THe Translators of King JAMES his Bi­ble in their Epistle to the Reader, do set forth how they wtre charged and upbraided by some of their Brethren, as well as by the Papist, in that they so often altered and changed the Bible by their new translating it thus, ‘viz. Ma­ny mens mouths have been open a good while (and yet are not stopped) vvith speeches about the translation so long in hand, or rather perusals of Translations made before, and ask vvhat may be the reason, vvhat the necessity of the Employment; hath the Church been deceived, say they, all this vvhile? Hath her svveet bread been mingled vvith leaven, her silver vvith dross, her Wine vvith Water, her Milk vvith Lime, (Lactè Gypsum malè incestur, saith Jere­my) We hoped that vve had been in the right vvay, that vve had had the Oracles of God de­livered unto us, and that though all the vvorld had cause to be offended, and to complain, yet vve had none. Hath the Nurse holden out the Breast, and nothing but vvind in it? Hath the bread been delivered by the Fathers of the Church, and the same proved to be Lapidosus, as Seneca speaketh? What is to handle the Word of God deceitfully, if this be not? Thus certain Brethren. Also the Adversaries of Ju­dah and Hierusalem, like Samballat in Nehemi­ah, mock, as vve hear, both at the vvork and vvorkmen, saying, What do these vveak Jews, &c? Will they make the stones vvhole again out of the heaps of dust vvhich are burnt? Al­though they build, yet if a Fox go up, he shall [Page 4]even break dovvn their stony Wall; Was their Translation good before? Why do they novv mend it? Was it not good? Why then vvas it obtruded to the people? Yea, VVhy did the Catholicks (meaning Popish Romanists) al­vvayes go in Jeopardy for refusing to go to hear it? Nay, if it must be translated into English, Catholicks are fittest to do it; They have learning, and they knovv vvhen a thing is vvell; they can manum de tabula: VVe vvill ansvver them both briefly; The former being Brethren, thus &c.’

And after their ansvvering these, they an­svver the Papists and retort as many or more faults of the same kind, upon them in these vvords follovving, viz. ‘Yet before vve end vve must ansvver a cavil and objection of theirs against us, for altering and amending our Translations so oft, vvherein they deal hardly and strangely vvith us, for to vvhom ever vvas it imputed for a fault (by such as vvere vvise) to go over that vvhich he had done, and to amend it vvhere he savv cause? Saint Augustine vvas not afraid to exhort St. Hierome to a Palmodia, or Recantation. The same St. Augustine vvas not ashamed to retra­ctate, vve might say revoke, many things that had passed him, and doth even glory that he seeth his infirmities: If vve vvill be sons of the Truth, vve must consider vvhat it speaketh, and trample upon our ovvn credit, yea, and upon other mens too, if either be any vvay an hinderance to it. This to the cause: Then to the persons vve say, That of all men they [Page 5]ought to be most silent in this case; for what va­riety have they, & what alterations have they made, not only of their Service-Books Portes­ses, and Breviaries, but also of their Latine Translation: The Service-Book supposed to be made by St. Ambrose (Officium Ambrosia­num) was a great while in special use and re­quest; but Pope Hadrian called a Councel, with the aid of Charls the Emperor, abolished it, yea burnt it and commanded the Service-Book of St. Gregory universally to be used: Well, Officium Gregorianum gets by this means to be in credit; but doth it continue without change or altering? No; the very Romen Service was of two Fashions, the new Fashion, and the old (the one used in one Church, the other in another) as is to be seen in Pamilius, a Roma­nist, his preface before Micrologus: The same Pamilius reporteth out of Radalphus de Rive, That about the year of our Lord, 1277 Pope Nicholas the third removed out of the Chur­ches of Rome the more ancient Books (of Ser­vice) and brought into use the Missals of the Fryars Minorites, and commanded them to be observed there; insomuch, that about an hun­dred yeers after, when the above named Ra­dulphus happened to be at Rome, he found all the Books to be new (after the new stamp) Neither was this chopping & changing in the ancient times only, but also of late, Pius Quin­tus himself confesseth, That every Bishopprick almost, had a peculiar kind of Service, most unlike to that which others had, which moved him to abolish all other Breviaries, though ne­ver [Page 6]so ancient, and priviledged, and published by Bishops in their Diocesses, and to establish and ratifie that only which was of his own set­ting forth, in the year 1568. Now when the Father of their Church, who gladly would heal the sore of the Daughter of his people softly and slightly, and make the best of it, finding so great fault with them for their odds and jarring, we hope the children have no great cause to vaunt of their uniformity. But the difference that appeareth in our Transla­tion, and our often correcting of them, is the thing that we are specially charged with: Let us see therefore, whether they themselves be without fault this way (if it be to be counted a fault to correct) or whether they be fit men to throw stones at us; o tandem major pareas minori; they that are less sound themselves, ought not to object infirmities to others. If we should tell them that Valla, Stapulensis, E­rusinus, and Vives, found fault with their vul­gar Translation, and consequently, wished the same to be mended, or a new one to be made; they would answer peradventure, That we produced their Enemies for Witnesses against them; albeit, they were in no other sort Ene­mies then St. Paul to the Galatians, for telling them the truth; and it were to be wished that they had dared to tell it them plainer & oftner. But what will they say to this, That Pope Leo the tenth allowed Erasmus Translation of the New Testament, so much different from the vulgar, by his Apostolick Letter and Bull, That the same Leo exhorted Pagnine to translate [Page 7]the whole Bible, and bare whatsoever charges was necessary for the Work; surely, as the A­postle reasoneth to the Hebrews, that if the former Law and Testament had been suffici­ent, there had been no need of the later: So we may say, That if the old Vulgar had been at all points ollowable, to small purpose had labour and charges been undergone about framing a new: If they say it was one Popes private Opinion, and that he consulted onely himself; then we are able to go further with them, and to aver, That more of their chief men of all sorts, even their own Trent-Cham­pions, Paiva & Vega; and their own Inquisi­tors, Hierominus ab Oleastro; and their own Bi­shop Isadorus Clarius, and their own Cardi­nal Thomas a vio Caietan, do either make new Translations themselves, or follow new ones of other mens making, or note the Vulgar In­terpreter for halting; none of them fear to dissent from him, nor yet to except against him: And call they this an uniform Tenor of Text, & judgement about the Text, so many of their Worthies disclaiming the now received conceit? Nay, we will yet come a little nearer the quick; doth not their Paris Edition differ from the Lovaine and Hentenius his from them both, and yet all of them allowed by authori­ty? Nay, doth not Sextus Quintus confess, That certain Catholicks (he meaneth certain of his own side) were in such a humour of translating the Scriptures into Latine, that Sa­tan taking occasion by them, though they thought of no such matter, did strive what [Page 8]he could, out of such uncertain and manifold a variety of Translations, so to mingle all things that nothing might seem to be left cer­tain and firm in them, &c. Nay further, did not the same Sextus ordain by an inviolable Decree, and that with the counsel and consent of the Cardinals, That the Latine Edition of the Old and New Testament, which the Coun­cel of Trent would have to be authentick, is the same without controversie which he then set forth, being diligently Corrected and Printed in the Printing House of the Vatican; thus Sextus in his Preface before his Bible. And yet Clement the eight, his immediate Successor (to account of) publisheth another Edition of the Bible, containing in it infinite differences from that of Sextus (and many of them weighty and material) and yet this must be authentick by all means. What is it to have the faith of our glorious Lord Jesus Christ with yea and nay, if this be not? Again, what is sweet harmony and consent if this be? Therefore as Dimaratus of Corinth advised a great King before he talked of the dissentions among the Grecians, to compose his own do­mestick broils; so all the while that our adver­saries do make so many and so various Editi­ons themselves, and do jarre so much about the worth and authority of them, they can with no shew of Equity challenge us for chan­ging and correcting: Thus far the said Transla­tors.’ From which may be observed, At what great uncertainty the most wise and learned on both sides have been, and are about the Scrip­ture, [Page 9]contesting which side hath the true, not knowing that either side hath it.

2. At what great uncertainty they likewise are in respect of those Scriptures which they have, not certainly knowing the undoubted true sense and meaning thereof; this plainly ap­pears in that they do on each side so often alter, change, amend, and new translate their respective Bibles, wherein will be found many variations, if not contradictions to the former; and when they have done all they can, it will be far from satisfying all the learned of the same party, who having opportunity; will alter and new translate it to their own minds, which will as much displease others, who will take their turn again to alter it; and in this manner may it run ad infinitum, from time to time, and still upon like uncertainties and that the case is no better with us, our next Author more fully sets forth.

3. Jer. Taylor Dr. in Divinity, and a great Schollar, he in his Discourse of Liberty of pro­phesying pag. 61, 62, 63. shews, and by many Reasons proves that which in effect amounts to an impossibility for any man to find out a true Copy or Translation, or right sense of Scrip­ture; his words are these:

Viz. ‘There are so many thousand of Copies that are writ by persons of several interests and perswasions, such different understandings and tempers, such distinct abilities and weak­nesses, that it is no wonder there is so great variety of readings both in the Old and New Testament. In the old Testament the [Page 10]Jews pretend that the Christians have corrupt­ed many places, on purpose to make symphony between both the Testaments: On the other side the Christians have had so much reason to suspect the Jews, That when Aquilla had tran­slated the Bible in their Schools, and had been taught by them they rejected the Edition, ma­ny of them, and some of them called it Heresie to follow it. And Justin Martyr justified to Try­phon, That the Jews had defalk'd many sayings from the Books of the Old Prophets, and a­mongst the rest he instances that of the Psalm, Dicite in Nationibus quia Dominus Regnavit à ligno.’

Englished. And they did satisfie, saying, that age is the substance of iniquity and incredulity, which by reason of unclean spirits, doth not suffer the virtue, power, or efficacie of God to be apprehended; therefore now reveal thy righ­teousness.

‘These words are thought by some to savour of Manichaism, and for ought I can find, were therefore rejected out of many Greek Copies, and at last out of the Latine, &c.’

The Parable of the woman taken in Adulte­ry, which is now in Joh. 8. Eusebius sayes, It was not in any Gospel, but the Gospel secundum Hebraeos; and St. Hierome makes it doubtful, and so doth St. Chrysostome, and Euthimius, the first not vouchsafing to explicate it in Homolies up­on St. John, the other affirming it not to be found in the exacter Copies, &c.

‘But the instances in this kinde are too many, as appears in the variety of readings in several Copies, proceeding from the negligence or ig­norance of the Tran­slators, or the malici­ous Graci corruperunt novum Testamentum ut Testantur: Tertul. l. 5. ado. Marcion. Eu­seb. L. 5. Hist. C. ult. Irenae: l. 1. c. 29. Allu. Haeres. Bafil. L. 2. Contr. Eunomium endeavour of Hereticks, or the in­serting Marginal Notes into the Text, or the neerness of se­veral words.’

And in pag. 82. he [Page 12]saith, ‘That since there are in Scripture many mysteries and matters of question, upon which there is a vail; since there are so many Copies, with infinite variety of readings; since a vari­ous interpunction, a Parenthesis, a Letter, an Accent, may much alter the sense; since some places have divers litteral senses, many have spiritual, mystical, and allegorical meanings; since there are so many trops, metononies, ironies, hyperbolies, properties and impro­perties of Languages, whose understanding depends upon such circumstances, that it is al­most impossible to know its proper interpre­tation; now that the proper knowledge of such circumstances and particular stories is irreco­verably lost; since there are some mysteries which at the best advantage of expression are not easily to be apprehended, and whose explication, by reason of our imperfections, must needs be dark, sometimes weak, sometimes untelligable: And lastly, Since those ordinary means of expounding Scripture, as searching the Originals, conference of places, purity of reason, analogie of faith, are all dubious, un­certain, and very fallible; he that is wisest, and by consequence the likeliest to expound truest, in all probability of reason will be very far from confidence, because every one of these, and many more, are like so many degrees of improbabilities and incertainty, all depressing our certtainty of finding out the truth in such mysteries, and amidst so many difficulties; and therefore a wise man that considers this would not willingly be prescribed to by o­thers; [Page 13]and therefore if he be also a just man, he will not impose it upon others; for it is best every man should be left to that Liberty from which no man can justly take him, unless he could secure him from Error.’

And in pag. 82. he tells us, ‘That Osiander in his confutation of a Book which Melanchthon wrote against him, observes, That there are twenty several Opinions concerning Justifica­tion, all drawn from Scriptures by the men onely of the Augustan Confession; there are sixteen several Opinions conncerning Origi­nal Sin; and as many definitions of the Sacra­ments as there are Sects of men that disagree about them.’

And then he proposeth a question with i'ts answer, in these words, viz.

‘And now what help is there for us in the midst of these uncertainties? if we follow any one Translation, or any one mans Commen­tary, what Rule have we to choose the right by? Or is there any one man that hath tran­slated perfectly, or expounded infallibly? No Translation challenges such a prerogative as to be authentick, but the vulgar Latine, and yet see with what success; for when it was de­clared authentick by the Councel of Trent, Sextus put forth a Copy much amended of what it was, and tyed all men to follow that; but that did not satisfie; for Pope Clement re­views and corrects it in many places, and still the Decree remains in a changed subject. And secondly, that Translation will be very unapt to satisfie, in which one of their own Issidore [Page 14]Clarius a Monk of Brestia found and amended 8000. faults; besides innumerable others, which he sayes he pretermitted. And then thirdly, To shew how little themselves were satisfyed with it, divers learned men among them did new translate the Bible, and thought they did God and the Church good service in it. So that if you take this for your president, you are sure to be mistaken infinittly; if you take any other, the Authors themselves do not pro­mise you any security: If you resolve to fol­low any one as far only as you see cause, then you only do wrong or right by chance, for you have certainty just proportionable to your own skill, to your own infallibility. If you re­solve to folllow any one whithersoever he leads, we shall oftentimes come thither where we shall see our selves to become ridiculous.’

Thus far that learned and ingenuous Doctor who also shews, and by many pregnant instan­ces and reasons proves the results of Councels, Fathers, Traditions, yea, of Churches, Popes and pretenders to have the Spirit, to be all dubi­ous, very fallible, and uncertain, yea often con­tradictory to themselves, and to one ano­ther; and therefore from all or any of these sa­tisfaction in respect of the former uncertain­ties cannot be expected.

3. Mr. Joh. Goodwin, a man both of great lear­ning and deep judgement, who though he hath already discovered much more herein then any of our dissenting Brethren would hitherto ever acquaint us with, yet it is supposed to be much [Page 15]lesse then he knows, (which for his own accom­modation and security, its thought by some) he conceals not so much from the Spanish Inqui­sition, as from the Scottish and English, of the same spirit, though under several more specious forms of godliness, but are much worse, and more to be abhorred then the other, by how much we appear more like Angels of Light, yet act from the very same Principle of self-interest upon pretence of Divine Right and Authori­ty, as unjustly challenged and usurped by any of these, as by the other, or by any formerly con­demned and removed for the like usurpation and practise, whereby they would subject other mens judgements and consciences to their Di­ctates (even as the other do) and bow them as it were to dead Images, set up only in some finer shapes and dresses meerly of their own divi­sings, and upon refusal, to judge them Schisma­ticks and Hereticks, exposing them thereby to the hatred, rage and contempt of the people, who (being generally led by stupid ignorance, superstitious zeal, and blind devotion) are (in all such cases) outragious, like the waves of the sea, hurried to and again, even as the wind and the tide of Authority and Doctrine drives them; and not ceasing here, they will dispose them to utter destruction, at least, to the utter­most, whereto they can get the Civil Powers concurrence; or, as in more plain English it s said, Rev. 17. As the Kings of the earth shall give their power and strength unto the Beast, wherein they deal most injuriously and inhu­manely in depriving men of that natural native [Page 16]Right which God hath given to every man, be­ing born a rational creature, to be saved by his own Faith, and therefore must have that liber­ty in matters of Religion and Worship, as to be led by the result of his own understanding, and not of any other mans.

Yet all this brutish wickedness among the sons of men, is no more then what St. John long since foresaw would come to pass, namely, That the Kings of the earth should not only give their power and strength to the Beast, and commit fornication with the Whore, but also, that the Inhabitants of the Earth should be made drunk with the Wine of her Fornication, even with the blood of the Saints; and that power should be given to the Beast, not only to cause it self to be worshipped, but to make war with the Saints, and to overcome them: All which being thus foretold, what marvel then is it to see the generality of men so drunk there­with, as to thirst for the destruction of their harmless Neighbors and friends, more then to see a common Drunkard in his drunken frenzie to stob or kill his own Brother or Friend, whom he ought (and out of that drunken fit would) most dearly love and respect; but it is a great rarity and wonder (almost like the sight of a black Swan) to see any in a high place and pow­er so far recovered out of this zealous spiritual drunkenness, as to know, and openly acknow­ledge the aforesaid natural Right to be a funda­mental, and every mans due, and that he that would have it ought to give it, constituting a Law for every mans enjoying it accordingly, &c. But [Page 17]it is no such wonder to see such so far to relapse again into that Epedemical distemper, as by some forraign sense put upon that Law; or by some hidden & reserved intention of the Law­makers (unintelligable by any words therein) in effect quite to uull and make void the same, making it a meer empty shell without the Ker­nal; a meer Character without any certain sense or meaning; or a meer snare to men for their destruction, rather then any security for their preservation; for if there had been no such Law, and instead thereof some positive Law made to the contrary; might not they then as well by such a reserved sense and intention have preserved whom they had pleased? and is it any otherwise by having a Law for security, when by such a reserved sense or intention they may suffer whom they please to be destroyed? Where's then the difference? My dulness is such (I must confess) that I can see little, or none at all.

And if it be no better from the best of men, what can be expected from the worst (whereof the generality consists) who with open mouth cry for fire from heaven (when otherwise they cannot procure it) to devour all men of con­trary Judgements to their own, quite forget­ting of what spirit they are, and not at all con­sidering from whence that inhumane and unna­tural heat proceeds; but the unreasonablenesse of these is well set forth by a learned and ingenuous Author, in these words following, viz.

It is unnatural and unreasonable to persecute dis­agreeing Opinions; unnatural, for understanding be­ing a thing wholly spiritual, cannot be restrained, and therefore neither punished by corporal afflictions; It is alienà republica, a matter of another world; you may as well cure the Collick by brushing a mans clothes, or fill a mans belly with a syllogism; these things do not communicate in matter, and therefore neither in action nor passion; and since all punish­ments in a prudent Government punish the offendor to prevent a future crime, and so it proves more me­dicinal then vindiclive, the punitive act being in order to the cure and prevention; and since no pun­ishment of the body can cure a disease in the soul, it is disproportionable in nature and in all civil Go­vernment, to punish where the punishment can do no good; it may be an act of Tyranny, but never of Justice; for is an Opinion ever the more true or false, for being persecuted, some men have believed it the more, as being provoked into a confidence, and vexed into a resolution; but the thing it self is not the truer; and though the Hang-man may confute a man with an inexplicable delemma, yet not convince his understanding; for such premises can infer no con­clusion but that of a mans life and a wolfe way as well give Laws to the understanding, as he whose distates are only propounded in violence, and writ in blood; and a dog is as capable of Law as a man, if there be no choice in his obedience, nor discourse in his choice, nor reason to satisfie his discourse. And as it is unnatural, so it is unreasonable, that Sempro­nius should force Caius to be of his Opinion, because Sempronius is Consul this year and commands the Lictors; as if he that can kill a man cannot but be [Page 19]infallible; and if he be not, why should I do violence to my conscience, because he can do violence to my person. Force in matters of Opinion can do no good, but is very apt to do hurt, for no man can change his Opinion when he will, or be satisfied in his reason that his Opinion is false because discountenanced; if a man could change his opinion when he lists, he might cure many inconveniences of his life; all his fears and his sorrows would soon disband if he would but alter his Opinion, whereby he is perswaded that such an accident that afflicts him is an evil, and such an object formidable, let him but believe himself im­pregnable, or that he receives a benefit when he is plundered, disgraced, imprisoned, condemned and afflicted, neither his sleeps need to be disturbed nor his quietness discomposed; but if a man cannot change his Opinion when he list, nor ever doth hear­tily or resolutely; but when he cannot do otherwise, then to use force may make him an hypocrite, but ne­ver to be a right believer; and so instead of erecting a Trophee for God and true Religion, to build a mo­nument for the Devil.

‘Infinite examples are recorded in Church story to this very purpose, but Socrates instances in one for all; for when Elucius Bishop of Cy­zicum, was threatned by the Emperor Valence with banishment and confiscation if he did not subscribe to the Decree of Ariminum; at last he yeelded to the Arian Opinion, and pro­sently fell into great torment of conscience o­penly at Cyzicum, recanted the Error, asked God and the Church forgiveness, and com­plained of the Emperors injustice, and that was all the good the Arian party got by offer­ing [Page 20]violence to his conscience; and so many families in Spain, which are (as they call them) new Christians, and of a suspected Faith, into which they were forced by the Tyranny of the Inquisition, and yet are secret Moors, is evi­dence enough of the inconvenience of prea­ching a Doctrine more gladly Ceventandi; for it either punishes a man for keeping a good conscience, or forces him into a bad; it either punishes sincerity, or perswades hypocrisie; it persecutes a truth, or drives into an error; and it teaches a man to dissemble, and to be safe, but never to be honest.’ Thus far he.

Notwithstanding all which, where can we see it otherwise with any Nation or people in any form of religious Worship, but that they have drank so deep of that Whores cup, as to thirst for the blood of their opposites, especially if they shall but in the least discover to the world the unsoundness of the foundation on which their Babel is built.

All which the aforesaid Mr. G. well knowing, and by experience finding, that a little Light will much offend the tender sights of many, who therefore (like Owls in the dark) will both skreech and strick at the meer shine of a Can­dle; yet nevertheless in this Divine Authority of Scripture, pag 10. he tells us, If no Translation whatsoever, nor any any, either written or printed Copy whatsoever be the Word of God, or foundation of Religion, certainly our English Translations can­not challenge this honor.

And in pag. 18. of the same (he saith) Que­stionless no writing whatsoever, whether Translati­ons or Originals, are the foundation of Christian Re­ligion.

And in his Youngling Elder, pag. 35. (he saith) It is very possible, that either through negli­gence, ignorance, want of memory, or the like in Scribes and Correctors of the Press, some such Er­ror may be found in every Copy of the Scriptures now extant in the world, which will render this Co­py contradictious to it self; yea, it is possible that many such errors as this may be found in the best and truest Copies that are.

And in the 36. page of the same Book (he saith) ‘The true and proper foundation of Re­ligion is intrinsecally, essentially, and in the nature of it unchangeable, unalterable in the least by the wills, pleasures, or attempts of men. But there is no Book, or Books what­soever, Bible, or other, but in the contents of them may be altered or changed by men.’ Ergo, The major he proveth thus; ‘If the proper Foundation of Religion were intrinsecally, and in the nature of it changeable and altera­ble by men,’ then can it not be any matter of truth, because the nature of truth is like the na­ture of God himself, unchangeable, unalterable ‘by men, Angels Devils, or any creature what­soever; yea God himself cannot alter it any whit, more then deny himself, or change his own nature or being,’

And for the minor (saith he) ‘That also is no less evident, experience teacheth us, that Books or Bibles themselves are de facto, changed and [Page 22]altered by men from time to time, every new Edition or Impression, almost, commending it self, for somewhat corrected or amended in it, which was delinquent or defective in the former.’

Yet this learned Author (notwithstanding all the aforesaid passages of his) in his Divine Authority of Scripture, pag. 13. doth affirm, ‘If by Scripture be meant the matter and sub­stance of things contained and held forth in the Books of the Old and New Testament, commonly known amongst Protestants by the Name of Canonical, he fully with all his heart, and all his soul, believes them to be of Divine Authority, and none other then the Word of God.’

And in the 26. page of his Youngling Elder, ‘he doth distinguish and lay down a double sense and acceptation of the word Scripture, and in the one sense clearly acknowledgeth them to be of Divine Authority, and so the foundation of Christian Religion, onely de­nying them to be such in the other sense.’

And in that sense here denyed by this Author, his learned Oponent Mr. William jenkin doth af­firm them to be both of Divine Authority and the Word of God, disallowing that distinction made by our Author, demanding ‘How any can believe the matter and substance of the Scrip­ture to be the Word of God, when he must be uncertain whether the written Word or Scrip­tures wherein the matter is contained, are the Word of God or no.’

Now although both these learned men do af­firm the Scripture to be of Divine Authority the Word of God, yet it is so, that the one af­firms it to be such in one sense, and the other in another sense, neither of them allowing it to be such in the others sense nor yet producing any competent proof to evidence it to be such in his own sense. The truth of it in either sense must still therefore remain much (the more) to be doubted and that from these grounds and rea­sons following.

First, Because the Scripture, as it came from the Original Pen-men, was then (if at all) of Di­vine authority, & the word of God to the world; but it was not so then, being in an unknown Tongue, to the generality of man-kind; and therefore according to St. Pauls Doctrine was (both in form, matter and substance) so far from being such that it was meer Barbarism to them 1 Cor. 14.11. And if any urge. That it was afterward made of Divine Authority, and the Word of God to all by its being translated into all Languages; here I demand, What humane Power could confer upon Translations that Prerogative which the Authograph never had, especially since all Translations have many such Errors, Mistakes, and Contradictions in them as the Authographs had not, and as the Word of God cannot have; for to affirm any thing not perfectly true and infallible, to be the Word of God, implyes a flat contradiction.

Besides, herein also is a great failer, (namely) in that the most learned are at great variance, not certainly knowing, but much disagreeing [Page 24]about the right sense and meaning of words in Scripture; this is evident by their often chan­ging, altering, amending and new making of the Bible; and by the palpable material differ­ences and contradictions which still remain a­mong Traaslations when all is done, and the many exceptions taken by some or other of the learned against every Translation.

Nay, if the original Language were the Mo­ther-Tongue of some amongst us, yet the Scrip­ture would not be much the easier to them; and a natural Greek or Jew can with no more reason or authority obtrude any Translation upon o­ther mens consciences then any other man of any other Nation can do.

Consider further the infinite variety of Tran­slations of the Bible that were in the primitive Ages of the Church (as St. Hierome observes) and never a one like another: And can any man think, but that the most learned of these later ages have differed, erred, and be mi­staken as much in Translations as the o­ther were, ☞ and that the medium is as un­certain to these as it was to them, which is evi­dently seen by the great variety of late Transla­tions & Commentaries, which are too pregnant an Argument, that the most learned neither a­gree in the understanding of the words, nor of the sense: and therefore Translations can bind no man to believe them to be of Divine Autho­rity, or the Word of God; for an unknown, or uncertain sense binds men as little to the belief thereof, as an unknown tongue doth; this also St. Paul plainly sets forth, 1 Cor. 14.7, 8. in these [Page 25]words, Even things (saith he) without life giving sound, whether Pipe or Harp, except it give a certain distinction in the sound, how shall it be known what is piped or harped; for if the trumpet give an uncer­tain sound, who shall prepare himself to Bat­taile.

Secondly, Because the Word of God, or Gos­pel of Christ, which was of Divine Authority, and which universally concern'd and bound all men to believe it so to be, came not in any un­known Tongue, nor upon any such uncertain­ties to any; nor only in plainness of speech to be rightly understood of the meanest, vulgar, rational capacity, but with divine and evident demonstration to attest the certain truth there­of, as may be seen in St. Pauls expression to the Corinths (besides many other places of like im­port) 1 Cor. 2.4.5. where he tells them, That his speech and his preaching came not to them with perswasible words of mans wisdom (only intelligible to them all but with evidence and demonstration of the Spirit and Power of God, that there faith might not stand in the wisdom of men, but in the Power of God; evidently implying, That if it had come to them only in never so great plainness and wisdom of speech, and they had thereupon believed it, that then their Faith had stood meerly in the wisdom of men, and not in the Word and Power of God.

Now let it be considered, whether St. Pauls meer preaching (so as aforesaid) be not of as much Divine Authority, and the Word of God, [Page 26]as any of his own or other mens writings in Scripture are, or ever were.

Thirdly, Because the Word of God is pow­erful, Heb. 4.12. Jer. 23.29. for God did but say, Let there be light, and there was light; Gen: 1.3. Christ did say, Lazarus come forth; and the dead came forth bound hand and foot, Joh. 11.44. These words & actions were afterwards recorded, and so became Scripture. The words and acts of the Kings of Israel were afterwards recorded, & so became Scripture. The words and acts of the Devil (in his tempting of Christ in the Wilder­ness) were afterwards recorded, and so became Scripture. But as the record of the words and acts of the Devil, are not the words and acts of the Devil; and as the record of the words and acts of the Kings of Israel, are not the words and acts of the Kings of Israel; so the writing or recording of Gods Words, is not Gods Word, but only a Declaration what was Gods Word whereby he created the Light, not that it is Gods VVord so written, or so read, or so spoken by us; for if it continue truly and indeed Gods VVord in our mouths, it must then still powerfully produce Light when spoken by us, as then it did when it was spoken by God him­self.

And the like evident difference was in the Power that followed the Faith that was built upon the very VVord of God, above any faith that is built upon the Scripture in any sense: These signs followed the first (namely) The stop­ping the mouths of Lyons; quenching the vio­lence [Page 27]of fire; casting out of Devils; speaking with new Tongues; healing of the sick by meer laying on of hands, &c. Heb. 11.33, 34. Mark 16.17, 18. But no such signs follow the Faith built upon the Scripture, or on the matter and substance contained therein, nor on the Do­ctrines drawn from them by any men, who usu­ally borrow or steal the words of God, of Christ, of the Prophets, of the Apostles, or any other which they there find recorded; and then (by the help of some Commentor, whereof there are divers and many) devise some Do­ctrines, &c. which they afterwards deliver as from God to the people. But such would appear to deal more ingenuously if they did follow the Prophets advice, He that had onely a dream, should tell it but as a dream, and not as the Word of God; for what is the chaff to the wheat? Jer. 23.28, 29, 30, 31, 32.

And especially, I conceive it would be much more pleasing to God, beneficial to men, & com­fortable to themselves not to trouble the world with any sublime and mysterious Doctrine, as that of Trinity, Election, Predestination, Re­probation; the Nature or Essence of God; the order or number of his Decrees; the nature or extent of Christ his death, Justification, or any other matters in Divinity, so much controver­ted among School-men, and other of the learned, and are but doubtfully and uncertainly known to the wisest of them all, as is evident, in that each opposite among them with great confidence maintains the verity of their seve­ral contradictory Propositions in these Points, [Page 28]which is no marvel, since we see them likewise at no small variance, even about the very Princi­ples of the Doctrine of Christ, which the Apo­stle reckoneth but as Milk for Babes, who are unskilful in the word of righteousness, Heb. 5.12, 13, 14 & 6.1, 2. And would it not then be much wisdom in them so far to observe the prophilbiti­on of Christ to his Apostless (Luke 24.49. Act. 1.4.8.) as to forbear teaching these points un­til they were undoubtedly assured of the truth of them themselves, and endued with power from on high evidently to demonstrate the verity of them to other men, wherby to convince them. And in the mean time to teach men altogether such practical points as are evi­dent to every rational mans understanding and conscience (wherein they would find work e­nough, much more profitable) as to the forsa­king of all kind of wicked, sinful, dishonest and deceitful dealings in their lives and conversati­ons; together with all kind of tyranny, cruelty, oppression, injustice, pride, high and earthly-mindedness, covetousness (which is Idolatry and the root of all evil) drunkenness, and all other abuses of the good creatures of God in any kind of excess whatsoever, suffering in the mean time many of their poor Brethren to pine away and starve for want of necessaries, and on the contrary excite them to the diligent and constant practise of all honest, virtuous, pious, just, charitable, good and conscionable living, to the exercising mercy, love and peace towards all men, and to a despising of the riches, honors and glories of this world, shewing them the va­nity [Page 29]and deceitfulness of them, and the many thousand great evils and mischiefs which they certainly bring upon the lovers and possessors of them.

Hereby undoubtedly many great benefits would accrue unto themselves alwayes provi­ded, that indeed and in truth they reform their own affections and conversations according­ly, which is absolutely necessary in the case.

For first, Hereby they would free themselves from all the just contempts, gainsayings, and contradictions both of the Quakers & all other men.

Secondly, instead of mens envying, hating, and persecuting one another (being now the usual product of their teachings) they would breed amity, peace and concord amongst men, and (in all likelyhood) make their Congregati­ons generally to consist of pious, honest, just and good men, full of all courteous and civil de­portment toward all, both at home and abroad, which would be no small Ornament, Honor & Benefit, both to the place wherein they live, and to the Commonwealth whereof they are Members.

And now for further illustration of the point in hand, let us consider, That when the Word of the Lord came to the Prophets of old, and vvhen they had delivered it as Gods Word to them to vvhom it vvas sent, and vvhen it had dispatched the business for vvhich it came, then, [Page 30]and not till then both it, and its event was re­corded, and so became Scripture; now though it was the Word of the Lord both when it came, and vvhen it vvas delivered to them to vvhom it vvas sent; yet it may be questioned whether it continued so in the writing of it; I vvill instance only in the Prophet Jonah, to whom the Word of the Lord came, command­ing him to arise and go to Nineveh, and to cry and preach against it these words, viz. Yet forty dayes, and Nineveh shall be overthrown: He went and did so, whereupon they repented; all which was aftervvard vvritten, and so became Scrip­ture: But if the same Prophet in like manner had preached the same words to the same City any time after they had repented, then it had been false, and no Word of God at all unto them; hovv then can it reasonably be account­ed the Word of God, either to that City, or a­ny other, only by its being written, and so be­coming Scripture, but to be meerly as a declara­tion what was the Word of God which he once sent by his Prophet to Nineveh, upon which they repented, and so escaped the Judgement threatned. Nay, suppose the same City had soon after relapsed into the the same sins, yet the same Prophet could not (without sin) have preached the same words as Gods VVord unto them, nor yet have pronounced the same Judg­ment, nor any other, as from the Lord, against them, vvithout some new Commission, which might have been to pronounce some other Judgement, or to have some shorter time allot­ted them for Repentance. Many other Scrip­tures [Page 31]come under the like consideration.

Fourthly, Because the Famine thratned by the Prophet, Amos 8.11, 12. that the Lord would send, that men should wander from sea to sea, from the North even to the East, and run to and fro to seek the word of the Lord and should not find it, cannot be understood of Scriptures, or Bibles; nay, it were well if we had not cause to fear from the Apostles Prophecy 2 Tim. 4.3, 4. and from experience, That that, or the like Famine hath befalne Christiendom it self, even where, and when Bibles, (with its matter and substance) Professors and Teachers have been most plentiful: See and consider if a­ny other then Christian Professors and Teach­ers can be meant by that prophesie of Saint Paul.

Fifthly and lastly, Because whereas it is said 1 Sam. 3.1. That the Word of the Lord was precious in those dayes, this is not meant that Scripture or Bibles was then searce, for the text renders the reason thereof to be, because there was no open vision; So where it is often mentio­ned in Scripture of Saul, David, and many o­thers making inquiry of the Lord, and of the Word of the Lord in matters of difficulty, this is not meant, that they had recourse to the Bible or Scripture, for if that had been the meaning, then Saul needed not in his distress to have sought to the Witch at Ender to help him to the speech with Samuel, that so he might of him enquire the Word of the Lord. Nor if [Page 32]after the seeking to God by prayer, the propen­city or bent of mens spirits were the answer or Word of the Lord, then Balaam by taking that course to know the mind of God, had not mis­sed of the advancement proposed to him by the King, nor of being King himself, if that had been the question and the desire and motion of his heart after his seeking God by prayer, or o­therwise, had been the answer to that question; and to be taken as the voice, word and answer of the Lord.

And indeed, the offer of such great prefer­ment and honor in this world by Balaack, was a great temptation to Balaam; but the offer of Kingdoms of this world, and the glory of them, was a temptation of the devils own invention, & sufficient enough in his judgment to have entan­gled, and by consequence to have overthrown Christ himself, and so to have frustrated all his glorious deelared purposes & designes of freeing mankind from all kind of bondage and slavery whatsoever, and instead thereof, to have made him become subservient to him, to keep men under all the slaveries wherein they were invol­ved; yea and to become a chief supporter of all subordinate corrupt interests of worldly and wicked men, whereby (as the devils instruments) they unjustly hold their Fellow-brethren as captives in oppression & slavery; It is therefore to be lamented, when at any time we see him thrive in any such devillish project. The Lord in mercy deliver every honest man from being overcome by any such temptation; Amen.

But to find the word & answer of God (in the way aforementioned) may apear to be very uncertain by this, viz. If four pious men should each of them seek by prayer for an answer from God in one and the same thing, be it of publicke concernment, or otherwise, wherein their inte­rests, judgements and perswasions are different and various each from other; you will find the propencity and bent of their hearts and desires after prayer, for the most part will vary as much as before, which will manifest this to be no sound or sure way to find out or know the word or answer of God; nor is this intended to discourage any from seeking to the Lord in any occasion, but from trusting to the bent of their own hearts to be any sure Rule to know the answer of God by; because, that may be the effect of some pride or vain desire of wordly glory, or of some other lust secretly lurking in the heart of man undiscerned, for the heart of man being deceitful above all things, who then can know his own heart, or the secret turnings thereof? Jer. 17.9.10.11. or who can say his heart is so pure and clean, as to be quite purged from all kind of vain, carnal, and eatthly affection, and lust, he must then be no longer a man, having flesh, blood, or any other infirmity like other men on earth, but be equal to the purest Angel in heaven.

And now having proposed & left these things to consideration, we will proceed to the next.

Fourthly, Mr. R Baxter, a man of Eminency both for exquisite learning & parts, in his Saints Rest, Part. 2. pag. 201. of the sixth Edition tells us, thus, viz.

R.B. That Divine Faith hath ever a Divine F­vidence. And in page 205. thus; We must know it to be a Divine Testimony, before we can believe Fide Divina And in page 211. he saith, As Translations are no further Scripture then they a­gree with the Copies in the Original Tongues; so neither are these Copies further then they agree with the Authographs, or original Copies, or with some Copies perused and approved by the Apostles.

Obj. But it is a thing worth the knowing of this Author, Whether he, or any man else, can infallibly produce the Authographs, or any such original Copies of the Bible as have been so perused and approved of by the Apostles, and if none can do this, how can they then prove any Copie or Translation to be true (or Scrip­ture as he phraseth it?) And if any can do this, how shall it be known to be such without Di­vine Evidence undoubtedly to prove it?

Answ. But to this he gives us a general answer in his Preface to his Book of Infidelity, where he tells us,

R.B. ‘That the Holy Ghost by special inspira­tion was the Author of the Scriptures, and by extraordinary Endowments was the Author of the miracles which were wrought for its confirmation.’ Obj. But here it is necessary, that he tells us where, when, & by whom those mira­cles were wrought which so confirmed the scrip­tures. And in the second place he should tell us where, & which are those Scriptures that were so confirmed; & withal, to produce some Divine Evidence to prove what he therein sayes, before any wise man believe him; for he himself in his [Page 35] Rest, Pag. 201. before cited, informs us,

R. B. 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 Sand, where all will fall at the next assault.

And yet notwithstanding in Pag 238. & 239. of his Saints Rest, before mentioned, he tells us,

R.B. That something must be taken upon trust from man whether we will or no, yet no uncertainty in our faith neither.

For, 1. saith he, The meer illitterate 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.

Obj. What! may he not take it so upon trust that the Book is a Bible and yet never the more know but it may be some other Book? or doth not a mans simple taking a thing (especially of such high concernment) so groundlesly upon trust, argue some diminution of his knowledg and wisdom too, rather then any augmentation of either.

R. B. 2. That these words are in it which the Reader pronounceth.

3. That it is translated truly out of the Original Languages.

Obj. How can it be translated truly and im­perfectly, or imperfectly and truly? for in pag. 211. of the same Book he positively asserts, [Page 36]That there is an impossibility that any Transla­tion should perfectly express the sense of the Original.

R. B. 4. That the Hebrew and Greek Copies out of which it was translated, are true authentick Co­pies.

5. That it was originally written in these Lan­guages.

6. Yea, and the meaning of divers Scripture­passages, which cannot be understood without the knowledge of Jewish (ustoms, of Cronology, Geo­graphy, &c. though the words were never [...]o exactly translated; all these, with many more, the vulgar must take upon the word of their Teachers.

Obj. Alas poor Vulgars! what miserable hard tasks are here imposed upon you, and almost all men, with a must? much like those put upon the children of Israel, to make their full tale of brick, without any allowance of straw, where­by they were put to take up any stubble where­ever they could find it? But can any wise man take these Doctrines to be divine, or come from God, they being so irrational and absurd, and so contrary to him and his wayes, who oppoin­ted his Gospel to be dispensed (not in an un­known Tongue, or upon any such uncertainties to any, but) to all people in their own language, himself also evidently and powerfully attesting the same, otherwise he obligeth no man to take it for truth, nor blameth any man for taking it otherwise.

And whereas he positively asserts in pag. 211. of his Saints Rest, as before is noted;

R. B. That there is an impossibility that any Translation should perfectly express the sense of the Original.

Obj. It's now incumbent on him to tell us whether it was the expressable imperfect sense in Translations, or the unexpressable perfect sense of the Original that was so confirmed by miracles; or whether it was all, or any of those many books which are mentioned in Scripture (and whereof we have neither original nor Co­py) that were so confirmed; plain dealing here­in would be very satisfactory, and is even more then necessary.

In his book of Infidelity, Part 1. Pag. 11. he tells us, That

R. B. Besides the sanctifying Spirit of Christ pro­per to Gospel-times, there is also a miraculous pour­ing out of the Spirit proper to the first age of the Church.

Quest. How is miraculous pouring out of the Spirit proper to the first age of the Church, when as Mr. Baxter himself affirms and proves by Irenaeus and others, that it continued in the Church three or four hundred yeers at least af­ter the Apostles.

And in pag. 31. he gives a reason why Christ would then thus convincingly send abroad such aboundance of the Spirit, namely, Because he [Page 38]had the old Law of Moses to repeal, and that was well known by the Jews to be Gods own, and men must not believe Gods Law ceased or abrogated without proof.

Quest. Are there not yet many thousands of the Jews that adhere to the old Law of Moses, and remain still in unbelief? And was not the Gospel miraculously confirmed to the Gentiles, who owned not Moses Law, as well, and as much, and more then it was to the Jews.

And in page 32. 33. among many other rea­sons against any such miraculous use of the Spi­rit to continue in the Church, he gives two.

R.B. 1. Because (saith he) we have the full use and benefit of the holy Ghost, which was given then; that seal that was then set to the Christian Doctrine and Scriptures, stands there still.

Quest. Is it to all the various and contra­dicting Doctrines and Scriptures in the world that this seal is set, and stands there still, or to some only? and if but to some, how may a man undoubtedly know to which of them that seal is set, and to which not?

R.B. 2. Because Christ doth still continue his spi­rit to his Churches, and every true member thereof, but not the same use, and therefore not to enable them to the same work as then; Tongues are not for them that believe, but for them that believe not (saith Paul) 1 Cor. 14. 22. that is to show the [Page 39]power of Christ, and so convince them; but now the Scripture is sealed by these, there is not the same use or need of them.

Obj. It's true, the spirit was given and conti­nued to true Churches, and every Member thereof, but not without manifestation; for the manifestation of the Spirit was given to every one to profit withal, 1 Cor. 12.7. as well as the Spirit it self; for how else can any true Church or Member be known from false, since all differ­ent sects and sorts of Christians pretend to have the Spirit; yea, and this learned Author, with all his learned Oponents (no doubt) do conceive themselves to be true Members of the true Church, & so each of them to have the spi­rit, notwithstanding the many great and vast differences between them in the most material and essential points of the Gospel, which is in­consistent with their having the Spirit, whose Office is to evince truth, and to lead into all truth; besides this Author himself in his Saints Rest, Par. 2 pag. 206. asserts, That he hath still known those that pretend to the strongest sense of spi­ritual Revelations, to have proved the most wicked and deluded persons in the end.

And indeed, where see we in any that mani­fest power which alwayes did, and must accom­pany those that had this Spirit, Joh. 7.37.38. Mar. 16.17.18.20. Joh. 14.12.16. Heb 2.4. Lu. 24 49. Act. 14.8. Joh. 16.7.8. but the use and need of this power is now denyed by this Author, and by many other, who yet retain the form of godliness, even as Saint Paul long since [Page 40]foretold that such should be in these last days, & even then also injoined true Christians from all such to turn away, 2 Tim. 3.1.5. Wherefore I conceive it would be very rash for any man to believe this Author while he alledgeth that the Scripture is sealed by the former powerful works of the Spirit, untill some such powerful Works can be produced by him to evince the verity thereof; and likewise, in the same manner, to evince and set forth undoubtedly which, or what Scripture it is (of all the many varius scrip­tures now extant in the world) that is so sealed, wherby it may certainly be known & distinguish­ed from all the rest; for this also is absolutely ne­cessary, unless his meaning be, that all Scripture whatsoever is so sealed. And whereas he here tells us, That the gift of Tongues was for them that believe not, to convince them; hence it will follow, That as long as there are unbelievers in the world to be convinced, so long the gifts of Tongues is necessary for that end.

And in Part 2. pag. 36 he gives another rea­son of the discontinuance of that Divine Evi­dence and powerfull convincement, in telling us,

R. B. That miracles would loose their convincing force and be no miracles if they were common to all, and in all ages.

Yet in Par. 3. pag. 242. 243. he tells us, That it is certain from current testimony, & Church-Records, That the gift of casting out devils & making them confess themselves mastered by Christ, did remain in the Church three or four hundred yeers at least after [Page 41]the Apostles. And for this he there produceth many Authors, and after saith,

No where could Satan keep his possession, where the power of Christ did assault him.

And in his Saints Rest, Part 2. pag. 232. he cites the words of some of those Authors, tel­ling us,

R. B. 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, by prophesying, were in force, and that some that were so raised from death remained alive among them long after; and that Cyprian and Turtul mentioned the ordinary casting out of de­vils, and challenge the Heathen to come and see it.

Quest. Since miracles (as is confest) were common, not only in the first age in the Apo­stles time, but for four hundred years at least af­ter, and yet lost not their convincing force, nor ceased to be miracles, why then might they not have continued in the ages since, without lo­sing their convincing force or ceasing to be mi­racles?

And if without any absurdity a man may af­firm (as no doubt but he may) that for those 400. years after the Apostles these miraculous and powerfull gifts were useful and necessary, then he may with as little absurdity affirm and maintain, That they were since, and are still useful and necessary, even for the very same ends and porposes; for Miracles or Tongues (as was said by this Author) are not for them that be­lieve, [Page 42]but for them that believe not; and are there not still Heathens, Infidels, Jews, Turks, Pagans, Sorcerers, Witches, Conjurors, Idola­tors in abundance of all sorts, many spiritual Wickednesses in High Places now in the world, as wel as then, and infinite numbers of Maho­metans now as were not then? And are there not in the world a numberless number of all sorts and sects of Christians, of various Opi­nions, different interests and perswasions, yet each pretend to have the Spirit, and be in the Truth, and therefore condemn all the rest, a­mong whom may be found more wicked, base, tyrannical, bloody, cruel, covetous, and deceit­ful persons then ordinarily among the Heathen themselves, witness the many Persecutions, Wars, Massacres, Murtherings; Poysonings, As­sassinations, Burnings, Killings, and other ways of destroying of mankind, from, and among those called Christians, and in particular, the cruel burnings and destroyings of men in queen Marys dayes, in England; the many massacred and destroyed in France; the bloody Inquisition in Spain; the unheard of Cruelties exercised up­on the English by the Dutch in Amboyna; the most monstrous abominable bloody cruelties done by the Spaniards, in destroying many mil­lions of harmless creatures, men women and children in the West-Indies, spoyling, robbing, and depriving them causlesly both of their E­states, Countries and lives, and that so inhu­manly and barbarously, that it is sufficient a­lone to make the very name of a Christian to stink all the world over, & as by report in some [Page 43]forraign parts, even among Mahometans it doth, where they use to say upon occasion one to another [What dost thou think I am a Christi­an to swear, lye, cozen, and deceive thee] this is soon credited by such as know any thing of the manifold mysterious frauds and over-reachings usually practised in tradings and commerce e­ven in Christendom it self: For,

Are there not among them Publicans and Harlots, yea, and many Whole-sale-Thieves, who rob and impoverish many men at one clap by getting great store of Wealth into their hands upon credit, and then break, and so cheat them all at once, and be safe by getting sanctua­ry in some Church, Prison, or other preroga­tive Protection?

Nay, have there not been some Whole-sale-Thieves in Office and Authority, who beggar Particular men and families at once by col­our of Law and Justice, and yet escape scot­free, when in the mean time some so beggared or impoverished, do but steal to supply natures necessity, shall be judged to death, when per­haps the fault is most in the Government or in the Governors under which they live, either in not punishing such great Thieves according to their demerit, and causing restitution to be made, or at least, in not making some Provision for the necessary supply of all such as are brought into unavoidable necessity & streights, even as God commanded the Jews, Levi. 25 35. if thy brother be waxen poor, and fallen to decay with thee, then thou shall relieve him; yea though he be a stranger, or sojourner, that he may [Page 44]live with thee; and that all such should be much indulged, is both reasonable, and according to Scripture, Pro. 6.30. Men do not despise a thief, much less revile him, (and lest of all ought they to hang him) if he steal, to satisfie his soul when he is hungery.

And is there not in some places Justice and Right ordinarily so hard to be got through multiplicity of Mizmazes, Intanglements, In­tricaties, quirks and Collusions divised and pra­ctised by crafty and unconscionable Lawyers Clerks, &c whereby Causes are usually protra­cted, Clyents perplexed, their Purses dreined, and their Remedy made worse then their Di­sease, to the undoing of many; how then can a­ny ordinary or poor man think to be able to get Justice that way wherein the rich are so fre­quently made beggars by seeking it, and go without it too, when all is done.

For, may not some be seen thus spoiled by the injustice of ordinary Courts, who thereupon appealing to the chief Magistrate and supremest Power (the only means left them) for their re­life, and after discoveries made of much inju­stice done them, and after many fair words and promises of redress, may not some nevertheless be yet seen still languishing without help, yea, and after many years spent in tedious and char­geable attendances whereby their grievances are more then trebbled upon them: And may not some such be yet seen (with much sadness and affliction of spirit) still attending and still languishing under all these oppressions, with­out any the least ease or relief.

And indeed, where can be seen any King or chief Magistrate to lay the heavy burthens and grievances of the people so to heart, as out of pity, conscience, or good disposition to ease and disburthen them, or so much as effectually to reform the aforesaid abominations after they be discovered so offensive to honest, wise, and vertuous men, and so great a shame to any Christian-Commonwealth to permit, and more then any man, having power in his hand, with any true fear of God in his heart, can possibly endure.

These, with innumerable other great and horrid wickednesses, are perpetrated among the sons of men, yea, and some such too in Chtistendom, as would make a meer moraliz'd Heathen blush to hear; wherefore it is strange to me, that any such considerate wise man should think, much less in print affirm, That there is no use or need now of those powerfull gifts of the Spirit to convince this Reprobate and ungodly world, and to bring them from all these wicked and sinfull practises unto true faith and repentance, that so they may become true and real Christians, not in name only (as the present mode is) but in deed and in truth; and in particular, convincingly to reveal to all Kings and chief Magistrats the greatness of their sin and wickedness in permitting, and not remedy­ing the aforesaid practises and oppressions, which are so hateful to God and all good men.

And it is yet more strange to me, that any such man should so much neglect and over-see all Experience in this and late ages, as to think that the usual flatteries of meer Pulpit-Sermons by Trencher-Champlains, or any Mercenary Clergy, or others who generally have mens persons in admiration because of advantage, preach for filthy lucres sake, and are no small corrupt interest themselves, living deliciously by the sweat of other mens brows, will ever effect this Divine and powerful work in the world; let him believe it that can, I cannot be­lieve even what I might possibly desire to be­lieve; their conversation, their actions must work it in me.

R. B. And in his Saints rest, part 2. pag. 236. he hath these words, viz. ‘I demand with my self By what argument did Moses and Christ evince to the world the verity of their doctrine; and I find 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 soon after he useth these words, namely, Doth not Christ say, If I had not done the works that no man else could do, ye had not had sinne; (that is) Your not believing me to be the Messiah had been no sin, for no man is bound to believe that which was never convincingly revealed.

Obj. This Author by his asserting here that Christ did evince to the world the verity of his Doctrine by Miracles, and that he sure­ly [Page 49]knew the best Argument to prove the divine Authority of his Doctrine; and by his conclu­ding thence, That that which was the best then, is the best still, had almost made me think that he intended a perfect agreement with the truth which all along he had opposed, but that I found him presently to falsifie that Text in Joh. 15 24. in like manner as he had done the same Text in many other places, viz. In leaving out the Em­phasis thereof even that which chiefly corrobo­rated and upheld that truth which in his prece­dent assertion he seemingly maintained; name­ly, in omitting these words, viz. Among them, and that they did both see and hate [...] for the Text is, If I had done among them, &c. (that is, in their presence that they might both see and hear the Miracles done by Christ, as the Samaritans did those that were done by Philip, Acts 8.6.) they had not had sin; but now have they beth seen and ha­ted both me and my Father.

And with the like unfaithfulness doth he bring up the Rear in the words following by omit­ting to add [to him] by which it is made neither current nor found; for if St. Paul were now li­ving, and had convincingly revealed the Gospel to many thousand men, and not to me, this (though it bound them to believe, yet it) binds not me, to whom it was never convincingly re­vealed; but when ever it is convincingly reveal­ed to me, as well as to them, then it binds me, as well as them, but not else.

These bawks are not comely in any man, es­pecially if in the least he pretends sincerity; for [Page 50]as the sin of the Scribes and Pharisees there, was much aggravated by their seeing and hating, so is every mans else (though not in the same de­gree) that shall see this, or any other Text flat­ly against his purpose, and then to cite it so maimedly, as to make it speak against the inten­tion or genuine sense thereof (as by this Au­thor this is often cited) whereby to make Christ, whose words they were, to bear false witness so much against himself and his truth, this I con­ceive is no small offence, nor is this any other then a friendly caution, that when ever this Ar­gument is again handled, both Christ, his truth, and this Text may be better dealt with.

R. B. And whereas this Author here tells us from current Testimony, That the gift of casting out Devils, and making them confess themselves mastered by Christ, did remain in the Church for three or four hundred yeers at least after the Apo­stles; and that Satan could no where [...]eep his posses­sion, where this power of Christ did assault him.

Now then let it be considered:

Quest. 1. Whether there be not many Pagan Nations whereof Satan hath full possession, and wherein he is worshipped by the Inhabi­tants as God.

2. Whether he hath not in all Nations, places and persons, some large possession, at least in their hearts, by envy, pride, covetousness, or some other base affection and lust.

And shall any such man yet think that there is not now need or use of these powerful gifts of the Spirit to dispossess this powerful Prince that yet so ruleth in the world and hearts of men? Or can he, or any man else be so simple, as to think that Satan ever was, or yet is so weak or foolish, as to be scared and cast out of any of all these his strong holds, meerly by the various, uncertain, and contrary holy winds, blown from Pulpits by artificial Divines, any more then he ever was or will be cast out of any place or person by vertue of holy Water sprinkled by Fryars or Monks.

Wherefore for these and many other good causes it may be well deem'd, That there was since the said four hundred yeers, and is yet, the same need of the said powerful gifts of the spi­rit as were formerly given by Christ to his Church, notwithstanding all, or any thing said by this learned Author to the contrary.

5. Dan. Featly another Doctor in Divinity, and famed for a great Schollar; in his Dippers Dipt, pag. 1. likewise plainly tells us, That

No Translation is simply authentical, or the un­doubted Word of God; in the undoubted Word of God there can be no error, but in Translations there may be, and are errors. The Bible translated (therefore) is not the undoubted Word of God, but so far onely as it agreeth with the Original.

Now these passages coming forth by Autho­rity as licenced Vertues, if the learned Licencer [Page 52]know any; and this Argument being approved as sound and good by other of the learned in my hearing, I cannot chuse but query thus of my own understanding, or of any mans else that hath charity and ability to inform me better.

Whether the very same Argument, upon the very same grounds and reasons, may not in like manner be enforc't against all Copies whatsoe­ver, in any Language whatsoever, as well and as truly as against Translations? thus: viz.

No Copy is simply authentical, or the undoubted Word of God; in the undoubted Word of God there can be no Error, but in Copies there may be, and are Errors. The Bible copyed (therefore) is not the undoubted Word of God, but so far onely as it agree [...]h with the Original.

For, although it be admitted by many that the original Pen-men of the Scripture were all inspired by God, yet it may be, and is by all de­nyed, that the Copyers thereof were any more inspired then the Translators, but that they might erre, and have erred as well as Transla­tors as before is manifest) how else came there such diversities of Copies into the world as well as of Translations?

And whereas in the conclusion of the Argu­ment is implyed, That so far as either Transla­tion or Copy can be proved to agree with the Original so far only it is to be accounted the Word of God: Whence I query.

Whether it be possible for any to produce the un­doubted several Originals of the several Books of the Bible, or undoubtedly to know them if it were possible to produce them, they being written by di­vers [Page 53]persons, in divers places, in diver ages, in di­v [...]rs Languages, and upon divers occasions?

And if none be able to do this, I then query,

How it can be possible for any undoubtedly to prove any Book, Chapter or Verse, either of Translation or Copy to agree with the Original.

Besides, seeing reason & experience teach, That time produceth such variations and changes in languages, as that a word signifying one thing in one age, may & often hath another signisication put upon it by use and custom in another age; whence else is it, that some Hebrew and Greek words bears divers, some six, some seven, and some contrary significations, as one word to signifie both to bless and to curse in Job 2.9. And it cannot in reason be imagined, but that some words may have quite lost their Original signi­fication, since the first writing of the Bible; wherefore it would prove a very difficult work (if not impossible) for any to give to each pas­sage and word its genuine sense and undoubted signification, if it were possible (as it is not) that the very true originals might be both produced and known.

For Resolution in the Premises, conference being had with divers Schollars of eminent e­steem for piety, learning, and ability in Divini­ty, one whereof (with womanish frowardness) used altogether authoritative admonitions and censures instead of Argument and Reason, which was expected, and onely could satisfie. But the other no less learned, but much more inge­nuous (acknowledging the charge in the gene­ral to be just) answered. That notwithstanding [Page 54]the variations or contradictions, either in Co­pies, or in Translations, yet they were all true in the substance; whereas the truth in the sub­stance was not the doubt nor question, but this, How the said Copies or Translations so quali­fied as aforesaid, could, or can with any Justice or Reason be imposed in each several Language, on each several Nation & people, as the undoub­ted Word of God. And how the various Exposi­tions, Doctrines, and Conclusions drawn from these by their several and respective Ministers, can be proposed to the people in each several Nation, as the preaching of the true Gospel of Christ and Word of God to be believed in for salvation; especially considering how that their preaching is altogether fallible, seldom proba­ble, often contradicting, and condemning one the other for erronious persons, and Hereticks; and one the others Doctrine for Error and He­resie, &c.

Whereas it is evident by these Scriptures we have that the true & onely Gospel, Gal. 1.8, 9. or Word of God, being a great Mystery was hid in God, Eph. 3.9. and first delivered to Christ, Joh. 12.49, 50. who gave it to his Disciples, Joh. 17.8, 14. Whom he deligated as his Witnesses and Embassadors, Acts 10.41. 2 Cor. 5.20. Au­thorizing them to publish the same unto the world as Gospel to every creature, Mar. 16.15. Act. 10.42. Yet this their deligation or Autho­rity was not compleat until they were endued with power from on high, by coming down of the holy Spirit upon them, Lu. 24.49. Act. 1.4. And when they were thus baptized with the ho­ly [Page 55]Spirit themselves, Acts 1.5. they then prea­ched this Word of God, 1 Pet. 1.25. or this Gospel by the holy Spirit sent down from hea­ven, 1 Pet 1.12. (i.e.) God confirming the Word, Mar. 16.20. and bearing witness there­to with signs and wonders, and divers miracles and gifts of the holy Spirit, Heb 2.4. Upon which infallible Testimony and evident Divine demonstration of the Spirit and Power of God, was the Christian faith and Churches then foun­ded by the Apostles and true Ministers; 1 Cor 2.4, 5. Heb. 6.1, 2. and no other then the same Foundation can any man now lay, more law­fully then he may now preach any other Gospel then the same that was then preached by the A­postles and true Ministers, 1 Cor. 3.11. Gal. 1.8, 9.

Nor did these only publish this Gospel, or Word of God thus witnessed, but did also in their Ministry propose the gifts of the Spirit to be promised to all believing the Gospel, or cal­led thereby, both near, and afar off, Acts 2 38, 39. And they being made able Ministers of the Spirit, 2 Cor. 3.6. did accordingly administer the same by laying on of hands upon them, Acts 8.17, 18. Acts 19.6. Gal. 3.5. making good the promise of Christ to all believers, that these signes should follow them that believe, Mar. 16.17, 18. Thus were they all baptized in­to one body by one spirit, and were all made to drink into one spirit, 1 Cor. 12.13. (i.e.) every one of this body had some manifest gift of the Spirit, whereby they became Members of that body to profit the body withal, 1 Cor. 12.7.12. [Page 56] Rom. 12.4, 5, 6. so as if any one had not some such gift of the spirit, the same was none of Christs, (i.e.) none of that his body or Church, Rom. 8.9.

The consideration of all which, puts me thus further to query.

1. Whether the said Copyes or Translations of the Bible, or any Doctrines or Conclusions drawn from thence by men fallible and subject to error and mistake as other men are, be any other or more then humane Testimony, or so great as that of John Baptist, mentioned Joh. 1.27, 28, 29, 31, 36?

2. Whether all humane Testimony (even that of John Baptist among the rest) was not rejected by Christ as an insufficient ground for divine and sa­ving faith to be built upon? Joh. 5.32, 33.

3. Whether did not Christ produce greater wit­ness then that of John or any other humane Te­stimony, without which the sons of men were not bound or required to believe? Joh. 5.36. Joh. 15.24. Joh. 10.37.

4. Whether any ought to be received for true Ministers or Ambassadors of the Gospel of Christ who seek their Ambassie out of Books or Libraries, or make the various Commentaries or Expositions of the said Cop [...]es or Translations, or their own or other mens Doctrines or Conclusions there­from, the matter or ground of their Ministry or Embassie.

[Page 57]5. Whether any ought to be received for true Ministers or Ambassadors of the Gospel of Christ who are not witnessed to by evident demonstration of the Spirit and Power of God, as aforesaid, see­ing the reasons thereof both in the Apostles time and since, are the same; so that if it was not then superfluous, it was since, and is yet necessary, even for the same ends and purposes, Rom. 15.18, 19. Acts 8.6. & 9 35, 42. & 11.21. and if the said witness of God was so absolutely necessary to evi­dence the Truth of Christs own Ministry, as with­out it his own and other mens Testimony of him was invalid, and not to be believed, but might be waved without sin, then no Ministry of the Gos­pel since ought to be believed or received (as such) upon easier or lesser terms; for no servant is greater then his Master; but the first is true, Joh. 5.31.33, 34, 36. John 15.24. Joh. 10.37.

6. Whether any ought to be accounted true Churches, or Members of a true Church of Christ, who are destitute of the said baptism of the spirit, or who make the said fallible matter, or Ministry, or humane Testimony the ground of their faith? and where in Scripture can we find mention of any such Church of Christ, it being most consonant both to Scripture and Reason?

1. That every member of that body be con­formable to its Head, in partaking of the Spirit in some measure, with manifestation, which Christ the Head received above measure, where­by it ran down, or extended it self to the whole body, & to each member in particular, whereof [Page 58]the Oyle poured on Aarons head, and running down to the very skirts of his Garment, was a lively type and figure. Psal. 133.2.

2. That the great structure of Christianity, whose Principle is. That a man at his first en­trance therein should be required to deny him­self and to forsake all his worldly enjoyments in this life only on the assurance he then re­ceives of the great glory and rewards promised in the life to come, should then also have this faith of his established upon Divine and infalli­ble Evidence; less then which cannot be any suf­ficient ground, nor prove better in this case to men, then the house mentioned by Christ did to the foolish builder, who built the same upon the earth without foundation, which suddenly fell, the fall whereof was very great, Lu. 6.49.

When the Premises are duly weighed, it will be the less marvel that the Doctriens and Opi­nions of the most able, learned, and best men in the world have been, and are so va­rious, full of cantradictions, and opposite one against another, as may appear to any that shall but look into the great controversies that in all, or most ages that we hear of, have been holden and maintained both in Churches and Councils, and amongst the most studious Fathers, and wi­sest Pen-men and Preachers in all these points, viz. Some have, and do hold the Deity to be ubi­quitary. Some circumscribed of the later Opi­nion was our late King JAMES, renowned for learning and depth of Judgement. Some have and do judge the Deity to consist of a [Page 59]threefold personality. Others have and do hold Christ and the Holy Chost to be creatures, and Gods only by deputation. Concerning the De­crees of God, some have and do hold the grea­test part of mankind and devils to be designed to everlasting damnation. Some have and do hold and believe the contrary. Some conceive that all mankind may be saved if they will. O­thers have and do believe, that not only they, but the Devils at the last day shall be saved, yet so, as by fire. Concerning the ordering and governing of the world, some will have it per­formed by God, whom they say is present in all places and doth all things as himself will, not allowing any thing to be contingent, but that all things whatsoever, even the most inferi­our, yea, and the most wicked, to be wrought by him; affirming, That wicked men do commit their Wickedness by the just impulse of God: That the Devil and wicked men cannot con­ceive, nor contrive, nor execute any mischief, nor so much as endeavour its execution any fur­ther then God himself doth command them; and they are compelled to perform obedience to such commands. That Adultery or Murther, in as much as it is the Work of God, the author, mover, and compellor, it is not a crime; but in as much as it is of man, it is a wickedness; and so making God the predeterminer of all events, whether holy, or unholy; clean, or unclean; good or evil. Some ascribe only good actions to God, and to his good Angels. Others assign all to men, because they shall be judged according to their Works, which they conceive cannot [Page 60]be reputed theirs if they were not free and voluntary agents in the doing of them. Some wil have all evil actions to be done by the De­vil. Some judge him to have sole command of this world, because he is called the God of this world, and Prince of the Air. Concerning the person of Christ, some have judged it to be con­stituted of two natures; some only of one, which some have holden to be Divine only. others hu­mane. Concerning the death of Christ, some have; and do restrain it only to the Elect; o­thers have, and do extend it to all mankind; and some to all creatures, or the whole Creati­on. Concerning the nature of his death, some thought all mens sins to be discharged thereby; some the sins of the Elect only; and that Faith serves only to reveal this to them, and to give them comfort in it. Some conceive no mans sins to be pardoned by his death, but that it served only to confirm the truth of his Doctrine, namely, Remission of sins, & salvation through an endeavour'd conformity to his life and prea­ching.

And according to this diversity of Opinions of God and Christ, are the diversity of definiti­ons of Faith, and the end and use of it, which some conceive to be Justification, others only Sanctification, and some both: No less vari­ous are they in their Doctrine concerning Faith how it is obtained, which some hold to be by in­fusion; others, that it is acquired so concerning perseverance in Faith. Concerning our Estate by birth, whether damnable or not. Concern­ing the Sacraments, and wherefore they serve. [Page 61]Concerning the persons that are to administer them. The persons whom they are to be admi­nistred to, and when, and upon what conditi­ons. Concerning the Sabbath-day, whether mo­ral, divine; or humane; when it beginneth, when it endeth, and what works may, or may not be done upon it. In all these, and sundry others, even concerning Marriage, we find them no less divided then in those before mentioned.

Moreover there are many of great learning, who affirm Remission of sin to be a fruit or consequence only, and no part of our Justifica­tion. Many there are on the other side, who make Remission of sin antecedent to Justifica­tion, and Justification to be its immediate con­sequent. Many take Remission of sin to be the whole of our Justification; yea, What large dis­putes and Treatises are written very much to prove this, and many famous men for learning there are that maintain it. Many there be that take Justification to consist partly in Remission of sin, and partly in the imputation of Christs own Righteousness; and these, with the former, say, That accepting us as Righteous, is a conse­quent of Justification. Sin must first be remit­ted, (say the former) and Christs Righteous­ness imputed ours (say the later) before God can accept any man as righteous.

Likewise are they at variance both how, and when Justification is obtained.

1. How; whether it be by the active or pas­sive obedience of Christ, or both; some say one way, some another; some say it is by Faith as it [Page 60]is an act; others, as it is an habet; and some say it is by Works.

2. When it is obtained: Some say it was from eternity by an eminent act of God; and that all the sins of the Elect were actually pardoned; the Debt-book crossed; the Hand-writing can­celled, &c. and that this grand Transaction be­tween God and the Mediator Jesus Christ was concluded on, and dispatcht long before men had any being in Nature or Grace. Some say it was only from the death of Christ; and some others say it is not until we actually be­lieve.

Infinite are the differences even between men of greatest eminency, and of most exquisite learning and parts, as well about the definition of Faith, Repentance, and almost all other gra­ces, as about the most substantial and highest points in Divinity and of the Gospel, as may be further seen in Mr. Blakes Exceptions, Mr. G. Kendals Answer to Mr. Joh. Goodwin; Mr. Ayre's Justification of Infidels; Mr. Joh. Craudons Ana­tomy, and Mr. R. Baxters Answers and Replyes to all these.

And from whence can it be imagined that all these variety and contrariant Faiths and Opini­ons do come, but from the variety, uncertainty, and insufficiency of the Scripture clearly to resolve these Points, and vindicate them from all such Exceptions as lie against them on each hand; but the Scripture is so far from doing this, that each various and contrary Faith and Do­ctrine is stifly upheld and maintained from the various Copies and Translations thereof, and [Page 61]from the various and contrary readings and meanings which each Opinionist respectively may and doth put upon the Scripture it self, in­somuch, that indeed it is now made capable of any impression which every learned and witty man can invent and pleaseth to put upon it to serve his own turn and occasion, though he face about and change never so much, never so of­ten. And thus each man still makes the Scrip­tures to be like to Pictures, wherein every man in the Room believes they look on him only, and that wheresoever he standeth, or how often soever he changeth his station.

Now whether all this doth arise from a natu­ral hidden sense of the Scripture or from the brevity of them, or for want of many Books mentioned in Scripture, whereof we never had either Original or Copy; or from mistakes made by Transcribers, Printers, or Translators; or from the varions acceptation of words and phrases contained in them; and in probabili­ty, understandable only by such persons to whom they were first written, who being be­fore-hand grounded in the Faith and Principles of Christianity, and instrueted in the things treated upon, were thereby enabled aright to understand the mind of the Pen-men in what they did but briefly touch upon, in their Wri­tings to them: Or whether from all of these, or from any other cause or causes, I leave to the wise and considerate to determine; but certainly were they perspicuous in their sense, so many learned, studious, good men could not possible [Page 64]so much have erred and been divided in their understanding of them. And if such as these, notwithstanding all their advantages of learn­ing, have not been able to resolve the truth of these Doctrines so familiarly mentioned in the Scripture, and so necessarily required to true Christianity, who shall conceive that they were intended by God for the ground of Faith and Worship for all, or any sort of men whatsoe­ver, except we shall conceive that the unlearned sort of men are in a better capacity perfectly to resolve the sense of Scripture then the learned, which is too gross to imagine; or else that all men are bound to know and conform their Faith and Worship to a Doctrine that none of them certainly understand, which none will af­firm, it being inconsistent with that Justice and Goodness which all confesse to be in Almighty God.

Let us see what to this point is said by learn­ed Dr. Taylor in his forecited Book, pag. 13. his words are these, viz. It is a demonstration that nothing can be necessary to be believed upon pain of damnation but such propositions of which it is cer­tain that God hath spoken and taught them to us, and of which it is certaine that this is their sense and purpose: for if the sense be uncertaine, we can no more be obliged to believe it in a certaine sense, then we are to believe it at all if it were not certaine that God delivered it; but if it be only certaine that God spake it and not certaine to what sense; our faith of it is to be as indeterminate as its sense, nor is it consonant to Gods justice to believe of him that he can or will require more.

But to go on, and bring this neater; It is ma­nifest (even in those Scriptures we have) that Jesus Christ requires no credit to be given to his Doctrine, either upon his own bare word, or the bare word of any persons whatsoever (as before is set forth) If I bear witness of my self (saith he) my witness is not true; neither receive I testimony of men; the works that I do in my Fa­thers Name, they bear witness of me that the Fa­ther hath sent me. And when he is blaming the Scribes and Pharisees for their unbelief in him, he thus far excuseth them in it, That if he had not done among them the Works that none other man did, they had not had sin.

Now who can conceive that Christ should pronounce men guiltless for not believing him upon his own bare testimony, and yet not hold men much more guiltless for not believing the Scripture upon its bare testimony. Christ, though he bare witness of himself, his witness was certain and true: whereas Copies and Translations, as before we have seen, are uncer­tain and erroneous; Christ disclaims the Testi­mony of men, yea of John the Baptist, as a ground insufficient to engage men to believe in his Doctrine, though all that John said of him was true; and what he had heard and seen, that he testified. And shall we imagine that he will binde all the succeeding generations of men to believe the truth of Christ and the Gospel upon any such inferior testimony as the testimony only of such as disclaim infallibility, and have neither heard nor seen as John did. Shall God and Christ be true, and all men lyars? and yet [Page 66]shall fallible men be preferred before them, in being believed upon lower & easier terms then either they, or their most infallible servants? Or shal God be conceived to require contraries of men, as not to believe super-natural truths (such the Gospel is judged to be) without a su­table evidence? and on the other side, require men to believe it without any such evidence: Shall men be blameless, and blamed by him up­on one and the same account? If this cannot be, as surely it cannot, then it must necessarily follow, That the Scripture was never instituted or intended by Almighty God to be the ground of Christian Faith and Religion, or to be belie­ved in, and obeyed by mankind to salvati­on.

Moreover it is evident, if we may take the meaning according to the sense of the words, as they are delivered to us in Translations; That the Epistles, and St. Johns Revelation in the New Testament were all written unto Believers; and that both the Acts and Lukes Gospel were writ­ten to Theophilus, an instructed Disciple, Luke 14. And it is most probable, that the other three Gospels were written to believers also, at least, for their sakes, especially for such of them as did not see Christ themselves after his resurrection, whereby he mightily declared him­self to be the Son of God, Rom. 1.4. whereof the rest of the Apostles, as well as Thomas, much doubted whilest he lay dead, as may appear by 1 Pet. 1.3. where St. Peter, speaking of himself and of the rest, saith, That God of his abundant mercy had begotten them again to a lively hope by [Page 67]the resurrection of Jesus Christ from the dead, and what may be understood by this, but that all their hope was extinct, or languished by his death, and revived again by his resurrection? And that his being risen from death was very hardly believed by any of them, may appear from Mark 16.10, 11. when Mary Magdalen told the Disciples, as they were mourning and weeping, that Christ was alive, and that she had seen him, they believed it not, and from Luke 24.21, 22. where two of the Disciples, after they had with much sadness declared how the chief Priests and Rulers had delivered Christ to be condemned to death, and had crucified him, (said) we trusted that it had been he which should have redeemed Israel, intimating there­by, that he being then dead and gone they were quite hopeless, expecting nothing less then his rising again; for after, when they heard by the women that he was alive, they were astonished at it, & in Mark 16.13. when upon his appear­ing unto two of them these went and told it to the rest of the Apostles, yet they believed it not, and hence it was, that he appeared and shewed himself to his Disciples, 500 at once, and familiarly and often to such of them, as he intended to make his Apostles and chief witnes­ses to the world, to confirm this their belief in his resurrection, insomuch that when he first appeared to them, he shewed them his hands and his feet, and bad them handle and see, Luke 24.39. Jeh. 20.20, &c. where it is very observa­ble, that Thomas not being then present, would not believe the report of all the rest of the [Page 68]Apostles that he was risen, unless he might see and handle his wounds also as they had done, wherein also afterward Christ gave him satis­faction, by permitting him to do so likewise, and then withal left a blessing in the hands of the Apostles for all such other of his Disciples who had not seen him (as they had done) yet did believe his resurrection. Wherefore most re­quisite it was, That as well for the communica­ting of this blessing, as for the confirmation of the Disciples & believers in the belief of Christs resurrection, they should write the Narratives of all these things, and most probable it is, the Apostles did therefore write the three other Gospels, for these ends and purposes as may be gathered by comparing John the Apostle with the Apostle John, (that is) Joh. 20.31. with 1 Joh. 5.13.

I have been the larger upon this, because I finde not only ordinary men, but most learned profound Teachers do pervert this place of Scripture to the mis-leading of many (whether ignorantly or purposely I will not deter­mine.)

1 In making the sence of the words, as if Christ thereby did intend a blessing on all such, as in the future should believe the teachings of men without seeing any divine evidence to at­test the truth of their Doctrine: whereas Christs words had respect onely to such other of his Disciples or believers, who had not seen Christ as Thomas did, yet did believe his being risen again, which Thomas by no means would do, until he had both seen and felt him.

[Page 69]2 In making the Apostles words in vers. 31. to be intended to all the world as a ground suf­ficient for true and saving faith, whereas if it were so, it might serve instead of a true Mini­stry in all nations, when as to the generality of mankinde it was meer barbarism coming from the Apostle but in one language onely, which would have been a failer, not imaginable in the Apostle, having the guift of tongues enabling him purposely to teach all nations & people in their respective languages, and accordingly no doubt he would have written, if he had intend­ed it for any such great and general use, but it is most plain, that his intention therein was onely to confirm believers of that one language in their belief of that one great article of Christs being the Son of God whereof they could not doubt, if they firmly believed his resurrecti­on.

And if we may have leave to give a like cre­dit to the Scripture in this matter and to make conclusions from plain premisses, such as many would have us give and make from none at all, or at best, from such as are far more dark; We may both see and conclude, that the Scripture is so far from testifying it self to be any suffici­ent ground for faith and conviction to the un­believing world, that it testifies the quite con­trary.

1 In that it testifies, that the power of God by signes and miracles accompanying the Mi­nistry, and attesting the truth and divine au­thority of their doctrine was the onely true ground of faith and conviction unto unbelie­vers, [Page 70]as before is set forth, and is evident by these texts, Ioh. 16.7, 8, 9. Acts 1.4, 8. Luke 24.49. Act. 1.1, 2, 3. Mark 16.20. 1 Cor. 2.4, 5. com­pared with Rom. 15.18, 19, 20. Act. 8.6. And that thus, and upon this foundation of the A­postles and Prophets, the true Ministry of the Gospel fitted by gifts, Ephesians 4.8, 11, 12, 13. Christ Jesus himself being the chief Corner­stone, was Christian belief, and Churches foun­ded, Ephes. 2.20. And that no foundation other then such, can any man warrantably lay or plead for, 1 Cor. 3.11.

2 In that it testifies, That whatsoever is de­livered in any unknown tongue, or but in a doubtful and uncertain sence, is as barbarism, not obliging any to believe it, 1 Cor. 14.7, 8, 9, 10. for no man is bound, or can infallibly and convincingly believe any thing which is not in­fallibly and convincingly revealed to him.

Notwithstanding all the uncertainties afore specified, yet how doth each Sect of Christians assert, that they are of the true belief, and ma­ny therefore challenge the highest priviledges of true believers, mentioned in Scripture to be­long unto them, yea, and some such do they assume to have, as no true believer ever had in this life, I shall give instances. They assume to be true believers, and to have the Spirit of God, yea the same, as true believers formerly had, and by which the Scripture was given forth. To be actually justified, to have eternal life, and to be already passed from death to life. To have Christ, and his divine nature within them, and that white stone wherein a new is written, [Page 71]which no man knoweth, saving he that recei­veth it, &c.

Wherein if I am not exceedingly mistaken, they are, first in their conceiving themselves to be true believers, yet ground it upon various, yea on contrary doctrines, and want both the true ground upon which true believers built their faith and the same power whereby true believers were to be known, Mark 16.17, 18. or that they have the same spirit by which the Scri­pture was given forth, and yet make use of, and cite texts amiss rendered in translations, even as others do, who pretend not to have the Spi­ [...]it.

Secondly, what can reasonably be imagined or understood by believers being justified by faith, I am inclined to think it is no more then their being saved by hope, and what is or can be meant by this more then now in this life to hope to be saved hereafter in the life to come, as the Apostle reasoneth, Rom 8.24, 25. where speaking of himself and other believers (saith) we are saved by hope, but hope that is seen is not hope, for what a man seeth, why doth he yet hope for, for if we hope for that we see not, then do we with patience wait for it, and why may not the same be said of being justified by faith, i [...] being likewise the evidence of things not seen, Heb. 11.1. which when they once come to be seen (or actually to be injoyed) then faith as well as hope (in respect of those things believed and hoped for) shall cease, for what need a man either to hope or trust any longer for that, of which he hath already [Page 72]the sight or actual possession, 1 Peter 1.19.

The like may be understood at least, as I con­ceive, of these and the like texts. He that hath everlasting life is already passed from death to life, must not the meaning be? That he believes in this, that he shall actually enjoy everlasting life in the world to come, and at the resurrecti­on, even that everlasting life, which he hath here onely by faith, unless it can reasonably be imagined, that every believer must have actu­ally two everlasting lives; one here in this world, and the other in the world to come, to commence not until the resurrection. Luke 20.35, 36.

And whereas it was said of believers, That Christ was in them, this was by faith likewise; and where it was told them, that they were partakers of the divine nature it was there also told them, that it was by having promises, 2 Pet. 1.4. which they laid hold on by faith and to be actual partakers of the divine nature at the resurrection, 1 Cor. 15.47.48.

And for the white stone that is likewise to be received in the life to come actually, even at the same time when believers shall receive power o­ver Nations, &c. which will not be until the resurrection, Revel. 2.17, 26, 27. Revel. 20.4.

How sottish therefore is the practice of all such as attribute any divine esteem, honour, or worship to any man, conceiving him from these and the like texts to have Christ, or the divine nature in him, or to be sent of God, to have the Spirit of God, or to have divine au­thority, [Page 73]not bringing with him divine power e­vidently to attest the same.

And since there are such various and contra­dictory opinions, even among men of eminent learning; parts, and integrity, as before is seen about justification, wherein its more probable that all have erred, then possible all to be in the truth. I have also proposed my opinion, though different from all theirs, declaring what I con­ceive may be meant by believers, being justified by faith, comparing it to, and expounding it by the phrase of the Apostle, we are saved by hope, and by some other texts of like import, as, He that believeth hath everlasting life, and is alrea­dy passed from death to life; and I think that no text can be found more positive for present and actual justification of a believer in this life, then these and some other texts are for his ever­lasting salvation and glorification here also; as namely, He hath translated us into the King­dome of his dear son, Col. 1.13. hath raised us up together, and made us sit together in hea­venly place in Christ Jesus, Eph. 2.6. but ye are come to Mount Sion, &c. Heb. 12.22. whom he justified, them he also glorified, Rom. 8.30. And now without offence to any let me here pro­pose in this point my thoughts alittle further, not imposing any thing upon any man but lea­ving all men to that freedome, from which no man can justly take them. Thus whether that actual justification and salvation of men, come not both together, and neither to be untill the day of judgement; and that faith or believing simply considered will not then save any man: [Page 74]How then can it now justifie or make any man at any time the more acceptable in the sight of God.

To make that which is here intended plain to be understood, we need distinguish of belie­ving:

1. There is a believing a thing to be true, which is the proper act of the understanding; this I call a believing simply considered. Thus to believe (not being in a mans choice, but im­posed upon him by force of the evidence that is brought to evince it) procures no reward or acceptance with God, and the not believing in the same sence procures no punishment.

2 There is obeying or disobeying of that truth so believed, which being an act of the will, and in a mans choice procures reward or punishment. This also is called a believing, or a not believing, and in some places a hearing, or a not hearing, in Joh. 16.8, 9. it's called a not-believing, and in Act 3.22, 23. it's called a hearing and a not hearing; and when or where­soever eternal life or salvation was promised upon believing or hearing, or punishment threatened upon not believing or not hearing, there alwayes obeying or disobeying is implied, though not exprest. And herein let appeal be made to any rational and impartial man, if a­ny of the Jews, who onely believed Christ to be the true Messiah, or the Gospel to be truth, without obeying him or it, should have been sa­ved thereby; when as we find that salvation and damnation at the last day, to be disposed onely according to obedience and disobedience, [Page 75] Matth. 16.27. Matth. 25.27, &c. Rom. 2.6. to the end.

Herewith judicious Dr. Taylor concurs, spea­king the very same, in sence, though different in expression. In his fore-cited Book, pag 24, 25. his words being as followeth. Faith (saith he) if it be taken for an act of the understand­ing meerly, it is so far from being that excellent grace that justifies us, that it is not good at all, but in genere naturae, and makes the understand­ing better in it self, or pleasing to God, just as strength doth the arm, or beauty the face, or health the body; these are natural perfections indeed, and so knowledge or true belief is to the understanding, but this makes us not at all more acceptable to God, for then the unlearned were certainly in a damnable condition; and all good Scholars should be saved, (whereas I am afraid too much of the contrary is true) but unless faith be made moral by mixture of choice and charity, it is nothing but a natural perfection, not a grace or a vertue, and this is demonstra­bly proved in this, that by the confession of all men, of all interests and perswasions, in mat­ters of meer belief, invincible ignorance is our excuse, if we be deceived, which could not be, but that neither to believe aright is commenda­ble, nor to believe amiss is reprovable, but where both one and the other is voluntary, and chosen antecedently or consequently, by prime election, or ex post facto, and so comes to be considered in morality, and it is part of a good life, or a bad life respectively.

And if any shall say otherwise, it is to say, [Page 76]that some men shall be damned, when they can­not help it, perish without their own fault, and be miserable for ever, because of their unhap­pinesse to be deceived thorow their own simpli­city, and natural, or accidental but inculpable infirmity; for it is inconsistant with the good­ness of God, to condemn those who erre, where errour hath nothing of the will in it, who therefore cannot repent of their errour, because they believe it true, who therefore cannot make compensation, because they know not that they are tied to dereliction of it, thus far the Doctor.

In the first sence Pharaoh with his Egyptian Magicians, believed, that the miracles which Moses did was by the finger of God, to which belief or convincement they were not Volun­teers, but compelled by force of the said mira­cles wrought in their sighs, yet they disobeying the message confirmed so by those miracles were destroyed, notwithstand their so belie­ving.

In this sence also it is said, Joh 12 42, 43. That many of the chief Rulers believed in Christ, but did not confess him, because of the Pharisees, lest they should be turned out of the Syna­gogues, because they loved the praise of men more then the praise of God.

Hereunto compare, Joh. 16.7, 8, 9. where Christ sets forth the ends of his sending the spirit or power, by which the Apostles & others wrought such mighty works, one whereof was to con­vince the world of sin, where note the expres­sion, [Page 77]when he comes (saies Christ) he will con­vince the world of sin, As if he had said, That when or wheresoever this spirit and power which I will send you shall demonstate it self in the world to the sons and drughters of men, it shall certainly procure the convincement of their understandings to believe the truth of the Gospel attested thereby; And why of sin? be­cause they believe not (that is) obey not the Gospel in their wills and affections being con­vinced (or believing) of the truth thereof in their understandings.

For further justifying this Exposition, take notice, That, that which in the former text is termed a belief, is here in this later text ter­med a convincement and both having reference to the understanding. And in like manner, that which in the former text is termed a not con­fessing, is in this later text termed a not belie­ving, and both having reference to the will and affections; in respect of obedience, so that in the Scripture-sence a man at one and the same time may be said to believe, and not to believe, (that is) to believe intellectually, and not to believe obediencially, whereby he becomes a self-condemner, being found guilty even by the verdict of his own understanding and consci­ence.

This being that great condemnation, which in Joh. 3.17. is set forth with an Emphasis on men for loving darkness rather then light, which no man can reasonably be said to do, unless he seeth the light; for how can any man be said to love one thing rather then another, [Page 78]which he never saw. Adde to this 2 Thess. 2.10. where St. Paul speaks of some that perish, be­cause they received not the love of the truth, that they might be saved. This they could not justly be blamed for, unless they had apprehen­ded it in their understandings to be a truth; For whatsoever in my understanding I judge an untruth, (though the same in it self be a truth, yet whiles I do judge it otherwise) I neither can or ought to love it as a truth.

Hereunto also contributes the parable de­clared by Christ, (Mat. 22. Luke 14.) of a King who at the marriage of his son, made a great feast, and bad many thereto; and when all things were in readiness he sent for his guests, who (although all were unwilling to come, yet) not one of them said, or could say, That he did not know of the Kings invitation, or that he did not believe the truth of the message, or of the great preparation made for his bountiful entertainment and welcome, none of all which was doubted by them, nor did any of them say, that between them and the Kings Palace was any gulf or sea, mountain, or rock, exceeding their power to get over, or that any one of them were either sick, or lame or otherwise disabled to come, but their meer wills and affe­ctions adhering to the things of this life was the onely impediment, and all their excuse.

Object. And for that which may be objected from John 12.37. Though Christ had done so many miracles before the Jews, yet they believe not on him, but said; He cast out Devils by the Prince of Devils.

Answ. It may be answered, That though they believed not so as to love or obey him, yet they believed (as the chief Rulers afore-mentioned did) being convinced in their understandings by the mighty works done by Christ among them: for how else could their meer saying so amount to any sin, much less to the unpardo­nable sin against the Holy Ghost, wherewith they were charged by Christ, if they had but spoken in the simplicity of their hearts, and as in truth they apprehended & believed; for it is of none but such, that Christ speaks in Joh. 15.24. where he sayes, If I had not done among them the works which no other man did, they had not had sin, but now have they both seen and hated both me and my father. Where note, 1. What the great works done among them produced; namely, their seeing, convincement, or believing intellectually. 2. What the con­sequence of that their seeing was; (namely) their hating both him and his father, from whence sprang this their saying, which aggre­vated their sin, which had had nobeginning, or being unless they had seen and been convin­ced.

And therefore I conceive from the premisses may be safely concluded, That none at years of discretion, in whose sight and presence signes and miracles were wrought by Christ, or his A­postles and Ministers to attest the truth and di­vine authority of their doctrine, but they were so convinced, as to believe the same to be true, and of God; or thus; That all unbelievers [Page 80](seeing the great witness by signs and miracles, and gifts of the Holy Ghost, which God gave to their doctrine) were so convinced in their understandings, as they could not but rational­ly conclude and believe the same to be true, and of god.

Notwithstanding all that's premised, and all the late and great pretences of Reformation, yet the pretence of divine right still remains, and is challenged by many without divine pow­er or manifestation, for (besides the Epis­copal, or rather Papal relicks of ordination, that is, still retained and upheld amongst us to be of divine right) did not the Assembly of Di­vines (so called) consisting of Independents as well as of Presbiterians, hold themselves and their Assembly to be divinely authorized from the meer recital of the Apostles and Elders as­sembling at Jerusalem, mentioned in Acts 15. And as these still maintained their authority to be divine, which was by holy Orders (as they call it) conferred upon them from the Bishops supposed divine authority, lately exploded as Antichristian; So these (with the Separatists) do still maintain the baptizing of Infants, to be of divine right from the meer recital of the Covenant of Circumcision made with Abruham and his natural seed, wherein Abraham was commanded to circumcize all his male-servants, whether born in his house, or bought with mo­ney of any stranger, though not of his seed, as well as his natural seed, Gen. 17. but these bap­tize no servant from that ground, which they may as warrantably do as baptize any Infant.

Nor are the Anabaptists (who deny the bap­tizing of Infants) excusable upon the same ac­count, in pretending to derive divine authority to preach and baptize from the meer recital of that authority which was by Christ given per­sonally to the eleven Apostles, who both recei­ved and exercised the same long before the re­cital thereof in Matth. 28. from which no such authority can be derived to any, because on that recital no authority at all was conferred by the eleven Apostles themselves there mentioned, nor was their authority the more for it's being there recited; nor had it been the less, if it had never been recited, either there or any where else, and therefore no such authority can be de­rived from that or any other Text.

Besides, these are very partial, in that they assume such great and sublime authority to themselves, from the meer recital of such au­thority given by Christ to his Apostles, and not withall judge themselves also, as well bound by the recital of that prohibition given also by Christ to the same Apostles, (viz.) That they should not go out in the excercise of that Ministerial Function, until they were indued with power from on high, by the coming down of the Holy Ghost upon them, Luke 24.49. Act. 1.4.8. And therefore upon due consideration of the whole matter it will be found. That these do assume to them­selves (from meer recitals) more authority then that which Christ gave to the Apostles them­selves, and whereof the Scriptures are but bare recitals.

Some other there are, who disowning all the former wayes of conveyance yet to keep on foot that divine authority, and that reverence & accommodation which usually they received thereby in the world, would by another trick both cozen themselves and all others (their own consciences only excepted) by telling the people that this divine authority (which hitherto they have mist of) must needs be in them; and that they by their free election and bountiful con­tribution may convey it on whom they will, and on them if they please; but this also will be found a meer shuffle and as vain as any of the former; for we finde both by Scripture and reason; That a true Ministry divinely autho­rised and impowered, did and alwayes must pre­cede, beget, and constitute a true Church di­vinely authorised; and that no Church or peo­ple whatsoever, who are not so begotten and indued with divine power and authority them­selves, can possibly convey any such divine au­thority on any other: this is evidently seen a truth by all the empty, vain, and fruitless lay­ing on of hands, used as well in particular Churches, as by others in their Ordination of Ministers, in imitation of the Apostles laying on their hands whereby the manifest and pow­erful gifts of the Spirit (as that of tongues and prophesie, &c.) were conveyed, Act. 19.6.

This form is still retained generally through­out Christendome, as well as amongst us; but where's the power that should follow? here's [Page 83]the shell, but where's the kernel? Might not little children or Apes, in imitation of these, lay hands one upon one another, to as good pur­pose, and with as much success.

Nor want we many amongst us, who would needs have this whole Nation governed meer­ly by the Lawes and Ordinances of the Jews recited in Scripture, and by Scriptural precepts onely, pretending its divine authority to be a­like over us, as the Lawes and Ordinances given by Moses were over the Jews; but how by this our case would be better then now it is (I cannot imagine) unless our Lawyers could (which is not likely) and would against their own profit (which is not to be hoped) make more certain and undoubted Translations, Commentaries, and Expositions of Scripture, then ever any of the most Orthodox Divines have hitherto done.

But these men (as it seems) deeming them­selves Saints, and to be divinely authorized from Scripture, to make this Nation the King­dome of Christ, (and to set up, and en­thronize themselves, to rule and raign for Christ, and in his stead) do declare it now their duty to effect all this by force and pow­er, In their Stan­dard set up, pag. 10. inviting all the upright in heart to fol­low and joyn with them in this the work of the [Page 84]Lord, I wish that all Christians, besides such as do jump with them, were not to be numbred among the Heathen, upon whom they would execute vengeane if they had power in their hands to do it. To execute ven­geance upon he Heathen, and punishment upon the people, &c. and for this take their warrant from Psal. 50.5. Psal. 94.15. Psalm. 149.7. applying these and very many o­ther Scriptures of like import now unto them­selves, which do properly belong to other times & persons, and not to be fulfilled until the times of restoration of the Jews, and the personal coming of Christ to set up his Kingdome.

But these mistakes (at least as I conceive) do arise from their deeming (as many others in­considerately do) that the coming of Christ and his Kingdome is to be meerly spiritual by his grace coming and ruling in mens hearts, with­out his personal coming, whereas the Scripture plainly sets forth his personal coming in power and great glory visible to all men, Act. 1.11. Act. 3 20, 21. Matth. 24.30. Luke 21.27. Esa. 40.5. after which he will gather together his ancient and elect people the Jews out of all Countreys where they are dispersed, Luke 21.28. Matth. 24.31. compared with Esa. 11.12, &c. after which he will set up his Kingdome, Luke 21.30, 31. Luke 19.11, 12, 13. which shall be upon the earth, and at the end of this world, when he will gather and destroy out of his [Page 85]Kingdome (the earth) all the wicked, and them that work iniquity, Matth. 13.39, 40, 41. Then (and not till then) shall the righteous shine forth as the Sun in the Kingdome of ther fa­ther, vers. 23. and then Christ will be King over all the earth, Zach. 14.9. which will not be until his personal coming on the earth, as ver. 4, 5. do manifest. And then will be fulfilled the promise to Abraham, and his seed to inherit the land of Canaan for an everlasting possession, Gen. 17.8. wherein whilest he lived he did but so journ and dwell as in a strange Countrey, with Isaac and Jacob, heirs with him of the same promise, Heb. 11.8, 9. Act. 7.4, 5. these all died in faith and ex­pectation of that promise nevertheless to be performed to them afterward, Hebr. 11.13. Then will the Kingdomes of this world become the Kingdomes of our Lord, and his Christ, wherein he shall reign for ever and ever, Rev. 11, 15. having the Heathen for his inheritance, and the utter parts of the earth for his posessi­on, Psal. 28. And then also will be fulfilled that promise to the righteous and meek, to inherit the earth for ever, Psa. 37.9, 11, 18, 29. although in the mean time, in this life they lie under all oppression and tyranny of wicked men, at whom the Lord laugheth, for he seeth that his day is comming, vers. 13. even the same Lords day, wherein Saint John was in the Spi­rit, heard a great voice behind him like a trum­pet, and saw Christ being come in glory, talk­ing with him, Rev. 1.7.10. to 20. and after see­ing in vision the great transactions and mu­tations, [Page 86]which Christ at his coming will re­ally make upon the earth, as that all the tribes of Israel were The marking their houses with the blood of the passeover, whereby to ex­empt them from hurt by the plagues & judgments then to be poured out on their e­nemies the Egyptians, was a lively type, Exod. 12.12. which judgments may be counted but as flea-bitings in comparison of those that shall be poured out upon the world at their great and fi­nal deliverance by Christ himself. sea­led, before liberty was given to hurt the earth, chap. 7.3. To preserve them from being hurt by any of the great plagues then ready to be poured out up­on their enemies, & the Antichristian world. The great overthrow of the beast, false prophet, and the Kings of the earth, with all their great and formida­ble Armies, the fall of Babylon and destruction of the Whore. The Kingdomes of this world to become the Kingdomes of Christ. The new Jerusalem to come down from God out of hea­ven, yea all things made new; as new heavens and new earth, which shall be so established that it cannot be moved, Psal 93.1.96.10. not being created in vain, but to be inhabited and remain world without end, when Israel the very seed of Jacob shall be gathered together out of all Nations, and be saved with an everla­sting salvation, Esa. 11.12. Esa. 45.17, 18, 19. and 60.20. yea, the Gentiles shall bring their sons in their arms, and their daughters shall be [Page 87]carried upon their shoulders, Esa 49.22. Then the earth shall yield her increase, and God, even their own God shall The Gentiles have great cause to long and pray for this mercy and blessing upon the Jews from the Lord, that his way may be known upon earth, and his saving health among all nations, v. 1, 2. for then will the law go out of Sion, and the word of the Lord from Jerusalem, Esa. 2.3. and then peace shall be establi­shed to the end of the earth, Ps. 46.9. not onely amongst men, but among the beasts of the field also, Esa. 2.4. Esa. 11.6. according to the Angels proclamation at the birth of Christ, Luke 2.14. bless them, and all the ends of the earth shall fear him, Psal. 67.6, 7. Then shall a handful of corn be sown upon the top of the mountains, the fruit whereof shall shake like Liba­non, and they of the city shal flourish like grass of the earth, Psa. 72.16. for then the Lord will make their wilderness like Eden, and their de­sart like the garden of the Lord, joy and gladnesshal befound therein, thanksgi­ving, and the voice of melody, Esay the 51.3. Then shall they eat the riches of the Gentiles, and in their glory shall they boast themselves, for their shame they shall have double, and for their confusion they shall rejoyce in their portion, therefore in their own land they shall possess double, ever­lasting joy shall be unto them, Esa 61.6, 7. And their seed shall be known among the Gentiles, and their off-spring among the people: All that [Page 88]see them shall acknowledge, that they are the seed which the Lord hath blessed, vers. 9 and hence it will be, that ten men out of all langua­ges of the nations, shall take hold of the skirt of him, that is, a Jew, saying, We will go with you, for we have heard that God is with you, Zach. 8.23. And then also the Lord will be a great King, above all gods; in whose hands will be the deep places of the earth, and the strength of the hills will be his also, Ps. 45.3, 4. Then the Lord with righteousness will judge the poor, and reprove with equity for the meek of the earth, Isa. 11.4. The throne of iniquity shall then have no fellowship with him, which frameth mischief by a law, Ps. 94.20 for all the horns of the wicked shall be then cut off, and the horns of the righteous exalted, Psal. 75 10. yea; the Lord will then utterly destroy, and cast out all wicked and unrighteous oppressours and tyrants from off the face of the earth, even in the sight of the righteous, to their everlasting joy, Ps. 37 32. to 37. Prov. 10.30. Rev. 11.17, 18. Matth. 13.41. Ps. 21.8; 9, 10.— whereup­on the righteous will then say among them­selves; Come, behold the works of the Lord, what desolations he hath made upon the earth, Ps. 46.8.

Then shall the Jews, and the ten tribes be u­nited in one Kingdome, and never more be di­vided, be brought again into their own land, and dwell therein, both they and their children, and their childrens children for ever, Ezek 37 although immediately before this their delive­rance [Page 89]they shall be in such great affliction and dejection of spirit, that they shall in their own sense account themselves a lost people, cast off, and quite forsaken of the Lord, and without a­ny hope of deliverance; and this is most ele­gantly set forth under the similitude of dry bones, and even as men quite dead and buried, Ezek. 37. but even then out of this great tribu­lation of theirs (which will be so great as there was never any the like upon any people since there was a nation upon the earth, no nor ever shall be) shall they be delivered and saved by Christ with an everlasting salvation, Jer. 30.4, 5, 6, 7. Dan. 12.1. Matth. 24.21, 22. Luke 18.1, 7, 8. And therefore it is (as I conceive) that thoroughout the Scripture are scattered such eminent and emphatical expressions & promi­ses concerning this people to support them, and prevent their fainting in this day of Jacobs trouble; as then bidding them to look up and lift up their heads with comfort, for then their redemption, restoration, & the setting up the King­dome of God will be nigh at hand, Luke 21.26, 27, 28, 30. And although many generations and nations shall perish, and be forgotten from off the earth before that day come, yet their gene­ration or nation shall not pass away, but be preserved to see this great deliverance and sa­ving the whole house of Israel, according to the promises and oath of God to Abraham, Luke 1.68. to 76. Rom. 11.24, 25, 26, compared with Esa. 59.20, &c. Luke 21.32, 33. Matth. 24.22. Esa. 65.8, 9. Luke 18.1, 8. And in Ezek. [Page 90]36. the Lord expresseth himself concerning this people thus, In my jealousie, in the fire of my jea­lousie, and in my fury, because ye have born the shame of the Heathen; He would therefore take them from among the Heathen, and gather them out of all Countreys, and bring them into their own land, would build their ruined places, He the Lord had spoken it, and would perform it, v. 5, 6.24, 36. and in Ezek. 37. O my people come out of your graves: and again, O my people, &c. And in E­sa. 41.9, 10. Thou art my servant, I have chosen thee, and will not cast thee away, fear not, I am with thee, be not dismayed, for I will help thee, yea I wil uphold thee with the right hand of my righ­teousness, and v. 13, 14. I the Lord thy God will hold thy right hand, saying unto thee, Fear not, I will help thee, fear not thou worm Jacob, ye men of Israel, I will help thee, saith the Lord, and thy Re­deemer, the holy one of Israel: and in Esa. 49.14, 15, 16. where Sion said, The Lord hath forsaken me, and my God hath forgotten me: (It's answer­ed,) Can a woman forget her sucking childe, that she should not have compassion on the son of her womb, yea, they may forget, yet will not I forget thee; Behold I have graven thee upon the palmes of my hands, &c. And in Jer. 30.10. Fear thou not, O my servant Jacob, saith the Lord, neither be dismayed, O Israel: for lo, I will save thee from afar, and thy seed from the land of their captivity, and Jacob shall return, and shall be in rest, and he quiet, and none shall make him afraid.

These with many promises more of like ten­dency [Page 91](for the comfort and support of this peo­ple, the natural seed of Jacob) are scattered throughout the Scripture.

And that after their deliverance out of this their great trouble, They will become the migh­tiest people and Nation upon the earth, Mich. 4:1, 6, 7, 8: it being said of these, That they shall be among the Gentiles, as a lion among the flocks of sheep, who if he go thorow, both treadeth down and teareth in pieces, and none can deliver, and all their enemies shall be cut off, Mich. 5:8, 9:

These shall be like a harth of fire among wood, and like a torch of fire in a sheaf, and shall devour all the people round about on the right hand, and on the left, Zach: 12:6:

These shall be as the Lords battel, Axe and wea­pons of war, wherewith he will break in pieces the Nations, and destroy the Kingdomes, Jerem. 51:20:

These are they whose horns shall be made Iron, and hooss brass, to break in pieces many people, whose gain and substance shall be consecrated to the Lord of the whole earth, Mich. 4.13.

These are they that shall be as a fire and flame to the house of Esau, to devour them, for the Lord of Hosts hath spoken it, Obed. 18: And then will be verified the Word of the Lord to Rebec­ca, which he told her, That two Nations were in her womb, and that the elder should serve the younger, Gen. 25:23: which is not to be under­stood of the two persons Esau & Jacob, as some unadvisedly do imagine: for Esau never in person served nor worshipped Jacob, as Jacob [Page 92]did Esau, Gen. 33:3, 13, 15. but this was a pro­phesie concerning their posterities, and to be fulfilled at the time of the Jews exaltation and power, set forth by these Texts.

These are they that shall be made a new sharp threshing Instrument, having teeth, wherewith the Lord will thresh the mountains, beat them small, and make the hills as chaffe, Esay 41.15.

These are they to whom shall be restored Judges, as at first; and Counsellors, as at the beginning, and whose officers shall be peace, and whose exactors righteousness. Esa. 1.26. and 60.17:

These are they on whom the glory of the Lord will arise, and so shine, that the Gentiles may come to their light, and Kings to the brightness of their rising, so that the abundance of the Sea shall be converted to them, and the forces of the Gentiles shall come unto them, Esa. 60:1. to 7:

These are they, of whom a little one shall be­come a thousand, and a small one a strong Nation, Esa: 60:22:

These are they to whom Kings shall be their nursing fathers, and Queens shall be their Nur­ses, and shall bowe their faces to the earth, and lick the dust of their feet, Esa. 49:23:

These are they of whom Balaam prophesied, That they should have the strength of a Uni­corn, to eat up the Nations, their enemies, break their bones, and pierce them thorow with arrows, and lie down as a lion, and as a strong lion, and who shall stirre him up, Numbers 24.5, 8, 9.

Who then can be meant, but these that shall rise up for the Lord against evil doers, and stand up against the workers of iniquity, Ps. 94.16.

And in whose mouths shall be the praises of the Lord, and a two edged sword in their hand, To execute vengeance upon the Heathen, and punish­ment upon the people, and to have that honour to binde their Kings with chains, and their Nobles with fetters of Iron, Ps. 149.6, 7, 8, 9.

These fore-cited texts in the general, with many more the like are properly applicable to the Israelites the natural seed of Abraham, at their return and restoration into their own land, the land of Canaan, as is evident to any rational man, (that carries not both his eyes in his pocket) that shall but consult these texts particularly and impartially, not being preju­diced by any uncouth and absurd senses put up­on them by the traditions of men; for when the text in Ier. 31:31: shall say thus: Behold the dayes come, saith the Lord, that I will make a new Covenant with the house of Israel, and with the house of Juda, not according to the covenant [Page 94]that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt, &c.

Which Covenant is again repeated long after in the same words to the same people, Heb: 8: besides the place in Jeremiah expresseth Gods further promise to them; (namely) That after those dayes he would put his law in their in­ward parts, and write it in their hearts, and that all of them should know the Lord, and their iniquities should then be forgiven them, verse 33, 34: and in Ierem: 32:40, 41, 42. the same Covenant is again repeated thus: That the Lord would make an everlasting covenant with them, that he will not turn away from them to do them good, but would put his fear in their hearts, that they should not depart from him, yea he would rejoyce over them to do them good, and would plant them in that land (the land of Canaan) assuredly, with his whole heart, and with his whole soul, and like as he had brought all this great evil upon this people, so he would bring upon them all the good that he promised them, and in verse 37, 39. it is said, That God would gather them out of all Coun­treys, whither he had driven them in his anger, and in his fury and in great wrath, and would bring them again in that place (the land of Ca­naan) and would cause them to dwell safely, and would give them one heart, and one way, that they should fear him for ever, for the good of them and their children after them.

Which plainly sets forth the conversion of [Page 95]the Jews to the true fear of God, and never more to depart from him, and their being ga­thered out of all Countreys into their own land again, to be there safely planted assuredly, both they and their children after them, to fear the Lord for ever, which was never yet perfor­med to this people.

It cannot be meant that this Covenant is promised to be made with any Gentile belie­vers or Churches already converted, whose fa­thers were never led by the hand out of Egypt, nor planted in the land of Canaan, to be there again re-planted, much less can it be meant of every Gentile Church or Congregation of sup­posed believers, as it is usually expounded and applied by the several Pastors and Ministers to their respective Congregations; but they may as soon make me believe, that all they say is truth, as to believe this exposition of theirs; or that this is not meant of Israel and Juda, the very natural seed of Jacob, or that it doth not mean the general conversion and gathering of that people into their own land again; out of which they have been driven, even the natural Israelites, whose conversion Saint Paul also po­sitively asserts, Rom. 11. by the name of Israel, the natural branches, and his kinsmen accord­ing to the flesh, affirming them to be holy, and beloved for their fathers sake, even when they were broken off, and in the state of unbelief, (wherein they yet remain unto this day) term­ing the Christian Romans (though their faith was then famous throughout the whole world) Gentiles; and in comparison of them but wild [Page 96]branches cut out of the wilde Olave-tree, and then after many hints of their coversion, of their being received and graffed in again, at last affirms, that all (or the whole house of) Israel shal be saved, and proves it by that which is written in Esa. 59.20. (which is) That the Redeemer shall come to Sion, and to them which turn from transgression, in Jacob, saith the Lord As for me this is my Covenant with them, saith the Lord, my spirit that is upon thee, and my words which I have put in thy mouth shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth, and for ever.

Hence it is evident, by Saint Paul's expositi­on, that the great deliverance, blessing, and mercy intended and meant in this text, proper­ly belongeth unto Jacob, or natural children of Israel, whence it will follow, That the great ex­altation, permanent glory, security and peace, prophesied and spoken of in the chapter imme­diately following appertains to them also, none whereof being fulfilled when Saint Paul wrote that Epistle, nor at any time since, it is all yet to be fulfilled to them: And therefore whosoever expounds this Scripture otherwise, thwarts Saint Paul, to the deceiving both of themselves and others, which is much and often done by such as turn the true and plain sense of this and other Scriptures into mystical or al­legorical meanings, the meer inventions of mens brains, whereby many excellent passages of Scripture, yea in effect the whole Scripture [Page 97]hath been and is perverted, and made (not help­ful but) hurtful to many, which if rightly un­derstood would be of excellent use and benefit to all men; but by such and the like misinter­pretations, and blind senses put upon the Scri­ptures by our blinde guides, and And have we not seen, Curse ye Meroz displayed, nor heard them cursed bitterly, who came not out to help the Lord, nor yet known many honest and sin­cere hearts extreamly cheated on all sides, and by none more then by such charms and char­mers, who though they knew little of the right application of that text, yet, it bearing a sound for their purpose, it was made use of by them meerly upon de­sign & interest; for no sooner did they perceive the waters begin to run besides their Mill, (i.e. their ambitions, covetous, domi­neering ends were not served) but they turned cat in pa [...], & cursed as fast the contrary way; & this at pleasure upon occasion can they do (viz.) bless & curse, curse and bless, one & the same person, one and the same cause, one and the same opinion, with one and the same mouth, and possible from one & the same text. corrupt interessed men, as it may seem, the honest zeal and good mea­ning of these men (I speak as charity bindes me) hath been so much misled as to conceive themselves di­vinely authori­zed, to make this rash and un-advised at­tempt, so dan­gerous both to themselves and the whole Na­tion.

But if instead thereof they had imployed all the power & interest they had in a lawful [Page 98]way upon a civil account to have procured for the honest and good people of the Nations, the performance of such honest and righteous things, as of right do belong unto them, and are but the just return of all the blood & trea­sure laid out and spent by them, for the pur­chase, or rather for the redemption of them, and which have been so much and so often pro­mised to them, and that upon most-solemn & sa­cred appeals to heaven, (and yet hitherto most unjustly But we be to them and him, by whom these offences come. deteined from them) I conceive they had been far less (if at all) blama­ble, then in that which they have attempted: For can they think it just for them to domi­neer over their fellows and brethren, meerly by a supposed divine authority from Scripture, and may not any other upon the same account, by a contrary exposition put upon the Scri­pture challenge the like superiority over them? and must not we then needs fight it out, and af­ter conclude the strongest to have expounded truest; for the weakest must to the wall, per­haps into some castle, or prison, or into the bottome of some dungeon, as erroneous, or he­retical persons, whilst all such as have but the power over castles and prisons are alwayes or­thodox all the world over, and who may say to the contrary?

Or can they think it reasonable or feasable for them to set up that Kingdome of Christ, to prevent and save him the labour of coming, and [Page 99]so to rob him of the glory of doing it himself, by the mighty power of his own arm, without the arm of flesh, Esa. 63.1, to 7: whereby he will exalt his great name and glory to all eter­nity, more then by any of his former archieve­ments.

The bringing the children of Israel thorow the red Sea, out of the hands of Pharaoh, was indeed a very wonderful and glorious work, whereby God made his Name great in all the earth, yet this his deliverance and restoring of them (yet to come) and his setting up of his Kingdome will so far and so much exceed that, that it will swallow it up, and cause it to va­nish as the light of a candle will do at the pre­sence of the Sun, and so far bury it in oblivion, that it shall never more be remembred for ever, Jer.: 23 from 3: to 9.

This whole life is the time for the Saints and righteous to suffer in, for, and in hope of re­ward and rest in that Kingdome, with Christ at his coming, 2 Thess. 1:4, to 9: but these men would fain be reaping before harvest, and be­fore the time of sowing is ended; and be reign­ing in that Kingdome before the blessed Patri­archs and Apostles, who yet sleep in the dust, and who are to be the prime heirs and inheri­tours with Christ of that Kingdome, Matth 8:11: Luke 22:30: yea, and without, and before Christ there raigns himself, and before that Kingdome, or the time of setting it up be come, which may not be.

But the authority assumed and now attemp­ted by these men, seems (at least to me) to be much like to that which is exercised by his Ho­linesse the Pope, as Christs Vice-gerent upon earth, over all both persons and causes, for which he pretends divine authority, and that from Scripture also; for from Ps. 91.13. which sayes (thus) Thou shalt tread upon the Lion and Adder, the young Lion and Dragon thou shalt tram­ple under feet.

By pretence of divine authority from this Scripture, he most presumptuously tramples under foot all civil Magistracy, and sets his feet upon the necks of Emperours. Like as I my self once heard Psa. 45.16. expounded from a Pulpit in Pauls: the Text runs thus; Instead of thy Fathers shall thy children be, whom thou shalt make Princes thorow all the earth.

By Fathers (said he) are meant the Patri­archs and Apostles; and by Children are meant the Lords Bishops, who are their successors.

Hence this learned Preacher, in further pro­secution of this his Text, with great confidence asserted the principality of Bishops, and their superiority over other Ministers to be of Di­vine Right.

And there's no doubt, but these (called fifth Monarchy-men) may prove their dominion o­ver all others to be of Divine right as well as this. Nay, who can doubt, but that Presbyters, Independents, Separatists, Anabaptists, yea and Mahometan Priests also can prove their se­veral [Page 101]authorities to be of divine right, as well as either of the former, and that from Scripture too; and if they can not, they are very un­worthy such offices of dignity, and such places of profit, as to be Masters and Heads of Col­ledges, &c. and if the Revenues of the best Bi­shopricks were also added thereto, there's no doubt but that these would easily swallow it up, without making any bones thereat, the name being onely changed.

Nay, have we not had some, who lately ri­ding on hors-back into Bristol, received such honour, acclamations, and attributes, as were given to Christ when he rode into Jerusalem: and no doubt but all this was done by some di­vine authority drawn from the Scripture, Mat. 21. where the manner of Christs so riding into Jerusalem is recited.

And why might not the horse have run and bruised the riders foot against a wall by divine authority likewise from that Scripture, which recites how that Balaams Asse dealt so, by that false prophet, Numb. 22 25.

But I shall, at present, forbear to trace this divine Goddess and great Idol any further, but shall now leave her to the view of all men, as she is set forth in Rev. 17. like a Queen sitting up­on her Throne, most sumptuously arraied in purple and scarlet, and gilded with gold, and precious stones, and pearls, having a cup in her hand full of abominations and filthiness of her fornication; upon whom the more I look, the [Page 102]more I wonder, even with greatest admiration, when I consider how such a counterfeit painted strumpet as this, hath so much, so long, and so universally beguiled (in effect) the whole world, and intoxicated many such men, as are other­wise most exquisite, wise and exact in far smal­ler matters.

I shall now conclude, removing onely a scru­ple, which from this Discourse may arise in some honest hearts to this effect:

Object. Since there is no name given under hea­ven whereby men can be saved, but by the name of Iesus Christ, and none can be saved by that name but such as truly believe therein; and none can have a sufficient ground for true and Christian faith, but by a true Ministry, evidencing the truth and divine authority of their doctrine, by demon­stration of the Spirit, and power of God. And if the case be so, as by this Discourse it seems to be; In what condition are all such, who never enjoyed such a Ministry? is not their case necessarily dam­nable?

Answ. I say no; for although it be grant­ed, That none are saved but by Christ, yet ma­ny millions of thousands may be and are saved, and that by Christ, who never enjoyed any such Ministry, never believed in Christ, nor heard of him; for what else think we, should become of all infants since Adam, who died in their infan­cy, whose salvation (at least) their freedome from condemnation, cannot (upon any good ground) be doubted of: for they have suffered [Page 103]death, the natural effect of Adams transgres­sion, from which at the resurrection they shall be redeemed and discharged by Christ, for what or for whose sin can they then be condemned at the day of Judgement, since they have commit­ted none themselves, and shall have already suf­fered death for Adams sin, and from which they shall then be acquitted by Christ.

And their salvation (as I conceive) is as little to be doubted of, because that condition or sort of mankinde, which Christ himself did put as a president and example for his Disciples to conform themselves to, for to become inheri­tours of the Kingdome of heaven, must needs be inheritours of the Kingdome of heaven, but such are little children: and Christ affirmed, that of such is the Kingdom of heaven, and who then hath need or reason to doubt thereof.

The same may be deemed the case of all born Ideots living and dying so.

And what may be thought of all the Heathen nations & people in the world (since Adam) that have lived to years of discretion, can any man reasonably think that God hath left all these quite destitute of all means of salvation, and of acceptance with him? did God afford them, or any of them such an ample excuse at the day of judgement, as they might then have upon that account? No surely, for then all mens mouths will be stopped, and no such reasonable and just excuse shall be found in the mouth of any.

What meaneth Saint Paul, when he saith, (in Act. 17.25, 26, 27.) That God had made of one blood all Nations to dwell on the face of the earth, giving to all life, breath, and all things (as rain from heaven, and fruitful seasons, filling their hearts with food and gladness, chap: 14:17:) and to what end did God all this, but that they might seek him, and haply find him, not being far from any of them, giving them (by these daily blessings) opportunity at least to know, consider, and thankfully to acknowledge some divine goodness (be it under what name or no­tion soever) to be the authour and bountiful bestower of these daily mercies, whereby as God leaves not himself without witness, so he leaves all without excuse or ability to plead that they were destitute of all means to obtain ac­ceptance with God, to their salvation.

Again, what means the giving of talents; to some more, to some less, or fewer, but to all some; one at least, to know good and evil; so far as to know when another wrongs him; in like proportion must he know when he wrongs another; and that as he would not have ano­ther wrong him in the least, so should not he do the least wrong to any other; but to do as he would be done unto, according to the Golden Rule, or Law written in every mans heart. What else meaneth the Apostle Paul in Rom. 2:26, 27. If the uncircumcision keeps the righteous­nesse of the Law, shall not his uncircumcision be counted for circumcision, and shall not the circum­cision which is by nature, if it fulfill the law, [Page 105]judge thee, who by the letter and circumcision dost transgress the Law. See further the 11, 12, 13, 14, 15 verses of the same Chapter, wherein it is said thus; When the Gentiles which have not the law, do by nature the things contained in the law, having not the law, are a law unto themselves, which shews the work of the law written in their hearts, their consciences also bearing witness, and their thoughts in the mean while accusing or else excusing one another.

What may we think of Iob, being an upright and just man that feared God, and eschewed e­vil? what can be thought of Iobs friends, Bil­dad, Zoph [...]r, Eliphaz, and Elihu, but that they were sober, honest, wise, and just men fearing God, although they were mistaken (as who might not) in Iobs particular and extraordina­ry case.

And what meaneth the story of Cornelius, Act: 10: being an uncircumcised Gentile desti­tute of the knowledge of Christ, yet had acce­ptance with God, and his prayers heard not­withstanding. And what think you of Peters Proclamation thereupon, saying; Of a truth I perceive, that God is no respecter of persons, but in every Nation, he that feareth him, and worketh righteousness is accepted with him.

Hence I conceive, (without offence to any otherwise minded) may be concluded;

First, That all those who never enjoyed true Ministry of the Gospel of Christ, shall [Page 106]never be judged for not believing, or not obey­ing the Gospel of Christ; but shall be judged either as in sincerity they have indeavoured to observe the good, and eschew the evil known to them; or have wilfully swerved from it with­out repentance and amendment; for God ac­cepts men according to that they have, and not according to that they have not, 2 Cor. 8.12. And to whom much is given, of him only much shall be required: and little of him to whom little is given.

Secondly, That God never concluded any Nation or person so to condemnation, as not to afford them and him sufficient means within his reach and power to escape the same, and to procure acceptance with him.

These J deem (with submission to better Judgements) may as safely and truly be con­cluded, as to affirm, That God is most just, good, and merciful, That his mercy is extended over all the works of his hands, who hateth no­thing that he hath made, but filleth all things with his goodness, and heareth the young Ra­vens that cry to him for meat, Ps. 104.27, 28. Ps. 145.16, 17. Ps. 147.9.

Accursed then are the tongues and pens of such evil servants, that render this indulgent, bountiful, and good Master to be hard and au­steer, to reap where he did not sowe, and to propose grace and mercy to far the greatest part of the sons and daughters of Adam, when [Page 107]he never intended it to any of them; but con­trariwise had inevitably, absolutely and perso­nally concluded them to exquisite and end­less misery, of his meer will and power, long before they were born, and that without respect to any sinful or evil action of theirs.