitly joynted together, and compacted by the effectual working of that one Spirit, by his ſeveral gifts in the meaſure of every part, maketh encreaſe in the body, unto the edifying of it ſelf in love; being all baptized into that one Body, by ſome manifeſt gift of the Spirit to profit the body withal, Eph. 4. 8, 11, 12, 13, 16. 1 Cor. 12. 7, 13. For God (ſaith the Apoſtle) hath ſet in the Church, firſt Apoſtles, ſecondarily Prophets, thirdly Teachers, after that Miracles, then gifts of healings, helps in Government, diverſities of tongues, 1 Cor. 12. 28.

And as the gift of tongues was to continue for a ſigne to unbelievers, ſo alſo was the gift of propheſie to continue in the Church, for the profit and comfort of believers, 1 Cor. 14. 22, 31.

All which laid together, manifeſtly prove the continuance both of the Apoſtolical and Prophetical Offices in the true Church, not onely for the firſt age, and for four hundred years after, but alſo that they were and are alwayes to continue therein: and are and will be therein, whereſoever it is, and whenſoever it ſhall be upon the face of the Earth; notwithſtanding all that is or can be produced or proved by R. B. to the contrary, in his propoſing a lame and imperfect body of Chriſt, diſmembred, and without his chiefeſt members, yea, and quite memberleſs: Theſe ſpiritual diverſities of manifeſt Gifts, being the formality of the diverſity of the ſpiritual members of Chriſt, their ſpiritual Head: but R. B. tells the world, That theſe Gifts are now both uſeleſs and unneceſſary, if a man might with ſafety take his word againſt both reaſon, ſcripture and experience: and albeit he may therein nevertheleſs eaſily prevaile with many weak and inconſiderate men, yea, and pleaſe many thouſand others, whoſe intereſts are concerned, (who though they be at Daggers-drawing with him, and amongſt themſelves, concerning the moſt material points of the Goſpel, yet) herein his ſervice will be acceptable, in that he affords them help (though very little) at ſo dead a lift, even when they were breathing out their laſt of divine right both to Office and Benefice, and which was, not long ſince, quite dead, as may appear by their petitioning the long Parliament for its reviving; but the Parliament declared (and that moſt truly) That all juſt power muſt be derived from the people: hence they proceed to act mighty matters, and all in the name and authority of the people of England; and ſtill at the adjournment of the Court, after a ſolemn cry of O yes, they founded out with a loud voice, God ſave the good people of England: whence will follow, as a neceſſary Conſequence, that if any divine right remains now in England, it is in the people of England.

But a little further to the point in hand, and to uſe Chriſts argument againſt the Phariſees ſlandering his caſting out of Devils to be done by the Prince of Devils; If Satan, ſaith Chriſt, caſt out Satan, how ſhall his Kingdom ſtand? The like may I ſay, If God doth not apparently diſtinguiſh the works done by his Spirit and Power, for the Confirmation of the Goſpel, from thoſe wrought by Satan, or any other created power; how ſhall his Wiſdom, Truth and Juſtice, ſtand, in his requiring Faith and Obedience unto the Goſpel, and that upon pain of damnation, meerly upon the account of the mighty works wrought for its Confirmation, and yet not to diſtinguiſh them by ſome ſuch apparent ſignes (from all other done by Satan or his inſtruments) as they might evidently and undoubtedly be known by all men? For, ſaith Chriſt, if I had not done (and that) among them, the works which none other man did, they had not had ſin, John 15. 24.

The ſecond Charge is in pag. 7. If Miracles, ſaith R. B. were ordinary, few would be moved by them, as any proof of a divine teſtimony. To this (ſaith he) Clem. Writer anſwers me, (miracles were convincing in the firſt age, when they were common.) How common? (ſaith R. B.) not as natural operations.

Anſw. VVho ever ſaid they were as common as natural operations? not Clem. Writer. But here R. B. ſets up a Dudman of his own invention, to affright Daws from queſtioning his far-fetcht, falſe and unwarrantable Doctrines; and then when he pleaſeth, makes an Adverſary of it, fights it ſtoutly, conquers it, beats it to Clouts with his Fiſts; and who now can deny him his juſt triumph for ſo glorious a victory?

But to the Charge it ſelf againſt Clem. Writer, for anſwering you, (Miracles were convincing in the firſt age, when they were common) is this any offence in Clem. Writer for ſo ſaying, when R. B. himſelf hath proved it over and over, That Miracles were both ordinary and convincing, even to the Devils themſelves, not onely in the firſt age, but for 400 years at leaſt after (which contain many Ages?) See this granted and proved by R. B. out of his own writings, a little before cited.

And he further acknowledgeth it in his book of Infidelity, part 1. pag. 35. where he expreſſeth himſelf as followeth: viz. Whence came the Holy-Ghoſt which the Lord Jeſus did ſend down upon his Church, which ſate on his Diſciples in the likeneſs of firy cloven tongues, which filled all Churches in all parts of the world at once, how diſtant ſoever, with the miraculous gift of ſtrange Languages, propheſying, interpretation, healing, caſting out of Devils, or the like, that fell on men ordinarily (note that) and in ſuch numbers, as ſoon as the Apoſtles laid their hands on them, after they were baptized?

And in pag. 33. he tells us, That tongues are not for them that believe, but for them that believe not, (ſaith Paul, 1 Cor. 14. 22.) that it, ſaith R. B. to ſhew them the power of Chriſt, and ſo convince them.

From all which granted and proved by R. B. I thus reaſon: Even as the powerful gifts of the Spirit (raiſing of the dead, caſting out of Devils, miracles, propheſie, &c.) were ordinary in the firſt Age of the Church, and for four hundred years at leaſt after, and yet loſt not their convincing force, nor were taken by men otherwiſe then as ſome proof of a divine Teſtimony: So they might have been ordinary in all Ages ſince, and yet not loſe their convincing force, nor have been taken by men otherwiſe then as ſome proof of a divine Teſtimony.

The third Charge is likewiſe in page the ſeventh, thus: And we (ſaith R. B.) have experience of Millions that ſtill do actually and ſtedfaſty believe in Chriſt without miracles; and many have laid down their lives on that belief; therefore without miracles men may believe: but to this Clem. Writer ſaith to me, (Theſe believers of all ſorts condemn each other as Hereticks) but not (ſaith R. B.) as Infidels; and none but the ignorant or paſſionate condemn all other ſorts as Hereticks.

Anſw. 1. R. B. by his granting here that the ignorant and paſſionate do it juſtifies my Anſwer ſo far, as it needs no other defence.

2. By this his grant, he concludes the generality of Chriſtians in this and late Ages, to be ignorant and paſſionate; and who would deny it, though thereto ſhould be added ſoiteful and malicious, as in a thouſand pregnant inſtances might be evidenced, though we ſhould omit the late caſe of Mr. Biddle and others here, and Mr. Williams and Mr. Gorton, and others in new England, who meerly for difference in judgment from them, in matters of religion, hardly eſcaped with their lives?

And is not the mark of Heathens common now upon ſuch as think themſelves the beſt of Chriſtians, even by this Authors own confeſſion, in his Saints Reſt, part 1. pag. 137. in the Margent?

3. It's granted on all ſides, That Hereticks, and others who have no true Faith in Chriſt or the Goſpel, may yet lay down their lives in maintenance of their reſpective Tenents, true or falſe, as the experience of all Ages can witneſs.

4. Let R. B. therefore prove that theſe millions were true believers in Chriſt, and in the true Goſpel of Chriſt, or did or do ſo much as truly and undoubtedly know Chriſt, and the true Goſpel of Chriſt, without any Miracle, or other divine evidence to atteſt the ſame: which he can never do; being good at drawing confident and ſtrange conſequences from weak, yea, and from groundleſs premiſſes. For

1. If theſe millions believe the true and onely Goſpel of Chriſt, How is it poſſible for them to condemn each other as Hereticks?

2. If they all believe it without miracles, or other divine evidence, How could or can it be by any divine Faith? for R. B poſitively aff rts, That divine faith hath ever a divine Teſtimony.

3. If they all believe it by no divine Faith, but by ſome humane Faith, how then could or can they ſtill, both actually and ſtedfaſtly believe, and lay down their lives on that belief? But that, as it was ſaid before, miſ-believers may lay down their lives for their Opinions. for all Faiths not grounded upon divine Teſtimony or evidence, are no better then humane, whoſe foundation (R. B. hath told us) is laid in the ſand, where all will fall at the next aſſault?

Here it may be, R. B. will ſeek to relieve himſelf by ſome diſtinction of divine evidences, and tell us of ſome ſuch that theſe millions had, or that he himſelf now hath, which was unknown to the primitive Churches, the Church being then in its infancy, and Chriſtians but Babies (in compariſon of us) and then fed meerly with the Doctrine of Chriſt, and pure VVord of God, and had then no other divine evidence then the gifts of the Spirit, with the powerful demonſtrations thereof, which theſe (like Children as they were) contented themſelves withall, denying themſelves in many good and delicate things of this life, which we, being grown Chriſtians, have, and know how to uſe and enjoy without any hurt to our ſelves; which the others, being then but Babies in Chriſt, knew not at all what to do with, unleſs to hurt and hinder themſelves in their Chriſtian race and warfare ſet before them: and therefore many needleſs hardſhips went they through, not knowing how to expound Chriſts injunctions ſo well and ſo profitable for themſelves, as we now can and do: ſuch as their forſaking all, and following Chriſt; theſe, ſimple as they were, inſtantly forſook the Riches and Profits of this World, contenting themſelves meerly with Food and Rayment: as Peter ſaid, Lord, we have forſaken all, and followed thee, what ſhall we have? But all ſuch Rocks and Shelves have we avoyded, knowing the meaning of that and the like Precepts, better then ſo, viz. never to forſake the World, till it forſake us; or at ſooneſt, not till it come in direct competition with Chriſt and Chriſtianity, (which we hope will never be.) Then, and not till then, we intend to fulfil that, and all ſuch-like Precepts.

But to the point in hand: R. B. had need to tell us, if he can, what Divine Evidence theſe Millions had, or that he hath, which were not Miracles, nor any ſuch other Divine Evidence, as were formerly exhibited to the Primitive Churches, and before ſpecified.

And ſince R. B. himſelf believes, practiſes and maintains the ſprinkling of Infants to be an Ordinance of Jeſus Chriſt, and a Doctrine of the Goſpel, with many other Doctrines of the Goſpel, which he believes, holds and maintains, againſt many other Miniſters being of the Reformed Churches, as well as he; Now let him tell us, what Divine Evidence he hath or can produce for any of theſe, which the Diſſenters from him have not, who hold and maintain the contrary?

It cannot be the Scripture, for all have that; nor can it be humane Learning (which R. B. makes to be a gift of the Spirit, as by and by ſhall be ſhewn) for all have that alſo: nor can it be the perſwaſions of the Spirit that he can pretend to have, which the others may not pretend to have, as well as he. And I think it may be boldly aſſerted unpoſſible for ſuch different perſwaſions to proceed from the ſpirit of God, as to judge or condemn one another for Hereticks, or Erroneous Perſons either, as theſe do.

Wherefore it is more ſafe and reaſonable to deem that none of them all were nor are indued with the Spirit of God, but ſuch onely who could or can, and alſo did or do manifeſt the ſame by ſome Divine Evidence and Demonſtration, as none, being deſtitute thereof, can poſſibly do.

The fourth Charge is in the eighth page, being thus:

If the Church or Miniſtery (ſaith R. B.) had an end, Chriſts Kingdom had an end, and he Reigned not for ever. Mat. 28. 20. Lo, I am with you alwayes, even to the end of the world. To this expreſs Promiſe, Clem. Writer hath no wiſer an anſwer, but that (it is conditional, if they teach men to obſerve all things that Chriſt hath commanded them, he will be with them, elſe not.) To which R. B. replies and ſaies, This is your forgery, there is no ſuch words, but an abſolute Promiſe.

Anſw. And doth the Promiſe, indeed, come in ſo independently, as R. B. hath here ſet it forth? Reader ſee with thine own eyes, for thou, and I too, have look'd too much and too long with other mens: ſee if it hath not a neceſſary Dependence and Relation to the next precedent words in the Text, which thou ſhalt finde to run thus, viz. Going therefore, teach (or diſciple) all (or in all) nations, baptizing them, &c. teaching them (i. e. the baptized Diſciples) to obſerve all things, whatſoever I have commanded you: and lo, I am with you alway, even to the end of the world.

The genuine and true ſence whereof, I conceive to be this, viz. That in their ſo doing and teaching alway, Chriſt promiſeth to be with them and their true Succeſſors, alway, even to the end of the world.

But R. B. his ſenſe ſeems to be thus much, That Chriſt doth there promiſe abſolutely to be with them and their ſucceſſors, alway, even to the end of the world, they teaching whatſoever falſe Doctrine, or introducing never ſo many humane inventions into the Goſpel-Worſhip: yet that Chriſt's promiſe is abſolute, ſtill to be with them, alway, even to the end of the World, notwithſtanding.

An Expoſition highly gratifying the Pope, and juſtifying his Divine Authority, being Peters Succeſſor. No Papiſt can advantage him by an Expoſition of this Text, more or better then R. B. hath here done.

And whereas R. B. tells me. This is your forgery, there is no ſuch words, but an abſolute promiſe.

Anſw. Can any man give his Sence of any Text, or explain the meaning thereof, but he muſt do it in ſome other and more words then are in the Text: yea, and doth not R. B. himſelf, in the next words following, tell us, That the promiſe is abſolute, Chriſt being with them, to ſupport and help them in his Work?

Anſw. Theſe words not being in the Text, is his forgery alſo: for how elſe is my taking but the ſame liberty, forgery, and his doing the ſame thing, no forgery? But perhaps his Commiſſion is with a non obſtante, to pervert or falſyfie Scripture at his pleaſure, and yet have the abſolute promiſe of Chriſt ſtill to be with him, to ſupport and help him in that his Work.

How ſtrangely hath he perverted the true meaning of this Text? For,

1. He cites the laſt words thereof, as if they had been intire and abſolute, without dependence upon any precedent words.

2. The word [whatſoever] he leaves out, and alſo [them] which relates to the baptized diſciples; and inſtead thereof, he foyſteth in [men] as if the teaching laſt mentioned in the Text, had relation to men in general, and unconverted; whereas it is confined onely to the baptized Diſciples; that they being converted and baptized, ſhould then be taught to obſerve all things whatſoever Chriſt had commanded thoſe eleven Diſciples; and accordingly R. B. himſelf hath opened (and given the ſenſe of) this very Text in his book of Infidelity, Part 4. page 40.

And nothing in Scripture is more evident, then that Chriſt after his Reſurrection commanded theſe eleven not to go out in the exerciſe of their Miniſtery and preaching of the Goſpel for the converſon of men to the faith, until they were indued with power from on high, telling them that they ſhould be ſo indued when the Holy Ghoſt was come upon them, Luk. 24. 49. Act. 1. 4, 5, 8. And as theſe were commanded by Chriſt, ſo they accordingly ſtayed and waited, until they received this power, before they went forth.

Now if R. B. had been diſciplized and baptized by any of theſe Eleven, or by any true Miniſtery ſucceeding them; he ought and undoubtedly ſhould have been taught the very ſame Leſſon, viz. to ſtay until he had been indued with like power from on High, as theſe Eleven did; and who had run before they had been ſent, (as R. B. hath done) if they had not ſo ſtayed.

Multitudes are the Scriptures throughout his firſt and ſecond ſheet, which he forceth againſt their genuine ſence to do him Divine Service, in up-holding the Miniſtery he pleads for.

In his firſt ſheet, page 4. he brings in for that purpoſe, Chriſts ſpeech in Luke 10. 16. He that heareth you, heareth me; and he that deſpiſeth you, deſpiſeth me; and he that deſpiſeth me, deſpiſeth him that ſent me.

Anſw. Theſe words were ſpoken by Chriſt to the twelve Diſciples, Chap. 9. 1. and to the ſeventy, Chap. 10. 1. VVhom he ſent out to preach, giving them power over all devils and diſeaſes, and to do other miraculous works, to atteſt the truth of their Miſsion and Meſſage, as is to be ſeen, Chap. 9. 1, 2, 6. and Chap. 10. 9, 17, 18, 19. Charging them to take nothing for their journey; neither ſtaves, ſhooes, ſcrip, bread, purſe nor money: giving them alſo, other ſpecial directions for their behaviour whereſoever they came, Chap. 9. 3, &c. Chap. 10. 3, &c.

Now although theſe words of Chriſt were truly applicable to theſe, to whom they were ſpoken, and to all others ſucceeding them, unto whom God ſhould himſelf in like manner bear witneſs by ſuch mighty works; yet are they not applicable to any others to whom God bears no ſuch witneſs: The Reaſon is, becauſe their preachings being evidently witneſſed by God himſelf to be truth, it was, and might therefore be truly ſaid of ſuch, He that believed not them, made God a lyar: And alſo to ſuch, He that heareth you, heareth me, &c.

Yet it is no more true nor appliable to the preachings of R. B. nor of any of the Miniſters he pleads for, coming without ſuch Divine Evidence, then it is to the Preachings of the Jeſuites, or of any other, coming without ſuch Divine Evidence to atteſt the truth of their Miſſion or Meſſage.

And ſtrange it is, to ſee with what ſeeming Zeal R. B. ſeeks notwithſtanding to maintain the Miniſters of the Reformed Churches to be truly Called, and divinely Ordained the Miniſters of Jeſus Chriſt, and to be ſuch as they to whom Chriſt ſaid, He that heareth you, heareth me, &c. whenas he himſelf makes bold very much, and in many things, to contradict and gain-ſay very many of their Doctrines, which they preach as from God, to the people. How would he take it to be charged for his ſo doing, with a deſpiſing of Chriſt, and of God, and with making God a Lyar? would he (think you) ſubmit unto it, confeſs and repent thereof, as of his great and haynous ſin? or would he not rather think him that ſhould ſo charge him, to be ſome Fool or Mad-Man, for his labour?

And in page 8. of his ſecond ſheet, how ſtrangely and untruly doth he expound and apply the Kingdom and Reign of Chriſt over the Houſe of Jacob for ever; making this to mean the Gentile-Chriſtian Church in this World; and from the endleſneſs of that Kingdom of Chriſt mentioned in Luk. 1. 33. and in other Scriptures of like import (there cited by him) he would prove the endleſneſs of a true Miniſtry, and Chriſtian Church upon Earth, in this world; aſſerting the Miniſters of the Reformed Churches to be the ordinary and true Miniſters of Chriſt, continued by him ſince the extraordinary Miniſtry ceaſed; and the reformed Churches to be that his Kingdom and Houſe of Jacob, over which, Chriſt by theſe his Officers reigns for ever.

And this he indeavours to prove by many Arguments, from the Third Propoſition in the ſeventh Page, to the end of his Book: Arguing in the eleventh Page thus: Either theſe Paſtors of the Reformed Churches are the true Miniſters of Chriſt, or elſe there are none ſuch viſible in the world: but there are ſuch viſibly and certainly in the VVorld, elſe there is no Church.

Anſw. I muſt here confeſs, that I never ſo well knew as now I do, what was meant by the Presbyterial Diſcipline and Church-Government; which they ſo much, ſo long, and ſo eagerly have purſued and ſought to be eſtabliſhed amongſt us, and are yet reſtleſs to get it up. Yet I have heard of their Horning men in Scotland (for their not conforming to the Worſhip, Diſcipline and other their humane Inventions) even to the utter ruine of the Men, their Wives and Children.

But now I perceive their Government is Imperial and King-like: Their Pariſhes their Kingdoms, wherein And ſee what blind obedience he requires us to yield to theſe Rulers, in the ſecond Part of his Saints Reſt, pag. 241. Where he tells us, That if theſe Rulers & Stewards require us to believe, when we know not our ſelves whether it be Truth or not; or if they require us to obey, when we know not our ſelves, whether it be a Duty commanded by God or not, here it is (ſaith he) that we ought to obey them. they are to Rule and Reign; and their ſilly Pariſhioners their Subjects and Vaſſals, over whom they are to Reign as Stewards and Deputy-Kings in Chriſt's ſtead.

And I muſt alſo confeſs, that I never ſaw in ſo ſmall a Compaſſe, ſo much Sophiſtry uſed, and ſo much Scripture with ſo much impudence and with ſo much Ignorance expounded and applied, as in theſe two ſheets of his. For by Chriſts Kingdom and Reign over the Houſe of Jacob, mentioned Luk. 1. 33. can be meant no other thing then the Throne of David, which Chriſt is to inherit, mentioned in the 32 verſe, and in Iſa. 9. 7. wherein he muſt ſit and Reign over the Houſe of Jacob for ever; according as it was Covenanted and ſworn to David, who (as Peter ſaith, Act. 2. 30.) Being a Prophet, and knowing that God had ſworn with an oath to him, that of the fruit of his loins according to the fleſh, he would raiſe up Chriſt to ſit on his Throne.

Now where Davids Throne and Reign over the Twelve Tribes or whole Houſe of Jacob was, there Chriſts Throne and Reign over them muſt be: but David's Throne and Reign over them was in Jeruſalem, in the Land of Canaan; therefore Chriſt's Throne and Reign over them muſt be there alſo.

It being therefore fore-told by the Prophet Ezek. 37. 16, 19, 20, 21, 22. That all the Tribes or whole houſe of Iſrael ſhall be brought again into their own Land, and be there again united into one Kingdom, and one King ſhall be King to them all, and they ſhall be no more two Nations, neither ſhall they be divided into two Kingdoms any more at all.

And the Prophet Jeremy, Jer. 3. 17, 18. likewiſe tells us of a time when they ſhall call Jeruſalem the Throne of the Lord: And the Houſe of Judah ſhall walk with the Houſe of Iſrael, and they ſhall come together cut of the North to the Land which was given to their Fathers to poſſeſs. And therefore it is that Ezekiel, in Chap. 20. 41, 42. tells us that they ſhall be gathered out of all Countreys, wherein they are ſcattered (or wherein they yet ſhall be led captive by the power of Antichriſt, upon his ſurpriſal of them, at his taking of Jeruſalem, mentioned in Zach. 14. 1. compared with Dan. 7. 25, 26. which is not yet, nor will be until a little before the Perſonal coming of our Lord Jeſus Chriſt, whoſe coming will be to avenge them on Antichriſt, and on all other their Oppreſſors) to redeem them out of captivity, to ſet up that his Kingdom, and to ſet them therein from thenceforth and for ever; then will the Kingdom be reſtored to Iſrael, and Chriſts Reign over them and the whole earth ſhall be thenceforth everlaſting, World without end, Zach. 14. 3, 4, 5, 9, 17. compared with Luk. 19. 11, 12, 15. and with Luk. 21. 23, 24, 27, to 33. & Luk. 18. 5, 9. with Jer. 30. 4, to 11. & Act. 1. 6. with Act. 3. 20, 21. & Iſa. 45. 17, 18. Heb 2. 5. with Pſal. 93. 1. This being the ſame Kingdom wherein Chriſt promiſed his Diſciples that they ſhould eat and drink at his Table, and ſit on Thrones judging the twelve Tribes of Iſrael, Luk. 22. 29, 30.

This Kingdom alſo is mentioned Dan. 7. 14, 18, 20, to 28, and which ſhall not begin until the fourth and laſt Monarchy, together with Antichriſt (ſet forth by the Little Horn, verſ. 8.) be deſtroyed, which will not be until the Perſonal coming of Chriſt, as Saint Paul informs us, 2 Theſſ. 1. 7. compared with Chap. 2. 1, to 9. and which alſo is pointed out in the ſeventh of Daniel, verſe 8, to 12.

For Satan is the Prince of this world, John 14. 30. The portion therefore of the righteous in this life, is Tribulation, as Chriſt tells his Diſciples, John 16. 33. 2 Theſ. 1. 4. The Church-ſtate in this world, being a perſecuted and an afflicted eſtate, wherein they are to exerciſe much patience, expecting reſt and reward in the Kingdom of Chriſt at his coming, 2 Theſ. 1. 3, 4, 5, 6, 7. Mat. 5. 12. They having here a race ſet before them to run with patience, and hold out to the end of their lives, before they can get the prize; And a warfare, wherein they muſt fight, hold out to the end, and conquer, before they can obtain the Crown in the day and Kingdom of Chriſt, 1 Cor. 9. 24, 25, 26, 27. Heb. 12. 1. Jam. 1. 12. 2 Tim. 4. 7, 8. Yea, and hold out unto death, and overcome, before they can receive the Crown of life, and ſit with Chriſt in his Throne and Kingdom, Rev. 2. 10, 26. Rev. 3. 21. Come ye bleſſed of the Father, and inherite the Kingdom, prepared for you, Mat. 25. 34. This will not be ſaid and performed by Chriſt to the righteous, until after his coming in glory, verſe 31.

All which places, with many more that might be cited, (if need were) do evidently ſhew, That the Church in this world, is not the Kingdom of Chriſt intended and meant in Luk. 1. 33. Iſa. 9. 6, 7. nor in Pſal. 145. 13. as R. B. very inconſiderately expounds it to be: for the Children of God muſt through much tribulation enter into that Kingdom, Act. 14. 22. Through it, (note that) and be paſt all, for they ſhall have none at all after they once enter into that Kingdom.

I hope, by this time, I have quit my ſelf of being an Infidel, intimated by R. B. pag. the ſeventh; which, I conceive, cannot juſtly be charged upon any man, though he ſhould but believe an Almighty God, Maker of heaven and earth, and that he is a Rewarder of them that ſeek him, being no Reſpecter of perſons; but in every Nation, he that feareth him, and worketh righteouſneſs, is accepted of him.

But as for his term Heathen, I know not well his meaning; but it may be feared, That the righteouſneſs of many who are by us called Heathens, will finde acceptance with God, when neither the faith nor righteouſneſs of moſt called Chriſtians will finde any. A Gentile I confeſs my ſelf to be; ſo alſo muſt he, unleſs he be a very Jew.

Thou ſeeſt, Reader, that R. B. his whole drift in this his ſecond Sheet, is to prove himſelf, and the Miniſters of the Reformed Churches, to be the true Miniſters of Jeſus Chriſt; which he endeavours to do, by laying this ground: viz. Chriſt (ſaith he) muſt alway have a true Church upon Earth, even to the end of the world. Whence he infers a neceſſity of a true Miniſtry there alſo; becauſe (ſaith he, pag. 8.) The Church never did nor can ſubſiſt without its Officers, who are an eſſential part of it, as it is a politick body; and the moſt eminent part, as it is a Community.

Then he endeavours to prove the Miniſters of the reformed Churches, to be thoſe Miniſters or Officers, by an argument, pag. 11. thus framed: Either thoſe Paſtors of the reformed Churches, are the true Miniſters of Chriſt, or elſe there are none ſuch viſible in the world; but there are ſuch viſibly and certainly in the world, elſe there is no Church.

So then thou maiſt ſee, That the whole ſtreſs of his Arguments to prove the Miniſters of the reformed Churches to be the true Miniſters of Chriſt, hangs meerly upon this ſingle pin, namely, That Chriſt muſt have a true Chriſtian Church upon the earth alway, even to the end of the world: and his chiefeſt proof for that, is,

Firſt, Mat. 28. 20. from Chriſts promiſe to be with his eleven Apoſtles alway, even to the end of the world.

This promiſe R. B. ſaith, is abſolute, that Chriſt will be with the eleven Apoſtles and their ſucceſſors alway, &c. and therefore a true Church muſt be alway, upon earth, even to the end of the world.

Secondly, from Luke 1. 33. and other Texts of like import, where it's ſaid, That Chriſt muſt raigne over the houſe of Jacob for ever, and of that his Kingdom there ſhall be no end.

This houſe of Jacob, and Kingdom of Chriſt, R. B. expounds to be the Chriſtian Church upon Earth in this world; and thence concludes no end of the being of a true Church or Miniſtry upon earth.

Both which Expoſitions of his, I have denyed; and thou haſt ſeen my Proofs and Refutations.

And mayſt yet further ſee how theſe two Scriptures do interfere and croſs one another, and that in the main and chief point, for which they are produced by R. B. to accord in, (viz) to prove the time of the continuance of the Chriſtian Church upon earth.

For if it be granted, that both theſe Texts do mean the Chriſtian Church in this world, (as they do not) yet the one refers the continuance thereof but to the end of the world, and the other refers it to no end at all, but to be everlaſting and for ever; even as the Kingdom of Chriſt muſt be from the time of its firſt eſtabliſhment, Rev. 11. 15. Dan. 7. 14, 18, 27. Micha 4. 7. compared with Luk. 1. 33. Iſai. 9. 6, 7. Pſalm 145. 13. Theſe laſt three, being the Scriptures cited by R. B. to prove and uphold the kingly prieſthood and raigne of the Miniſters of the reformed Churches in Chriſts ſtead, in his Kingdom over the houſe of Jacob everlaſtingly. And this muſt be the fulfilling of the propheſies of Chriſts inheriting of the Throne of his Father David, and of his reſtoring the Kingdom to Iſrael, and to be the Kingdom wherein he will drink wine new with his Diſciples; and alſo the Kingdom wherein the Mother of Zebedees children deſired of Chriſt, that her two Sons might ſit the one on his right hand, and the other on his left, Mat. 20. 20. Unto whom Chriſt anſwered, That to ſit on his right hand and on his left, was not his to give, but to them for whom it is prepared of his Father.

Whereby it is evident, that ſuch places are prepared of God, for ſome to fit both on the right and left hand of Chriſt in the Kingdom: Whence will clearly follow, That Chriſt will be perſonally preſent in his Kingdom, and therein ſit with ſome on his right hand, and ſome on his left.

But Chriſt is no where perſonally preſent ſo to ſit in the reformed Churches, nor in any of them, nor in any other Church upon Earth, no not in the Church of Rome, nor yet in R. B. his Catholick or Univerſal Church.

Therefore the Refomed Churches, nor any of them, nor any other Church upon Earth, no not the Church of Rome, nor yet R. B. his Catholick or Univerſal Church, is the Kingdom of Chriſt.

Moreover, and beſides all which, Let it be conſidered how that the Promiſe in Mat. 28. 20. was not to the Church, nor to any inferior Officer thereof: for neither any ſuch Officer to officiate in a Church, nor any ſuch Church wherein to officiate, was then conſtituted: but the promiſe was made meerly to the Eleven Apoſtles themſelves, who afterwards were both to plant Churches, and appoint inferior Officers therein; and therefore whatſoever the promiſe was, it was ſpecially and principally to the Eleven Apoſtles, and to their Succeſſors in the Apoſtolical Office. Whence will follow, That if this promiſe be abſolute, (as R. B. would have it) then it will prove the Apoſtolical Office to continue alway, even to the end of the world: but this promiſe, though it ſhould be abſolute, yet it will neither prove the continuance of the Church, nor of any inferior Officer, any otherwiſe then by a Conſequence, and that from the continuance of the Apoſtolical Office, which (together with the prophetical, and the reſt of the powerful gifts of the Spirit) R. B. grants is ceaſed long ſince; and by conſequence, both Church and inferiour Miniſtry likewiſe; for the inferiour Miniſtry was by gift, as well as the ſuperiour, and the ſuperiour as well as the inferiour, and both were of equal continuance, and for many reaſons were both of them uſeful and neceſſary to continue with the true Church, the one as well as the other, and the ſuperiour office moſt neceſſary of any, Eph. 4. 8, 11. 12. 13. 1 Cor. 12. 28.

Wherefore it is the leſs to be marvelled at, That R. B. (being ſo learned and ſo wiſe, yet) makes no learneder nor wiſer a Reply to Clem. Writers fooliſh or no wiſer an Anſwer.

And now, I hope, a man may without any blaſphemy or forgery, either ſay to this great Clerk, That he erreth, not knowing the Scripture nor the power of God. As for the Scripture, ſee how groſsly he hath wilfully or ignorantly perverted it. And as for the power of God, (which always did accompany the true Miniſtry of the Goſpel and Church, for the Conviction and Converſion of unbelievers to the Faith) this he denies, rendring it now uſeleſs and unneceſſary; as if now there were no unbelievers in the world, nor any Children born unbelievers to be converted; and as if Chriſts ſending of that his powerful gifts of the Spirit to accompany and abide with his true Miniſtry and Church (for that purpoſe) for ever, had been for the moſt part uſeleſs and unneceſſary, John 14. 16. John 16. 7, 8, 9. whereby he caſts a foul aſperſion on the Wiſdom of Chriſt himſelf, in his doing that by much, which he might have done by little; a ſault ſeldome or never committed by a wiſe man.

But the task here undertaken by me, was onely to make ſome neceſſary defence for my ſelf, againſt his open aſſault made upon me by his fourfold Charge: which having done, I ſhall not follow him in the reſt of his fallacious Arguments, to diſcover the vanity and falſhood of them, but ſhall leave that to be done by ſome abler pen, who can throughly anatomize and lay the faults of them open particularly, and in their Colours; which I am as unable to do, as that plain and unlearned man was (who aſſembled at the firſt Nicene Councel) of whom Socrates (Lib 1. Chap. 5.) relates this Story: (viz.) Before the Biſhops met together in one place, the Logicians buſied themſelves, propounding againſt divers others, certain Preambles of Diſputation: and when divers were thus drawn to Diſputation, and allured, as it were, by bayts, a Lay-man, one of the number of Confeſſors, of a ſimple and ſincere mind, ſet himſelf againſt the Logicians, and told them this in plain words: That neither Chriſt, neither his Apoſtles, had delivered unto us the Art of Logick, neither vain fallacies, but an open and plain minde to be preſerved of us, with faith and good works. The which, when he had ſpoken, all that were preſent had him in admiration, and held with his ſentence: then the Logicians, after they had heard the pure words of plain truth, quieted and ſetled themſelves aright; ſo that at length, by that means, the ſtir raiſed, by reaſon of Logick, was wholly ſuppreſſed.

From which we may obſerve, how great the baſhfulneſs of humane learning was in former times, as ſo to be repulſed (from medling or intermixing it ſelf in matters of Divinity) by the check of one plain man; and how impudent it is now become, even to bear all the ſway therein, getting admiſſion (no doubt) at firſt under the colour of being but a Servant or Hand-maid to Divinity: but now this Hand-maid maid hath gotten into the Chair and Room of her Miſtris, (the gifts of the Spirit) and juſtled her quite out both of Doors and eſteem; Theſe being now deemed both uſeleſs and unneceſſary matters, and Humane Learning having now gotten the ſole poſſeſſion of all the Glory, Honour and Praiſe, due onely to her Miſtris: for do not ſome make great boaſt, What a Whereas the more learned they are in humane Arts and Sciences, the more able they are to delude, by tranſforming the groſſeſt Errors into the ſimilitudes of the purest Truths. learned Clergie is now amongſt us that the whole world hath not the like? Yea, and how doth my Aſſaylant, R. B. glory and boaſt therein, and that ſo tranſcendently, in his Book of Infidelity, part 1. pag. 37, 38. as there to expreſs himſelf thus: (viz) Let the wiſdome of God be obſerved, both in the ſtream of Doctrine, and in the effect of the Holy-Ghoſt, in illuminating the Church; ſo that you may look over all the reſt of the world at this day, and eaſily ſee that they are all but Barbarians, even in humane and common knowledge, in compariſon of the Chriſtians; eſpecially, in the things of God they are utterly blind. (He further goes on.) Indeed, Chriſt did at Rome and Athens, cauſe a Star of humane learning to ariſe, but it was only for a time; and that at that ſeaſon, a little before his own coming in the fleſh, of purpoſe Note, how he all along denies the powerful gifts of the Spirit, to be now uſeful or neceſſary: yet ſee how uſeful and neceſſary he here makes humane learning, as to be even a Star cauſed by Chriſt to ariſe of purpoſe to direct men to the Son of righteouſneſs, and to be an Uſher to prepare the way for the Goſpel; and after all that, he makes it a gift of the Spirit, and continued in the Church by Chriſt; as if Chriſts being exalted at the right hand of the Father, and by his receiving of him, the promiſe of the Holy-Ghoſt, and his ſhedding it forth on his Diſciples, Act. 2. 33. was meant humane Learning. Is not be with the cloven foot filled with this gift of the Spirit, as much as R. B. or the moſt learned in Europe? to direct men to the Son of righteouſneſs, and to be an Uſher to prepare the way for the Goſpel; and when the Goſpel was come, he hath now delivered even all the learning in the world that is worth the ſpeaking of, unto his Church, and continued even theſe common gifts of the Spirit therein.

If this be the beſt Divinity he can afford us, I ſhall ſend him to a Cobler, (Samuel How by name) to learn better out of a Book extant, (entituled, The ſufficiency of the Spirits teaching) being a Sermon of his, upon a Text given him by Mr. John Goodwin, and afterwards preacht before him, and divers other earnedmen, upon very ſhort warning, and far ſhorter prepa •• tion, of my knowledge.

But what may we think e plain honeſt man before mentioned, were he now alive) might and would ſay, pon his ſeeing how much honour humane earning had now got even among reformed Chriſtians, as to be eſteemed eſſentially neceſſary to Chriſtianity, and to be ſo much advanced, as even by eminent Paſtors of the reformed Churches, to be accounted a gift of the Spirit, and to be continued in their Churches, in the room and place of thoſe powerful and true gifts of the Spirit, which were at firſt eſtabliſhed by God in his Church, whereinto Chriſtians were all baptized by that one Spirit, and thereby made partakers of ſome manifeſt gift thereof, whereby to become ſerviceable and profitable to the Church or Body of Chriſt, even as all the Members of a natural body are ſerviceable and helpful one to another.

Anſw. I conceive he might and would tell us, That it is no marvel that the true-born gifts of the Spirit are now ceaſed and withdrawn from all their Churches, upon their entertaining ſuch a Baſtard as humane Learning into their Communion and Fellowſhip, as a neceſſary Fellow-helper and gift of the Spirit. And that God, who had commanded them not to be unequally yoaked, could no poſſibly endure to have his own holy and bleſſed Spirit ſo unequally yoaked: For, wha Communion hath Light with Darkneſs? An what concord hath Chriſt with Belial? 2 Cor. 6 14, 15.

Yea, he might tell us, That no virtuous an Chriſtian Woman in his days, would endur Co-habitation with a naſty Strumpet, th •• did partake of her Husbands Affections, an Conjugal rights with her ſelf, but woul make uſe of her Chriſtian liberty, and depart.

He might alſo tell us, That humane Learning, and the true gifts of the Spirit, are not neceſſary to be both in one Church; for they having the gift of Tongues, what need have they to acquire them by humane Learning? And if they have them by Acquiſition, what need have they of them alſo by meer gift of the Spirit? Beſides, if theſe were both in one Church, there would be ſome Emulation between them, and a conteſt for Superiority.

He might alſo tell us, That humane Learning is no gift of the Spirit given forth by Chriſt, Act. 2.

1. Becauſe Peter and John, who had theſe gifts of the Spirit poured on them, were both of them ignorant and unlearned men, in reſpect of humane learning, Act. 4. 13. yet were both of them able to communicate the gifts of Tongues to others by meer laying on of hands, Act. 18. 14, 17. compared with Act. 19. 6.

2. Becauſe the gifts of the Spirit (as that of Tongues) were given by Chriſt to atteſt the Truth of the Goſpel, and to convince unbe ievers, giving them a ſure ground of Faith: But ſo are not Tongues, nor any other Science acquired by humane Learning or Indu •• ry. For,

1. In caſe we would fain know whether R. . his dogmatizing the baptizing of Infants to be a divine Ordinance of Jeſus Chriſt, be true or not, this cannot certainly be determined by humane Learning; nor is it any divine evidence to prove it, becauſe Mr. Tombes, and many more, by humane Learning, maintain and atteſt the contrary.

But if either of them had the gifts of the Spirit to atteſt the truth of his reſpective Doctrine, then it might ſoon be determined whether taught the truth, becauſe the true gifts of the Spirit never did nor can witneſs any falſe, but always true Doctrine: but all Hereſies and falſe Doctrines, yea, the moſt abſurd Doctrines among the Papiſts, or that are or can be invented, are maintained and atteſted by humane learning. And,

2. In caſe we would know whether the many Arguments produced by R. B. to prove the Miniſtry of the reformed Churches to be the true Miniſtry of Jeſus Chriſt, be true and ſound, or not: And whether the multitude of Scriptures preſt by him to that ſervice, be truly and in their genuine ſence cited, or not; this cannot be determined by humane Learning: Becauſe the Papiſts be furniſhed altogether as well, and have as great a meaſure of humane Learning, whereby they are as able to pervert Scripture, and produce as many Arguments to prove their Miniſtry to be the onely true Miniſtry of Chriſt, as any of the Miniſters of the reformed Churches can do, to prove theirs the true Miniſtery of Chriſt: but by the true gifts of the Spirit, all theſe doubts and queſtions would ſoon be determined, and that infallibly.

And ſince the true gifts of the Spirit are now wanting, let us yet ſee what may be ſaid for the determining of theſe queſtions and doubts, and that from grounds granted by R. B. himſelf; wherein I ſhall be very brief, leaving the further Amplification thereof to others more able.

The Grounds on which I ſhall raiſe my proof, are onely two:

The firſt is in page the fourth of his firſt ſheet, where he citeth Luk. 10 16. He that heareth you, heareth me, &c. This ſaying of Chriſt, he uſeth in the behalf of the Miniſters of the reformed Churches, holding them to be the true Miniſters of Jeſus Chriſt; whereby he grants, That this ſpeech of Chriſt is truly applicable to all true Miniſters of Jeſus Chriſt. This is the one Ground.

The other is in the ſixteenth page of his ſecond ſheet, where he propoſeth, If a Miniſter be in quiet poſſeſſion of a place, and fit for it, the people are bound to obey him as a Miniſter, without knowing that he was juſtly ordained or called.

For the proof whereof, he produceth three Arguments; the laſt whereof he draws from an abſurdity which would follow, thus: viz. Elſe (ſaith he) the people are put upon impoſſibilities.

Whereby he grants, That God puts not people upon any impoſſibilities. This is the other Ground.

From both which true and undeniable Grounds, the plain man before mentioned might conclude, That the Miniſters of the reformed Churches are not the true Mini •• ers of Jeſus Chriſt; for this Reaſon: Becauſe they of the Synod of Dort were all Miniſters of the reformed Churches, both the Remonſtrants and Contra-Remonſtrants. Now it is impoſſible for any to believe both theſe parties; nor doth God require any to believe them, nor can he in juſtice require it of any, it being impoſſible; but he requires the obedience of Faith to all his true Miniſters: therefore the Miniſters of the reformed Churches, are not the true Miniſters of Chriſt.

And To inſtance in particular all the contradictory Doctrines and Ten nts which have been, and are between the Miniſters of the reform d Church s, would be a task too hard for any man to undertake, they being ſo in in te. I have here inſtanced in , which may ſerve as well as many, to ſtate and determine the caſe of the reſt. then again, For us to believe onely one of the parties, (they being all Miniſter; of the reformed Churches, and ſo true Miniſters of Chriſt, as R. B. aſſerts) we ſhall then be neceſſitated to deſpiſe the other party, and by conſequence to deſpiſe Chriſt and God himſelf: but God puts no people upon any ſuch neceſſities; and therefore alſo the Miniſters of the reformed Churches are not the true Miniſters of Chriſt.

Whence will, as a neceſſary conſequence, follow, That all the Arguments which are or can be brought by R. B. to prove them ſuch, are fallacious and deceitful; and all the Scriptures brought by him to ground and make good the ſaid Arguments, are perverted and abuſed, becauſe no good or ſound Argument, nor any Scripture, in its true and genuine ſence, can be brought or produced to prove a lye and falſhood, as this is.

And if they, who ſaid they were Jews, when they were not, blaſphemed, Rev. 2. 9. What do they leſs, who ſay, They are the Ambaſſadors and Miniſters of Jeſus Chriſt, when they are not?

Now if any skilful in humane Arts, will pleaſe to put theſe Grounds and Reaſons into Syllogiſtical Forms, he may: but I muſt let him know, That this is not deſired by the forementioned plain man, for we may gather his Opinion of humane Learning, and of the Art of Logick, by his words uttered at Nice, who had therefore rather, with a plain and ſincere minde, with Faith and good works, truſt to ſuch plain and downright Grounds and Reaſons of his own, then to any Artificial, Logical or Fallacious Arguments brought now into the Churches by humane Learning, whereby ſuch a cunning Sophiſter (as R. B.) is able to make plain men (ſuch as he was) believe The Crow is white, the Swan black, and the Moon to be made of green Cheeſe.

A POST-SCRIPT. READER,

THe ſuppoſed ground of this Charge (if he had any at all from my mouth) was from a ſmall Conference he had with me ſome five years ſince; after which, about three years ſince, he ſent me a Book of his Infidelity, deſiring me impartially to read it over; which when I did, I found therein very many things unſound, (at leaſt to my apprehenſion;) ſome few whereof I noted in the Margent with my Pen, with ſome hints of my exceptions thereunto: which Book, when I had thus gone through, I returned unto him again, with an Epiſtle in a blank Page thereof. The Copy of which here followeth.

To Mr. RICHARD BAXTER, At KIDDERMINSTER, This deliver. SIR,

I Have read over this your elaborate Piece, moſt Learnedly and Zealouſly compiled; wherein are many obſervable Things, ſome excellent Good, and ſome liable to Exception, being aſſerted with much more Confidence then Proof, (at leaſt, as I conceive.) I have noted ſome few Places; bear with the Rudeneſs and Imperfections thereof, being ſudden Conceptions, haſtily expreſt, not in the leaſt intending it for your ſcanning, but marking them meerly for my own further Conſideration upon a Re-view: But in my ſecond Thuoghts, conſidering your Ingenuity and Worth in divers reſpects to exceed the ordinary Pitch of Men of your Function, I altered my Intention, and reſolved to ſubject the ſame, notwithſtanding all its Defects, to your View; well knowing, that you, by your far greater Abilities, can eaſily deſcant what further and more exactly to that or the like effect might be urged by an abler Pen; which I wiſh you would pleaſe impartially and without offence to conſider, as I have done your Book, ſent me, I hope, in much Candor and Love: for which, being much obliged, I kindly thank you. Farewel.

Decem. 1. 1655. Clement Writer.

The Reaſons of my thus returning the book, were chiefly theſe.

Firſt, I ſaw the contents thereof were ſuch as made me ſomething ſuſpect that it was ſent me as an Aſſault to provoke me to ſome open Conteſt with him; which I deſired to prevent, as being not onely indiſpoſed thereunto, but alſo utterly unable to incounter with ſuch an Aſſailant, though it were to defend Truth againſt him.

Secondly, conſidering if I ſhould have made no return, nor given him any account at all of my reading it, he might have imagined that Truth had been on his ſide, and have aſcribed the modeſty of my ſilence to the prevalency of that which he miſ-calls Truth. Wherefore, to prevent both theſe, I ſent him (in this loving and private manner) my notes for him to conſider of; taking him then to be both honeſt and ingenious (but I am not the firſt that hath been miſtaken in that kind) and therefore thought that by my communicating to him my apprehenſions in this Friendly and private manner, I ſhould have had the like Love and Friendſhip returned me, or at leaſt never any way to have been quarrelled with, about our different perſwaſions, otherwiſe then by ſome friendly and private conference about the ſame, which I expected and deſired.

But I heard nothing from him at all about my Notes, nor ought elſe, until about Auguſt 1657. He (being then in Worcester) ſent to ſpeak with me: I readily went my ſelfe alone, thinking then, he intended ſome ſuch Conference: but I was much deceived therein; for coming to the Houſe where he was, he ſent for me up to him in a Chamber, whereinto I had no ſooner entred, but in came one ſlinking after me (in a Miniſters habit) and without ſpeaking any word, ſate him down at a diſtance from us, in the ſame Room: which obſerving, I reſolved in my ſelf to be very reſerved, whatſoever his buſineſs was with me.

The Scoene being thus ſet, in a ſtern authoritative manner, he began to queſtion me about a ſmall Treatiſe then lately come forth, (intituled Fides Divina) wherein, as it ſeems, ſome few of his Doctrines are touch'd, demanding of me who was the Author of that Book. I told him, If I knew, I would not tell him without the Authors leave, ſeeing the Author himſelf had conceal'd it. He then told me, That he knew that I was the Author, becauſe it concurred with my Animadverſions or Notes which formerly I had ſent him. To which I anſwered, If he knew the Author before, why did he but then, ask to know who it was? Telling him withal, that he might be much miſtaken in his Concluſion, from ſuch a Ground; becauſe there were very Many in England, of the ſame Judgement with my Notes, and far abler then my ſelf to compile ſuch a Book.

After which, he would have had me declare my Faith, and he would declare his, and then ſee how far we agreed; and in that we differ'd he would reaſon or Diſpute it with me: but this I declined, telling him, That I was no meet Match for him, ſo great a Scholar, unleſs I had ſome as great as himſelf, to unty his fallacies, wherewith hee might elſe ſoon entangle me.

Yet then, the better to allure me to ſpeak out fully, according to the monſtrous ſhape and ugly look of his aims, He ſaid to me, What, dare you not declare your Faith? You need not fear any thing now in this time of Liberty. But this Bait neither, would be ſwallowed by me; for I then ask'd him, If it would be his wiſdome, without all fear, upon ſuch terms, to declare his Faith, if he were in Spain. He anſwered me, No: But ſoon after he would have ſupped up again that his anſwer, by telling me, If it concern'd the Glory of God, he would.

After all which (with a low voyce) I told him, That if we were alone, I might (haply) be freer to ſpeak, and to tell him more of my minde. Then ſtept he to the Lurcher, and diſmiſt him, with words to this effect: You may now be gone, I have done with you: there's no more need now of your ſtay. Which hearing, I concluded (as before I ſuſpected) that he was on purpoſe appointed in that manner to be there; which made me think it beſt to ſay little more to him, but rather to forbear, until I had ſtudied and found out the man and his aims more perfectly: onely, I wiſh'd him to anſwer the Book, and not to be ſo inquiſitive to know the Author; and alſo, to ſeek out ſome meeter Match then my ſelf, for him to Diſpute and Conteſt withal: Telling him in effect thus much, further: That when any great Boy encounter'd with a little one, in the Street, the very Women and Wenches paſſing by, will reprove him, ſaying: Thou great Knave, why quarreleſt thou with this little Boy, who is quiet, not medling with thee? nor is he any meet Match for thee, ſo great a Lubber: For ſhame, let him alone, and meddle with thy Match. And having thus ſpoken, I took leave, and departed; being glad to be ſo well quit of ſuch a Companion; well diſcerning of what Spirit he was.

Loe, this is the ſum of the whole (that is worth the relating) which then paſſed between this buſy Biſhop and my ſel.

Since which came out his ſecond ſheet, thus publiquely charging me, which I have here anſwered, and freely told him part of my mind, and ſomething of my Faith too, (which he ſo much deſired to know) for which I hope, no Impartial, Wiſe, Juſt or Rational Man will in the leaſt blame me, doing it in my own Defence, being ſo much aſſaulted and provoked thereunto, and that both publickly in print, and otherwiſe, as is here already declared.

And now leſt my Notes (being in his hand) ſhould likewiſe be ſent abroad either in ſome diſguiſe, or without the right and proper Sentences of the Book to which they relate, I ſhall here make bold to publiſh them my ſelf, even as they came rudely and haſtily at firſt from my Pen, not in the leaſt ſuſpecting that I ſhould ever have been thus cauſed to publiſh them in my own Defence, as now I am.

Wherein (for the Readers better ſatisfaction) I ſhall firſt ſet down the Sentence, as it is in the Book, and the page where it is; this ſhall be marked in the Margent with the letter [B.] for Book.

Next to which ſhall be my Note thereupon; and this ſhall be marked with the Letter [N] for Note.

And where any need is to add a word for explanation, this ſhall be marked with the letter [A.] for Addition.

The Title of the Book. The Unreaſonableneſs OF INFIDELITY: Divided into Four Parts. By RICHARD BAXTER. 1. The Spirits Extrinſick Witneſs. 2. The Spirits internal Witneſs. 3. The ſin againſt the Holy Ghoſt. 4. The Arrogancy of Reaſon.
The Firſt PART.
Page 16.

B. TO one is given, by the Spirit, the word of Wiſdom; to another, the word of Knowledge, by the ſame Spirit; to another, working of Miracles; to another, Propheſie; to another, diſcerning of Spirits; to another, divers Tongues; to another, the interpretation of tongues: but all theſe worketh that one and the ſame Spirit.

N. Why is Faith here omitted, ſeeing the Text hath it?

Page 18.

B. If we were in a caſe of doubt between ſeveral Teachers, and one of them ſhould write thus to publick Churches, even the Churches of England, Scotland, Holland and Germany, I appeal to your ſelves, whether you did not by that Doctrine which I delivered to you, receive the Holy-Ghoſt, by which you all received either the gift of tongues, healing, propheſie, or the like.

N. Can any Miniſter now truly ſo write to any Church, or infallibly tell what that Goſpel or Doctrine was, which was ſo confirmed to the Galatians?

Page 30.

B. We have yet Copies of Scripture extant, of very great Antiquity.

N. Admit all this, and that they all accorded, (as they do not) yet the Quere will be, Who gave thoſe Copies, or any Tranſlations, Authority to be a ground of true Faith to the world, whereby they might be ſaved by their believing them; or damned everlaſtingly, for not believing them?

Page 32.

B. Men muſt not believe Gods Law ceaſed or abrogated, without good proof.

N. But the Goſpel was in like manner confirmed to the Centiles alſo, who had not the Law.

Page 32.

B. We have the full uſe and benefit of the Holy Ghoſt which was given then: that ſeal that was then ſet to the Chriſtian Doctrines and Scriptures, ſtands there ſtill.

N. Hereby every ſeveral Opinion and Doctrine drawn from Scripture, is juſtified, the one as well as the other.

Page 33.

B. Tongues are not for them that believe, but for them that believe not, ſaith Paul, 1 Cor. 14. 22. that is, to ſhew them the power of Chriſt, and ſo convince them.

N. What, are not now unbelievers in the world, as well as then?

Page 33.

B. But now the Scripture is ſealed by theſe.

N. Who, but Mr. Baxter, dare to affirm this?

Page 34.

B. Theſe glorious Experiments, and potent Workings, will not ſuffer them to change their Religion.

N. This juſtifies the Quakers, as well as Mr. Baxter, if not more; at leaſt, they may pretend the ſame, as well as he.

Page 35.

B. The gifts of ſtrange Languages, healing, caſting out of Devils, fell on men ordinarily.

N. Theſe gifts being ordinary, Why do you elſewhere term them extraordinary?

A. Yea, and why do you (in the ſeventh page of your ſecond ſheet for the Miniſtry) ſay, If Miracles were ordinary, few would be moved by them as any proof of a Divine Teſtimony. And alſo (in the thirty ſixth page, part two, of your book of Infidelity) ſay, Miracles, if common, would loſe their convincing force, and be as none. Yet here you tell us, That they were ordinary, when no ſuch inconvenience followed their being ſo.

But theſe, with other like ſlights and juggles, are ſo common in your VVritings, as no man in his VVits can take them for Miracles, nor your VVritings for any proof of a Divine Teſtimony.

Page 35.

B. That putteth ſuch a new nature into the ſoul of every Saint.

N. quere, VVhether this be any otherwiſe then by Faith, or their believing the promiſe of having it? 2 Pet. 1. 4.

A. Afterward, viz. at the Reſurrection, and now to have it meerly by promiſe: See the Text. Page 36.

B. If you would open your eyes, you might ſee very much of it (i. e. of the gifts of the Spirit before ſpecified) in the holineſs of the Saints.

N. If it be with any now, ſhew it, and ſo end the Controverſie; but if not, then reſt onely on that that is paſt: halt not ſo between both; if either be ſufficient to uphold your Doctrine, then cleave to that: but you ſeem to doubt either alone, why elſe make you ſuch uſe of both?

A. For do not you ſay, page 32. as before is noted, That you have the ull uſe and benefit of the Holy-Ghoſt, which was formerly given? which (if true) is ſufficient, without your having it now your ſelves in particular; for it alone was ſufficient to them that then had it; and if you have the full uſe and benefit of that now, it alone is ſufficient for you alſo; and now to have it your ſelves too, is ſuperſluous, and over and above what is ſufficient: but they formerly manifeſted their having of it; ſo muſt you, before any wiſe man will believe your having it, becauſe the manifeſtation of the Spirit was given to every one (that had the Spirit) to profit withal, 1 Cor. 12. 7.

Page 38.

B. Chriſt hath now delivered up even all the Learning in the world that is worth the ſpeaking of, unto his Church, and continued even theſe common gifts of the Spirit therein.

N. The Church of Rome will challenge this as much as you, if not more.

A. But the Church of Rome is more wiſe and reaſonable, then to account humane Learning any gift of the Spirit, or to make it any mark of a true Chriſtian, ſince Heathens and Unbelievers may have humane Learning, and had it in great meaſure among their Philoſophers, &c. but the gifts of the Spirit were given onely to believers, and that after they believed, Eph. 1. 13. Act. 19. 2. Act. 2. 38.

Page 46.

B. The Scripture being true, and the Chriſtian Religion certainly true, every part of it muſt needs be true.

N. Where is that Bible or Scripture?

A. And is not the Church of Rome, the Quakers, the Antinomians, and divers other (whom you oppoſe) all Chriſtian, and their Religion, Chriſtian Religion? and if true in every part, VVhy do you then oppoſe them in many (if not in moſt) parts of their Religion? but haply by Chriſtian Religion, you mean onely your own Religion. Let me then ask you, Is your Religion true in every part? If it be, why then do ſo many (as learned Chriſtians, and as true Miniſters of the reformed Churches as your ſelf) oppoſe you, and you them, in ſo many parts of your Religion, being all Chriſtian Religion, and true in every part, and all of you alſo true Miniſters of Jeſus Chriſt (as you aſſert?) How fell you out? and, How comes it to paſs that you be at ſo great Odds, even about the moſt eſſential Doctrines of the Goſpel, yea, and about the very Perſon and Nature of Chriſt himſelf?

Nay, How comes it to paſs that you ſo heave and caſt out one another out of Habitation, Liveli-hood and Maintenance, and ſo much ſeek to get places of profit from one another, as you do, all of you being the true Miniſters and Officers of the Kingdom of Chriſt? Surely the Apoſtles may fear to admit you as ſuch into the true Kingdom of Chriſt, leſt you ſhould there likewiſe heave them out of their places appointed for them to eat and drink at Chriſts Table, and alſo juſtle them beſides their Thrones, whereon they are to ſit, to judge the twelve Tribes of Iſrael in the Kingdom of Chriſt, Luk. 22. 29, 30.

Felix quem faciunt aliena pericula cautum.
Page 57.

B. As the bodies of men do live and ſpeak and reaſon by the ſoul; ſo doth the Church live and move by the ſpirit of Jeſus.

N. In which of the many ſorts and Sects of Chriſtians is this Church to be found, ſince Rome, and all other, challenge to be the true?

A. And alſo to have this Spirit of Jeſus, yea, and to live and move thereby; yea, and by that Spirit of Jeſus, (which each will pretend to have) they will judge each other ſort diſſenting from them, to be led by the Spirit of Error.

Page 80, 81.

B. Jeſus did ſend forth his Spirit into his prophets before his coming, and more fully into believers ſince his coming, to be his infallible witneſs to the world, to convince the unbelieving, and confirm believers; and that this Spirit was poured out on the Church, eſpecially on the Apoſtles, cauſing them to propheſie, and ſpeak with ſtrange Languages, and caſt out Devils, and heal Diſeaſes, and that the ſame Spirit is given to all true believers in all ages, to guide, &c.

N. Is it the ſame, and not the ſame powerful works of manifeſtation to accompany it?

A. Yea, and which did and will alwayes accompany it? for by Spirit of God, and Power of God, is one and the ſame thing meant in many places of Scripture. As, Stay until ye be endued with power from on High: (i. e. with the ſpirit) Luk. 24. 49. Ye ſhall receive power when the Holy-Ghoſt is come upon you, (or, the power of the Holy Ghoſt coming upon you) Act. 1. 8. My ſpeech and my preaching came not with perſwaſive words of mans wiſdom, but with evidence and demonſtration of the Spirit, and power: that your faith might not ſtand in the wiſdome of men, but in the power (or Spirit) of God, 1 Cor. 2. 4, 5. And it cannot be imagined that this ſelf ſame Spirit which was then ſo powerful, is now grown old, weak and feeble, nor that it hath loſt, or is ſeparated from that its might and power.

Page 81.

B. That it is and muſt needs be the holy Spirit of God which doth ſuch Miracles as were then wrought, and atteſteth and revealeth ſo holy a Doctrine.

N. But where are any ſuch to atteſt the Truth of your Doctrine? or are we bound to take it on truſt?

Page 83.

B. It is moſt expedient that Chriſt our head ſhould be bodily preſent in Heaven, but ſend his Spirit to his loweſt and remoteſt Members.

N. In 1 Cor. 12. theſe ſpiritual Members of Chriſts body are ſet out by manifeſt gifts onely.

Page 84.

B. It actuated the firſt Church after Chriſt, with a force extraordinary, by Miracles, Propheſie, Healing, Languages, &c.

N. Here you make a difference without warrant, ſee Mar. 16. 16. Joh. 14. 12. and by limiting it to the firſt, you contradict your ſelf elſewhere, in proving theſe continued long after the firſt Church.

Page 85.

B. John 14. 16. I will pray the Father, and he ſhall give you another Comforter, that he may abide with you for ever.

N. The ſame Spirit and Power to be with the true Church for ever.

A. A little before (to wit) in page 80, 81. you ſay, That the ſame Spirit (by which the mighty works were wrought formerly) is given to all true believers in all ages. Whence will neceſſarily follow, That all true Churches, and all true Miniſters of the Goſpel, muſt be endued with the ſame power as formerly. And thus (and not otherwiſe) the text in John 14. 16. is truly expounded.

Page 87.

B. He that hath not the Spirit of Chriſt, is ſaid to be none of his.

N. That is, no member of his Body or true Church.

A. For this Body of Chriſt is capable onely of profitable Members, by having ſome manifeſt gift of the Spirit to profit the Body withal; for the manifeſtation of the Spirit, for that purpoſe, was given to every Member of that Body, 1 Cor. 12. 7. &c. Whence will follow, No manifeſtation by ſome gift of the Spirit, no Spirit of Chriſt; and no Spirit of Chriſt, no Member of Chriſts Body.

Page 87.

B. The Spirit by extraordinary works formerly, and by holy actuating the Church to the end, is Chriſts great witneſs to the world.

N. Chriſts great witneſs to the world by his Spirit, is by outward works, not by inward workings in the hearts of his Saints.

A. For how can any unbeliever be convinced and brought to the Faith, by the ſecret workings in another mans heart or ſpirit, without ſome powerful manifeſtation thereof outwardly?

Page 96.

B. All this you know is Scripture.

N. Although all this is Scripture, yet little of all this is of Scripture; and that which is, is little to the purpoſe, to prove that which is endeavoured by the Author.

Page 98.

B. For the ſame ſpirit will not ſay and unſay.

N. How ill will this prove the generality of preaching now to be of the Spirit, ſince the ſame is ſo full of Contradictions?

Page 99.

B. The ſpirit of Illumination is the ſame, and given onely by Scripture; and for any ſpirit that ſhall contradict Scripture, it can never be holy, nor true, nor faithful, as contradicting Truth.

N. VVhen various and contradictious Expoſitions are made of Scripture, how may we certainly know, which is for, and which is againſt the Truth, and when or by whom were Miracles ever wrought to confirm Scripture or Doctrines taught now by our Miniſters; or whether all Scriptures, Miniſters and Doctrines now extant, be or have been ſo confirmed, ſince all do or may challenge it the one as well as the other?

Page 105.

B. There is the Spirit of God within, that doth ſecond theſe Doctrines, and take the received Species of them, and impreſs them upon the Soul, and doth this effectually and potently, according to the mighty unreſiſtible power of the Agent.

N. How then is unbelief any ſin deſerving damnation, or belief any vertue, if it be wrought by an inward unreſiſtible power?

Page 106.

B. You ſee the truth of Chriſtian Religion, by the Spirit of holineſs, beſides that of Miracles formerly.

All Sects and ſorts of Chriſtians pretend to have this Spirit of holineſs, and may challenge the former Miracles, to give evidence for the one as well as the other.

The Second PART.
Page 32.

B. And to make the giving of the Holy Ghoſt to be that ſeal which ſhould credit this report with their hearers.

N. VVhere is this ſeal to credit your Doctrine and Miniſtry? if you had it, it were more to purpoſe then a thouſand ſuch Books as this.

Page 34.

B. No man can know that the Magna Charta, the Petition of Right, or any other Statute of this Land, are indeed Genuine and Authentick.

N. Nor is any man bound upon Pain of Damnation ſo to know or believe it, as he is the Goſpel, that hears it declared and atteſted by Signs and Gifts of the Holy Ghoſt: wherefor the Compariſon is frivolous.

Page 34.

B. The moſt unlearned man is ſo far bound to believe the Statute of Felony to be authentick and in Force, that he ſhall be juſtly hanged if he break it.

N. But no man can juſtly be hanged for not believing it onely; nor can any man be juſtly blamed for not believing you, more then another contradicting you.

Page 36.

B. Miracles, if common, would loſe their Convincing Force, and be as none.

N. Miracles, though common, in the firſt Age, loſt not their Convincing Force: Then Miracles, though common, in after Ages, may not loſe their Convincing Force: But the firſt is true. Beſides, in page 242 of the Third Part of this Book, you tell us, That it's certain from current Hiſtory and Church-Records, that the Gift of caſting out of Devils, and making them confeſs themſelves maſtered by Chriſt, did remain in the Church for long time after the Apoſtles, even for three of four hundred yeers at leaſt.

Page 45.

B. God doth ſtill effectually convince millions of men of the certainty of Chriſtian Religion, and that without renewed Miracles.

N. All ſeveral ſorts of Chriſtians have this Conviction reſpectively, yet condemn one another for Hereticks.

Page 50.

B. It was the Office of the Apostles, and the Duty of all other that ſaw Chriſt's Miracles, to bear witneſs of them.

N. It was the Office and Duty of ſuch to ſtay, until they were indued with power to do the like Miracles. See Luk. 24. 49. Act. 1. 4, 5, 8. before their witneſs was to be received.

Page 50.

B. Thoſe that ſaw not thoſe Miracles, were bound to believe their witneſs.

N. Prove this if you can.

Page 55.

B. Lillies Grammar may be miſ-Printed, or the Writings of Cicero, Virgil or Ovid, (which were written before the Gospel) and yet we are paſt all doubt, that their Writings are not forged.

N. That which God bindes men to believe upon Pain of Damnation, comes with more certainty then theſe or any other Writings or Words either; eſpecially they coming to them in an unknown Tongue.

A. As the Scriptures did from the Pen-men thereof, unto nineteen parts of twenty men in the world.

Page 55.

B. Muſt you not believe him that tells you the Truth, and proves it to be ſo?

N. If one by his Scholarſhip proves it true, and another in like manner prove it falſe, which of the two is a man bound to believe? or muſt he believe both?

Page 56,

B. Object. Christ ſaith, If I had not done the works which no man elſe could do, ye had no ſin. Anſw. But doth not ſay, If ye had not ſeen them ye had no ſin.

N. This Text is cited falſely and deceitfully, for it affirmeth (in effect) that which is denied in the Anſwer.

A. For you wilfully have omited [among them] and (that they did both ſee and hate both Chriſt and the Father) which being cited, and duly conſidered, will quite overthrow that Doctrine which you ſeek here to up-hold by omiting it: which is neither fair nor honeſt.

Page 58.

B. All Historians are fallible, and liable to Error.

N. How then can it be any ſufficient ground of true and ſaving Faith?

A. Or how then can any Hiſtory or words from men fallible and liable to Error, without infallible Evidence, be any ſufficient Ground for Divine Faith, ſince you tell us elſewhere, That Divine Faith hath ever a Divine Teſtimony? but no Teſtimony that is fallible and liable to Error can poſſibly be a Divine Teſtimony.

Page 59.

B. Such are the Scriptures, and it was neceſſary that the Language ſhould be ſuited to the matter, ſo to the capacity of the generality of the Readers.

N. How is this true? when it is Barbariſm to the generality of men, being in an unknown Tongue to them.

A. Eſpecially as it came from the firſt Penmen thereof.

Page 81.

B. As theſe Teſtimonies were left by him (to wit) Christ on certain Record.

N. Upon what Record was it ſo left by Chriſt?

Page 149.

B. Would you have him bring you another Goſpel, when Paul would hold an Angel from heaven accurſed, if he ſhould ſo do? Gal. 1. 7, 8, 9.

N. The ſence of this Text is perverted, being applied to the Scripture.

A. For the Text runs thus: Though we, or an Angel from heaven, preach any other Goſpel unto you, then that that we have preached unto you, let him be accurſed: As we ſaid before, ſo ſay I now again, If any man preach any other Goſpel unto you then that ye have received, let him be accurſed.

So that it is evident that Paul here had reference onely to the preaching of the Goſpel to the Galatians, whereby they were converted to the Faith; which preaching was confirmed to them by miracles, and by miniſtring to them the Spirit, after their believing; as may be ſeen, Chap. 3. 5. Inſomuch that this Text being rightly underſtood, and duly conſidered, quite overthrows that Doctrine which this Author would maintain, and here prove by it.

Page 150.

B. This is the Word which is able to make men wiſe to ſalvation.

N. Through Faith in Chriſt Jeſus.

A. And through that alone the Gentiles were alſo made wiſe to ſalvation, who knew not the Scripture.

Page 150.

B. By this word it is, that thoſe muſt be waſhed and cleanſed, and ſanctified, whom Chriſt will preſent pure and ſpotleſs to his Father at laſt, Epheſ. 5. 26.

N. The Word preached by the true Miniſtry, witneſſed by God, and not the Scripture, is here meant.

Page 167.

B. That many Heathens excel in this Learning, (to wit) Humane Learning, and it was Gods Truth which they received by the study of the Creatures, though they detained it in Unrighteouſneſs: yea, ſo much excellency was in it, that the abuſe of it will leave them without excuſe, though they never had the Scriptures, nor heard of Chriſt: for that which may be known of God is manifeſt in them; for God ſhewed it unto them: For the inviſible things of him from the Creation of the world are cleerly ſeen, being underſtood by the things that are made, even his eternal Power and Godhead; ſo that they are without excuſe, Rom. 1. 19, 20.

N. If I am not much miſtaken, the ſence of this Text is here much miſtaken.

A. For theſe Heathen came not to the underſtanding of the Eternal Power & Godhead by Humane Learning, nor by the Study of the Creatures, but by Gods manifeſting it to them in the preaching of the Goſpel, which was inviſible (or hid) from (or ever ſince) the Creation of the World; being the myſtery which from the beginning of the World hath been hid in God, Eph. 3. 8, 9. and hid from Ages and generations, but then made manifeſt, Coloſſ. 1. 25, 26. This myſterious hidden or inviſible power and Godhead (or Divine Eſſence) did God ſhew to them, and was clearly ſeen by them, and that by the preaching of the Goſpel, and by the mighty and powerful works done or wrought among them, for the Confirmation thereof.

[Made] is very unaptly put into our Tranſlation; inſtead whereof [done or wrought] would more fitly ſet forth the ſence of the Apoſtle in that place. And then when theſe Heathen (after ſo clear a diſcovery and manifeſtation to them of the only true and powerful God, by the Goſpel) fell back againe to their former Idolatry, this was it which aggravated both their ſin and puniſhment to ſo great a height: but if the ſame diſcovery had been made to them by humane Learning, or the ſtudy of the Creatures, then they had been guilty of the ſame ſin, and ſo would have been made liable to the ſame puniſhment ever ſince the Creation, and their attaining humane Learning, becauſe they formerly committed the ſame Idolatry, but yet were not at all guilty of the ſame degree of ſin, nor liable thereby to the ſame puniſhment; for in reſpect of the times before the coming of Chriſt and the Goſpel, God winked at, as times of their Ignorance, Act. 17. 30. which could not be, if that the eternal Power and God-head had been ſo clearly manifeſted to them (as in the Text is ſet forth) by the Creation, or the ſtudy of the Creatures by humane Learning.

Nor was it the Apoſtles drift or buſineſs to tell the Romans there, what means of knowledge the world had 4000 years before; nor was it to ſet forth or declare the vertue or excellency of humane Learning, nor of the knowledge attainable by it, or by the Creation: but to ſet forth the great and mighty power of God (which had been hid from Ages and Generations ſince the world began) but was then made manifeſt by the power which accompanied the Goſpel, beginning at the 16 verſe, thus:

16. I am not aſhamed of the Goſpel of Chriſt; for it is the power of God to Salvation, to every one that believeth, to the Jew firſt, and alſo to the Greek.

This he proves, and ſets forth by its effects in divers inſtances, in the four next following verſes, thus: For there-in, or by it, 17. Is the righteouſneſs of God revealed from faith to faith: as it is written, The juſt ſhall live by faith. 18. The wrath of God is revealed from heaven, againſt all ungodlineſs and unrighteouſneſs of men, who hold the Truth in unrighteouſneſs. 19. That which might be known of God, is manifeſt to them, for God hath ſhewed it unto them. 20. The inviſible (or hid) things of him, from (or ever ſince) the Creation of the world, are clearly ſeen, being underſtood by the things that are made, (done or wrought) even his eternal Power and God-head.

This may plainly be ſeen to be the drift and ſence of the Apoſtle in that place: and to this ſence the Scripture accords elſewere, Heb. 2. 3, 4. Heb. 6. 4, 5, 6, 7, 8. but to the other ſence, no where.

And therefore, ſeeing that humane Learning is ſo pur-blind, as not in one thouſand ſix hundred years to finde out the true ſcope and genuine ſence of Scripture, which lies ſo obvious and plain, as here, and in divers other places it doth, where the true ſence is hitherto miſtaken, and not to this day attained unto by humane Learning; How then can it reaſonablybe thought poſſible, that Chriſt did ever advance humane Learning to ſo great and honourable an employment, as to cauſe a Star thereof to ariſe, of purpoſe to direct men to the Sun of Righteouſneſs, or to be an Uſher to prepare the way for the Goſpel; or that he hath now delivered it up unto his Church, to be continued therein, or eſteemed a gift of his Spirit, as our Author R. B. in his book of Infidelity, part 1. page 37, 38. moſt preſumptuouſly hath aſſerted. Cujus contrarium verum eſt.

Page 174.

B. Are not our Divines themſelves diſagreed about the Definitions of Faith, Repentance, and almoſt all Graces?

N. This proves them no true Divines.

The Third PART.
Page 9.

B. If we can evince this, That Chriſts great works, and his Diſciples, were done by the Holy Ghoſt, and not by evil ſpirits, then I think we ſhew the credibility and certainty of Chriſtian Religion.

N. I conceive the doubt lies not in this.

A. For it being granted, That thoſe works were done by the Power of the Holy Ghoſt, yet the doubt ſtill remains in full force, namely, How your Doctrines are any more confirmed by Chriſts or the Apoſtles works, then the Jeſuites, or Dr. Kendals, Mr. Crandons, or Mr. Tombes his Doctrines, (by all whom moſt of your Doctrines are contradicted) or then his Doctrines who may contradict both yours and theirs alſo.

Page 55.

B. And what I ſpeak of ſight, I ſay alſo of juſt report; he that will not believe, &c.

N. But by what warrant do you equalize theſe, ſince Chriſt hath put ſo vaſt a difference between them? John 15. 24. John 10. 37.

Page 59.

B. What evidence can be mentioned (de facto) of a divine atteſtation, that ever God gave to mankind in any caſe, that is higher, clearer, and more convincing, then thoſe works by which he hath ſealed the Scriptures?

N. This is moſt true, being applied as it ought, to the preaching of Chriſt and his true Miniſters, whoſe preaching they did ſeal and atteſt; but not the Scriptures, nor any mans preaching from them, is ſealed by thoſe mighty works formerly This and divers other reaſons, are here urged, which are not ſo much as hi •• ed, by the Author of Fides Divina. done: for a thing ſealed, precedes the ſealing thereof.

Page 62.

B. The inward work of the Spirit is either of common gifts, as Learning, or the like, ſucceeding our induſtry; or extraordinary, as Miracles, Tongues, Propheſie, &c.

N. Is it learning which makes Learning attained by Induſtry a Gift of the Spirit? or is it not (at leaſt) in conſideration? and if this may be juſtified by a diſtinction of Common and ſpecial or extraordinary, then every natural gift and Science or Trade, may as well be accounted a gift of the Spirit, and given forth upon Chriſts Aſcention.

A. Wherefore, as the Art of making Hats, Gloves, Shooes, Kettles or Pots, and other the like Crafts acquired by Induſtry, be not any of the gifts of the Spirit, ſhed forth by Chriſt upon his Diſciples, mentioned Act. 2. ſo the Craft of humane Arts and Sciences, acquired by Induſtry, is no gift of the Spirit given forth by Chriſt: for whatſoever is attained by Acquiſition, is not by gift; and ſo on the contrary. Page 67.

B. Such works were done, when in all Churches many of them were ſo common, &c.

N. Were theſe common? why then do you elſewhere term them extraordinary? And, why might not we expect them to be as common now as then, if we had true Miniſters and Churches now as then? Mar. 16. 17.

Page 69.

B. There being but one Regeneration, but one Baptiſm to ſignifie and ſeal it.

N. Where in Scripture is Baptiſm termed a ſeal of Regeneration?

A. Or of any other thing. Page 71.

B. If I had not done the works which no man elſe could do, &c.

N. Among them, is here and elſewhere omitted.

A. Which is no fair play, nor juſt dealing. Page 73.

B. In caſe they hear onely of Chriſts Perſon, Sufferings and Doctrines, &c.

N. This hearing of Chriſts Perſon, &c. need to be atteſted likewiſe, to bind men to believe, elſe men may wave it without ſin, unleſs the Servant be greater, and of more Authority then Chriſt their Maſter, John 10. 37.

Page 74.

B. It is a not believing, when they have fulleſt evidence to force belief.

N. The fulleſt evidence was to them in whoſe ſight and preſence the mighty works were done; but not to ſuch who onely hear of them by the report of another, or by tradition, or the like. Page 75.

B. The Spirit of Chriſt, eſpecially in his extraordinary works, is the convincing, atteſting ſeal, to draw men to believe; and there is but one ſuch Spirit and Seal.

N. Then where this one is wanting, convincing is wanting, John 16. 7, 8, 9. Whence I quere, Whether the ground of this ſin againſt the Holy Ghoſt be not alſo wanting, ſince it is granted, That there is but one ſuch Spirit and Seal, and this one being wanting.

A. You your ſelves confeſs, That thoſe convincing gifts poured out upon the Apoſtles, are ceaſed, againſt which the ſin againſt the Holy Ghoſt might be committed: and you never yet produced any thing in its ſtead, armed with like Power and Authority for Convincement, whereby to bring men under ſin, much leſs under the ſin againſt the Holy Ghoſt, for not believing any of you all.

Page 76.

B. It is now the duty of all men to believe and repent.

N. Mens duty is in their power, elſe not their duty required by the Goſpel; unleſs you can make it good news to any man, to be required either to carry Pauls Church on his back, or elſe be hanged. Page. 133.

B. They (to wit, the Mahometans) will not ſuffer it to be diſputed nor reaſoned of but abſolutely to be believed, without asking any evidence for its truth.

N. This is a fault among many who call themſelves Chriſtians, as well and as much as mong Mahometans.

A. Yea, and moſt of all, among ſuch as call themſelves Miniſters of the Goſpel.

Page 191.

B. The firſt Declaration of this undertaking, (to wit, of Chriſts conqueſt over the Serpent, &c.) was to the Serpent himſelf, Gen. 3. 15 but doubtleſs in the ears of man to his comfort.

N. This is more then you find made known in Scripture. Page 191.

B. Here is meant the Devil himſelf, the tempting Serpent.

N. So alſo is this, and many other things affirmed by you.

A. Beſides, the Scripture tells us, The tempting Serpent was a Beaſt of the field, Gen. 3. 1. but ſo is not the Devil. Page 195.

B. Whether the Angels were miniſtring Spirit to Adam in Innocency, is more then I finde made known in Scripture; and therefore I think it unſafe and imprudent to conclude either that they were, or they were not.

N. This Moderation had been well uſed in many other places, inſtead of your peremptory Aſſertions in things as doubtful.

A. Yea, and more improbable by much.

Page 219.

B. He (to wit, Chriſt) telleth us, That it was he (to wit, the Devil) that deceived Eve, 2 Cor. 11. 3.

N. How doth this appear? or, Where doth Chriſt tell us ſo?

A. Not in the Text cited by you; for that tells us, It was the Serpent that beguiled Eve. Page 245.

B. Chriſt hath appointed the firſt day of every week for this end.

N. Where is this to be found?

Page 244.

B. Chriſt uſed other kind of weapons then theirs: they pleaded by words, and he with mighty works; they uſed Sophiſms, &c.

N. If we conſider by what argument did Chriſt evince to the world the truth of his Doctrine, we ſhall find it was by this of Miracles; and undoubtedly Chriſt knew the beſt Argument to prove the divine Authority of his Doctrine: And that which was the beſt then, is the beſt ſtill. See Saints Reſt, page 236.

A. Yea, and do not all the Miniſters of the Goſpel, (as they call themſelves) I may ſay, of all the various Goſpels now on foot in the world, conteſt againſt one another, onely by words and Sophiſms, &c. without uſing any of the fore-mentioned weapons uſed by Chriſt, as well and as much as any of the learned Philoſophers, and Artificial men, here ſpecified by you? Page 247.

B. Chriſt obtained victory over Satan, and his beſt armed Souldiers, both Jews, Idolaters, Conjurers, Sorcerers, Hereticks, with their Witchcrafts and jugling Deluſions, the great learned Philoſophers of all Sects, with Orators and Poets, and the reſt of their learned men.

N. Are not all theſe ſorts of Enemies to the Truth yet remaining?

A. Yea, and hath not Chriſtendom ſince given entertainment even to ſuch as are the moſt notorious Deluders of them all, and admitted them into higheſt place, Rule and Authority in the Church? witneſs our Author, who informs us, That the Supremeſt Officers, even Popes themſelves, have been Hereticks, Whoremongers, Sodomites, Symoniſts, Murtherers: See the lives of Silveſter 2. Alexander 3 and 6. John 11, 22 and 23. Gregory 7. Ʋrban 7. and abundance more. John 13. was proved in Council to have raviſhed Maids and VVives at the Apoſtolick doors, murthered many, drunk to the Devil, asked help at Dice of Jupiter and Venus, &c. in his ſecond ſheet, page 13. And can it be imagined, but that ſuch heads had ſuitable bodies and members? If any Reformation ſince be urged, Anſwer: not in Rome, nor in the Reformed Proteſtant Churches: witneſs Mr Whites Centuries, being all Proteſtant Miniſters, and that of the reformed Churches; and witneſs yet their continual ſupplying their Churches with teaching Miniſters generally out of their Magazine of Artiſts and Sophiſters, even to this day. Yea, and doth not our Author (being one of the moſt eminent Miniſters of one of the moſt eminent reformed Churches) ſo highly magnifie and advance humane Learning, that he accounts it a gift of the Spirit, delivered by Chriſt himſelf to the Church, and therein to continue, as before is noted, out of his book of Infidelity, part 1. page 38?

Nor is any of all this more then what we finde foretold, (vizt.) That Antichriſt ſhould ſit in the Temple of God, and be there worſhipped as God. I ſhall not ſay that humane Learning is a ſpecial Limb of that Beaſt, but I will ſay that Antichriſt ſhall never attain to that his Advancement, but by the ſpecial aſſiſtance and means of humane Learning: nor ſhall I ſay that this worſhipping of humane Learning as a Gift of the Spirit, is a part of the fulfilling of that Prediction; but this I muſt and dare ſay, That the Scripture informs us, How that the Apoſtle Paul, by the ſpirit of Propheſie, declared to the Church, That after his departure grievous Wolves ſhould enter in among them, not ſparing the Flock; and that of their own ſelves ſhould men ariſe, ſpeaking perverſe things, drawing Diſciples after them: and that in the latter times there ſhould be a departing from the Faith, and a giving heed to ſeducing ſpirits, and Doctrines of Devils, ſpeaking lies in hypocriſie, having their Conſciences ſeared with a hot Iron: And that Chriſtians ſhould turn away their Ears from the Truth; and having itching Ears, ſhould be turned unto Fables, and ſhould heap to themſelves Teachers for the purpoſe, Act. 30. 29, 30. 1 Tim. 4. 1, 2. 2 Tim. 4. 3, 4. which alſo is confirm'd by Peter, telling Chriſtians, that there ſhould be falſe Teachers among them, who ſhould bring in damnable Hereſies, denying the Lord that bought them, 2 Pet. 2. 1.

Now tell me, is not here work cut out ſufficiently meet, for the moſt notorious & exquiſite of this learned & artificial Rabble (aforementioned?) yea, even for the very worſt of them, as, Witches, Sorcerers and Conjurers, &c. for who's more meet to teach Doctrines of Devils, damnable Hereſies, &c. then Such, unleſs it be the Devil himſelf?

The Fourth PART.
Page 40.

B. His teaching is joyntly by his Word, Miniſters and Spirit.

N. VVhere or who are they? Page 40.

B. Mat. 28. 19, 20, 21. where he bids them firſt diſciple the Nations, which contains the convincing of them (of age) of the Fundamentals, and procuring their conſent, and then baptize them, that they may be ſolemnly engag'd.

N. That is, whom they convincingly did diſciple, thoſe onely they ought to baptize. A good and honeſt confeſſion for the Anabaptiſts. Page 40.

B. Now there are two groſs Errors which Profeſſors do oft run into, to their perdition; the one is when they do not firſt lay the Fundamentals as Certainties, but hold them looſly.

N. Can any make Fundamentals of Uncertainties? Page 41.

B. If they read the Scriptures, &c. and when they are at a loſs, they do not go to their Teachers.

N. How ill is it that the Bible had not been kept in an unknown Tongue, and not made ſo common? Page 42.

B But they go as confident cenſurers, and as Boys that will go to School to dispute with their Master.

N. And who, many times, are theſe Maſters? even very Boys, coming from the Univerſity. Page 42.

B. They receive not the truth in the love of it, that they may be ſaved; God oft gives them up to believe a Lye, and reject that truth which would have ſaved them, if they had received it.

N. This is only of ſuch as reject ſuch a Miniſtry which is abſent from among us. Page 45.

B. I have ſhewed you already, how fully he hath ſealed his Teſtament.

N. At his laſt Supper he ſaid, This is the blood of the New Teſtament: which was before any of that which we call the new Teſtament was written. Page 46.

B. If it had no divine atteſtation or evidence that it is of God, then you might reject it without ſin or danger.

N. Here it's confeſt, whatſoever Doctrine is brought by any for divine, without divine atteſtation, may be rejected without ſin. Pa. 56.

B. But when God hath put his ſeal to it, and proved it to be his own, if after this you will be queſtioning it, &c.

N. This need better proof, if the Scripture be here meant.

A. Or your, or any other mans Doctrine drawn from Scripture. Page 46.

B. Think not the proved ſealed Word of God is ever the more to be ſuſpected, becauſe the matter in it doth ſeem ſtrange and unlikely to your reaſon.

N. No rational man is guilty of this by his ſo thinking.

A. But he muſt upon ſome ſufficient ground know it to be the ſealed and proved word of God, elſe he cannot in reaſon but doubt it to be ſuch.

About the middle of his Preface.

B. The Holy Ghoſt by ſpecial inſpiration, was the author of theſe Scriptures, and by extraordinary endowments, was the Author of thoſe Miracles which were wrought for its Confirmation.

N. When or by whom was this done, or any Miracles wrought for the Scriptures confirmation?

A. The Scripture reports the Miracles; can the Miracles reported by Scripture, confirm that report? The Scripture rather confirms the Miracles it reports, if any confirmation at all be between theſe two.

I ſhall here (for a Concluſion) onely note one paſſage more of his, (and that is in his Saints Reſt, part 4. page 149.) being as followeth: God doth not regenerate thy ſoul, that it may be able to know him, and not know him; or that it may be able to believe, and yet not believe, &c.

By which is implyed, That none but regenerate perſons are able to believe, and that regeneration is wrought onely by God.

Whence I may quere of him;

1. How then comes unbelief to be any ſin in the Unregenerate?

2. Or, is it a ſin in the Regenerate onely? and if ſo, then regenerate Perſons onely muſt be damned for not believing; it being inconſiſtent with the Goodneſs, Mercy and Juſtice of God, (eſpecially by his Goſpel of Grace) to require impoſſibilities of men, and that upon pain of Damnation.

FINIS.
An EPISTLE to Mr. BAXTER, Collected, for the moſt part, out of his Prologue to Mr. KENDAL. Sir,

BE pleaſed to minde what Solomon adviſeth, Not to ſtrive with a man without cauſe, if he hath done thee no harm, Prov. 3. 30. and, Not to go forth haſtily to ſtrive, leſt thou know not what to do in the end thereof, when thy n ighbou hath put thee to ſhame, Pr. 25. 8

It ſeemeth a ſt ange thing to me, that you could finde no Man, among all your learned Opponents, to conteſt withal, but that you muſt make to your ſelf an Adverſary of one ſo unlearned as my ſelf, unleſs it be becauſe you are likely with ſuch a one to have the eaſieſt conflict: but then you ſhould have remembred, that the victory will be as ſmall. I pretend not to ſuch a piercing Knowledge or Acquaintance with the inviſible Regions of humane Arts and Sciences, as infallibly to determine of what Province or Degree that Spirit in you was that raiſed this Contention, or to know exactly the Name or Sir-name of that fury that animated theſe your practiſes or lines againſt me. Have you already levelled all thoſe high Mountains that lay in your way, and fel'd to the ground all thoſe Cedars with whom you formerly contended, that you ſeek now to ſtock up all Shrubs likewiſe, that bear not your Impreſs and Mark upon them? Doubtleſs this proceeds rather from your Preſumption and Pride, then from any juſt Authority you have, either from God or Man: but ſeeing you are pleaſed to chuſe me for your Adverſary, I muſt deſire you to bear with me, if I have ſpoken ſomething leſs pleaſingly; and to uſe what patience you have yet left, as knowing you have drawn this trouble upon your ſelf, by your cauſeleſs Provocations and Aſſaults made upon me; which, I hope, will excuſe me in the eyes of all impartial and ingenuous Men.

I confeſs my ſelf deſtitute of School-Learning, and humane Arts and Sciences (ſo much applauded in the world;) herein I freely give you the day, to weare thoſe Titles and Robes of Honour appurtenant thereunto, contenting my ſelf to have right to that far better Title, of being an honeſt Man, which (in reſpect of your ſelf) you have much hazarded the loſs of, by your diſ-ingenuous carriage towards me. I contend not to have the Reputation of learning, or being a rare and excellent Scholar, but freely allow you the due praiſe thereof, ſcarcely thinking it worthy my labour, till I have higher thoughts of the Prize; mens applauſe being but an airy nouriſhment, meerly feeding vainglory in men empty of all true worth. Onely I muſt crave this of the Reader, that my confeſs'd weakneſs be no prejudice to the Truth here vindicated by me; and that he will not judge of the cauſe by the perſon, nor take the name or perſon, nor yet the rarity of the thing for a fault; which is the thing that the ancient Chriſtians did much deprecate of the Pagans; and therefore, I hope, every ingenuous and impartial man, will grant it me in the preſent caſe. And I muſt alſo deſire, that the want of Eloquence, Rhetorick, or ſmooth and pleaſing Words, may not be judged the want of truth: [Enim vero diſſoluti eſt pectoris, in rebus ſeriis quaerere voluptatem, &c. inquit Arnobius, Li. 1 adv. Gent. p. 49.] viz. [It is the condition of a diſſolute heart, to ſeek pleaſures in ſerious matters; and when thou haſt to do with thoſe that are ill at eaſe, and ſick, to fill their ears with pleaſing ſounds, and not apply medicine to their wounds.] I confeſs, I deeply compaſſionate the generality of Profeſſors, to think how unpoſſible it is for them to diſcern the truth among the multitudes of ſmooth Words, plauſible Arguments, fallacious School-diſtinctions and reaſonings of the learned Contenders on each ſide: uſually they think each Mans Tale good, till they hear the other, and then they think it bad; and at laſt, when they ſee what fair gloſſes a learned Sophiſter can put upon the worſt cauſe, they are juſtly occaſioned to believe or regard little or nothing they ſay.

The Reader that I expect ſhould profit by this diſcourſe, muſt neither be the careleſs vulgar, utterly unlearned nor any ſo learned as your ſelf; for the former are ſcarcely capable of it, and the learned think themſelves beyond it, and will hardly learn any thing from any man that is leſs learned then themſelves: it is the middle ſort, and plain-hearted people, who are ſincere Lovers of truth, whoſe inſtruction I intend, who are neither quite above, nor below information, nor ſo ingaged to any party or Opinion, but that their minds lye open to the evidence of Truth, by what hand ſoever it be made known to them

And although I come extreamly ſhort of you in humane Arts, and Philoſophical Notions; yet let not the Reader thence conclude, That you are therefore right in your Divinity, or more right then another man that comes ſhort of you in humane Learning; for if he doth, let him be aſſured to be miſerably deceived in the end. And I could wiſh, that you had ſo mean thoughts of your Philoſophy, and other your humane Arts, as that you would not build your Divinity ſo much upon it, as you do, nor think much the better, either of your Writings or your ſelf: for doubtleſs, when the Canon of a Councel forbad the reading of Heathen or humane Authors, this kind of Learning was not ſo highly valued as now it is; which may likewiſe evidently appear by Socrates, L. 1. C. 5. cited P. 33. of the foregoing Treatiſe. Farewel.

C. W. Lond Aug. 10. 1658.
An Appendix and Supplement to the foregoing Diſcourſe, by the ſame Author.

IF it were lawful further to dive into this myſterious fraud, we ſhould finde, That the Goſpel preacht by this Author R. B. and the Goſpel preacht by St. Paul, to be different and not the ſame: Firſt, becauſe the Goſpel preacht by St. Paul was accompanied with infallible Divine evidence to atteſt the truth thereof, for the converſion of men, and whereon infallibly to ground their faith and obedience thereunto; without which he neither would nor could binde any to beleeve and obey it: but the Goſpel preacht by this Author hath no ſuch evidence; yet he will dare to ſay, That all (at leaſt) thoſe that hear it, are bound to beleeve and obey it. Secondly, Becauſe illiterate men are uncapable of the Goſpel preacht by this Author, without their taking many things implicitely upon truſt and upon the word of their Teachers, as he himſelf tells us, in page 238, 239. of his Saints Reſt, where he thus expreſſeth himſelf, (viz.) Something must be taken upon trust from man, whether we will or no, yet no uncertainty in our faith neither: For,

Firſt, (ſaith he) The meer illiterate man muſt take it upon truſt, that the Book is a Bible which he hears read, for elſe he knows not but it may be ſome other Book.

Secondly That theſe words are in it, which the Reader pronounceth.

Thirdly, That it is tranſlated truly out of the Original Languages.

Fourthly. That the Greek and Hebrew Copies out of which it was tranſlated are true authentick Copies.

Fifthly, That it was Originally written in theſe Languages. Theſe with many more (as he there tells us) the vulgar must take upon the word of their Teachers.

Behold here, what uſe and benefit this Author makes of his having now the full uſe and benefit of the Holy Ghoſt which was formerly given and then ſealed the Chriſtian Doctrines and Scriptures, and ſtands there ſtill, as he tells us (if we could beleeve him) in his Book of Infidelity, Part . pag 32.

And muſt we needs therefore take theſe and all other his Doctrines which he hath raiſed or may raiſe, either from Scripture or out of his own fancy, for true and undoubted Chriſtian Doctrines formerly ſealed by the Holy Ghoſt upon the account of his bare ſaying, That he hath now the full uſe and benefit of the Holy Ghoſt formerly given, &c.

Sir, If this be your meaning, then ſpeak it plainly out, and for ſhame, doe not impoſe upon the world ſuch G olleries as theſe meerly by implication.

But the Goſpel preacht by St. Paul, and other the true Miniſters of Jeſus Chriſt, needed none of all this: it being preacht to all people in their own Languages, and to the underſtanding of the meaneſt; and this was all the Originals, Copies and Tranſlations that they were troubled withall or needed, to bring them to the faith of the Goſpel; they not being neceſſitated to take the leaſt tittle thereof impli itely upon truſt, or upon the word or credit of their Teachers. For, When Philip went down to the City of Samaria, and preached Chriſt unto them, the vulgar people (as illiterate as they were) with one accord gave heed to the things which Philip ſpake, hearing and ſeeing the Miracles which he did; and without more ado, they beleeved and were baptiſed both men and women, Act. 8, 12.

All which was done before any of theſe beleevers had received the Spirit, for (after this) were ſent from Jeruſalem, Peter and John, who adminiſtred the Spirit to them by laying their hands on them, ver. 17.

Even as Peter declared their ordinary method of adminiſtring of the Spirit to be after faith and baptiſm, Act. 2. 38, 39. by his bidding the Jews to repent and be baptized every one of them, and that they (i. e. every one of them) ſhould then receive the gift of the Spirit, becauſe the promiſe (to wit, of the Spirit) was to them and their children, and to all that ſhould afterward be converted or called to the faith of the Goſpel, as well all afar off, as thoſe that were neer. And therefore it was that Paul demanded of the Diſciples at Epheſus, If they had received the Holy Spirit ſince they beleeved: and they anſwering, That they knew not whether there were any Holy Spirit or not; He preſently asked them, Ʋnto what then were they baptized? He well knowing that the gifts of the Spirit was neceſſary to be adminiſtred to all, and to every one after their beleeving and being baptiſed: and therefore by laying his hand on them, he adminiſtred the gifts of the Spirit to them; for thereby the Holy Ghoſt came on them, and they ſpake with tongues and propheſied, Act. the 19. 1, 2, 3, 6. compared with Epheſ. 1. 13.

This alſo is contrary to the Doctrine of the Goſpel now preached by this our Author and others.

So then it is moſt evident, that to the true Miniſtery of the Goſpel appertained theſe three ſpecial adminiſtrations, as eſſentially neceſſary thereunto.

1. The adminiſtration of the Word infallibly and evidently atteſted for the converſion of men to the beleef and obedience thereof.

2. The adminiſtration of Johns baptiſm by water, for the remiſſion of ſins.

3. The adminiſtration of Chriſt's baptiſm with the Spirit, by the laying on of hands, whereby the gifts of the Spirit were conveyed on the baptiſed beleevers.

Moreover, St. Paul tells the Corinthians, That his preach ng to them, was not for them to take any thing from him implicitely upon truſt, or upon any perſwaſive words of his, or of mans wiſdome; but upon the demonſtration of the Spirit and power (which he produced before them, to atteſt the t uth and Divine Authority of his Doctrine) that ſo their faith ſhould not ſtand upon the word, credit, or wiſdome of men, but upon the power of God, 1 Cor. 2. 4, 5. for if they ſhould have taken it implicitely upon the word and credit of Paul, (ſo great an Apoſtle as e was) without the aforeſaid Divine infallible evidence, This had not been to beleeve God, but to have reſolved their faith into ſome humane teſtimony, even to have laid their foundation upon the ſand, where all would have fallen at the next aſſault, as this Author himſelf hath told us, in his Saints Reſt, pag. 20 .

3. The Goſpel preach'd by St. Paul, was joyful news to every creature under Heaven, Col. 1. 23. But the Goſpel preach'd by this Author is far ſhort of that, being ſad news to moſt men, eſpecially to ſuch as beleeve not his Doctrines, when they often interfere & thwart one another, as in part is here already ſhewed; yea, and ſome things publiſhed by him in print, hath he already in print Next to the 160. pag. of his Saints Reſt, part 1. He thus writes, (viz) Reader, underſtand that ſince I wrote this, I begin to doubt of the ſoundneſs of what is expreſſed in the four next foregoing pages; which I am not aſhamed to acknowledge, but aſhamed that I publiſhed it ſo raſhly. revoked, and ſo may he doe (as there is juſt cauſe) many more before he die: yea, it is hoped that he will ere long publickly own this truth, which he now publickly oppoſeth; for he hath ſo cloſely purſued it, and ſo neerly approached it, that he cannot but ſee ſome glimpſes of its glory. For why elſe would he, or needed he to have ſo perverted Joh. 15. 24. as he hath often done, to obſcure its luſtre, to prevent its ſhining forth to the view of all men, and that ſo purpoſely and •• adviſedly, if the truth oppoſed by him had not glanced its light fully and directly into his face? and he cannot but know how unſafe and dangerous it is in any man to perſiſt in oppoſing a truth, after it is once diſcerned by him.

Fourthly, The Goſpel which St. Paul preached was the ſame which Chriſt preached; but the Goſpel preach'd by this Author is not the ſame which Chriſt preached, becauſe the Doctrine of the Goſpel which Chriſt preached would be proved and upheld by Joh. 15. 24. being truly and in its genuine ſence cited; but the Doctrine of the Goſpel preach'd by this Author would be diſproved and overthrown by its being truly and in its genuine ſence cited, for why elſe would he or needed he ſo much and ſo often (as he in his writings hath done) to have perverted it to a contrary ſence, or to any other then its true and genuine ſence to prove his Doctrine: He being no Baby not to know what he did, nor why he did it, when he did it.

Whence will neceſſarily reſult theſe concluſions, Firſt, That the Goſpel preached by this Author (not being the ſame which Chriſt and St. Paul preach'd) muſt be ſome other, and being any other, cannot be the true, nor he any true Miniſter of the Goſpel.

Secondly, That none can be bleſt by beleeving or obeying the Goſpel which he preacheth, becauſe St. Paul poſitively aſſerts, Gal. 1. 8. Though we or an Angel from Heaven preach any other Goſpel unto you then that which we have preached unto you, let him be accurſed. This he duplicates in the next verſe (thus,) As we ſaid efore, ſo ſay I again, If any man preach any other Goſpel unto you, then that ye have heard, let him be accurſed.

And who now can ſecure this our Author from the reach of theſe Comminations, or reaſonably imagine, how any man can be bleſt in beleeving or obeying that Goſpel, for the preaching whereof, the preacher is accurſed?

Thirdly, That this Authors Sermons and Books are liable to the ſame deſtiny unto which he himſelf hath doomed almoſt all other mens: In his Saints Reſt, Part 1. pag. 132. where he makes theſe pathetical demands (viz.) How many Sermons zealouſly preached? How many Books ſtudiouſly compiled will then (to wit) in the world come by the Authors be all diſclaimed?

Theſe interrogations implying negations, are as if he ſhould have ſaid, That the Sermons and Books, which will (in the world to come) be diſclaimed by the Authors, are ſo many as they can hardly be numbred.

And why may we not put into this numerous company, the Sermons and Books alſo of the reſt of the Presbyterians, of whom one both learned and Mr. John Goodwin in his freſh diſcovery of the high Presbyterian Spirit, pag. 38, 56. judicious thus writes, (viz.) That day after day they preach broad-faced contradictions, and make the Scripture to ſay and unſay, which being interpreted, is to make them ſay juſt nothing. Nor are many of their writings any whit more excuſable upon the ſame account.

And that he had thorowly tryed many of their Doctrines and tenents, and found them lyars; yea, and had opportunity to ſtigmatize them for ſuch publickly, and alarm the world concerning the hatefulneſs and danger of them.

Wherefore I could wiſh, that our Author in his future undertakings, would pleaſe to look round about him, and to graſp and duly weigh the whole matter of which he intends to treat, and to lay aſide whatſoever he findes vain or ſinewleſs; and no more to obtrude upon the world ſuch empty humane traditions, for neceſſary Divine Doctrines, as he hath done, and that with ſuch unwarrantable and groundleſs confidence, as thereby he hath given many great advantages, more then I finde hath been yet taken againſt him by any.

Alas poor mortals! ſilly wretches, duſt and aſhes, meer baggs of warm dung as we are! can we command back the Sun when it is ſet, or inſtead thereof, place in the Firmament ſome equivalent light, to prevent the darkneſs which neceſſarily will follow its ſetting? No more can we (though furniſhed with all the acquired Arts of humane learning our natures are capable of) call back the light of the glorious Goſpel of Chriſt, when it is withdrawn by God, as now apparently it is; the times and ſeaſons for theſe things, being ſolely in his own power and diſpoſe.

For doth not the Scripture plainly fore-tel of theſe times of general Apoſtaſie? was not the woman, Rev. 12. (expounded by the learned to typifie the true Church) to be driven into the wilderneſs from the converſe and ſight of men, to be fed there by God? (and therefore not by Popedoms, Biſhopticks, Maſterſhips of Colledges or Hoſpitals, Parſonages, Tythes, Augmentation, or any other forced maintenance from men.) And was not her Man-child (the Maſculine, Divine and powerful gifts, he fir tborn fruits of the Spirit) to be taken up unto God and to his throne, from whom, and whence they were at firſt received by Chriſt, and given unto men, Eph. 4. 8, 11. compared with Act. 2. 33. and are not theſe in more abundance to be powred out on the ſons of men, Before the great and terrible day of the Lord, Joel 2. Act. 2. compared with Eſa. 44. 3. even when he ſhall ſend his Angel to preach and make known his everlaſting Goſpel unto them that dwell upon the earth, Rev. 14. 6. and when he ſhall call his ancient people the Jews; until which time this Babyloniſh darkneſs which hath overſpread the world, is like to continue, even that darkneſs which (the Prophet tells us) ſhall cover the earth, and groſs darkneſs the people (or Gentiles,) until they ſhall come and partake of the Jews light, when the Lord ſhall ariſe to them, and his glory be ſeen upon them, Iſa. 60. 1, 2, 3. And therefore the duty moſt incumbent upon us (now in theſe Aporetick times) is not to hate, perſecute, judge, or condemn one another in matters of Religion, but) to joyn in prayer, for, and with the Jewes, That God would be merciful unto them, and bleſs them, and cauſe his face to ſhine upon them, that his way may be known upon the earth, and his ſaving health among all Nations: then ſhall the earth yeeld her increaſe, and God even their own God ſhall bleſs them; God ſhall bleſs them, and all the ends of the earth ſhall fear him, Pſal. 67. For then many people ſhall goe and ſay, Come, let us goe up unto the mountain of the Lord, to the houſe of the God of Jacob, and he will teach us his ways, and we will walk in his paths; for out of Zion ſhall goe forth the Law, and the word of the Lord from Jeruſalem, and he ſhall judge among the Nations, and ſhall rebuke many people, and they ſhall beat their ſwords into plow-ſhares, and their ſpears into pruning hooks, Nation ſhall not lift up ſword againſt Nation, neither ſhall they learn war any more, Eſa. 2. 2, 3. Mic. 4. 2, 3. add to this Zech. 8. 23.

And this great and general Apoſtacy is likewiſe plainly foretold in many other places of Scripture; As, that all the world ſhall wonder after the beaſt, and worſhipped the Dragon which gave power to the Beaſt, and they worſhipped the Beaſt, and all that dwell on the earth ſhall worſhip him, Revel. 13. To which add that of St. Paul, 2 Theſ. 2. 3. where he willeth the Theſſalonians, To let no man deceive them, for that day ſhall not come except there came a falling away first: and telleth Timothy, 2 Tim. 4. 3, 4. That the time will come, when they will not indure ſound Doctrine, but after their own luſts, ſhall heap to themſelves teachers, having itching ears, and they ſhall turn away their ears from the truth, and be turned to Fables.

Where it is to be noted, That he doth not ſay ſome of them, or ſome of you, (as he did when he warned the Elders of Epheſus, of the beginning of this Apoſtacy, Act. 20.) but they indefinitely will not indure ſound Doctrine, and they indefinitely ſhall turn away their ears from the truth, and be turned to fables.

And the ſame Apoſtle foretels the reſtitution of the truth with life and power again; for writing of the rejection and reſtoration of the Jews, Rom. 11. 15. he thus expreſſeth himſelf, If the caſting away of them be the reconciling of the world, what ſhall their receiving be, but life from the dead, (namely,) to the world, which ſhall then be in darkneſs, and in effect dead, being deſtitute of the powerful and lively ordinances of the Goſpel of Chriſt, from which darkneſs and death, the world ſhall then be delivered, inlightned and revived. Hence we may ſee, that it was not for nought that our quondam Biſhops continued among us the uſe of that common & neceſſary prayer, which begins thus, Lighten our darkneſs, we beſeech thee, O Lord, &c. And it were wel if the ſame were ſtill continued, & that our preſent Rulers both civil & eccleſiaſtical would themſelves alſo joyn with us in the uſe thereof, even as all our great need requireth. I thought here to have raiſed an objection againſt the premiſes, but I find one already made to my hands, and that by this our Author himſelf in a ſheet of his, lately put out againſt the Quakers, where with much confidence he thus objects; (viz.)

Object.

The Quakers are but of late years ſtanding, they roſe from among the Papiſts, Seekers, Ranters and Anabaptiſts, but a while agoe; and if Chriſt had no Catholick Church before then, and ever ſince his Aſcenſion, he ceaſed to be Chriſt in Office, the head and Saviour of the Church: for no Church, no Saviour; no body, no head; no School, no teacher; no Kingdome, no King: no wife, no husband.

Anſw. There being a Triumphant Church in Heaven (as they teach) this may ſupply Chriſt with a Kingdome, a Body, a wife and Church, to whom he may be King, head, husb nd and Saviour, when there may be no true Church amongſt us mortals, upon the face of the earth. For the making good whereof, they teach us, That the Souls of the righteous aſcend immediately into Heaven to God, there to partake of preſent bliſs and glory: and that the Soul of the penitent thief went immediately into Paradiſe, whither (no doubt) the Souls of many penitent theeves have gone ſince, as ſure as that theeves Soul went thither: but now the greateſt theeves crucifie, hang, rob and plunder men, and are neither crucified nor hanged, yet doe thinke upon that account to lodge their Souls there alſo when they die, though they neither repent, nor make reſtitution ſo much as Judas did; wherein they will (I fear) at laſt finde themſelves miſerably cozened.

Theſe Doctrines being both true, and doubted by none but Hereticks; then Chriſt hath a double ſupply of a Kingdome, wife, body and Church, the one in the higheſt Heaven, and the other in Paradiſe: but and if theſe Doctrines ſhould both fail of making good the propoſition of a Triumphant Church in Heaven (as it is feared by many they will, in that they doe propoſe two different receptacles for the Souls of the righteous) I ſhall mind them of one more, better then both theſe; namely, The bodies of many of the Saints which ſlept, aroſe, and came out of their graves after Chriſt's reſurrection, went into the Holy City, and appeared unto many: Theſe, I conceive, would much better make a Triumphant Church in Heaven, then either or both of the other, whereby Chriſt may be ſupplyed with a Kingdome, body, wife and Church, and all the ſuppoſed abſurdities in the objection prevented; though Chriſt neither now hath, nor never is like to have (until the calling of the Jews) any true Church upon the face of the earth.

And as to his parallels of School and Teacher, King and Kingdome, (I ſay) a head-School-maſter, being lawfully eſtabliſhed ſuch in any place, may afterward be ſo interrupted by reaſon either of war, or ſome contagious ſickneſs there raging, as he may not have one Scholar left for him to teach; doth this School-maſter therefore loſe his right, or ſo much as his title of being head-School-maſter (eſpecially he readily attending to perform that his office, when ever his Scholars ſhall return again to be taught by him?) I think not.

And as to Chriſt's Kingdome (I ſay) if Chriſt at his Aſcenſion was a King (as is granted by the objection) and then had no Kingdome; he may alſo as well then be a head, a husband and a Saviour, without either body, wife or Church upon earth: but Chriſt was then a King, yet had no Kingdome on earth, becauſe his Kingdome was then, and is yet to come, as may be thus proved.

Chriſt taught his Diſciples to pray, That his Kingdome might come; a conſequence whereof would be, that Gods will would then be done in earth, as it is in Heaven.

This prayer was by the Apoſtles left to following Chriſtians, and hath been ever ſince, and yet is uſed in the world, and the will of God not being yet done in earth as it is in Heaven, ſhews plainly, that Chriſt's Kingdome was not then, nor is yet come.

The general conformity to the will of God, both of Jewes and Gentiles, and their ſubjection to Chriſt in the time of his Kingdome and reign, is in many places of Scripture foretold, as Pſa. 110. Thy people ſhall be willing in the day of thy power: conſonant to this, Moſes propheſied, which is by Peter repeated, Act. 3. 22. (thus) For Moſes truly ſaid unto the Fathers, A Prophet ſhall the Lord your God raiſe up unto you of your brethren, like unto me, him ſhall you hear in all things whatſoever he ſhall ſay unto you. And that the fulfilling of this is not to be until the perſonal and ſecond comming of Chriſt, the three precedent verſes do ſhew.

And in Pſ. 67. 7. God ſhall bleſs us (i. e. Jews) and all the ends of the earth ſhall fear him: conſonant to this, is Eſa. 2. 2, 3. Zac. 8. 23. before cited.

Likewiſe Zac. 14. informs us of the coming of the day of the Lord, ver. 1. of Chriſt's perſonal coming, ver. 3, 4. of his being King over all the earth in that day, ver. 9. of the ſubjection of all Nations to Chriſt, and their worſhipping of him, being then King at Jeruſalem, ver. 16, 17. even as it was foretold by the Ange to Mary, Luk. 1. 32, 33. That he ſhould be great, and that the Lord God would give him the throne of his Father David, and that he ſhall reign over the houſe of Jacob for ever: hereunto contribute, Luk. 19. 11, 13. and Luk. 21. 23, to 33. where when Chriſt had ſet forth his perſonal coming, and his redeeming of the Jews out of captivity, he then after all this tells them, That when they ſee theſe things come to paſs, then they ſhould know that the Kingdome of God will be nigh at hand.

Note, but nigh then, therefore not in being at his Aſcention, nor at any time ſince. And as to his conjecture, that the Chriſtian Church in this world, is the Kingdome of Chriſt, and his only Kingdome upon earth, as ſome imagine;

Theſe conceipts are already anſwered and refuted, in the 24, 25, 26, 27, 30, and 31. pages of the foregoing diſcourſe.

And as to the phraſes in Scripture which ſome ſtumble at, (ſuch as theſe) The Kingdome is neer you, or in you, (this is to be rendred among you, as the margent in King James his Bible ſhews) and the taking the Kingdom from one people, and giving it to another, and the like: Theſe are to be underſtood of the Goſpel of the Kingdom, being a ſpecial means of obtaining the Kingdome, and that to be neer them, or preacht among them, whereby they might come to inherit the Kingdome; for the word Goſpel, or good news of the Kingdome, cannot be the Kingdome it ſelf: and by the phraſe of taking the Kingdom from any, is only meant the taking from them the Goſpel, or means of their attaining the Kingdom, which (in effect) is the taking the Kingdome it ſelf from them.

It is evident therefore, though Chriſt was a King at, and ever ſince his Aſcention; yet his Kingdom is not yet, nor will be, until the ſound of the Seventh Trumpet, When the Kingdoms of this world, will become the Kingdoms of our Lord and his Christ, thenceforth for ever, Rev. 11. 15. Then, and not till then, ſhall the Heathen and the uttermost parts of the earth, be taken into his poſſeſſion; although his right thereunto, and Lordſhip thereof, was given him of the Father long before, Pſa. 2. 8.

The reſult of all which is this, That as he was a King before his Kingdome was ſet up; ſo might he be made Head and Saviour before his Body or Church was conſtituted; and ſo may he remain, whilſt the Church is extinct, driven or withdrawn from off the face of the earth, as it muſt needs be, when all that dwell upon the earth ſhall worſhip the Beast, Rev. 13. 8. and when the way of God is not known upon earth, Pſal. 67. 2. For although the relation between a natural head and its body be ſuch, as neither can ſubſiſt without the other; yet it is not ſo between Chriſt and his Body the Church, being ſpiritual, as by and by I ſhall make appear.

And therefore to that part of the objection, No body, no head; I ſhall here offer him this ſhort Dilemma: Chriſt (being made Head of his Church at his Aſcention) either had a Chriſtian Church then upon earth, or he had none: if none, then was he a head without a body, a husband without a wife; and if he had one, then there was one before that time: for there were very many, and as many baptized Diſciples and beleevers before his death, as there were at or after his Aſcention, until the powring down of the gifts of the Spirit, and the converſion of three thouſand mentioned in Act. 2.

How elſe could he have been ſeen of more then five hundred Brethren at once, and of many other of his Diſciples, with whom he converſed at leaſt forty days after his Reſurrection, and before he Aſcended? 1 Cor. I would fain know of R. B. If he and his fellow-Members of his Catholick Church, are any fitter or truer matter, or in a better capacicy for Memberſhip in Chriſts Body and Church now, then theſe Apoſtles, Diſciples, and Brethren were in, before Chriſt Aſcended: theſe had true faith and baptiſm, hath he and his fellow-members more or truer? I think not, but that it will be found (upon due examination) to come many degrees and in many reſpects ſhort of the others. How then can they be a true Church, and the other none? 15. 5, 6, &c. Act. 1. 3. And if any of theſe were a Chriſtian Church, before his death, or before his aſcenſion, then there was a body and wife before he was made a head or husband. Or elſe thus: either theſe were a Chriſtian Church before Chriſt aſcended, or they were not: If he ſay they were, then there was a body without a head; if he ſay they were not, then there was no Chriſtian Church upon the earth, for certain dayes after he Aſcended, and until the gift; of the Holy Ghoſt were powred down upon the Diſciples, mentioned in Act. 2. And then for that diſtance of time, between his Aſcention and his pow ing down of theſe gifts, there was a head, but no body. Let him now chuſe which of theſe he pleaſe, ſince either of them invalidates his objection.

And indeed the very truth is, That theſe were nobody or Church of Chriſt, until they had theſe gifts of the Spirit poured down upon them mentioned Act. 2. preſently after which (but not before) they were denominated a Church, being then formed into ſeveral Spiritual memberſhips, for the ſeveral Offices and ſervices of the whole body: like as the ſeveral members of a Natural Body are ſerviceable to the body:

Now if theſe gifts of the Spirit formed Members, and knit them together, and alſo to their head, from whom they received nouriſhment, growth, and increaſe of the whole body (as is moſt evident) they then neither were nor could be any body or Church of Chriſt, until the powring down of the gifts of the ſpirit upon the Diſciples at Pentecoſt, (ten dayes after Chriſts aſcention;) when it is granted by the Objector, he was inveſted into Headſhip: and I ſuppoſe it muſt alſo be granted, that this Head-ſhip was conferred upon him before that time, even at his Reſurrection: for how elſe could he preſently after and before his Aſcention have told his Diſciples, That all power was given unto him both in Heaven and in Earth? Mat. 28. 18.

But all power had not then been given to him, if the Headſhip or Lordſhip over his Church had been omitted or ſuſpended until his Aſcention.

This Jeſus, God raiſed up, and made him both Lord and Chriſt, Act. 2. 35, 36. And he was the firſt born from the dead of every creature, that in all things he might have the pre-eminence, Col. 1. 15, 18. For nothing was left that ſhould not be made ſubject unto him: but neither then, nor ſince, are all things actually made ſubject unto him, although he then was actually crowned with the Glory and Honour of Lordſhip over all things, Heb. 2. 5, 6, 8, 9. which hereafter are to be actually put in ſubjection unto him, as theſe Scriptures witneſs, Pſal. 110. 1. Act. 2. 34, 35, 36. 1 Cor. 15. 24, 25, 26, 27, 28, Phil. 2. 8, 9, 10, 11, Heb. 1. 6, 13. and 10. 12, 13.

All which ſhews the imbecility of the objection, being compoſed meerly of non-ſequiturs.

unto which the Apoſtle plainly alludes, and compares the Church, 1 Cor. 12. where he alſo tells them, That they having theſe ſpiritual gifts, were thereby all of them baptized into that one body of Chriſt, by that one Spirit; before which they were not of that body, nor ſutable matter for Memberſhip in that ſpiritual body of Chriſt their Spiritual Head and husband: Even as the Apoſtle writing to a true Church, Rom. 8. tells them, That if any (of them) had not the Spirit of Chriſt, the ſame was none of his: (i. e. none of his body or Church,) which is as a building fitly framed together, groweth to an holy temple in the Lord, in whom they were builded together, for an habitation of God through the Spirit, Eph. 2. 21, 22. & Rom. 12. 4, 5. as we have many Members in the body, and all the members have not the ſame office; ſo we being many are one body in Chriſt, and every one members one of another, holding the head, from which all the body (by theſe gifts of the Spirit, as by joynts and bands) having nouriſhment miniſtred, and knit together, increaſeth with the increaſe of God, Col. 2. 19.

Wherefore this learned Objector may as well and as ſoon truly define a Natural body without members or joynts and ſinews, to knit them together, as to define a true Chriſtian Church or body of Chriſt, without theſe gifts of the Spirit.

For ſee we not how the moſt learned on all ſides, flounder and fall before each other in their definitions of a true Church and each different party challenging their definition to be trueſt, and the true Church to be amongſt them; each crying, Loe here, and loe there? as if the Church of Chriſt, when and where it is, will not be perſpicuouſly and diſtinctly diſcovered (as a light ſet upon a hill) to all beholders, even by her own eminency, and by that divine light and power which alwayes did and will accompany her, without the help of blind guides with their dark-lanthorns of humane Arts and Sciences to diſcover and find her out. This conſideration alone, is ſufficient to evidence, That the true Church is withdrawn from the earth, or at leaſt ſo far removed, that we know not where to find it.

I ſhall inſtance in the definition made by one of the beſt reformed Churches (even the Church of England) as it was moſt adviſedly framed by the wiſeſt and ableſt of them, and then publickly held forth in the Articles of the Church, which they ſtoutly defended againſt the world; inſomuch as whoſoever would not conform thereto, was obnoxious to cenſure; and being a Miniſter, was liable to be reprobated and caſt out as refuſe and unſavory ſalt.

In the ninteenth Article it is thus defined, viz. The viſible Church of Chriſt is a Congregation of faithful men, in the which the pure word of God is preached, and the Sacraments be duly adminiſtred, according to Chriſts Ordinance.

Now let a Heathen be told, that by theſe marks he may know the true Church, may he not then demand how he ſhall know the pure word of God when it is preached? &c. muſt he not then be told, that he muſt know that by the true Church? and then again may he not ask, How he may know the true Church? and muſt he not then again be anſwered, That he muſt know the true Church by their preaching the pure word of God, &c.

And thus may he run the round again and again to the worlds end, and be never the neerer knowing the true Church, until he return again into his own countrey, and there or elſewhere learn undoubtedly to know what the pure word of God is, when it is preached, and what the due adminiſtration of the Sacraments is according to Chriſt's ordinance: and as ſoon as he hath learned undoubtedly to know all theſe, he may then return hither again if he pleaſe, and find out the true Church of Chriſt amongſt us as ſoon as he can.

But how unlike are theſe marks unto thoſe which Chriſt himſelf gave to know his true Church by, Mar. 16. 17, 18. Theſe ſigns ſhall follow them: In my name they ſhall caſt out Devils, they ſhall ſpeak with new tongues, they ſhall take up ſerpents, and if they drink any deadly thing, it ſhall not hurt them, they ſhall lay hands on the ſick, and they ſhall recover. Unto this alſo accords St. Pauls deſcription of a true Cburch, 1 Cor. 12. 28. God hath ſet ſome in the Church, firſt, Apoſtles; ſecondly, Prophets; thirdly, teachers; after them, miracles; then gifts of healing, helps, governments, divers kinds of tongues. And accordingly Ancient Chriſtians judged theſe gifts of the Spirit, to be abſolutely neceſſary to the being of a true Church: for Euſebius informs us, That one Miliades diſputing with certain Hereticks, proves them no true Church, or right Christians, by the diſcontinuance of the gifts of the Spirit amongſt them (thus:) If that as they ſay, after Quadratus and Ammias the Philadelphian, thoſe women of Montanus ſucceeded in the gift of Propheſie, Let them ſhew who afterward ſucceeded Montanus, and his women; for the Apoſtle thinketh good, that the gifts of Propheſie ſhould reign in every Church, even unto the end; but now for the ſpace of theſe fourteen yeers ſince Miximilla dyed, they are able to ſhew us not one, Euſeb. lib. 5. chap. 15.

And ſo modern Authors likewiſe doe judge theſe gifts neceſſary to the being of a true Church: for in a Book intituled The Doctrine of Baptiſms, ſet out 1652. by a nameleſs author (ſuppoſed to be Mr. Dell,) in pag. 22. it's aſſerted, That as Spirit-Baptiſme makes us one with Chriſt the head; ſo with the Church, the Body, 1 Cor. 12. 13. for by one Spirit are we all baptized into one body, &c.

And a little after he ſaith, There are no more of that Church, which is the body of Chriſt-then they that are baptiſed with that one Spirit.

The truth of all which our Objector himſelf ſo far acknowledgeth, as (in his Preface to the ſecond Part of his Saints Reſt) to tell us, That they ſpake with Tongues before people of many Nations; and that it was not one, nor one hundred, but multitudes of Chriſtians that had one gift or other of this ſort, either miracles ſpecially ſo called, or healing, or prophecie, or tongues, He might have ſaid, Not one, but bad one ſuch gift or other. &c. and for proof thereof, he citeth 1 Cor. 12. Mar. 16. 17. both which Scriptures mention manifeſt gifts, and outward and viſible works of the Spirit only; and not inward inviſible workings thereof.

And he likewiſe tells us, That theſe manifeſt gifts did remain in the Church, at leaſt three or four hundred yeers after the Apoſtles.

How eaſie by theſe gifts might any Heathen having but the uſe of reaſon undoubtedly know the true Church, and all at once, without any circumcurſoes or wandrings hither and thither to finde her?

And ſince a true viſible Church is here defined to be a Congregation; I quere, When or where this Objectors Catholick Church (whereof he profeſſeth himſelf a member) was ever congregated? I think he can hardly tell me; and if it was never congregated, How then can he prove it to be a congregation (or Church,) Act. 20. 28. 1 Theſ. 5. 7. Col. 3. 16. Heb. 3. 13. much leſs any true Church of Chriſt? the Elders whereof are to feed and take care for all the flock, and the particular members thereof ought to edifie, admoniſh, and exhort one another dayly: but how the Elders and members of this his Catholick Church do, or can perform all theſe their duties, he need to inform us, before we can or ought to beleeve it to be any true or viſible Church of Chriſt.

I have been much the larger in anſwering this Objection, becauſe I find the framer thereof, to build many great errors upon this fabrick, founded upon meerfallacy and quickſand. But I now hope, that upon his review, a ſpeedy way may be opened to him, no more to deceive others, nor longer to be deceived himſelf therein; it being an ingenuous, valiant, pious and glorious thing in any man, at any time, upon any occaſion, to forſake an error and repent.

And that he may the rather be induced thereunto, I ſhall minde him of one at leaſt as wiſe and as learned as himſelf, viz, Mr. John Goodwin, well known to be both grave and judicious, againſt whom the like Objection is made, by Mr. Pawſon (thus,) That notwithſtanding ſuch a purpoſe in God to ſave whoſoever beleeves, all might periſh, and Chriſt be an head without a body, a King without Subject, &c.

Hereunto, Mr. Goodwin in his Triumviri, pag. 38. gives this ſober and ſolid anſwer following, viz.

Theſe are offered under a pretence of high abſurdities, in caſe they were truths, have nothing in them but what even a childe might readily vindicate from ſuch an imputation. For what abſurdity or inconvenience is it, that Chriſt ſhould be an head, actu ſignato, i. e. a perſon fit or meet to make an head, and not be an head actu exercito, i. e. not an head actually united to a body? there is the ſame reaſon of his being a King alſo. When Solomon ſaith, That he had ſeen Princes walking as ſervants on the earth, Eccl. 11. 7. he judgeth it no abſurdity to ſtile thoſe Princes who had no Subjects, nor any thing elſe externally comporting with the ſtate of a Prince; but aſcribes unto them the honour and denomination, upon the account of their truly noble, and Prince-like qualities and endowments: but beſides the regularneſs and inoffenſiveneſs of ſuch conſequences, in caſe they were regularly deducible from their premiſes, the clear truth is, they are plain non ſequiturs.

It doth not follow, that if all men might periſh, that Chriſt ſhould be an head without a body, or a King without Subjects; for might he not, yea, ſhould he not have been an head to a body of Angels, whether men had been any part of this body or no? Are not Angels alſo now his Subjects? If it were lawful for him that is Orthodox to learn any thing from a man that is erroneous, Mr. Pawſon might have informed himſelf of theſe things, from pag. 438, 439, &c. as alſo from pag. 215, 216. of my Book of Redemption.

Thus far Mr. Goodwin, to whom I refer this our learned Objector, for his better learning and information in theſe particulars. It being no ſmall cauſe of grief to ſee a man ſo ſtudiouſly induſtrious as he is, (with ſo much zeal for God, and ſo much charity towards men, as he ſeems to have) to be in ſo many things ſo extreamly miſtaken.

The Authors laſt farewell to his Reader. Reader,

Be intreated for thine own ſake (in thy peruſal of the foregoing diſcourſes) to lay aſide all prejudice, which often ſo prepoſſeſſeth the minds of moſt, that it quite puts out the very eye of the underſtanding, or at leaſt ſo tranſports the whole man, that we can by no means relliſh or down with any thing that is contrary, or different to our education, or the approbation of the time and place we live in; though never ſo evidently made out unto us, to be both ſound, wholſome and good; for when it is preſented ſo to be, and that within our view, we then uſually wink with our eyes, leſt we ſhould ſee.

This deadly enemy to our peace, is bred and foſtered in ſome by ignorance; in ſome, by perverſe and willful obſtinacy; in ſome, by malice; See Act. 19. 24, to 36. and in many by ſelf-intereſt and wordly emolument: but never habituated or juſtified in any, but by extream weakneſs, or exceeding great wickedneſs. Wherefore be intreated, as before, Firſt, clearly to rid thy ſelf of this evil Spirit; and then ſeriouſly and impartially to read and conſider what is there ſaid: And the Lord give thee a right underſtanding therein, and the exerciſe of a pure conſcience in all things. Farewell.

From my Lodging in London this fatal 3. of Sept. 1658. C. W.