..i".«M>ii^ ■^nm ' ■•'i •V& ii ^ t «« ^h'^'-af ^^,,, .vpvN^^^^i PRINCETON, N. J. '*S Presented by Mr. Samuel Agnew of Philadelpliia, Pa. Agjiew Coll. on Baptism, No. NECESSITY O F Jmmefitate iReijelatiott, Towards the Foundation and Ground of . TRUE FAITH, P R O V E Di . . A N D T H E GOSPEL, Its True Minifters, and their Chriftian Writings^ Erpecially R. BarcUy\ Apology, &€, VINDICATED: In an A N S W E R to the dark Attempts of Thomas Bennet againft them, in his Seventeen laft Chapters ' of his Pretended Confutation of ^aherifm, . By BENJAMINyLINT^LET. The SecondPart. Surely your turning of things upfide down fliall be efteemed as tte Potters Clay, lfa'i.iS'i€ For yt have pervferted the words of the living God, the Lord of Hcrfls, our God, Jer.t 3. j(f Wo to the rebellious Children, faith the Lord, that take couniel', but not ot me ; that cover with a covering, but not of my Spirit, that they may add (In to fin, JfiU Jo. i. LONDON, Printed aniSold by ThiU^Grvillim in jiuflin-Fryars, near the Royal Exchdnge. 1 7 1 5 . • '» ( I ) ^o ^ THE %;^^;:^;^ Neceffity of Immediate Revelation" In Answer to T. Bennetts Pretended Confutation of Quaker if m. 'Chap. X. C(?>^cerw/w^ the Univerfal Light of Chrifi. Confut. " A K D now having finifhed what I defigned to write con- p. 1 1 1." /\ cerning the Necefilty of Immediate Revelation, in " aIjL, order to a faving Chrillian Faith ^ I proceed to give " an Account of what the Quakers mean by the Univerfal Light within, " and what they teach concerning it. Anfwer^ But it is by way of Oppofition he gives this Account, pre- tending our Confutation, which* he hopes he hath eff^fted, and con-*^^^P'^ vinced his Reader, that all thofe feveral Branches of our Doftrine, P*'^^'^''^ which in this Chapter he hath given account of, are falfe^ groundlcfsy and meer Delufion^ an Enthufiafiicd Romance^ &c. Then the contrary of them muft be true, and chargeable upon him and his Abettors. Confut. ibid. " By the Light (which they do alfo call the Seed, the *' Spirit, the Grace, the Word of God, Chrilt within, Vehlculum Deiy " or the Spiritual Body of Chrift, which came down from Heaven, &c.^ " they do not mean the Eflence of God, the Rational Soul of Man, or " any Faculty of it, particularly that we call Human UnderJtanding, " or Man's Natural Confcience, or his Reafon, or any part of Man's " Nature. » But by the Light, they mean, a Real, Spiritual, *' Heavenly and Invifible Subftance, or Principle, in which God, as ''Father, Son, and Spirit dwells. Anfmr, His firfl: Note is, that by the Light, Spirit, Grace, Word of God, Chrifl; within, d't. wedonot mean theEffence of God: To which we fay. That where thefe Expreffions are to be underftood meafure- ably, or withrefped; to us, as communicated artd nianifefted ro us and " " B ii^ Of the Light within: Chap. ro. n us, and which may (by the Stabbornnefs and Wickednefs of Man'-. mV) be quenched brmfed, wounded, prefled down, rtain. and crnci- red, they do not fignifie the proper ElTence and Nature of God nre :irely taken, which is not divifible into Parts and Meafures, as beTne . moft pure iimple Be.ng, void of all Compofition and Divifion and herefore can neither be refilled, hurt, wounded, crucified or fla^n bv ,11 the Efforts and Strength of Men.' Now it 'had been more like a .cholar, to have anfwered thefe Arguments of the ^p./,"v than t^ Jeny the Conclufion, without Ihewing any Reafon whyf^olonfas thh js not done, the other is not to the pSrpofe. ^ " Aiid for the next, can he Ihew us any place in Scripture, where the Light, Sp.nt Grace, Word of God, Chrift within, &c. fig^ife the Ra 1° M,nr °^ ^r"^' °' ""y P'-^^'^y °^ "' « h!' Human Underftandine' K Natural Confc.ence, or Reafon, or any part of Man's Nature? If no?' ^rc^Tcfurt^^^^^^ [.?hj t^^-v^;^„%!;?L' i:hic%d^-.f^i'th^rgo"^^ ^1 fceniri'nV fV'urf'% *° ^'"'' '' ^"ft be '^thir^f ea ', IpTrituaf ^eaT Sniri,^,! « ""' Accident, (if he has heard of fuch a thi,?^ or a t^rl'AlT^^' HMvenly and Invifible Something-elfe, which he harh &°entoV,n°X""!fnd^^nVo"^^"^''^^^ Grace nr <„; r'^*'' ™«^ "<• Mm cm approach unto ? And this Liaht theX'^! th'e''^:.:^?, '^? rjP--^^^:^ Vrr^' ^^ '•--al Nam';f a'? the WnrJ .frI.J , Kingdom, the U^ht that makes all thims manifeli iL^avJ the (?X7/ 1 J "'"■■>' '"' '" f'fi' ''■''"''' 3 T"''"', a IhtU Subftances- whkh ZZ thWrT^'^T''"^ ^\ ^^'^' "^ N'""^' of Ithis Worirt ;r, c 1 a ' that the Light is a Subftance. The Light of muft^efo Fo/ nnr"' '"''/'"•' '"^ '-'ght of the World toTome ftance. A°;d a^s the LiX^n^n" "3 P™P^rly Light, which is not a Sub! it is Marvelous u'hVtev' ^'^^''' '^"'' ^'^^' °^^°'^ ^"d Chrift, 'lone Medium of the Vi?orof7h^xl" '"^Spiritual Eye, and the a-' Knowledge which eiTh^vrhfr^i Things of God, or of all Heavenly are capabk of which m„V ^°"k "* l"T' °^ '^' Angels of Heaven Invifible Subftance in X^XnA ^ ' ^''' Spiritual, Heavenly, and Confut. Chap.io'i Of the Light w^hm. ? /-.L 1. m. "Now this Subftance, d-r. they fiippo^ to be imme. Conftit' p- y ^3» ^^ and Godly; R.B.rcUy truly aSs of thLiX' Sr,ir r' r " '"''™*. '° °°^ ' "hich accordi/g to tL Texts in the Mtrgln? whic? th?PHe'l"'°'^'r''l°°<''- chargeth upon us for falfe DoftHne fhl, „ » r T*^ ?PP°'=t''. and^ .Men flriveLnd wreftlesw^t°fh"™ \of ;eThe™^'^:^'2''' " '» «» V crftu^t Whit Ztr.^":i'g',r4t ^i^^'^ -^^^^^"^ - gr„"MT'att^k^rrr %hri^ ''' -V^'" -a Tre ^B"el neither is it true wS7 nor thevrLnr.""' ^P'"""^' ^orfhip, fo But as lieftands hrtCtc^V\^ht\f^fu " '*" ''•"' Worftippers. foh.^., Worlip^rsTV^d u"L\t io'rd^T^'S!''' '° ^^^ "^ ''- -^ ^Ife ' the Father in Spirit and in Tnl /^?^°"''' '''" "'^y 'h" "orfhip qnently they thK'not folorihin hL .rT^h'^r.^'PP^"' ^°«''e? But that Worfliip, which s in Sniri »nH' ?'%'^\^^^S^ Wor/hippers. moved by theSpiYit of God/n.flEl ! !•'" ^Jl!'"''' '^ "'hat Men are ftipisin theSp?ri 'sMotfon or^. M '''"= '^^'"' ^P'"'"^' Wor- otllerWorniiprwhiehMenarenot J^n?JK "l°^^,d by it; and all the «nto him, but offerfn theirown WiZnH''J'''^P'"' 2^°°'* '» "«■• and they the ftlfeWoVinnersZS. v Motion ,s falfe Worlhip, that fome Worfhip is aSable to rnM ' a""^ T^ ""' P"'^": P'ead ftip, which Men a?e not mSved bv thA'-'l ^°i!%"""y true Wor-' ^» , ^^ Of the Lkht within- . % ?K;., wWC M:ion, tV,evi, is the-oaly .aUdCaU-aadC. . ^i^iive the Holy Gljf fo^*; O^^Vfor the Heavealy Affiftance of ' joyns them continually to Pray to ^0"^^^ c 'thl HolvGhoft -, l^^'^l^°^Zl^lZt° the ead they may duly E>«- ' them, and pour h'l^"?^"PXm that if the Perfon to be ordained . cute their Office ?^And it is plain, tn ^^^ ,^^ ^^^^ y^ Ihou'd anfwer the Queftion, P» >»^ '^/^ '^Jjlr,,M ia the Negatiye, 'the BiLp con'd not ^^';°\t"|,^^f ^oV^f U^ fufficient to the (hews, that Epifcopal Ordination li But that that is of its felf ifef ":&ri£"wfh^av^»^^a^th. Apoftles the^felves. ^»:elriesairo farther conf^^^^ Articles of R^liS^"' ^'"'*'^° aid prepare himfelf, by his owa ^M"'", i' f"^''' I' ''%""""d Works uMo'^Faithiand calling upon . Natural Strength f^ 6°°<*„^°e; ^^ do good W§rJ;s -- acceptable •God, and that we Jave no power J ao g ...^„,i„g „, for : ^,^o?K^d:rbr e^h^e-S- of<|ril and thl lafpiration of h« Holy Ghoft. to the Call, S,aal.ficat,on and W^^^^ ^^^ ^^j-p^,^ to Dlead, that fome are Comn^ ffioned by OOQ t F ^ ^^^j there «ho are'not thereunto '""«'''; "^r/to\he Work of the Miniftry,. Tfome .lore valid Call and Ord.nation to the W ^^^ ^^^ .^ ihan that of the Holy Gh"ft •• TMs is^uch ^^^ ^^.^ ^^ ^„ ^^e Wits to make, as is unaccountab^. wn ^^ 3„d his inward Grace of God and Chnft, th;«/„^^ jl^" l^, to be underftood as a w„tinn, >^ Motions, iMutni' without Sincerity? __ . .r ,,,. i ;<,ht K complement only, without Sincerity^ _ ^^ ^^^ Light « ^^Tn tt^m:'if resf i!f tJe^fS "o^ °- A^"^"-' --^- . "rate, fanaifie, joft.fie, ^'"1/''^^ "iv.tion both of ]ew and Gen- Wai 4,. "„/;. That the Light >^ ^•-^^^"^i': f ^ich tws, t\at the Light a.a .0. tile, unto the end of the ^"th, is ev.denc Regeneration, San- u fufficient unto Sa.'^*''°"\''lf n^ne are faved, but they that are re- aification and H'«/f J^ftifed "fo the Light regenerates, anaifie^, generated, fanftified and )» "''.?£ Vrieft oppofes it, is according to the ^_^_^ benefit of the Suferin? nf r-h.; a ■ ,'^° ^^ "nderftood incin (7„<.i r . through his Blood, afdhhInferTr°" 1^' '" ^^ ^^^^SZlo/^^ " But then thev reftrain r^L tt^ ^°^' but God and Chriff ^^^^^.^^^^e then our Unitv w\fhn a-^^^' ^' f^^-ve fellowUp one Zl ' . '-^^^ ^^^^ Romance ? But if fhl ^ a- ^'""*' &^- Is this wo = n J""/''^ ^"""l Yet this Enemv of L n'^'!"""y ''^ ^^^^ in Scripture ,>^"'''"'^^'*'«1 Fellow/hip wltTrnH °""°^ Light will either h'tv" " """' '" «• « thofrih^t're •ei"e''ft 'I'd'!? "'""^^ "f the Xighfs Oner .• :: that is faved/the VoS it of'r "''^ ''' MriLlfe' f^''' in ' a Paffivenefs, rather than an A? "1: ^""^ "°t °f the Ma„ ' a^H •"? r/?^" "P?' "'^« i' " WiU fa jfed ?„"!,'' ^^f'^^'-ds, as 'a Man' s be a co-worker with fh^>« "^^ '^ ^^ni, bv whirh f.« *^ neither of the rr.f. the Man, and not of the r^. """ '^"'^t is ^..J.whereby we le^ome'r"""" "'t '^^"- And as to the^Jfr'' ■*"■ ">« « *^ «fc « Jw' ;f °-r S°-^7'-''^>-s with the Grace tv'^r?,"! "' ^ Will, ■-on,esthei;^c;rdf„r„l;;; r^tf^r/;^^^^^^^^ i>roves it may be relifted. ' ''° "^''^ ''' '^ Scripture ihews^^wWch Onfut; Chap. I o. Of the Light within, j Confut. p. T2^. " In the lafl place, I think it ncceflTary to (hew what ** our Adverfaries teach concerning the Satisfaf^ion of Chrifl:. Mr. Bar- '* clay f lys, We firmly believe it was neceflary that Chrift (hould come, " that by his Death and Sufferings he might offer up himfelf a Sacrifice " to God for our Sinsj and we believe that the Remifllon of Sins, which ''any partake of, is only m and by virtue of that moft Satisfadory ^''Sacrifice, and not otherwife. Anfw. And is this falfe, groundlefs, meer Delufion, and an Enthu- fiaftical Romance then ? As our Adverfary faith, all thefe feveral Branches of our Doftrine, of which he hath given an account- in this Chapter, are : But this is one of them. So the genuine Confequence of his Contradidion and Unbelief of it is, that the coming of Chrift, his Death and Sufferings, and offering up himfelf a Sacrifice to God for our Sins, was all unnecelfary; and that the Remiffion of Sins, which any partake of, is not only in and by Vertue of that moll Satisfadory Sacrifice, but otherwife^ which is a denial of the Fruit of the Sacrifice of Chrilt. See here what a Chriftian thePrieU is. Confut. ibid. " They believe the Sacrifice of Chrift to be the Merito- " rious Caufe of Juftification ; but then it mufl be obferved, that " Mv. Barclay faith alfo. As for the Satisfa<5lion of Chrift without us, " we own it againft the Socinians, and that it was full and compleat " in its kind^ yet not fo as to exclude the real. Worth of the Work and " Sufferings of Chrifl in us, nor his prefent Intercefiion. jlnfw. The Priefl wou'd make here, as tho' there were fuch a Repug- nancy and Jar betwixt God's Works wrought for us without us, and his * Works wrought for us within us, as that the firfl fho^ld exclude and Tender the other worthlefs^ both which are coincident to the fame end of Salvation, and neceffary to it. And who cou'd have thought it fhould be a queflion among us, whether the Satisfaction of Chrift be full and eorapleat in its kind ? or whether theWork of Chrift in us, and his pre- featlnterceffion, be of any real worth or not? or that to own theSatis- fa , -.u-., U 1 ceftaia Principle or Subllance, in Which God, as « Light within, ''/ "' 'J'? ", s and confequently 'tis not God him- , " Fatlier, Son, and Spirit ''f «"i: .''"*/°°''i^hefe Philofophers affirm, .< felf, the Second Perfon Y„\\\Tnnit^ 2^ ™^^^n P„it,d ,„ the •'that the second Perfon in the Trinity «i^^^^^ ^^^ ^^^^^_ « Soul of Man-, where^'*^ ^ nS to God only med ately in the :: HKhtfwhicl i'ftt Mediufor^o^tf Jnion hetwe^en God « and Ma_n. .^; j^ ^ p,,„fe I often meet with in-^feoI^^lo^Xo^e crave leav^^^^^^^^ . Scripture he finds the My.. ^^fVnd has it fo often' How dares he call he is fo bold with ^hePhrafe, and has^tfo often. H^^^ the Deity by unwarrantable Names i We may n & ^^^ Names, than his A«"b"«'-j,//Xd ev ?y S Creature, that waa Creatures, and ''hatfoever he called every li 6 > ^^ the Name fhereof^but for his Poft^^^^^^^^ and above them.^ Names to the Creator, it is ''eyo°f ^"^ f^f. ,.>!' of a limited Earthly Then the word P^f^XflT[,f%l~:rl^TA\m to fuch', phers? There is a Scripture-prophecy, that Goa wo^^^ ^^ pl,\iofo. Zech.5.. ,? ionsof Z»« againft Ae Sons of Gm.., the S^f "^j^f^^'^^'J," „o„; but phers, which fo"Sh'.f ^/,^f XeYightoftheW^^^ is Foolithnefs . c«. ,. the Pteachingof Chrift, as he s the L ghto^t , ^^^^ ^^^^ ^^^^^_ to many, as the P«f ^ WS Chrift crucifaed^w^^^^ encountred Paul been ancient Adverfaries »' tSeGolpel-Minuters, y brought Aas ,7. at ^rk«, both Epicureans and 5r»,a, ^^ifj^^^^^^/ft Court In AthL; ^>- -^ s;Lfr/s^:«tfredlt^^S-4a^^^^ "^ SowVtcotettr^ttir Philofophy, whether it be after Chrift, ""his Philofophy, that the Soul of Man hath /.Kh an Immediate Saints, by their Union with him (to wit, C^^^^V a^^^^^ ^ Mediation as necefTary^or giving us immediate and intimate acceis unto God, it makes a Mediator not necellary. B ^' li" ^^ ^f ^^^ Light within. ^^^^^ But left what is fa id to it (hou'd not fatisfie him' T (T,InT\i* *^ him a Re'vcrend, as they affed to be called atnl/fl-hfc pi Mr ^/*°'^".^^ Hea hens to fancy to themfelves that the immedta4 Ob eft df fh.^ Sp.ruual Perception Sight, or Feeling, is God Mmfeif, (o>TheDiWne Joh. ,. ,8. ^ Eflence) which, as the Scripture faith, „o n,ar, h.,h fell ». L„ r^ fol t Cnr .. c ?^ ^" ^^^ ^'°f ^°iy Apoftles faw God immediately in his Dlvin'^ Ff " '' tev r/n'f '^'^ ^^ God invmediately ia his Divl'eE^enctthey UQt.5 -^.c rln ^ i . -"^^ only known what they fliould be in the future ftateo^f ; becaurtira^e tt%?^t??r,:irMfs-.^^^^^^ have no warrant from the Word of God to expeft any immedh^c^n rnd v"?,f?'^ P"J'' '" '•''^ mortal Life, nor with tl Sp kit of rnl^"'-^'"^ ' u^ ?'"'^.'^' '^''''"^^^ 2™°ng themfelves aboat the Doftrine, concerning which they quarrel with us; for B.met brings thiphnoro' phers againft us to prove, that God himfelf is fo immedfafely unked to' and ntimately prefent with, the Soul of Man, that whatfoever Truth -Samlt us faith, u is; and KM faith, to fancy that to our felves" ' ^ is a dangerous CKap.'lYI Of the Light mthin» i dangerous Error, a- Foundation of heinous Idolatry, &c. And, buc that I feejc Brevity, I could produce either of them a fecond, Norris for Bennety and Humphrey for Keithy and Lelfiey for Us againft them all, M. A. againft M. A. Redor againft Redor, &c. Kow is it not Reafonable the Priefts Ihould firft agree about thofeDodtrines among themfelves, before they quarrel with us about them ? And, Lafily, How doth this Philofophy (that makes the Knowledge of all Truth, to be, by Contemplation of the Divine ElTence) agree with the Author's firft Nine Chapters againft Immediate Revelation? There he tells us, " If God declare a matter to any Perfon (fo as that Perfon him- " felt perceives it, without the Mediation of another Man's perceiving *^ it firft, and telling him it) then the Revelation is immediate^ but fuch ** Revelation we are not to exped, much lefs to account it necefTary, in *^ thefe days. But if, according to the Philofophers he here quotes, whatfoever Truth a Man knows, is firft known or perceived by himfelf, 'in his Contemplation of the Divine Eflence, without the Mediation or another Man's firft perceiving, or knowing it, and communicating it to him, then all Truth is known immediately, for, according to this manner, whatfoever Truth any Man knows, is firft perceived or known by himfelf, without the Mediation of another Man's knowing it firft*, and telling it him. And thus, at one ftroke, he has overturned his Divinity by his Philofophy in Nine Chapters of the former, by lefs than Nine Lines of the latter. What Confufion is here? But not to be wondered at, as the Prieft hath exerted himfelf againft him that fruftrateth the Tokens of the LiarSy and maketh Diviners mad *, that turneth wife Men hack" wards, and maketh their Knowledge foolijljy Ifa.44. 25. Confut. p. 128. " 'Tis plain, that if there be no proof, that there is ** fuCh an univerfal Light within, as they pretend, then their Dodrine of " an Univerfal Light is groundless, falfe^ and meer Delufion. 'Tis plain " alfo, that if there be any proof, that there is fuch an Univerfal Light *' within, as they pretend, it muft be fetched either from Scripture, oT *' from Experience. Wherefore I fliall Ihew, that neither Scripture nor " Experience does afford us any proof, that there is fuch an Univerfal ^' Light within \ Ergo. jinfw. It is before granted by this Adverfary, that there is fuch a thing as a Light in, or within Man, and that it is plainly affirmed in divers Texts of Scriptuire-, but he denies that there is fuch alight within as we pretend. But 'tis Nonfence to talk of fuch or fuch an Univerfal Light within, if there be no Univerfal Light within, as he elfewhere fays, to which this place is aContradidion, or is Nonfence. Jhat Light, that Enlighteneth every Man that coraeth into the W^rld, is Univerfal : But the true Light enlighteneth every Man that cometh into the Worlds Therefore the true Light is Univeffal 62- Confut' la Of the Light within] Chap, ill Confut. ibid. " As for Experience, it is impofTible that that fhould' " prove the being of the — Univerfal Light within, otherwife than by " the fuppofed Operations and EfFeds of it. Now there are no Operati- *' ons and Effeds afcribed to the Univerfal Light within, even by our- ** Adverfaries themfelves, but fuch as (if true) may be wrought by God's " Gracious Spirit*, and confequently thofe Operations and EffedSj which " are really experienced, do not prove the being of the Univerfal Light ** within, becaufe they may be wrought without it. Anfw. As to his Blafphemy, in calling the Univerfal Light within, the pretended Univerfal Light within, fo often repeated, and his deny- ing it, God in his due time will deal with him. And is not all true Experience fenfible and certain? and the furefl: Knowledge, that he fpeaks fo dubioufly of. Experimental Operations, as to call them Zfuppofed^ and {jf true']? This looks like one who hath travelled little in the Way of Salvation^ for he that hath travelled little, hath little Experience^ and he that hath little Experience, knows little. Lwou'd learn of him, wherein Experience differs from Seeing and Feeling? And the Divine Light is felf-evident, as is the Natural Light, and the Ope-* rations and Effefts of it are as certainly to be known by the Spiritual Man, as the Operations and Effeds of the Natural Light are to be known by the Natural Man. The Light is the univerfal Medium of Seeing, and Objed of Sight, otherwife we could not fo much as know the difference between Day and Nighty and accordingly is the Divine Light. - Therefore it is falfe, that he fays, viz. j^s for Experiences 'tis Jmpojfible that that jhou'd prove the being of the Vniverfal Light within. He may as well fay, 'tis impoffible for the Sun to fhine, or for the Eye to fee the Light of it-, for this is our Proof and Evidence of the Light Na- tural or Spiritual, viz,, our feeing it^ and not any fuppofed doubtful Operations or Effects of it, according to his fallacious State of the Cafe. ' But hisFalfhood ftill extends its felf to the dividing or feperating the p. III. Light from the Spirit of God^ for he fays, rvhatfoever Operations or Effetis can be afcribed to theVniverfal Light within, the fame may be wrought by God*s Gracious Spirit without it. But he hath noted, that we alfo call the Light,' the Spirit of God, &c. Which fhews, that we mean the fame thing, by the Light of God, and Spirit of God, and ufe the Phrafes indifferently. And if he afcribes to the Spirit of God, whatlbever we afcribe to the Light of God, where is.our difference, but in the Names? And as they are both Scripture Names, neitlier can be rejefted; and as they are Synonima's, either of them may be indifferently ufed^ for, both in Scripture, and our Books, theyboth fignifie the fame thing, and muft be fo underltood, till he can give us a fufficient Reafon to the contrary. So this forry fhift can do him no fervice with Men of Se r;fe: For 'tis cer- tain, the Light and Spirit of God are not divifible, nt)r (cperable^ and '^^hat if God is Light, the Spirit of God is Li^^ht. But Cod is Light., and m Chap.ir: - Of the Light within. ijj i„ him is no V^rlmfs 4t all-, therefore the Spirit of God is Light, andi •the Usht is raeafmably in all Men. But this Child of Darkaefs will have the Spirit of God to be, or exifl: and operate, without, or ftperate from the Liaht (which is a colour for his calling its Operations fuffofei oZt « f f.«, &C.-) But this is to as much Senfe, as to feperate the So rTt of God from the Spirit of God, both in Exiftence and Operation; , as If this Holy Spirit doth exift from and without its felf and operate i fo too, feperate from and without its felf v which is F/lft, mpofilble Confufion'and Konfence, tho' a Bafis to a great P/^.^f J^'^ ^ork for the following Forty Pages, by which we may eafily judge of the Super-. ^''clZ^'x, lao. " Wherefore the only Proof of the Being of the Uni- '« vertlUght within, muft be fought for in the Holy Scriptures ^ I « ftall therlfore Ihew, that the Holy Scriptures do not afford us any "''^«rJ°Boih thefe Pof.tions are falfe: For, i. The Scriptures do afford us rJentiful Proof of the Being of the Univerfal Light withm: And "vet not the only or principal Proof thereof; for we have a nearer Proof and Evidence of it than the Scriptures, tho' tliey alfo move it This Light, or Spirit of God, which is all one, ftrove with rte lid world before the Scripture was written-, but it could not ftrive wkh them and fhey have noKnowledge or Proof of its Being. And the Rook of 7^ which (as the Index to the Oxford Bible faith) was writtea Lxt unto G.3 in Order of Time, enumerating the Works of the wicked! affigni this as the Caufe, viz. Tley are of them that rebel ^g^'nfithf LMttlT^Z not the Ways of it, . nor abide in the Taths thereof; and faitb oi^ts'condua\ his (Goi's) Light, I walked through I)arh,efs: So he had McifntPrfofolitsknfo'bytheExperien^ any Scripture. And furely we are no farther ^ ^ °f '^°^!,°Xo^hi periences. Revelations, Immediate Teachings of God, i, ouchfatea to his People in all Ages, by the Scriptures being written. . The worft Ufe that any Man can make of Scuptures, '^ » >«=: them unTainflGod'sImmediate Teaching, whereof they bear Teftimo- nv fSefSeScripturewaswritten,Man'sKnowledgeof God, his Worft^o and Service, was communicated to them, in the Divme Light, L°fMLSSn%'ftheSpirit,was given unto them ev^^ Snirit Light and Life, (which in the fulnefs was rn our Loia jeius Chr ftS whereby they were made capable to know the things of God; ^.d i7we a e nice the writing of the'scriptures, depnved ot thefe Hea- venly Bleffings, fo as we are ' not fo much as to expea rjcm much lefs « to account them neceffary in thefe Days, f "^.'^^^^ ? "'>' f ,^'"tl e"^ the Scrinture inftead thereof, and ncn- of the Spirit that gave tnem .fortb- i? wiVfollow, that the Dii-P'"-''- ^^/^If"" ^.^lof bif .: writing of the Scriptures, is much i"'^''°\" ^.^f.^^'^P;;";'"^^ they were written: For what ufe can we make of tne scnptuie wunour I ij. Of the Light within. Chap. 1 1 ."" •*n.-a'.e the Light? All Author of their own f^ith, ' A Man may as foon read rt?RS-* ^^^ Letter of the Scripture without Eyes, as underftand the Myfteriei? -oa, b^yDr' ' oi the Gofpcl v/ithout Grace — And that he believes it is a Thoufand Eivendge ' times eafier for a Worm, a Fly, or any other defpicable Infeft what- la^cEp.of « foever, to uuderftand the Affairs of Men, than for the bell of Men, in Su ,4^fapb. c ^ js^atural State, to apprehend the things of God: No, there is none ^" ^ ' ^^' * can know God, nor by confequence any thing that is really Good, but ' only fo far as they are Partakers of the Divine -Nature. — We muft * have a Spiritual Sight, before we can behold Spiritual Things, which * every Natural Man is deftitute of. — And hence it is, that I believe, * the firft Work, which God puts forth upon the Soul, in order to its ' Converfion, is to raife up a Spiritual Light within it, to clear * up its Apprehenfions about Spiritual Matters, — whereby the Soul * may clearly difcern between Good and Evil. This clearly Ihews, that there is a neceflity of Immediate Revelation, in order to a faving Chri- Itian Faith, and is a Confutation of our Adverfary's firft Nine Chapters, between whom and the Bifhop, there is this demonftrable manifeft Contradiftion, about the Bails upon which the aforefaid part of the Prieft's Book againft us is founded, njiz.. Triefi, p. 2,S. .* It has pleafed Almighty God ' to endue Mankind with a certain * Faculty, or Power, call'd Vnder- *• fianding •, by this we are enabled *to diftinguifh Truth from Fal- * fhood, to believe the one, and *rejed the other. ' * That Man may believe thofe * things which Jefus Chrift has re- * vealed, nothing more is required ' than that they be propofed to his * UnderHanding, and that he per- * ceive not only the [".Spiritual;] * Things themfelves, but alfo the * Evidence of them. Bifhoff p. 58, 59.^ ' We are not able, in our XJn- ' derftandings, to difcern the Evil ' from the Good ^, much lefs then ^ in our Wills, to prefer the Good ' before the Evil^ the Will never ' fetling upon any thing, but what ' the Judgment difcovers to it. * We muft have a Spiritual ' Sight, which every Natural Man ' is deftitute of, before we caa ' behold Spiritual Things. Cottfut. ibid. " It is confefTed on all hands, that what we'properly call " Light, is that Brightnefs or Shining, in or by which our Bodily Eyes " do fee Corporeal Objeds-, thus in and by the Light of the Sun, for In- *' ftance, we behold that infinite variety of Men, Beafts, Birds, &c. j^nfw. But not that, that is all that is properly called Light j for that Brightnefs or Shining, in and by which our Spiritual Eyes do fee Spiri- tual and Incorporeal Objects, is as properly as that called Light, and IS Chap. I U Of the Lig^f within. 1 5 is the Light in difpiite, in and by which (for Inftance) we behold the things of the World to come: For as the Sun is the Light of this lower World, fo is Chrift of the intelledual World. He takes a turn now for fo me Pages from the Proper, to divers Figura- tive Significations of the Word Light ; his Artifice in it is, that as he finds himfelf pineb'd, he may creep out at a Figurative Signification : But we are not to be put off with fuch Slights, where the Argument requires, that the Word be underltood properly, for it is no Confeqiience, that becaufe the Word is fometimes Figuratively uled in Scripture, that therefore it is never ufed Properly. Confut. p. 130. " It mull be obferved, that that which gives, yields, " or fends forth Light, is alfo commonly called Light in Scripture j as, " Gen. 1. 1 5. the Sun and Moon are called Lights-^ whereas the Sun and " Moon are not what we properly call Light, but fuch Bodies as give, " yield, or fend forth Light. Anfw. Befides his abufe of Scripture, which the Reader is advertis'd Gen.r.i^r to note, and to believe God before the -Prieflr, he makes the Sun to be improperly called Light vand the Light, Brightnefs, or Shining of it, to be properly called Light: But can we call that, which doth ray and beam from the Sun, properly Light, and not the Sun from whence it does emanate? And is not the Light, in the center of the Sun's Body, as pro- perly Light, as the Light in the Rays that emanate from it? or the Water in the Spring or Fountain, as properly Water, as the Water in the Streams that run from it? This is fuch another Witticifm as his late Argument, viz. T%e only proof of the being of the Light, muft he fought for in the Scri-ptttre y but the Scripture do*s not afford m any proof of it : So that no proof is the only proof, by this Jargon. Confut. p;;i3i. '' Whenfoever God or Chrift is in Scripture faid to ** enlighten Men, or to be a Light to them, the Phrafc do's always im- *' port his creating,, caufing, or affording Know ledge orUnderftanding, *' Joy, Comfort or Happinefs, Favourer Protedion, in or to Men^ bat " will any Man cs aH *f J^^f^an is enlightened v But fure they import, with what, and to «-nat Salvation, and as it is in refepeft to the Knowledge ot Goa, a ^ ^ it muft be underftood ??/«/» 'XRatSsou'l is an EffentialPart Lipht that is not of Man's felf : But the ^^aiioiM 7theMan-, which for this weighty Reafonbecauft he 1 ,^^^^^ .^ ^ pared to a Lighted Candle « the midll °^» ^^ ^^ be the Light certain Senfe is a Light, he will have 't by Conieq , ^^^^^^^^^ of Man: The Confequence "^ "^ Kh Confequence is,^^^ ^^^ any thing is compared to, that '«'V^frtVof a Man's Body. But it is is I Light, or a Lighted Candle in the m^dft rf «X^«„/„f,end it in tS^S^^:^^^^^ ^'^"^ ''' ''' ''"■'' °^ "And if the soul cannot be a Light to it felf, how much l^^^^^^^^ Bodily Eye, which is Exterior |"d f rpom °r t^e Exte^ KaturalSun,be (he Light of it? So we ag«e vmn n That neither the Bodily Eye, or the Sun, "^.''ll^i^'^" cording to him, we mean by the Univerfal Light w/thm; tho thefe accor g ^^^. are all that thofe Texts, wh^teinMan is faid to have L g , .^ ^^_ Light in him mean. But then as to what he lays, ^^^ j. ^^ 'cfflary to premife, that. 1 do by no mean, fay that the ^^ . thing as a Light in or within Man: What f.gn^^es tn ^^^^^ he refrains it only t" the Bodily Eye the Sun^ ,Xs Syftem, inttead of for what's this to Religion? Belides, accorau & i ^ .^ owning a Light in, or within Man, he fho^W own three ^ ^^^^ him i and inftead of Ptoducmg divers Tex« of Scnptuc^^^ ^ ^^^_^ ■ e^ibft^ e atlhKhts'«Sr , or it comes not .,p to his Ajgnment. .„i;,k«»e^ iy Gcd, U no proof of the « Unfterf^i Li'ght witWn, .he"'eithi is hisieing ^In in ,k L,r^ a ••* proof thereof. ^«/t9^" ^^ Of the Light within. Cfeap.it.. yinfw. ThefeTriflesarenot worth taking noticeof th*tne;.h3« . being Enlightened, having Light, or beiniLSSlLford r^*^*"L' «s any proof of the Light within, ment oLd yVfa ..!^^,' g' ^E"'^ other Light do we meln, by the Univerfal Light wittit'"'' ^ "" C<»f. ,i;^. « Thofe Texts, wherein God, or Chrift, or, the SnirJf IS raid to be in Man, do afford no proof of it; for thofe PhraS import no more than the favourable prefence of God, Chrift of tt Spirit, to protea, afliil, and blefs Men. ' ^ "^ _ ^»fw. Now I fhould have inclin'd to take it, that thofe Phrar.. ^a import, that God, Chrift, or the Spirit, is in £ a, rLj ^f • 1 declare and exprefs it; but' it feems thm is no Lh tWnL ff L?S «1f;KelShet^th1:^^^^ « t?^rhet;^u:PvMgf.'w°^ht '^'-'^ ^'^ '' - ^-' ^^i^ Anfw. God is Light, and dwells in the Light, even in his own T ;»!.» ■ ti l^nf I "" T' "^'S"'' l'"' ">= '">« Lifht'is Ihe Uui^erftl L fht' rll h. ^^"^ n?"'' "J"^'' ^^"^ '''« =<""«'> i"W ti>e World rtherefore if d?vLt ortp^a'XLIhyLiSf ''-'^'■^ ^^''""^ ^- -°^ ^^ - Subftance m which God, as Father, Son, and Spirit dweHs '^ ' ni^^n I • U °"^ ^y ^'■S"^ '"i"'; God is in Man, and therefore the Divine Liglit, m which God dwells, is in Man. And that th[s LiWir U divine, fpiritual, invifible, and fubftantia), is evinced from God's dwel MfniU;/"'' f God's dwelling in Man, 'imports Un o^ and a S Magick, r^^f^';^'"'' °( '""'f^'*^ "«° him, it is as Father, Son, and Spirit that f-"- Pf„'!;!'^"? ">.*"•"• For his brother jr.«/i tells hm„theWo& the an^hTA""^ '° 7 "Pon his Creatures are undivided, and common to all the three and yet God dwells with us in the Light- therefore hie T'Jl^ZJ^-l:^^'^ is as Father, Son, and Spirk^ ' "^°'' *"' X,«///y Which he oppofeth, this Light is a Principle, and Knowledge derives from it as an Effeft. R. B. fays, the Light is a Pr nciple o^ ajj f fon T'af A'ioT'''"" ^""'f'' ""P "" dift-iuilhed from tt'n^';nfnt theFffeft i i°K' °'' 1""' "/"f'"'^ asaCaufeis diftinguilhed from the Effea And thus is proved the Light is an heavenly, fpiritual 3 L>irk dwel,'!'^""' °^ "'""P'^' '" ^'''"^ ^°'r - F^'^'^S Hi Confut. ibid. « From what has been fa id, it appears, that thofe Words J - Z' ^'•"hy no means prove the Univerfal Light within. ^ com;th in n^h. w iH K^'^'uHs'^'' ^h" enlighteneth every Man that cometh into the World, then thefe words in particuhi-, Chri^ in yon, do by Ghap; iC Of the Ught mthtn. '9 .y ians|.0Ve the Uni-f ^.h^ witMn : B- tho^ "-^^-J ^^ f w\SfnlT.rnettr;Man Vhat'c"oreth into the World •, there- foVf tU?f wordffn particuLr, an^f i« >«», do prove the Un.verfal '^'&^ttt;ie,this,deniesthefirftPriadples,or^^^^^^^^^^ «;" that a thing is what it is; ,^Xtl"u4r hatS w fthin is bhrfft te WoHd fxhefe are%Ken th^t fay unto God, ^e^.n fie. «.. Chap. AU. *i^^ ^^ TthersTcM of Serif ture concerning the Ught'^kftal^ T T woMa weary an ingeniom Reader to follow o«r Adverrary ftep I h^ften through all his naufeous Repetitions and Triflmgs in this Chanter and the es no need of doing it; for if we (hou'd (tho' we are fa-Tom that) allow him the whole Scope on% '^wou^d amount to no ^^^^ more than that the Texts in the Margin afford us no Proof ot tne Being of the Unlerfal Light within ; and if they ■;„,_„ SfirlrpJnct alrv.p firi^e m,h Mm. And it is idle '" °" Ad%errary^ ^^ ^^ \i he imagines that the Spirit, in ftnving with M«n aid aot cnli&hten ^ Man to fee the Evils he ought to repent of, and torlaKe. The next Scripture he endeavours to confound, ^l^t^T^ hll-Jtll all things that are reproved, are made manitefl: by the Light ; for w hat- focver doth make mLifeft,' is Light. But rather than this Text fhouW io Of the Light within, Chap.t'J * be truly underftood, this Adverfary would have us take it, that the DoEhrine is the Light. Well, what is the DoBrine in this Cafe? The Doftrine is, firft. That all things that are reproved, are made manifefi by the Light. But here the Prieft won't receive the Truths to wit. That it is the Light that makes manifelli but he'll have it the Doctrine that makes xnanifeft. But if the Doftrinc makes any thing manifeft, it is that there is a Light which makes manifeft thofe things which are re^roveahle. And had he not lov*d Darknefs rather than Lights he might have remembred the firfl Epiftle of John-, Chap.i. ver. 5. This then is theMejfage ('or Dodrine) which we have heard of him., and declare unto youy That God is Light. And were he truly confiderate, he might fee, that the Meflage or Doftrine which they preached, was not the Light, but that God was the Light. And this is evident in Paul's Commiffion from Heaven,^^j 26. 1 8. when he was fenttoopentheir Eyes^ and to turn them from Darknefs to Light:, and which is farther explained by the following words. And from the power of Satan unto God: Where it is plain, the Apoftle's preaching was neither Gody nor the Lighty but to turn the Gentiles thereunto. Again, Let him confider, 1 Pet. 1.25. The Word of the Lord endureth for ever *, and this is the Word which by the Gofpel is preached unto you: And here, if this Prieft hath but a little Light left in nim, he might diftinguifh between the Preaching, and the Word which ii preached. And ilhe would know what that Word is, he may read Ver. 23. in the fame Chapter, viz. 71?^ Word ofGody which lives and abides for ever, (or, as the Evangelift John has it. In the beginning was the Wordy and the Word was with Gody and the Word was Gody^ and it was this Word, which by the Gofpel was Preached in thofe days. But thefe things are Att.i t.z^^ Myfteryy hid from the Wife and Prudent of this World 'y and fo alfo 'tis un- conceivable to them, that God fhould dwell in his own Light, altho' they fee it plain, even in Natural Things^ that every enlightning Being dwells in its own Light, as a Candle, a Lamp, Fire, or the great Ex- ternal Luminary of this World, the Sun, dwells in its own Light. And if plain Reafoning will not fatisfie him, let him learn of David, PJal. 104. who, in his declaring great things of God, has among the reft, this Exprefiion, ver. 2. Who cover eft thy felf with Light y as with ." Garment \ and as the Apoftle faith, iTim.6. 16. Who only hath Immortality y dwelling in the Light. Ads 14. 17. Never thelefs he left nolhimfelf without aWitnefsyin that he did goody and gave us Rain from Heaveny and fruitful Seafonsy filling our Hearts with Food and Gladnefs. But this Adverfary, that he may turn all out- ward, will not have it, that here was any thing of the Work of Chrift-, altho' it is unqueftionable, that the outward Creation, and our outward Enjoyments, teftifie there is a God -y yet that which is to be known of Gody is manifeft In Them, for God hath ftnewed it unto them, Rom. 1.19. And Chrift was alfo prophefied of by Jfaiahy Chap. 55.4. to be A Witnefs to the People y and alfo for a Light to the G entiles y to open the blind Eyesy and to bring out the Prifomrs from the Prifon-^ and them that fit in Darknefs Chap. II. Of the Light withtn. if Darknefs out of the Prifon-houfe. And what is this Prifon-houfe? but the Bondage and Darknefs, wherein theGod of this World hath blinded the Minds of them which believe not. Again, to fatisfie this our Adverfary of Chrifl's being thus an XJni- verfal Light, let him obferve Jfaiah 4.9.6. I will alfo give thee for a Light' to the Gentiles, that thou may^fi be my Salvation to the end of the Earth. And in this verfe, both Jew and Gentile being hinted at, it will be in vain for him to endeavour to feparate XJniverfality from Chrifl's work of enlightning all Men coming into the Worlds John. 1.9. For God who com" manded the Light to jhine out of Darknefs, hath fliined in our hearts, to give the Light of the Knowledge of the Glory of God, in the face ofjefus: Chrifi But we have this Treafure in Earthen vejfels, that the Excellency of the pwer may be of God^ and not of us, 2Cor. 4. 6, 7. He makes both the fame thing, the Food and Gladnefs which filleth b Aasi^ the Hearty and the Food which filleth the Belly, and diftinguifheth not '7- between the Gladnefs which is by Food and Increafe, and the Gladnefs l]li^' which is above it, and without Food or Increafe, which he is a ftranger Hab! 5! ' to, and knows not: And therefore he concludes, that the Heathen 17, x 8. World had no Witnefs, or Proof, of the Exiftence of God, but what the outward Creation afforded them. But tho' the outward Creation declares the Power of God, yet that which may be known of him is manifeft within, (in Heathens as well as other Men) by which only we are made capable to fee and difcern the Eternal Power and God- head in the outward Creation^ which, were it not for this, we cou'd no more fee and difcern, than a blind Man can fee and difcern the vari- ety of Shapes and Colours. But this Adverfary concludes, in this Argu- ment, the Heathens are under an Impoffibility of ever being otherwife^ that is, of Coverfion, and the Knowledge of God, and confequently of Salvation, by expounding the Witnefs of God, of the outward Creation only^ whereby he denies him, whom Godjihath given for a Witnefs to ^^^- 55- the People, to the Heathens and Nations that knew him not; even"^^' Jefns Chrifi, who is the faithful and true Witnefs, the jimen. But it is the Rgy. j.14. tenour of his whole Work to difpute him, his Light, Gofpel and Reve- lation out of the World, or from among Men, in whom he will not allow him a Being. He owns that the Prophet fpeaks of the Mefllah^ Wz,. our bleffed Lord, who is the Light of the World, (that is, the^^**- 55-4 Univerfal Light) but not thkt he fpeaks of him as the Univerfal Light, ?* *'^* or as united to it. What can be faid to fuch Stuff and Contra- diftion? Chrift without the Light, the Witnefs, then he isfo, without the Life; fbr the Life is the Light-, and he may as well fpeak of a Chrift without Life, as a Chrift without Light. In the Argument before, the Heathens daily Experience of his Benificence, was the Witnefs, &c. ici this, Chrift without the Light, or without Life, is the Witnefs. But the fame Prophet teacheth, that Chrift is given for a Light to the Hea- irai.4>.f. thens, and all Mankind, as well as for a Witnefs: So he is not a Witnefs without the Light, but a Light and a Witnefs unto the People, 2^ Dfthe Light within. Chap. 1 1. d^&isl7. The Prieft tells us, that thefe words, viz. to feeJc the Lord, and to find *7' the Lord, do not lignifie, to fee% the Lordy SiXiA to find the Lord'^ * but by the ' firll is meant, endeavouring to gain his Favour^ and by the lecond is Deut.4.19 ' meant, obtaining it. And for proof, inftanceth the Texts in the Margin, I Chron. which mention feeking the Lordy and finding him j but not a word of endea- zi. 1 9. vouring to gain his Favour , nor obtaining it: But he brings them for no Proof }^q£^1'\^' ^^ f^^^^^g the Lordy ^nd finding him, which is what they exprefs^ but for Heb.ix.(j. 3 proof of endeavowring to gain his Favour, and obtaining it^ tho' they never mention it : Which, tho' feeking the Lord, is the way to gain his Favour, and finding him to Juftification is obtaining it, (for the wicked find him to their condemnation) is fuch a proof as the Reader never faW in his Life before-, that the Scripture fhou'd be no proof of what it fays, and a proof of what it fays not. ^'^n His next Objedion is, " that Men are not dire(fled in thefe Texts, to " any thing within themfelves^ but their feeling after God, is a figura- ( t ) *' tive Expreffion, drawn from Men that are Blind, or in the Dark, and . . "Co are forced to grope with their Hands, to find out what they defire ' ^^ " or want. ISJow the Gentile World was in darknefs, therefore they are " faid to grofe with their hands after God. But does this Metaphor import, , . *' that they muft fearch for God within themfelves? Do's a blind Man, or -^ " one in the dark, if he wants a Chair (for Inflrance) grope for it with " his bands within himfelf, that is, in his own Bowels? If the Me- *' taphor be purfued, it will rather prove, that Men are direded to fome- ( 5 ) " thing without, rather than to fomething within. Can our Ad- " verfaries Ihew, that the Lord, and the Univerfal Light within, are all ^^) " one? Or will they affirm that Men cannot feel after the Lord, un- " lefs there be fuch an Univerfal Light within, as they profefs? (x) jinfw. They are dircifled to feek the Lord, which muft import to feek him where he is to be found; but what is to be known of God, is manifeft within; and this inward Manifeftation of what is to be known of God, is in the Light, which is in all Men, or the Univerfal Light: Therefore Men are directed to fomething within themfelves, particularly to the Light of Chrifl in the Heart, in which only all the true know- ledge of God is manifefled and received, (i) Feeling after God is a true and proper Expreffion •, for the Spiritual Senfes are as proper, according to their kind, as the Natural Senfes are, according to their kind*, fo Spiritual Feeling, is as properly Feeling, as the Natural Feeling is, and feeling after God is Spiritual Feeling. (3) But Vv'hy does he reilrain all Seeking and Feeling, to Groping with the Hands-, and make it not neceflary to Men that are Seeing, and in the Light, but only to blind Men, and Men in the Dark? But are not Seeing Men, and Men in the Light, forced to feek what they defire or want, as well as blind Men, or Men in the dark? He alfo fays upon this Text, (for he refers it to no other,) that the Gentile World are faid to gro^c with their hands ajtcr Ccd^ which Word is not in the Text, and that if L4iap. i3. , uj tbe ijigm witbm. 2j if the Metaphor (as he calls it^ be purfu'd, it will rather prove, that Men are direfted to fomething without, than to fomething with- in. Now tho' his arguing upon this Text be over-ridiculous, yet it is hard to determine, whether his Ignorance or Falfhood molt Ihem its felf. It's fuch a fancy, to tell us, that Men are faid, or direded, to grope with their hands to find out God without them; and as ridi-(4) culous is his Reafon for it, viz. * Does a blind man, or one in the dark^ * if he W4nts Chair y for Infiance, grope for it with his Hands within * himfelf, that is, in his own Bowels ? Notable again : For we might have underftood it in his ov/n Belly. But is this any Argument, that becaufe a blind Man gropes with his hands for a Chair without himfelf, that therefore the Gentiles are direfted to grope with their hands after God without them? or that becaufe he do*s not grope with his hands for a Chair within himfelf, in his own Bowels, therefore Men are direded. in the Text in debate, to fomething without, rather than to fomething within? What Relation have thefe Conclufions to the PremifTes he feemsto draw them from? or what Connexion with them? where is the Copula that ties them together? When this Apoftle firfl preached to the Corinthians, andGalatians, in the time of their Heathenifm, he preached Chrift crucified in them, as the words are in the Greek, in both thefe Texts, -y/z,. i Cor. 2. i. Gal. 3.1. And it was a great part of theMyfteryP^iw/ preached unto the Gentiles, i.e. Chrifi in them. But is it probable he fhou'd dired the Athenians quite contrary to what he did all the other Heathens? Will his blind Inftance of a blind Man groping with his hands for a Chair without him, prove the Apollle direded the Athenians to fomething without them, tho' he direded the Corinthians, Galatians, and all others he preach'd to, to fomething within them? But the Tranflators have tranllated divers fuch TpldCGS among, and not, m^ and our Adverfary ftands for this Tran- flation, and fays (tho' it is known to Scholars to be otherwife) that h ufually fignifies among, when it governs a word betokening Multitude, as wV*V does, and inftanceth in (b 'k^viffi^') tranflated aptong the Gentiles. But if it were granted, it will do him no fervice: For if Chrift was among the Gentiles, it was inwardly, and fpiritually, or as he was in them-^ feeing he was not outwardly among them in his Body of Flefh. So it makes nothing for him. David faith, The Lord is my Light and my Salvation: Is not the Lord the C 5) Light then? or the Lord and the Light all one? And John 1.4. In him was ^^-^7- Life, and the Life was the Light of Men. And Men cannot feel after God,^ ^ nor find him, but by Life^ anS the Life is the Light, in which only Men have the Spiritual and Supernatural Senfation, of Spiritual and Super- natural Objeds. This uncertain Man is now of another mind, and had rather under- ftand thefe Phrafes, of fe eking and finding the Lord, of endeavouring to come to a right Underftandiug and. Knowledge of his Being, and being convinced ^4 Of the Light within^ Qhzp.tX convinced of the Truth thereof, than of endeavouring to gain hisFavou** and obtaining it, as he underftood it, or wou'd have had us to have un- derftood it, a few Lines before. How he's puzzled with this Text! But >had rather underf^and it, according to exprefs Scripture, of feeking and finding the Lord, importing a real Spiritual Exercife and Experi- ence, which he is a Stranger to, and an Infidel concerning ; and fo racks his Imagination to find out feigned Meanings, to cloud and obfcure the true exprefs words of the Text, in which it is fafer to acquiefce, than with this changeable Man underftand it to mean fometimes one thing, and fometimes another. Then exclude the Divine Light, and Man cannot attain a rightKnow- 'ledge and Underftanding of God's Being: And the proof of God's Being, is a proof of the Divine and Univerfal Light within. fe) Mat. ^"^ Adverfary argues, that the Word, the Word of the Kingdomy or the J J. Word of Cody are one and the fame thing, and ^ that which is called theSeed^ Mark 4. but is not the Light. For he dreams thefe Phrafes are never ufed in the Luke 8. nevv Teftament, but to flgnifie either the Time of the Meffiah, or the [Y.^''^^* Kingdom of Glory, which the Saints (hall inherit hereafter. But he (OHeb.4. alfo fays, 'tis true, that the Word, the Word of the Kingdom, or the rz,i I. Word of God, is called the Seed ; and the Seed is the Word, or Doftrine p.143, 144 outwardly preached. But the Word or Dotflrine outwardly preached i4^5i4'f- js not the Time of the Meffiah, or the Kingdom of Glory, which the Saints Ihall inherit hereafter, or God's Reigning in the Hearts of his Teople, or his coming to deftroy Jerufdem: But ' thefe Texts, he fays, * are never ufed in any other fenfe, befides thefe; and perhaps there are * juft Reafonsto exclude the two laft; and probably it is never ufed in * any, but the two firft. How comes it then, that the Seed is the Word, or Doftrine, outwardly preached ? is not this another fenfe? Well ! But the engrafted Word, is the xJ^o; ti4.fv7os< and the Word '^iJt.(pumf is generally ufed in Contradiftinftion from that which is outwardly received. Hence the natural Love or AfFe6tion, which is in Mankind, is faid to be lix^olof, the which is not a thing outwardlv received, and con- fequently the outward Preaching cannot be the Aoyo? tiJLpv}o(, the engrafted Word; but the quick and powerful Word immediately engrafted of God into Man's Soul; which worketh true Faith in the Saints, and is that whereof they are regenerated, and born again : But the outward Preach- ing cannot do this; therefore the inward Spiritual Word in the Heart and Soul is that which doth it. fluke 17. Our Adverfary will have it impoffibl^ that the Kingdom of God, as -I- it fignifies God's Reigning in the Hearts of Men, fhou'd be in the Phari- jp.14^. £g^5^ j.j^^^ inquir'd of if; and objeds, it was but a little before, « that ' the Seed of theKingdom was the Light; and now the Light is theKing- Mat. ij. domitsfelf. And what then! Does not t)ur Lord, in the Parable, fay, ^if ji. that the Kingdom of Heaven is like a Grain of Mujiard-feed, &c. Here it is called the Kingdom, while it is in the Seed, or fmalleft Appearance, or Mani- Chap. II. Of the Light within, 7^ Manifeftation of if, and theKingdom of God isin thisSeed in the Hearts oi all Men-, and Chrift himfelf is in it, wherein he rules in the Hearts of the Obedient-, and even in the Difobedient and Rebellions, he hath his Rule and Kingdom, fo far as to judge and condemn them. And thus it was m the wicked Pharifees, which Kingdom the Prieft fays, * thefe Pharifees thought was already come, and they believed them- *^felves to be Subjeds of it And that our Saviour certainly meant * the fame Kingdom in his Anfwer, which they meant in the Queftion, But (i) how Ihou'd thefe Pharifees think that Kingdom already come, (t/iz,. God's Ruling in the Hearts of Men) and that they were Subjefts of it, who were very far (he faith) from imagining that theGofpelDifpen- fation (hou'd be within them ? This is a Contradidtion. And (2) no lefs falfe is the other, for they inquir'd, as our Saviour's Anfwer (hews, after anoutward Kingdom j buthe anfwer'd, of an inward Kingdom^ theKing- dom of God is mthin you. So he detefts their Blindnefs, who were look- ing for an outward Kingdom of God, and direds them to his Kingdom within. So cur Saviour certainly meant not the fame Kingdom in hi^ Anfwer, which they meant in the Queftion. But that Kingdom of God, (yiz.^ their being his Church and People,) which Ihou'd be taken from them, and given to a Nation bringing forth the Fruits thereof^ which mufl of necelfity be underftood of fomething Inward and Spiritual, and relating to the Spiritual Enjoyments they had, whilft they flood in Covenant with God^ for it cannot anfwer to any thing external, that was taken from the Jews, and given to another Nation, as the Prieft hath pitioufly harraft his Reafon and Imagination to bring about, but in vain. Here is mention made of Bread that cometh down from Heaven, and JoK. ^.51. which is given for the Life of the World: And what it is, viz,. Chrilt's P-Mi- Spiritual Flefh and Blood, which he had from the beginning, and that it is Eatable and Drinkable, and none but them that Eat and Drink thereof live by it ; and thofe Men that Eat not the Flefh of the Son of Man, and Drink not his Blood, they have no Life in them, to wit, Eternal Life. But this living Bread, which cometh down from Heaven, and is given for the Life of the World, the Prieft denies it to be a Real, Spi- ritual, Heavenly, Invifible Sahftance. So what will he have it to be? a chimerical, carnal, earthly, vifible Accident, or will he find out a. nie- dium? which is left to his choice^ with this caution, that if it holds, it muft be fomething^ that is neither Real nor Chimerical, Spiritual nor Carnal, Heavenly nor Earthly, Vifible nor Invifible, Subftance nor Ac- cident. Among the many Miracles God (hewed the People of Tfraely there was one continued ftanding Miracle for Forty Years together j the Man- na given them in the Wildernefs, which continued till they were arriv'd in the Plains of Jericho. And herewith their Pofterity urged our Savi- our, tho' he had wrought many Miracles amor.g them, faying. What ^ 6 Of the Light within. Chap, l ^\ fign jfjcwejl- thoTc t^eij'^'that roe mmy fee, and heiieve thee? what doefi tht\!iXQsBreadf'omHeaven^t\\tCorn of Heaven^ Angels Food; yet our Lord proceeds to give the preference to the Bread and Manna, of which he fpake ^ and that for weighty Reafons*, i. Be- caufe them that eat of it Ihall never dye, as did their Fathers, who had eaten of the other: Which, 2. was but Bodily Food, for the Temporal Life ; but this Spiritual Food, or Food of the Soul, for the Eternal Life : But the firft was a Subftance afitr it's kind-, and fo is the other a Sub- ftance, of a more excellent kind, and is therefore preferred before it. His further effort on this Head is, that by eating Chrift's Fleih, and drinking his Blood, nothing elfe is meant, but believing on him 5 which he tells a Story for, without any ihew of proof. But the Ifraelites, in their coming out of Egyp believed, and yet it was not of that, their Children fpake unto our Saviour^ but of theBread God gave them from Heaven to eat, the Manna. Accordingly his an- fwer to them, was not of Believing, but of Bread from Heaven^ a more excellent Manna, that the Father giveth, which if it fignify no- thing elfe but believing, is irrelative, and anfwers not by way of Ana- logy to their inftance. For as their Fathers liv'd not the Natural Life, barely by believing, but by eating the Manna ^ fo as to the Spiritual Life, Men do not live it barely by believing, but by eating of the hid- den I\Ianna. Chap. XIII. RcfleBions upon diver Je T)oBrincs, Confut. " T Hope the Reader is convinced, by what I have written in P- 154- *'' X th^ *wo laft Chapters, that there is no fuch thing as the " Quakers mean by the Univerfal Light within, &c. irai.49,^. ji^fxo. The Man it feems is prone to believe, as he wou'd have it, or T^^J^'^'^^'expeds very eafy Readers, who fhou'd ^o foon be perfuaded to believe "5, 8, 9.' 'there is no fuch thing, as is declared of, in the Texts in the Margin, Eph.5,15, which is the fame that the Quakers mean by the TJniverfal Light with- 1^ in, if you will take their meaning at their own Mouths, which fure is iY\^l' more Reafonable, than to take it from the Mouths of their Adverfaries : Lukci.ji. And how it agrees wich their Defcription on't follows. ■ - The Chap. 13.' Of the Lights firivmg with Men. 0. 7 The Scripture faith. There is one God, and one Mediator between God and ^^^' •*•$ Men^ the Man Chrifi Jefus -J and he is the Light of Men, their Mediatory High Priefij and Intercejfor. And as the Heavens do Influence the Earth, and make it fruitful, by the Virtue that proceeds from them-, fo this Heavenly Man influences all other Men, by his Light and Life, that they may be fruitful inHolinefs. Yet this moft glorious Manhood is not the very Godhead, feparately andabftradVively confider'd-, buttheApoftle placeth him as a middle, between God and Men, faying, that C^r^/?7jt/;e i Cor. ir. Head of every Man^ and God is the Head of Chrift^ that is, as Man, and ^• in refpeft whereof, and his Manifeftation, as a fmall Seed in Men. R. Barclay fays, that by the Light we underftand not the proper Eflence and Nature of God, precifely taken-, but 'tis plain this Heavenly Man- hood is a Subftance, as much as the Earthly Manhood, and the moft gib-' rious Subftance, next unto God *, and fo is- a real, fpiritual, heavenly, and invifible Subflrance, in which God dwells, and fMnes in our Hearts in it -3' for the Manhood is not divided or feparated from the Godhead. And if the Fulnefs of the Godhead dwells in it, then God dwells in it, as Fa- ther, Son and Spirit: But the Fulnefs of the Godhead dwells in it. So q^-^ ^^ this Light is a real, fpiritual, heaverily, and invifible Subftance, in which God, as Father, Son, and Spirit dwells. And thus the Light anfwers in all things to the Defcriptipn oUr Friends have given of it, which proves that there is fuch a thing, as what we, the People call'd^w^i^er/, mean by the UniverfalLight within. Now upon this falfe Foundation, of his own laying, that there is no fuch Univerfal Light within, our Adverfary accumulates a fort of falfe Superftrudure, of a Parcel of negative Rubbifh, as, i. that theLight is not immediately united to the aS^o?: Or, 2. belongs to him, as he is the - Second Adam, or Man Cbrift: Nor, 3. kin- every individual Perfon: Nor 4. difcovers, nor reproves every thing that is evil: Nor, 5. teach- eth every thing that is good, &c. But as the Premifes he goes upon are. felfe and groundlefs, (b are all the Conelufions he draws from them. And as the moft of this Chapter is built upon his own imagined Pcr- fbrmances in the two preceding Chapters, there is the lefs to be faid to' it: Butfomething is requir'd, that the Man overflow not in his own Conceit', to which end, I ftiall oppofe againft him, one of the three prais'd Authors in his Preface, viz.. the Author of fk Snake in the Graf ^, who agrees with us aboiif the Univerfal Light within, and what we teach concerning it: For both the Snake and Church oi England agree Snake with us, thatthe fame Light we profefs,*is made neceflary to every good p. 4(^,47, * Work: That we arc directed to it, to follow and be guided by it^,^3.54)5f»- * That it opens the Scriptures to us, and ourUnderftandings to appre- ^^'^7* * hend them, and inclines our Wills to love, and duly follow the Pre-, * cepts therein contain'd^ that v.-e are affurM, that it will lead us to all *Truth,thatisTequifitandnecelfarytooureternal Salvation : x^nd(which * comprehends all) queriethj where then is the differeiice? Why do they - • ' E 2 (the 'i 8 Of the Ltght^f flriving with Men, Chap, i 5 . (the QjLiakers) ' break off, and feparate from our Communion, on pre- * tence of the Light within, wherein we agree with them? So in this he own?!, that there is fuch a thing as the Quakers mean by the Light with- in i but he well knows, that by the Light within, the Quakers mean the Univ^rfal Light within: Therefore he owns, that there is fnch a thing as^whi^t the Quakers mean by the Univerfal Light within; which is what: our A-dveiffary denyeth, and hath contriv'd thefe four Chapters to dif- prove: All which are efeftually overturn'd in thefe Qjiotations. Thus thefe two High Priefts, both of the fame Church, both Mafters of Arts, contradict one another. Whence it is plain, (that if either of them do it) one of them underltands not the Principles of that Church, they are both Teachers of. See how blind is the Wifdom of this World in the Holy My fiery of Religion. But if) notwlthftandlng the Snake^s ConfeflTion here to the Light within, and it's leading us into all Truth, if he fhou'd elfewhere op* pofe it, it may ferve to Ihew that he is guilty as well of Self-contra- didion, as Contradiction to his Brother Benrjet, and that his Excercita- tions end in Confufion and Madnefs-, but it cannot reconcile the Con- tradictions of thefe two Priefts, in what they, like Bahefs Builders, are divided in, and underftand not one anochers-Language. Confut. p. 1 55. " I have proved that ther^ is noNeceffity of immediate " Revelation, in order to a faving Chriftian Faith, and that there is no " warrant from Scripture for any Man to expeft, or lay claim to im- *' mediate Revelation in thefe days. Therefore, tho' it were granted '•^ that there is fuch a Light, &c Yet it is not the Organ, or Inftru- " ment of Immediate Revelation. 2. I have prov'd that there is no fuch ** Light; and therefore, tho' it were granted, that there is a Ne- *' ceflity of immediate Revelation-— yet the Light cannot be the Organ ** orlnftrumentof it. Anfuo. Thus the Man builds upon himfelf-, but the firft Concluflon, take it according to his own Suppofition, is a non fequitur, as the Light is a free Agent. Then what need a Man that hath writ as much as he, if he's attack'd with never fo ftrong Arguments, do any more than make life of his own Authority, quote himfelf, and tell his Reader, he hath prov'd the contrary. This is the (horteft and eafieft way,fo far as 'twill go; but he's like to have many Judges whether he hath prov'd it or no. Confut. Ibid. " I may perhaps be asl^d thefe two Queftions, i . " Whether there be not fomething, which does ftrive with all Men for " to fave them ; and whether in particular it doth not difcover and rc- " prove every thing that is evil, teach every thing that is good, and ** endeavour to make them avoid the one, and pradtice the other: And ** what that is, which (if thefe things be done at all) does perform " them Then I divide all Men into two forts, viz.. fuch as have :*' had the Gofpel outwardly preached to them, and fuch as have not.— - ^' I anfwcr, that there is fomething, Wz.. the Holy Spirit of God, — which Chap. I 3. Of the Light\' flrlving with Men, 29 *' which f^^es with all Men,who have hadtheGofpel outwardly j^reacbed " to theiii, for to fave them, &c.- — But I aflert that it does this, in " thefe days, no otherwife than by the mediate Revelation of the Scrip- " tures. And as for thofe, who have not theGofpel outwardly preached, " to them, I ihall fpeak of their cafe in the next Chapter. Anfxo. But he may as well let it alone, for by what he hath faid of their cafe, who have had the Gofpel outwardly preached to them, it is evident, without going any further, in what cafe he takes them to be, who have not had this privilege, viz,- that there is nothing that ftrives with them, particularly not the holy Spirit of God for to fave them, nor difcovers to them, and reproves every thing that is evil; nor teach-^ €th them every thing that is good, &c. fo as he reprefents it, their cafe is bad enough, unlefs of themfelves they can fave themfelves by their own proper powers and in no better cafe does he make the other, who have had the Gofpel outwardly preached to them, faye only by the addition of the Book of Scripture, or Bible, which without the Spiri^ is a Book Sealed. For tho' he fays, the Spirit of God Ikives with th^m, for to fave them, &c. yet he reftrains it to the Edition of Scripture, and aflerts it doth it no otherwife-, fo not by what he calls the outward Preaching of the Gofpel. Therefore People may as well keep their Money from fuch as he, who admits not of immediate Revelation, fb much as fubjeftively, to open our Underftandings, to underftand the Scriptures, and incline our Wills to love and obey the Precepts therein contain'd : In which he runs counter to all, or moll Proteftant Writers, particularly to himfelf, page 12. where he grants, * that there is novr ' fuppofed a neceffity of the Grace, and immediate Power of God, to * cure the Natural Blindnefs of Man's Underftanding, and make it ca- ' pable of perceiving the Evidence of Chriflian Truths. The Grace or Spirit of God is here fuppofed to do fomething to us immediately, in order to fave us; but in the other Paragraph, he reftrains whatfoevcr the Holy Spirit of God does to us, and with us, in order to Salvation, to this, that it doth it no otherwife than by the mediate Revelation of the Scriptures: In which he contradifts himfelf and the Colled, where Coll. rj. 'tis confeft, ' That we cannot, of our felves, nor by the Scripture, nor Sua. alter * Liturgy, (for them they have, while they thus acknowledge,) nor by "^"^^^X' ' any other means whatfoevcr, pleafe God without him : That is, with- out his Holy Spirit do in all things immediately dired and rule our Hearts-, for that Direftion and Rule is immediate, which direds and rules the Heart in all things: And without this, we cannot, they fay, pleafe God. So, according to themfelves, we cannot pleafe God with- out the immediate Revelation or Diredion of his own Holy Spirit: Then fure there is a necefiity of immediate Revelation, &c. But they unfay it again, and fay, There is no neceffity of immediate Revelation. Our Adversary in p. 159. goes on, denying the Light; and concludes, becaufe it is not, as he darkly imagines, that therefore it cannot move Men 5 o Of the Lights flriving with Men. Chap. I j. Mea to Prayer; and that if no Prayer is acceptable to God, but what the Light moves Men to offer, then no Prayer is acceptable to God, &c, but owns that the Difpofition to Prayer is owing to God's Holy Spirit: But the Spirit and Light of God are infeparable. Then, tho' he grants a Difpofition to Prayer is owing to God's Holy Spirit, and that there is need of the Spirit's AfTiftance in Prayer*, yet he denies that ever there is need of the Spirit's Impulfe, or it's moving us to Prayer. But where is the Difference between difpofing and moving us to Prayer? or between a Difpoftion and Impulfe to Prayer, that he (hou'd grant the one, and deny the other? that is, grant the Spirit's difpofing us to, and aflifting us in Frayer, and deny its Impulfe, or moving us to Prayer. He concludes, that all our Worlhip requires the Influence of the Holy Ghoft to make it fuch as God requires. But what he means by the Spi- rit's Alfillance in Prayer, and the Holy Ghoft's Influence in all our Wor- ship, is the Queftion, viz,' whether the Spirit's immediate Afliflance, :and the immediate Influence of the Holy Ghoft, and that we are rend- ble of this Spiritual Affiftance, and Heavenly Influence when we have it, and when we want it. This honeftly faid, according to the plain Am- ple Meaning of the Words, overturns all his undertaking againfl: im- mediate Revelation, and he that denies it, and yet owns that all out Worlhip requires the Influence of the Holy Ghoft, to make it fuch as God requires, and that there is need of the Spirit's Affiftance in Pray- er, d"c. knows not when he offers acceptable Worlhip, and when not, becaufe he knows not when he hath the Holy Ghoft's afrifl:ance,'and Influ- ence, and when not. But indeed Men in this blindncfs never give God tcclef. 5. acceptable Worlhip, For they give the Sacrifice of Fools, and God hath no ''"** fUnfure in Fools. Were it another that bad made fo fair a Confeffion,we might not have qoeftion'd his meaning; but this Man, confefs as he will, quibles it all away again to nothing. As in the laft page, after he has confefs'd that the Holy Ghoft ftrives with Men to fave them, &c. At laft he brings it to this, that it doth it no otherwife in thefe days, than by the mediate Revelation of the Scripture-, which is Nonfence. For if the Holy Ghoft do ftrive with us to fave us, &€. it is either immediately known, or we know not whether it ftrives with us or nay, nor can have any proof nor evidence otherwife that it doth fo. And then if it's immediately known, the Holy Ghoft's ftriving,teaching, c^c. is otherwife known than by the medium of Scripture. Either we are barely left to theScripture,or to the Scripture and the Spirit of God, which opens the Scripture to us, and our Underftanding to apprehend them, &c. If the firft, it cannot properly be faid the Holy Ghoft ftrives with us, to fave us, &c. becaufe we are barely left to the Scripture. If the fecond, it proves, not only immediate Revelation, but the necelTity of it, in order to Salvation: And that the Spirit of God ftrives with Men to fave them in thefe days, as of old. He fays in p.i6o» that the Motioin of the Spirit, — ought par- ticularly -Th^ n 12 Of Motions to Trayer. . 3 ^ diate Revelation, fuch as can ^e Pf "'cularly felu Are not _^^^ ^ Generation of Men, that own 'hi* to ferve a turn,j«^ 6 Benifice, and the" make .tth- ^u " s to denj^.t.^and^^ p^^ |.^^^ France into the Miniftry, and move them no moi-^J ^^° ' ^"f^^^, S i^-.t nefs in good Aftions "u^;„ff;''^fi\°Men'are tty for theGofpelMini- Sf^^rSJ^Hot s" iS o%"d^co|u>.e wi^^^^^ the «mainder She fuliea of their Scor« and Denfion ha do , > ^ ^^^^^ The Prieft clofeth ^^i^ period with Blafp^^^^^^^^ « who are inwardly moved by the Holy ^n°'t to i ^^^^^^ ' Gofpel-Miniftry, are not ^^""itrthbv tte proper Officer^ of the Women are capable ot Ho y uraers, wny i j ^^^^ Holy Ghoft's being given upon ImP°5't'°" °f «/°?' ^^^ things. For being ordain'd to the Miniftry thereby: For theft are wo tu^^^^^ tho' it is true, that without the Holy Ghoft there can be no tru Minifter, yet not every one that hatt* the Holy Gholt is a uoipei fter, in the fenie before us. -]-[,f 5 '^ Of Motions to Trayer, Chap. I g. (b)Ads^. The Apoflles, when they had prayed, laid hands upon feven Men, the Church prefented to them for Deacons-, that is, Men to ferve Tabels, • Overreers of the Poor, Widows, &c. who had the care of the daily Miniftration of their Food and Diet. But what's this to the Gofpel-Mi- niftry, in the fenfe we are upon? Suppofe two of them, Stephen and Philip preaclied, this proves not they were thereunto Commiflioned in right of their Deaconfhip^ nay, if they had all feven done it, (which there is noReafon, as the Scripture is lilent in it, to believe, becaufc many preached without it, and many that had it preached not-, befides, whether that of Stephen was more properly preaching, or difputing, CO *• with fome is a queftion. (c) Peter and John prayed for, and laid their Hands upon the Baptifed Samaritans, that they might receive the Holy W I i' Xjhoft. (^d) At Antioch, certain Prophets and Teachers fafted and prayed, and laid their Hands on Barnahes and Saul% but this was not to ordaia (0 ^9* then^ Gofpel-Minifters, they were that before. (0 Paul laid Hands on twelve Difci pies at Ephefas, and they received the Holy Ghoft, and fpake with Tongues, and prophefied -, but this proves not Ordination to the Gofpel-Miniftry by Impofition of Hands^ becaufe all who received the Holy Ghoft, with or without it, fpake not with Tongues, nor prophe- fied j nor could the ordaining theniGofpel-Minifters be, in the Apoflle's intention, (but God is fovereign in his Gifts) before they had fo much xTim.4. ^^ heard whether there was any Holy Ghoft. The Apoftle mentions I 14, . Timothyh Gift, which was given him by Prophecy, with the laying on of the Hands of the Presbytery; this (hews, that he (as many others had)- received the Holy Ghoft, upon the laying on of Hands: But not his repa- ration to theMiniftry thereby, any more than by Prophecy. So none of 3 thefe places prove that theGofpelMinifters wereordain'dfuchbylmpofi- ' tion of Hands-, and if none of thefe places,then no place in Scripture. We read indeed of Titpu's being left in Crete^ to fet in order the things that were wanting, and ordain Elders in every City, as the Apoftle had ap- pointed him, but do not find that he ordained them by laying on of hands; and befides, thofe Elders were appointed for Church-Order and Difcipline, and were not made Gofpel-Minifters by that Ordination, as we have Demonftration in i Tim. 5.17. Let the Elders that rule well he coun- ted worthy of double honour, efpecially they who labour in the Word and DoBrine* Now if they had been all Gofpel-Minifters, by being Elders, they had all labour'd in the Word and Doftrine; but as fome of them only did that, it ftiews they were not ordained Gofpel-Minifters in or by their being or- dained Elders, or elfe they had all laboured in the Word and Doftrine. So no Man can plead for an outward Appointment and Ordination of Gofpel-Minifters from this or fuch like Texts; befides, there was then the Gift of the Holy Ghoft convey'd by the laying on of Hands, which only made it effedual, and without which it is but an empty Shadow, or Ceremony : And as the Priefts do not pretend that the Holy Ghoft is now either given or received, which was then given and received by laying on Q^Pi/r^^ Of Wegener mm: 5J on of- Hands, ;to -what ]^r|>pf^;rs it to,contitiiie the Ceremony, now the virtue is departed 'from it^ and left it ineffedual and defolate? Is the Chriftian Religion now, J)ut an Imitation of what it once was? And what more can they make on't, that deny the gift of the Spirit, and immediate Revelation, inthefeDays? Nothing at all. He owns in ,p, r6j. that Regeneration, Sandification, Juftification, and Salvation, are to be attributed to the Holy Spirit of God-, but denies thebeing of theLight-, by which horrid Negative, he divides the Light and Spirit of God, which are not divifible or feparable j or makes the Spirit of that God, who is Light, to be without Lights which is , his Blind all along in this Chapter, but is fpoken to before f So it only ^ remains to be obferved here, that if this Operation of the Holy Ghofl: in Man, whereby he is regenerated, fanftified, juflified, and faved, be immediate and objedive, it deftroys his main work-, but if he denies it to be fo, this takes away the Foundation of Faith, for Men cannot know whether they are regenerate, &c. or no, and fo can have no true Hope, or Faith, which can have no better ground than Fan- cy, Opinion, Putation, &c. How fhoa'd fuch an hope be full of Af- furance? Our Adverfary quotes Dr. Lucas, querying, " Whether it be poITible *' for aMan to be not only Holy, but Perfed alfo? — And faying, "That ** Religious Perfedion is nothing elfe t)ut the Moral Accomplifliment *' of Humane Nature, — a ripe and fettled Habit of true Holinefs j — *' and that he is a perfed Man, whofe Faith is firm and fteady, — - ^' and his Hope full of Affurance, — and is a Partaker of the Divine *' Nature^ and raifed above the Corruption that is in the World through " Luft,-.— and that has his Mind enlightned, and his Heart purified j — He concludes, " fuch a Perfedion as this they readily own to be pof- .'*fible, &c. Anfw. Here feems to me to be much Unfoundnefs in thefe Words. ,For is;a ripe and fettled Habit of Holinefs, a firm Faith, and Hope full of Affurance, nothing-elfe but a Moral Accoraplifhment of Humane "Nature ? And to be a Partaker of the Divine Nature, and raifed above the Corruption that is in the World through Lull \ is this nothing elfe but a Moral Accomplifhraent of Humane Nature ? And to have our Mind enlightned, and Heart purified •, is this nothing elfe but a Moral Accomplilhment of Humane Nature ? And why a fettled Ha- bit, of true Holinefs, and Habitual Goodnefs? as if true Holinefs and Goodnefs were only an acquifite Habit. We mult come to be grafted into the Divine Nature, and made Partakers of it, or all Mo- ral Accomplifhments of Humane Nature cannot avail us unto Salva- tion. And this is the Definition the Prieft gives us of Perfedion, viz.' " ^ Moral Accomplilhment of Humane Nature; and fays, he is per- .*^ Ava^ea we will acquiefce in it, and that we herein agree in the main, " tho' they mean no more by it, but a Moral Accomplifiiment of Hu- F " mauc ^^4 Of Regirff^aHokT^ Oisip.Y^ ^< mane N'aturci Which excludes the Spirit of Cftrll^, and hi$ Work of Grace and Power in us, even Regeneration it felf. Thus the Prieft puts Chrift, and his great Work of the Spirit in us, under foot. For tho' they talk of true Holinefs, a firm Faith, Hope full of Aflurance, of being made Partakers of the Divine Nature^ and raifed above the Corruption that is in the World through Luft; and to have the Mind enlighten'd, the Heart purify'd, g^c Which words, one wou'd think, ihou'd ftand for fome Spiritual Idea's, yet they mean by them nothing ^Ife but a Moral Accomplifhment of Humane Nature. So Unintelligi- ble and Confufed are their Works, who wou'd exclude Chrift, and his Work of the Spirit in us, which is a Spiritual and Divine Work. Page 164. he puts the Queftion, viz.. '' May not a perfeft Man, whea ** perfeft, wholly abftain from Sin for the future? And anfwers it, " That there are two forts ot Sins, viz,. Wilful Sins, and Sins of In- ** firmity ^ and that a perfeft Man may live for the future without *' Wilful Sins j but Sins of Infirmity arc infeparable from us in this ^ World. ■ ,. . _ jinfip. Here is an Inventionin favour of Sin, -B" c6^r'^d"fave it alive, by an Unfcriptural Diflinflion (and for that caufe.to be re- ]eded) of two forts of Sins, viz. Wilful Sins, and Sins of Infirmity- But this Diftindion is only as the cafting of a Mift before our Eyes, and void in the main : For there are no Sins that are not of Infirmity, nor none that are Involuntary, or without the Will ; and confider it in one fenfe, and all Sin is of a fort; and in another, and there are a great many more than two forts, as Blafphemy, Murther, Malice, Ha- tred, Pride, Covetoufnefs, Drunkennefs, Fraud, Oppreffion, Cruelty, Robbery, Extortion, Diflimulation, Fornication, Adultery, STwearing, Lying, Cheating, &c. - - There may be fome more, but thefe are the grofleft of that Black Catalogue, which occurs to my Remembrance at the prefent-, and I would fain know, which of them it is that a Man cannot live without? wou'd any fober Perfon anfwer me this •, and if a Man can live v/ithout any of thefe moft grofs and enormous Sins, what are the Sins he can- not live without ? " r^ Page 155. He inllanceth for infeparable Sins, " fuch as we cannot he *' cleanfed from in this Life-, fuch Sin as hath in itfo much Voluntary, as " to makeSin; fo much of Involuntary, as to make it Frailty, it hath fo •' much of Will in it, that it is capable of being reduced •, and yet fo " much of Neceflicy in it, that it is never utterly to be extirpated. u^nfw' Every Sin hath fo much Voluntary in it, as to make it Sin ; and every Sin is Frailty; and every Sin is capable of being redticed ; and no Sin hath fo much of Neceffity in it, as it is never to be extir- pated : For fuch Sin wou'd not be my Sin, if there were fo^^rtinch of Kecefilty in it, that I could not avoid it. And how comes it that thofe molt Itubbora aad unpardoaable Sins, which have moit of the Will in them. Chap, t p 0/ Keg^Jsratim* 3 5 tbem, are xapablefof ;bciQg>€Xtirpated v aad yet tfedfe pitiable Frailties, or jlarddnable SiiB:? of ififirmity, wibicb ila.Ve the leaft of the Will in ttie-nij to liayefo much , of NecelBty, th^t they are fieyer capable of being extrrpatect?Ha.vei Sins, Which have iin .them the leaft of the WilV moft of Necefllty V and Sins, which have in them the moft of the Will, the leaft of Neceffity ? This is a Paradox, that the greateft Sins are ca- pable of being overcome, but t-he leaft Sins can never be overcome. . F. 155. ^' What Underflanding is th^re, which is not liable to Error ? jinfw. Is it my Sin, that my TJunderftanding is liable to Error? ^'l Chap. 14. Of Union volth God, 5^ new Birth, with the holy Life, and Powers thereof, bringing them into manifeftation in the Soul. Nor, (2) as feparate from, or exclufive of the Father, and the Son, as the Priefb ignorantly divines. With this Explanation we agree with him, that the Holy Ghoft is the Worker of Regeneration, Sandification, Juftification, and Salvation: And we far- ther fay, that thefe Operations are inward, immediate, and objective v in which, if this Adverfary agrees with us, it overturns the moft of his Work againft the Truth of the Gofpel-, for it proves immediate Reve- lation, &c. and if not, it Ihews that he hath only a verbal Knowledge of Regeneration, &c. but knows them not in themfelves experimen- tally, or wrought in him 5 and our difference is as wide as ever. HAP. XIV. Concerning Mans Union with God^ and the Conflitutlon of a Church. Confut. " np'Hey argue, that fuch as are regenerate, &c. are alfb p. 170. " i united to God by the Light : But fince there is no fuch " Light, as is pretended, it's certain that our Union with God is ef- *' fefted fome other way. jififw' This our Saviour's unweary'd Adverfary, through his Four laft Chapters,^ did, and here continues to do it, (viz..) to deny Chrift in this Senfe •, that is, as he is the Light of Men, or the Light of the World. But whatever he builds upon this Blafphemous Negative, is falfe •, if it be true, which Chrift hath faid of himfelf, John 8. 12. viz. J am the Light of the World \ or what the Evangelift fays of him, John 1.4. viz. In him was Life^ and the Life was the Light of Men. So the Reader may believe the Scripture, or the Prieft : But if he will believe the Scripture, there is fuch a Light as is pretended. And If our Union with God be not in the Light, how can it be by wall^ ing in the Light? which is plain Scripture. Indeed if there be no fuch Light, as the Apoftle mentions, it is one thing •, but if there be, it is the fame Light we teftifieof : And the Apoftle affirms our Union with God is, by walking in it •, therefore our Doftrine, that Man's Union with God is in the Light, is Apoftolical, ijohn 1.7 & 2. 24. Confut. ibid. " Our Union with God is twofold, viz.. External and ** Internal-, the External Union is that whereby we become outward " and vifible Members of his Church : This is effeded by Baptifm, *' without which — no Man can be called a Chrifiian. The Internal " Union is that vital Union, which makes us lively Members of God's " Church, by receiving from him thofe Coeleftial Influences, which " nourifti 4-0 Of Union with God, Cfaap.lzj-T) " nourifh ns unto Eternal Life : Tbe firft is fufRcient to deitominatei " us Chrifiinns, but the latter is neceflary to make us good ChriftianS', "or fuch as God will hereafter glorifie \ and this latter Union pro- "ceeds from Jcfus Chrifl:, as the meritorious Caufe, and from., the " Spirit^ as the immediate liillrument thereof. • ••> ? Anfxv. It follows then, of necelTary Confequence, that the External Union with God, which he fays is effefted by Baptifm, and is ftrffi- cient to denominate us Chrillians, and without which no Man can be called a Chrillian, proceeds not from Jefus Chrifl:, as the meritorious Caufe, nor from the Spirit as the immediate Inftrument thereof-, nor can make us good Chrifl:ians, fuch a*^ God will hereafter glorifie : For it's the Internal Union, he confefles, is the vital Union which makes us living Members of the Church of God, and is neceflliry to make us good Chrillians, fuch as God will hereafter glorifie. And yet for want of the External Union, as he calls it, which, as he owns, can but make us outward, vifible, dead Members of the Church of God, and bad Chrifl:ians, fuch as God will not hereafter glorifie \ he fcruples not to Unchrillian all the holy Patriarchs, Prophets, and Saints of aid, &c. Then as to thofe baptiz'd, outward, vifible, dead Members of the Church of God, bad Chrifl:ians, fuch as God will not hereafter glorifie, and whofe Union with God proceeds not from Chrilt, as the merito- rious Caufe, nor from the Spirit, as the immediate Inftrument thereof, they cannot be faid to walk in the Light j and if they walk in Dark- nefs, they have no Union with God. But as he fays, there is no fuch Light, (as I have (hewn the Apoftles and Evangelifts fpeak of) perhaps he may fay, there is no fuch Darknefs \ and then where are we ? How- ever we deny his external dead Union with God, and his external dead Memberlhip of Chrift's Church : For to talk of an external, elemen- tary, dead Union with God, who is a pure Spirit, or any Union, but what is internal and vital, and makes us living Members of his Church, is meer Confufion. This Dodrine of dead bad Chriftians, fuch as God will not here- after glorifie, being outward and vifible Members of his Church, and having an external Union with him, by means of Water-Baptifm, which neither proceeds from Chrift as the meritorious Caufe, nor from the Spirit as the immediate Inftrument thereof, affords us fome ufeful Confiderations on Water-Baptifm, which are the neceflary Confer quences of the Prieft's Argument : i. That this external Union by Water-Baptifm, which he talks of, proceeds not from Chrift, as the' meritorious Caufe : 2. Nor from the Spirit, as the immediate Inftru- ment thereof: 3. Kor contains in it a Death unto Sin, and a new Birth unto Righteonfnefs : 4. Nor can give us the internal vital Uni- on with God : 5. Nor make us living Members of Chrift's Church : 6. Nor good Chriftians, fuch as God will hereafter glorifie j which are fo Chap. If: Of ., the Church. 41^ fo many Cufficlcflt Reafonsfonthedifufe of ir. Has he not brought his- Argument to a fine Ifiue here? Confut. ibid. *' And here I thinic it necelTary to examine the Notion *' of a Church, which our Adverfaries have entertained : What their *^ Kotion is, Mr. Barclay has informed us in the following manner *^ In this large Pa fiage, tranfcribed from Mr. B^rr/^^,- there are divers ** great Errors,-"-' which will be eafily difproved, if the Reader wiJl '* be pleafed to obferve the following particutars. Firfi, that a wicked " Man may be a Member of Chrift's Church. This is plain from " iCc. is really a Brother in the fenfe before us^ for as natural Brotherhood is by an onenefs of Flefh, by Generation, fo is Ipiritual Brotherhood by an onenefs of Spirit, by Regeneration. • Confut. p. 17^. " Now to be called a Brother, does here fignifie to be " a Member of the Church of Chrift. For thofe Fornicators, &c. here " faid to be called Brethren, are diredly oppofed to thofe Fornica- " tors, &c. which are of this World, that is, not Members of the *' Church. Befides, the Apoflle judgeth concerning thofe Fornica- " tors, C^c. which are called Brethren, by commanding fuch a paticu- " lar Punifliment to be infiifted on them: But he diLlaims all Judgment "concerning fuch Fornicators, &c> as are without-, that is, without " the Church., or no Members if it. For, fays he, what have I to do to *' judge them alfo that are without? And confequently thofe Fornica- " torSiC^c v\?hora he does judge, and who are called Brethren, are not " without, that is, are not without the Church, or no Members there- " ofi but within, that is, within the Church, or Members thereof. Anfrv. But how will he prove this? It follows not, that becaufe thofe Fornicators, &c. who are faid to be called Brethren, are oppofed to thofe Fornicators, &c. faid to be of the World, that therefore they are Membersof the Church of Chrift: For both are Fornicators, &c. And the oppofition con lifts only in this, that the one makes a Profeffion of Chriftianity, and the other not. But whilft they are Fornicators, err. their Profeffioa no more makes them Members of Ch rift's Church, thaa^ the others are, who make no fuch Profeffion. But the firil became more- the Apoftle's concern, and fell u.ider his Judgment-, becaufe profeffing himfelf a Member of that holy Society, and bafely breaking; the Rv.les o^ ir, he brought more Scandal to the Gofpel, than its cpea Enemies. Therefore tlie Apoftle would have the Members of Chrift's Charch, not G io fi Of the Church. ' Chap. 14.' fo much as to keep Company with him*, no not to Eat: But to put that wicked Perfon away from among them. Arid this the Prreft makes nit Argument to prove him a Member of Chrift's Church, (viz..) that the Apoftie gave Commandment to Chrift's Church to put him away from among them ^ but it is an Heterodox one,that fets the Members of Chrift's t^hurch at ftrife among themfelvesjcaftingout one another. Neither doe$ the Apoftle's difclaiming all judgment of *Fornicators that are without, (that is, out of the Profeffion of Chriftianitv) prove thofe Fornicators within, (that is, within the ProfefTion of Chriftianity) whom he judgeth stnd condemneth to be Members of Chrift's Church : For why fhould he condemn any Members of Chrift's Church, and order the other Members to put them away from among thefti? This could not confift with his Office: But becaufe they profelTed themfelves to be Members of Chrift's Church, and were not j therefore it was the Apoftie commanded to ex- clude them. But this Author is at great pains to prove Fornicators, Covetous, idolators, Railers, Drunkards, Extortioners, to be Members of Chrift'^ Church, which is his Myftical Body: And as our Bodies, fo Chrift's Body is compofed of many Members •, fome of which the Prieft will have to be Fornicators, fome Covetous, feme Idolators, fome Railers, fome Drunkards, fome Extortioners: And one would think there muft be in it too, fome Chaft, fome Liberal, fome true Worftiippers, fome Meek. fome Temperate, fome that are far from OpprefTion. So what a fpotted Body would he make the Body of Chrift, that unfpotted pure holy Head, Whofe Body is without Spot or Wrinkle, or any fuch thing? The Scripture faith. He that is joyned to an Harlot, is one Body : But all thofe Fornicators, &c. are joyned to an Harlot, to that Spirit of Antichrift, that is the Mother of Harlots, and fo are one Body, or Members of that one Body of Antichrift , whom the Prieft would jnake Members of Chrift. But what Concord hath Chrifl with Belial f What j4greement hath the Temple of Cod with Idols, or God's Worftiippers with Idolaters ? And thofe Phrafes, (i/Zzl.) that not without, is not "without the Church, or no Members thereof i^ and that within, is with- in the Church, and Members thereof, is falfe : For all Fornicators, Idolaters, &c. are without the Church, and fo no Members of it, tho' |hey may be within the Profeftion. For without are Dogs, and Sorcerers^ And Whoremongers, and Murtherers^ and Idolaters, and whofoever loveth snd mahth a Lye, Rev. 22. 15. Confut. p. 175. " Farther, the Apoftie writ that Epiftle to thofe on- ** ly who were Members of Chrift's Church : For he direds it. To tht f^ Church of God at Corinth, to them that are fanftfied in Chrifi Jeftts, &C. Anfw. And what is tluit to the matter? He writ it not to th^t wicked Terfon, nor to them whom he calls Fornicators^ Idolaters^ Covetous, Railersy Drunkards, Extortioners j but tO the Church of God, fuch as were SanHifitd in Chrifl JcfuSy &c. Confut Chap. r2j.^ Of tU Church. ^ 43 Confute ihid. "While he wasilijj called a Brother , and among thera, .'** he was ptot cut off^, but a Member pf the Church. j4nfw. At this rate, he makes Church-members of fuch as the App- Itle terms Antichrifis ^ ^r thofe were among them, as well as this .wicked Perfon : And he fays. They went out from us^ hut they were not of "m. And whether their outgoing was Voluntary, ar by fixpullion, it ^akes no difference in this Cii^ie ^ for the one's Expulfion no more (hews lie had been a Cbuirch-member before, than the other's going out Vo- luntarily proves he had formerly been a Church-.member : Either of ..them might, or might not v but neither of them whilfl; a Fornicator, c^c. 'could be it. It's impofllble for a Man to be a Fornicator, &c. and a Member of Chrill's Church at the fame time : For while he taketh the Members of Chrilt, and maketh them the Members of an Harlot, al- though he hath once been beloved, he hath nothing to do in God's Houfe or Church ^ becaufe he ha|:h wrought Lewdness, and^t;he Moly Flefh is pafTed from him. ■■', ; Confut. p. 175. To prove that Idolatry is not inconfillent with Chriftianity, he affirms, i. " That Papifts are Members of Chrift's .V Church, tho' they be corrupted and idolatrous ones. 2. That R. B. '*' owns, there may be Members of the Catholick Church, both among " Heathens, Turks, Jews, and all the .feveral forts of Chriftians, &c. uififw. I deny, and he hath ofTer'd nothing to prove it, that Papifts are Members of Chrifl's Church, Quatenus Papifts, or that it hath any corrupt Idolatrous Members^ but all its Members, as lively Stones, jWpe built up a fpiritual Hcufe^, an holy Priefihoodj to offer, up fpiritual Sacri* fcesy accept aUe \tfi God by Jefm Chrifl. And for the fecond, let's hear ^. B. explain himfelf^ he is fpeaking here of the Catholick Church, in ■ Xhc moft univerfal Senfe, w.hich he def^aes^to be the Church of God, or gathering of fuch 04 God hath coiled out of the World, and Worldly Spirit^ to xoalk in his Light and Life -^ and faith, Vnder this Church, and its De- nomination, are comprehended all thot become obedient to the holy Light and Tefiimony of God in their Hearts, fo^s to be fa-^Elifed by it, and cleanf(d from the Evil af their-Ways r^lior this fj the C^tholich^ or univerfal Spirit, by which many are called from all the fmr Corners of the Earth : — By this the fecret Life and f^ertue of Jefus is communicated to many that are afar off, ,. even, as by the Blood that runs into the f^eins and A '^t cries of the Natural Body, the Life is communicated from the Head and Heart unto the extremeff farts. There may be Members therefore of this Catholick Church, both among Jieathens, Tunks, Jews, and all the feveral forts of Chriffians, Men arid Wo- .men of Integrity, vi^ho are by the fecret Touches of this holy Light in their ,Souls enlivened and cptickened, and thereby fecretly united to God, and there- through become true Members of this Catholick Church To be a Afember then of the Catholick Church, there is need of the inward Culling of God, by \his Light in the Heart, and a being leavened into the Nature and Spirit of jt, fo as to fprfake VnrighteoufneJ^.^ an.d be turned to Kighteoufaefs \ and in G 2 thv 4+ Of the Church. Cfiap. 14^ the inrvard of the Mind, to be cut out of the wild Olive Tree of our ow» firfi fallen Nature, and grafted into Chrifty by his Word and Spirit in the Heart. The Applicati'on is plain : For how may fbme, among all thofe, be- come Members of this Catholick Church, but by being cut out of the wild Olive Tree ? But this will not prove what he quotes it to prove, that Idolaters are Members of Chrift's Church, and that Idolatry does not make a Man to be noChrifl:ian. For as Idolaters cannot become Members of Chrift's Church, but by being grafted intoChrifl-, and they cannot be grafted into Chrill, but as they are broken off front Idolatry, and caft away their Idols to the Moles and to the Bats: Therefore Idolatry is inconfiftent with Chriftianity, they cannot con- itare. There may be Members of Chrift's Church, becaufe this inward Work of Holinefs, and forfaking Iniquity, which is necefTary in every refped to the being a Member of Chrift's Church, may be wrought ia ehem who are afar off, and ftrangers to the Hiftory of Chrift : Or, how fhould he be Salvation uiito the ends of the Earth ? Confut. p. 177. " if John 3. 5. be ob|e6:ed, and that to be born of the " Spirit, is to be made holy ^ and to enter into the Kingdom of God, is " to be made a Chriftian, or Member of Chrift's Church : I anfwer, *' That fuppofing the firft, and granting the fecond, yet I deny that *' it will follow from hence, that no wicked Man can be a Chriftian, or " Member of Chrift's Churchy for our Saviour there fpeaks of fuch *' Qualifications as were requifite, not to make a Man a bare profelt " Chriftian, or only an outward Member of his Church, but what was " requifite to make a Man a living Member, &c. Anfvc^. The Church of Chrift is his Body : But what Contrariety of Members would the Prieft make the Body of Chrift to confift of ! viz.. wicked Members, dead Members, outward Members, vifible Members, holy Members, living Members, inward Members, invifible Members, &c. more like the Image which Nehuchadnez^zar dream'd of, with his Head of Gold, his Breafi and Arms of Silver, his Belly and Thighs of Brafs, his Legs of Iron, his Feet fart of Jrdn and fart of Clay : 1 fay, the Body he defcribes would be more like this great Image, than the uniform pure Body of Chrift, whofe high and holy Head will break the Image in pieces, and confound all thefe dark Imaginations of carnal Men con- cerning heavenly Things, viz.- That there (hould be fome wicked, dead, outward, vifible Members of the myftical living Body of Chrift, who is a Spirit. But we may fay of thofe wicked Members, as the Prophet of the Feet of the Image, they cannot cleave to the good : For as Iroa is not mixed with miry Clay, fo neither the Wicked with the Saints. But how are thofe wicked Fornicators, Idolaters, Covetous, Drunk- ards, Railers, Extortioners, made Members of the Church or Body of Chrift ? The Frielt tells us, by Water-Baptifm* But did Chrift die to purchafe Chap. 14. Of the Churchy 45: purchafe fuch a wicked Church to himfelf ? He dare not fay fo : And if not^ then he has not appointed yVater-Baptifm as a Bond of Union to joyn wicked Men, Fornicators, Idolaters, d'c to his Body the Church, which is the Pillar and Ground of Truth. And what better are thofe wicked baptiz'd Fornicators, Covetous, Idolaters, RalFers, Drunkards-, Extortioners, whom he inferts in the Church- of Chrifi, than thofe other wicked baptiz'd, or irnbaptiz'd Fornicators, Idolaters, drc. that are ia the World ? So Jong as they continue in Fornication, Idolatry, ^r. they are no better for their Baprifm ^ for no fuch can enter into the Kingdom of Heaven, nor (as the Jron is not mixed with Clay) can be incorporated into Chriflh Be4y, which is a glorious Body, compofed of living heavenly Members, whofe Bond of Union is the One Spirit, whereby tlrey are all baptized into One Body, and are made to drink into One Spirit : Of whom it may be faid,, (as faid the Prophet in his day, of the Sons of Slon) her Naz.arites are furer than Snow, they are whiter than Milk, they are more ruddy in Body than Rubies, their folijhing is of the Saphire, But this Charader anfwers not to wicked Fornicators, Drunkards, Idolaters, &c. Finally, The Church or Body of Chrifi, according to our Adverfary^s Dodtrine, hath either a great mixture of Depravity and Wickednefs in it, confifting partly of filthy, corrupt, unclean Members^ or elie Chriji- hath two Churches, or Bodies myftical ^ the one depraved and finful, confifting of wicked Fornicators, Covetous, Idolaters, Drunk- ards, Railers, Extortioners, &c. the other all pure and holy, confifting of righteous, clean, godly, fandified and holy Servants and VVorfhip- pers of God. For the Argument of the Chapter under Examination comes fairly to this IfTue : And is it not a hopeful one ? Confut. ibid. *' Our Saviour lays, JohnS. 13. If you continue in mv " Word, then are ye my Difcifles indeed'^ thereby informing us, that "fuch Perfons as did not continue in his Word, were not his Difci- " pies indeed, or truly, — but hypocritically, outwardly, in pretence " only. When therefore I afTert, that a wicked Man may be a Men>- " ber of Chrifth Church, I mean a^profefs'd outward Member thereof-, ** but he is not a true living Member thereof, — In which fenfe a *' wicked Man cannot be a Chriftian : And unlefs what I have faid be *' allow'd, our Saviour and St. Taul mull contradid each other ; for ^^ St. Paul exprefly declares a wicked Profeflbr to be a Brother, and " within the Church ^ and unlefs our Saviour be fuppos'd toipeak in " that fenfe, which I have given his words, he muft be underftood to " deny what St. Paul hath affirmed. Anfw. Our difference is not about ProfefTion, but Memberfhip: An Hypocrite may profefs what he will, but they that are not Members of the Church of Chrifi — indeed or truly, are no Members of it. Bat no wicked Man is a Member of it : And he that is not a Chrlfiian^ cannot be a Member oiChr iff % Church. But no wicked Man is a Chrifiian: Therefore 46 Of the Church, .Chap; 1 4, Therefore nt) wicked Mafi is a Member of Chri:JFi Church. Then as to his. imaginary Con tradition between our Saviour and St. Paul^ it is ground- ed upon a Fa lacy : For the latter doth not exprefly declare the wicked Profeflbr to be a Brother •, only faith. If a M^n that is called a Brothery he a-Fornicator^^c. But is this exprefly declaring a wicked ProfelTor to be a Brother ? A Man may be called a Brother, that is none. Nor doth the Apoftle fay, as the Prieft affirms he faith, (viz,.) within the Church, but within'^ which mufl: be underftood within the Profeflion of Chriftianity. For the Wicked cannot be within the Church ^ all fuch are without, in the outward Court. Cofjfut. p. 178. " Now as in the Body of. Man, that cannot be a Mem- " ber which is not joyned to the Body ^ fo neither in the Church of " Chrift can that M^n be a Member, who is not joyned to the Church. " In order to this joyning, it is neceiTary not only that a Man be ca- " pable thereof, but there be fome adual Tye or Bond of Union. — * *' Now this Bond of Union is the Covenjyit made in Water-Baptifm^ — " and therefore till a Man be baptized, he is not a Member of Chrifi''s " Church ^ but as foon as he is baptized, he is a Member thereof. jinfw. ike explains not what it is that is neceffary to make us capable* of being joyned to ChrijFs Church, by fome adtual Tye or Bond of Uni- on, and yet doth ifot joyn us to it. But be it what it will, if their Pradice may expound their Doftrine, it is fomething that an Infant, of the Age of an Hour, a Day, or a Week, is capacitated with, or capable of-, which, considering he declares the adual Tye, or Bond •of Union, to be the Covenant made in Water-Baptifra, would look ftrange to a Man that were a Stranger to the way of making <7^r//?-/^«j by Proxy. Bat what Scripture hath he for either? And to his Conclufion thence-, Suppofe a Man be regenerate, and not baptized, (that is, be baptized with the Holy Ghofl, and not with Water) and yet be no Member of Chriji;\ Church ^ and a Man baptized with Water, and not regenerate, (that is, baptized with Water, and not with the Holy Ghoft) and yet be a Member of Ghrifth Church ^ this will give preference to Water Bap^fm, above the Holy Ghoft's Bap- tifm, if it be any privilege to be a Member of Chrifi\ Church', for fb foon as a Man is baptized with Water, he is a Member thereof, tho' he be not baptized with the Holy Ghoft ^ but if he be baptized with •the Holy Ghoft, yet till he is baptized with Water, he is no Member ^thereof : For without Water-Baptifm (the Prieft faith) No Man'can ■ Be -called a C^r//f /<*«-, but if any Man he -a Chrift ian, tho' without Water- Baptifm he may be called a Chriftim. Therefore where he faith, Nb Man can be called a Chriftian without it *, we muft underfcand him to mean, that no Man can be a Chriftian without it, altho' he be re- generate or baptized with the Holy Ghoft. Thefe are the Confe- quences of the Prieft^ Dodtrine, if you can believe them. Confut, Chap. 14."^ Of the ChurcE: 47 Confut. p. 179. ** Then as a piece of Flefh that is united to the Body, " — is only a dead Member, unlefs it receives nouriihment from the ** Body^ fo a Man that is tinited to Chrift's Church by Water-Baptifm, *' is but only an outward dead Member thereof, unlefs he partake of ** thofe Celefirial influences, which flow from Chriil the Head, and nou- *' rilh all the Members that are vitally united to hira. Wherefore bare ** Water-baptifm is fufficient to make a Man an outward Member of " Chrift's Church : but that he ^ay be a living Member thereof, it's ne- " ceflary that he partake of the Sap and Virtue, which Chrift the living " Vine communicates to all fuch Branches as are qualified to receive it. jinfw. A piece of Flefh united, or not united, to the Body of Man, can be no Member of the Body; neither a dead nor living Member thereof: Neither can a piece of Flefh be united to the Body, but by the Participation of the fame Life and Nourifhment, which is common ta the whole Body, and all the Members of it; for the Union is, becaufe of the frime Life and nutritive Virtue, which all the Members of the Body participate of: Therefore no Man can be united to Chrift's Church, which is his Myftical Body, by Water-Baptifm: For his Church is Spi- ritual; and the Bond of Union, whereby the Members of it are united^' and imbodied, muft tl^refore be Spiritual. And there can be no out- ward Tye or Bond of u'nion (which he calls Water-Baptifm) that is a:; proportional fuitable Ligament to a Spiritual Body, fuch as theChurclVi of Chrift, which hath no outward dead Members belonging to it. The Prieft agrees, that Water-Baptifm cannot make a Man a true li- ving Member of Chrift's Church; and we fay, it cannot make a Man an outward dead Member, "or falfe hypocritical Member thereof, becaufe there are no fuch Members of it ; therefore Water-Baptifm cannot make a Man a Member of Chrift in any fenfe. But the Prieft is out^.. both in his Philofophy and Divinity. But he affirms of Water-Baptifm, viz.. How fuch as are baptized "with it, are but Members of Chrift's Church hypocritically, outwardly,. and in pretence only^ but that it cannot make them true living Members thereof, who are baptized with it; it can make wicked Men Chriftians, but not faithful and true Chriftians; it can make dead Members, and^ can tye and unite dead Members to the living Members, but it cannot make living Members; it is a Bond of Union to unite the Wicked and the Righteous, the Saints and the Sinners, the Living and the Dead in one Body: But what a Body will this be? Wicked or Righteous, Holy or Unclean, Living or Dead? Be it as it will, it is Chrift's Church, ac- cording to the Prieft, his Myftical Body, which he inlinuates to have wicked, (inful, dead Members, which are made fnch by Water-Baptifm. But where is the Piivilege of thofe baptized Sinners above other Sin- ners, baptized Fornicators above other Fornicators, baptized Idolaters above orher Idolaters, baptized Drunkards above other Drunkards, &cf What is the Beuefit of this Water-Baptifm? It is fufficient, he faith, to ciake u 4-S Of a Church, Chap, ij^^-, make a Man an hypocritical, outward, dead Member of Chrifl's Church ;- " but fiich have no being, except in his giddy Imagination •, becanfe there are no fucb : And if there be no fuch, then WaterBaptifm hath no ef- fed, it operates nothing. For he grants, it is rtot fufficient to make a Man a true liviag Member of Chrifth Churchy and fuch are all the Mem- bers of it, and not dead ones. Co-nfut. ibid. " Thofe who have not had the Gofpel outwardly preach-"' *' ed to them, are not Members of Chrifih Church. That they are not " outward Members is plain, becanfe they are aot united thereto by ^ Water-Baptifm-, — and as to their being living Members, — I affirm, *' that we have no ground to believe — thofe to be Members, who are *' not outwardly united. — Nor do Lknow of any way of attaining Sal- " vation by Chrift, but by becoming a living Member of his Body the ^ Church. — But then I find, that the way which God hath appointed *' for Men to become living Members of his Son's Body, is by their ex- *^ ternal Union to it by Water-Baptifm, and their vital Union with *' Chrift the Head, by the gracious Influences of the Holy Ghoflr. Who- *' foever therefore is thus united to Chrifi's Body, (hall be faved: But as for others, I dare not fay, they are ia a State of Salvation. . ^ Anfvo. Outward Members barely of a Spiritual Church and Body, and an outward Ty6 to it, are Whinifies^ for tlieMemberlhip thereof is not outward, or by any Outward Way, Ceremonial Tye or Profefllon, but by that which is Spiritual and Mential to it, whereby they are im- bodied and made Members; the' fuch Members of Chrift:' s Body do alfo concur in a )oynt publrtk ProfefTioa of the fame Truth: Which Pro*. feffion is true in their Mouths, but falfe in the Mouths of any other making the fame Profeffion, whilfl; ftrangers to the fame Spirit and li- ving Memberfhip. He faith. That the way which God hath appointed for Men to become living Members of his Son's Body, is by their exter- nal Union to it by Water-Baptifm, and vital Union with Chrift the Head, by the gracious Influences of the Holy Ghoft. But if it be fo, then the way for Men to become Members of the Body of Chrift is by two Unions-, one external, by Water-Baptifm-, the other vital, by the Holy Ghoft: The firft is an external dead Union with the Members of the Body, the fecond an internal vital Union with the Head. But is the firft Union then with the Members only, and not with the Head? or the fecond Union only with the Head, and not with the Members? as bis Argument feems to import; and fad is theConfequence: For it fepa- rates the Head from the Body. But if he will have it underftood other- wife, it will help him little; for it ftill follows, that carnal wicked Mea are united to, and made Members of the Lord Chrift, by an external dead Union, and are tied to him as the Head, and to the fpiritual Members of his fpiritual Body, as fellow Members, h^ an outward or elementary Tye or Bond; as if by a Ceremonial or Elementary T^e, the Flefh and the Spirit could be bound together, or uuited in an in- dillblvable Chap. 14. Of a Church, 4.f diflblvable Bond of Union, and that the Saints Union with Chrift h after this manner. Now the Prieft runs into all this Confufion, by ftriving to prove, I. that Men cannot have the Spirit's Baptifm, without Water-Baptifm be firft had: Or, 2. that the Spirit's Baptifm of its fclf is not fufficient to Salvation, without the other. But as to the firft, we have clear Scripture-proof of feveral who received the Holy Ghoft, and believed, that had not Water-Baptifm : And as to the fecond, it gives the pre- ference to Water-Baptifm above the Holy Ghoft-Baptifm : For then a regenerate Man without it cannot enter into the Kingdom of Heaven, which confequently excludes all the holy Patriarchs, Saints, and Pro- phets of many Ages, from the Kingdom of Heaven. Is then, fuch Do- ftrine tolerable ? that no Man can be made a Chriftian without Water- Baptifm, nor be faved without it ? Which is as much as to fay, the Holy Ghoft's Baptifm cannot make a Man a Chriftian, or fave him : And yet the Scripture is plain, that no Man can be faved without it. But this, and fuch Men, like the Scribes and Pharifees, would make the Word of none effeft, through their Traditions. Yet when they have faid all they can, there are no Chriftians like thofe which are of Chrifi^% own making, by baptizing them with the Holy Ghoft : Thefe, and only thefe, are the true Chriftians. Confut. p. 181. "I dare not affirfti, that the Holy Spirit does ftrive " with them, (^vi^. who have no1*had the Gofpel outwardly preached to them) " in order to fave them, becaufe I do not read in the holy *' Scripture, that the Influences of the Holy Ghoft are given to thofe *' Perfons, who have not the Gofpel preached to them. AnfxO' We read, that Cod is no ref^e^er of Perfotjs^ but in every Nation^ he that feareth him^ and vporhth Righteoufnefs^ is acce-pted with him : From whence we may conclude, that it is made poffible, or put in the power of every Nation and People to do it. For the Acceptance of them that do it, argues their Rejedion that do it not : But God rejeds none for not doing what it's impoflible for them to do ♦, Therefore we con- clude, that God hath made it poffible (through the Afliftance of the Spirit) to all Nations, to fear him and work Righteoufnefs. The firft prefuppofeth the Knowledge of Him, and of Good and Evil \ and the fecond, a Pofiibility and Power to do the Good, and efchcw the Evil. And Men can have this Knowledge and Power no otherwife, than in and by the Spirit, which ftrives with them, in order to fave them. This proves the Spirit ftrives with them, who have not had the Gofpel outwardly preached to them, in order to fave them •, which is con- firmed in the Inftance of the old World, &c. In the courfe of this Chapter, I find our Author (as if he had for- got himfelf) very bufie with Celeftial Influences, that flow from Chrift the Head, and nourifh all the Members that are vitally unired to him •, and he fays, "In order that a Man may be a living Member of Chrift's H « Cl\urch, ^0 Of a Church. Chapj j^. " Church, it is neceflary that he partake of the Sap and Virtue, which *' Chrift the true Vine communicates to all his living Members •, and tells of " Celeftial Influences we receive from God, which nourifh our *' Souls unto Eternal Life, and of the gracious Influences of the Holy " Ghoft, ^c. So unawares he grants immediate Revelation, and the iieceflity of it, in order to Salvation : For he fays, " he knows of na " Salvation, but by Chrift alone •, nor of any way of attaining Salva- '' tion by Chrift, but by becoming living Members of his Body the ** Church ^ and that a Man may become a living Member thereof, it is *' neceflary that he partake of that Sap and Virtue, which Chrift the " true Vine communicates to all fuch Branches as are qualified to re- " ceive it, viz.. to all the living Branches*, for they are all qualified to receive it, and all live by it. And if he hath not, unawares, faid more againft Water- Baptifm in this Chapter, than he'll ever be able to fay for it, then I am miftaken ^ for befide that, what he fays for it, is meerly chimerical, 'viz.. that it is fufiicient to denominate a Man a Chriftian : Even that Denomina- tion is alfo falfe, where the thing that truly intitles Men to it is a wanting ; as where a Fornicator, a covetous Perfon, an Idolater, a Railer, a Drunkard, an Extortioner, is denominated a Chrifiian by Water-Baptifm i "that Bond of Union (as he calls it) which Chrifl *' hath appointed to joyn a Man to the number of his Difciples j and ** till a Man is baptized with it, he #5 not a Member of Chrifi's Churchy *' but as foon as he is therewith baptized, he is a Member thereof. Thus it is he introduccth Fornicators, Covetous, Idolaters, Railers, Drunkards and Extortioners, into the Memberftiip of Chrifih Church -^ that is, outward dead Members of it, by an outward dead Union ; which is all that he pretends is efl^efted by Water-Baptifm, and all he afcribes to it, viz,, that it denominates thofe who are Fornicators, c^c. Chriflians : But it is but to fuch an empty Name, or Mifname. There- fore, according to this account, Water-Baptifm produces no real Good unto Mankind j which is confirmed from his Conceflions in this Chap- ter, viz.. " That it can make but bad Chriftians, fuch as God will not here- " after glorifie. " That it can but make Men Difciples, hypocritically, outwardly, ** and in pretence only. " That it can make Men but bare profefled Chriftians, or only out- " ward Members of Chrifi's Church. And " That our blefled Lord never ftrived to make Men bare Profeflbrs *' of his Doftrine, or bare profefled Chriftians. Then our Saviour never ftrived to make Men Chrifiians by Water- Baptifm, nor appointed it as a Bond of Union to joyn Men to the number of his Difciples^ which, according to the Prieft, can only ^ske Men bare profefled Chriftians, fuch as Chrift never ftrived to make Chap. 15. Of HoUnefs in Miniflers. 51 make Men; (then who is it that drives to do it?) and would per- fwade us, that without Water-Baptifm no Man can be called a Chri- Hian. But cannot fuch Men as he fpeaks of, p. 170, &e. who have an In- ternal vital Union with God, by receiving from him thofe Celeftial Influences, which makes them lively Members of God's Church, and is necefTary to make Men good Chriflians, or fuch as God will here- after glorifie ? Cannot thefe, I fay, be called Chriftians without Water- Baptifm, who are made Chriftians without it, and which it cannot make them ? and as it cannot make them Chriftians, what fignifies the bare Name ? On the other hand, as the Spirit's Baptifm can and does make Men Chriftians, who can deny a Chriftian the Name of a Chriftian? Is that Baptifm fufficient to denominate a Man a Chriftian, that cannot make him one? and that Baptifm not fufficient to denominate a Man a Chriftian, that can make him one ? Paradoxical ! And now where is the benefit of Water-Baptifm, even according to the Prieft's account ef it ? Or whether hath he faid more in this Chapter for or againft it ? Chap. XV. Divers DoStrines defended againjl T. BV Reflexions, Confut. " IT Think it now proper for me to take notice of another p. 182. "Jl miftake of our Adverfaries. They fuppofe, that Holinefs " of Life is abfolutely neceflary in a Minifter of the Gofpel. — Whereas " on the contrary we affirm, that tho' all Minifters of the Gofpel ought " to be indued with Holinefs of Life, and tho' it appertaineth to the " Difcipline of the Church, &c. yet fometimes the Evil have chief " Authority in the Miniftration of the Word and Sacraments, nor is " Holinefs of Life indifpenfably neceflary to the very being of a Minifter,' « nor does the want thereof make hisCommiflion to nreach the Gofpel « void. ^ Anpw. The Argument of his laft Chapter was to prove Fornicators^ Covetous, Idolaters, Railers, Drunkards, Extortioners, &c. to be Members of Chrift's Church-, and it's the Argument of this Chapter to prove, that fuch wicked Perfons may be Gofpel-Mini Iters: Which evi- dently Ihews, that the Prieft is imployed againft Righteoufnefs, Holinefs, Juftice, Temperance, Sobriety, Goodnefs, &c. For he argues, that without thefe Men may be Members of Chrift's Church, Members of his. Body, and Minifters of the Gofpel, &c. By which fort of Argument, this Adverfary impleads all thefe Virtues to be of abfolute neccfiity ; but as an Advocate pleads for the above-recited Vices, at Jcaft fo far, as^that H 2 fuch 5^ OfHoUnefsinMiniJlers. Chap:ir5^^ fuch 2S have them may neverthelefs be Members of Chrift's Body, Miniflers of the Gofpel, &c. For their Sins and Wickednefs neither feparates them from Chrift, nor breaks them off from being Mem- bers of his Church, nor makes void their CommifTion to preach the Gofpel. Thus much the Priefl; hath to fay in behalf of thofe Sins and Sinners, whofe Advocate he is^ and it is a pity he (hould be no better imploy'd. But if Holinefs be abfolutely and indifpenfably neceflary to all Men, in order to Salvation, it mull be abfolutely and indifpenfably neceflary to every Minifter of the Gofpel: But Holinefs is abfolutely and indifpenfably neceifary to all Men, in order to Salvation •, For without hoH' nefs no Man can fee the Lord: Therefore Holinefs is abfolutely and indif- penfably neceflary to every Gofpel-Minifler, without which no Man can either be a Minifter or Member of Chrift's Church. Confut. p. 183. " Firft it is pretended, that Holinefs is abfolutely ne- *' cefl^ary to make a Man a Member of Chrift's Churchy and fince none " can be a Minifter, who is not a Member, therefore Holinefs is indif- " penfably required in Minifters. But to this I anfwer,. That Holi- '* nefs is not abfolutely neceflary to make a Man a Member of Chrift's « Church. Anpw. Chrift's Church, and the Temple of God, is the fame: And the Apoftle faith unto the Church at Corinth^ the Temple of God is Holy^ vphich Temfle ye are : Therefore without Holinefs no Man can be a Member of Chrift's Church. And none can be a Minifter who is not a Member of it : Therefore without Holinefs, no Man can be a Gof- 5o« pel-Minifter. For unto the Wicked, God faith, What haft thou to do ^^' to declare my Statutes^ or that thou jhould'ft take my Covenant into thy mouth? feeing thou hateft inftruBion^ and cafteth my words behind thee. So evil Men have no Power or Authority in the Miniftry of the Word ; it belongs not unto them to take God's Covenant into their Months, or declare his Statutes, whatever Power or Authority Men may pretend to give them tt.it. for it-, for none of the Seed of Aaron the Prieft, that had any Blemifli, °^^® might come near to oifer the Sacrifice of the Lord, who faid exprefly. He jhall not go into the Vail, nor come near the Alt ar^ becaufe he hath a blemipu i.i5- And it was by Tranfgreflion that Judas fell from his Miniftry and A- poftlefiiip-, fo his Sin made his Commifllon to preach the Gofpel void : And any Gofpel-Minifters Sin doth the fame. Thofe that had any out- ward Blemifli might not execute the Prieft's Office in the outward Dif- penfation of the Law, neither may thofe that have any inward Blemifli, who are unfandified Men, execute the Prieft's Office in the inward Dif- penfation of the Gofpel. And Sin is an inward Blemifli, it is the Soul's Blemifli and Deformity, and is to the Soul as outward Blemiflies are to the Body: Therefore as Bodily Blemiflies unqualified the People, with whom God's Covenant was in their Fleffi, for the Prieft's Office; fo Spi- ritual Blemiflies unqualifie the People, with whom God's Covenant is ia the Spirit, for the Prieft's Office* Now Chap. 1^5. Of HoUnefs in Minifiers. 55^ Now Evil Mea's Commiffion to preach the Gofpel, is but of and by Man, for it is (hewn before that God gives no CommifTion or Authority to any fuch to do it; and if Sin makes void a Commiffion, wihere God has given it, much more that which is no CommiflTon. Confut. p. 184. "The Apoftle fays, As every Mayi hath received, the *^ Gift^ even fo mlnifler the fame one to another^ as good Stewards of the " manifold Grace of God. Our Adverfaries do here tai^e it for granted,, " that the Gift and Grace of God do betoken fandifying Grace*, and- " from thence they conclude, (i.) that he who has not received theGiff " of fandifying Grace, cannot minifter it, and confequently cannot be a- " Minifter; (2.) that he who has not the l^ndifying Grace of God, can-.. " not be a good Steward thereof, and confequently cannot be a Minifter. " But I anfwer, that the Gift and Grace of God here mentioned, do not " fignifie fanftifying Graces, but fome of thofefpiritual Gifts of Tongues,. " Miracles, Healing, ^c-— And the Grace of God, which is the fame " with the Gift, is exprefly faid to be — manifold^ of different kinds.^ " Whereas fanftifying Grace is the fame in kind in all Perfons,and is ne- ** ver called manifold (that I know ofj in all the Bible. Anf-w. Our Author hath no ftiew of proof for his Alledgment, but what he- builds upon the Word tffomhyf — which Aritu Montanm and Bez.a render varia, and Tremelim diverfayand our Tranflators manifotdy which he underftands of different kinds of the Grace of God, but none of them fandlifying Grace, which he makes a peculiar kind of Grace, and the fame in kind in all Men; and is not every one of the other fo too ? But this makes Diverfity and Multiplicity in God, as one kind of fandi- fying Grace, and divers different kinds of not fandifying Grace. But is not all holy, that is in the holy God, and of a fandifying Nature?- Then there are not different kinds, as of fandifying Grace, and un- landifying Grace, in him. Even the very Hem of our Lord's Garment Mar.51.sa was healing to fuch as tonch'd it in Faith; much more his holy Spirit, which is here fpoken of. For the Grace and Spirit of God are fynony- mous Terms in the New Teftament: And it was the Spirit of God, of which theSaints wereMinifters and Stewards. So his Argument imports- that there are different kinds of the Spirit of God, his fandrfying Spi- rit, which is the fame in kind in all Men, and different kinds of his not fandifying Spirit. Thus, as he treated Chrift in tl>e laft Chapter with a Body of different kinds, and contrary; fo he treats God in this with a Spirit of different kinds, and contrary. But where reads he of a not fandifying Grace or Spirit of God? That Spirit which is holy, is of a fanftifying Nature ; as that which is unholy, is of a defiling Nature:- Therefore if the Grace or Spirit of God, here fpoken of, be holy, it is fanftifying Grace; and if it is not holy, it is not the Grace of God. Then as for variom^ divers^ or manifold^ it is not fpoken of the Spirit or Grace of God, (which is given to every Man, and is meafurably the fame ia them all) but of the Gifts which come by it, and the various Degress> 54- t)f Holinefs in Mimjters. Chajhi^;. Pegrees and Operations of it, whereby the Members of the Body of - Chrift are formed: And every Member hath its proper place in the Body. But the Grace and Spirit is' one^ the Diverfification is of the Manifefliations and Operations of it: All which are for the ^rfeBhg of the Sjiints^ for the work of the Mi-nifiry, for the edification of the Body: So all holy, of a fandifying Nature, and given to that end-, to wit, for the perfeding of the Saints, and edifying the Body in Holinefs^ therefore it could be no unfanftifying Gift or Grace of God, which the Saints were to minifter one to another. And to the fecond Conclulion, R.B. adds. Can tmgoldy Men^ that are not graciotM themfelves, be good Stewards of the manifold Grace of God? and therefore in the following verfe^ the Apofile makes an exclufive Limitation of fuch as are not thw furnijhed^ faying, If any 'Man fpeak, let him fpeak as the Oracles of God •, and if any Man minifter, let him do it as of the ability that God giveth^ which is as much as if he had f aid y they that cannot thus freaky and thus minifter^ ought not to do it'y f«r this [ii~] denotes a necejfary Condition. Apology, p. 302. Confut. ibid. " They tell us, that a Bifhop mult be blamelefs, &c: *' And what then? Mult not the Civil Magiftrate be blamelefs?- — but it ^ will not follow from thence, that fuch as are not holy, are not endued *f with Authority, either Spiritual or Temporal. This our Adverfaries *f do grant with refped to Civil Governours-, and by parity of Reafon, ** they ought to grant it with refped to Spiritual ones. Arifw. We diftinguilh between things Civil and things Spiritual: The firft, a natural Man may do in his meer natural Power and Principle. Now he owns the Service and Work of theMagiftrate is Civil, by calling him the Civil Magiftrate. But the Service and Work of a Gofpel-Mini- fter is Spiritual, as he alfo owns: Therefore no Man can perform it but by the Spirit. The natural Man cannot know the things of God, fo he cannot minifter them to others-, for to every Work there belongs a fuitable Power and Knowledge. Now the Civil Magiftrate, in his Na- tural Capacity, may know the Law, and fo he may minifter it; but if lie had not the Authority of a Magiftaate, he could not do it legally, or fo as it would be of effed. But no Man, in his meer Natural Capacity, can know the Gofpel-, neither can he (if he has not the Authority of a Gofpel-Minifter) minifter the Gofpel fpiritually, or fo as it would be of eifed. But it is ftiewn before, from Pfal. 50. that no wicked Maa hath Authority from God, to minifter the things of God, or the Gofpel. But he cannot ihew this concerning the Civil Magiftrate, that if he be wicked, he hath not the Authority of a Magiftrate. Where is the parity? of Reafon between thefe two ? Confut. p. 185. " They fay, the Sheep of Chrift will not hear the Voice *' of Strangers, or of fuch as he has not fent. And when they can Ihew^ ** that wicked Men are the Strangers, which our Lord meant, or that " wicked Men are not fent by him, then this Argument will deferve^^ *' larger Anfwer. Anfw» Chap, r^ „ OfHoUnefs in Mmfiers, 5^5 jinJFfv. It is an Artifice the Prieft much ufeth, not to oppol^ theScrip- ture, as Scripture, but as our Sayings, &c. Accordingly here he op- pofeth Chrift's faying, not as Chrift's faying, but as our faying : And fo he begins with a They fay fo. But does not Chrift fay fo ? How comes he then to call Chrift's Saying our Saying? Thismuftbe a fufficient detedion of his Deceit and Unfairnefs to all Men, whether they will or no, to fee him oppofe Chrift's faying as our faying*, infinuating a Notion of its being our faying, and not his. Then he will not have wicked Mea to be the Strangers our Lord meant, or that they are not fent by him: But it is plain the Strangers are not fent by him*, for then the Sheep would hear them*, and they are either the Righteous, or the Wicked. Whence it may be ealily judged, who are.the Strangers, which our Lord meant, and who are not fent by him. But the Text farther declares it j for the fame that is called the Stranger, Ver. 5. is called alfo ^xi Hirelings ver. 12, 13. whence it is evident, the Hireling is the Stranger, which our Lord meant, whom his Sheep will not follow^ andin ver. i,8,andio. ^^ they are called Thieves and Robbers-, fo hainous a thing it is to make the Gofpel mercenary, or to minifter it for Lucre, which our Saviour hath Mat.iaS. commanded to be miniftred freely: Therefore where it is followed for Lucre, the Scripture calls it Filthy Lurce, and thofe that make a Gaiit of it, Thehes and Robbers; for that they take not the overfight of th^ Flock upon them willingly, of a ready mind, but for Hire, or filthy i Pet, 5. a. Lucre. So it remains no more a Myftery, who are the Strangers which our Lord meant, for they are thofe that preach for Hire*, nor whether or no they be wicked Men, for the Scripture calls them iToei^es and Reb- hers, and the gain they make of their Miniftry, Filthy Lucre. Conftit. ibid. ^' I have thought it neceflary to treat of this point,-*— " becaufe the Dodrine of our Adverfaries concerning it, is of moft " dangerous Conlequence : For Men mufl be everlaflingly uncertain, " who are Minifters of God, — if Holinefs be indifpenfably neceffary " to the very Being of a Minifter •, — for who can ever fee into the " Hearts of Men, and difcern the Righteous from the Hypocrite? I *' know they talk — of a Spirit of Difcerhing, by which they can di- " ftinguifh the true from the falfe Minifters : — But it wereeafictd " demonftrate, that they have no Foundation in Scripture, to lay *' claim to fuch a Difcerning. Anfvp' What of a dangerous Confequence, to exclude wicked Men from the Gofpel-miniftry ? Then they need not be fo much concern'd in their Ember-week-prayers, that no fuch be admitted to it. A fa- cred Miniftry requires facred Minifters : Unholy Minifters, are not fit for an holy Miniftry, nor capable of it. But the danger of our Do- drine, in this point, he placeth upon this foot •, to wit, that we can never fee into the Hearts of Men, and difcern the Righteous from the Hypocrite-, adding, that we have no ground from Scripture to lay claim to fuch a Spirit of Pifcerning, as to difcera the true from the falfc 56 Of Holhiefs in M'tnijlers. Chap. L5^ Mit.r.itf.falfe'Mitriflers, of whom Chrifl: fays, By their Fruits ye Jhall know them.' Will not this Rule do? But he faith farther, that hlsSheef difcern them, end that they always did it^ or what amounts to as much : For fpeak- iag of thofe Tmeves and Robbers that came before him, he faith, the -^ohr. I o,S Sheep did not hear them. So the Prieft may as well fay, we have no ground in Scripture to lay claim to the Fold of Chrifly or to be hit Sheep y for they had that difcerning. It is faid in Scripture, that God Xukt u. X*"^^^ ^'^^ Holy Spirit to them that m\ him\ and the Holy Spirit, is a Spirit 13. of Difcerning. So if we have no ground in Scripture to lay claim to it, it is becaufe we do not ask it. And one end wherefore it is given, John 14. is, ,to teach us all things -^ to wit, that concern us, in refped to Salva- 16. tion. But fare it concerns us, in refped to Salvatiodi, to difcern the true from the falfe Minifters ^ that we may follow the firft, and avoid the latter. Belldes, there is a Promife in the Prophets of this Bleffing, to them that fear the Lord : Then jhall ye return and difcern between the Mai. 3.18. Righteous and the Wicked \ between him that ferveth God, and him that fer^ veth him not. But it puts the matter beyond difpute, that Chrifl hath faid, Tlje Sheep hear ins P^oice, and follow him ; and they know his Voice, and will not follow a Stranger, bat will flee from him ^ for they know not the Voice cf Strangers. So they that deny this Difcerning, mult either deny that Chrifl hath any Sheep now, or that his Sheep now have the Difcerning proper to them, which the Sheep of Chrifl always had : And either of them is Blafphemy. Confut. p. 1 8(5. K°8. is a Repetition of what is before anfwer^d. Ibid. p. 188. K° 9. feems not to oppofe R. Barclay. Jbid. p. 189. K^ 10. partly agrees with us, and partly differs from Xis. Agrees with u^, that it was ncceflary that Chrift fhould come, that by his Death and Sufferings he might offer up himfelf a Sacrifice to God for our Sins. Differs from us, that there is any real worth to be afcribed to the Work, Sufferings, and Interceffion of Chrifi in us. Thefe muft fland for nothing, 'viz.. Regeneration, Sandification, Juflification, for there ate none to come unto Salvation by Chrifl, but them in whom he works thefe Works by his holy Spirit, that he hath given them, which is the alone Worker of Regeneration^ which bleffed Work is a worthlefs Work in the account of our Adverfary. But are Chrift's and the Spirit^ Works of lefs Worth or Merit in one Time and Place than in another ? I judged they had been the Gofpel-works, and al- ways alike, and of good defert, from the Dignity of the Doer of them, their great Author. Confut. p. 189. " We allow all poffible merit to what Chrifl- did whilft '^ he coiiverfed upon Eirth -, bat we cannot afcribe any merit to what '^they call the WorJ<, Sufferings, and Interceffion of Chrifl in us ; '*' and we cannot afcribe any proper merit even to his Interceffion in ** Heaven. jinfw* Arc Oriflh Works then, fome of them, of no worth or merit at Chap, 15^ Of Chrlfl'* s SatisfaBton] 57 at all, particularly his IntercelTion in Heaven ? This is a Blafphfemous Derogation from the Dignity of their Author. Befides it is evident, that thefe Works are ahfolutely neceflary to Salvation, to which the Priefc can afcribe no merit j for there are two parts of Man's Salvation, (i) the payment of the Ranfom, whereby paft Sins are done away by Non- Imputation and Forgivenefs^ and (2) the reparation of our decay'dNa- tute, by Satiftification and Grace, which is the pofitive part of Rightc- oufnefs^ both are wrought by Chrift, and there is a real worth to be afcribed to the one^ as well as to the others which may be illuitrated by this Similitude : Suppofe, of meer Charity, a Man pays the Ranfom of a Slave itt' JBarbary •, this all muft own a generous worthy Aftion ; and yet it may be fo, that this Captive may mifs of the Benefit intended by it, for want of necelTary means to get home : But if, to fecure the purchafed Benefit to him, this goo^ Man (befides paying his Ranfom) provides a Ship, and all NecefTaries for his Return out of the Country of his Captivity, and goes himfelf to bring him home to his Native Land. Is there no Merit in this, or no Meafure of Goodnefs, that may make it acceptable to God ? And this is the cafe : For the Work of our Sal- vation requires both the Payment of the Ranfom, and what follows after it, both being neceffary to our full Deliverance, and both tender'd to Mankind by our blelled Lord and Saviour. I have noted his Repetition about the Light, p. 18^. N^ 8. and, as 1 expedted, (for the Man has an Oftrich's Stomach at Repetitions) have met with it again plentifully in p. 190, i pi, 192. where he draws divers Blafphemous Gonfequences from it ^ as, i. That what we mean by the Sufferings of Chrift in Man, is a meer Falacy : 2. That when wicked Men do refift the Light, Chrift is not made to fufFer in them : 3. That no Merit can be afcribed to the Suffering of Chrift in Men ^ Or, 4. To his Work in them *, Or, 5. To his IntercefTion in Heaven : And, 6. That the Light moving us to pray, is mecrly a Figment. What he alledgcth for proof of this, js, Becaufe (he fays) there is no fuch Light in Man : And what he alledgeth for that, is, Becaufe (he faith) ^e hath proved it. Which if he hath done, then he hath proved that Text to be falfe, which faith. The true Light enlightneth every Man that Cometh into the World, John i. 9. In the Conclufion of this Chapter, he fpeaks of Perfons that are in- ternally united to God, by the Communication of the Spirit j and this he calls the vital Union, by which we arc made living Members of Chrift's Church, good Chriftians, fuch as God hereafter will glorifie. So this Union with God, which is by an internal Communication of the Spirit, he makes abfolutely necellary to Salvation, viz.- the Spirit of God. For we cannot be internally and vitally united to God, by the Communication of any Spirit but his own ^ and God's communi- cating his Spirit u^^tp us, is his imparting it to us, and imports our I mutua} o Of the Ride of faith. CfeapaS. Ltual participation -^^^c^.^f^S^lI^'b^ifm^^^^^ aintous: And th« can ^ no °^«^^ andV qmcken'd by it, and We cannot partake of tnf/PJVy Church, and never know it. For 1* made "ving.Memhers of Chnfts Chn«ft ^^ . ^.^ ^^ ^^^ them that attained this S ate, gave tm ^ ^^ J„^,^^,,^; ,i, ^ tha, ,hc S'l'f ^'f"'l'^!\^„,Ji» him rW is true, ,v.»in hi, S.H Tf ^rZir^l Ztr^'GU, »ni cternA Ufc, .John 5. lo- '^4« -^^# - frit th"at'h irnaiTi^rLS^rSainft fSLrS^^Sh^i^n^^^^^^^^^^ of his Book. ■faM Chap. XVL Of the Bide of faith. t,nht « rriHE next Controverr^, "hi'lV J ">"» 1"^^'""* *" ''** * ^l^'kut his not faving ChrlftianFaith was (p. 8.) only a bare Belief Works-, therefore ""t *^,^a.th he .s here treatmg^ , ^^^^^^ lt^ f SHh^t raccording to^i^^^^^^^^ Of his fifft. P^"?' ^^^'^^^^ifnnt necelTarv to Salvation, nor fruitful m is not favmg, is fuch as is V^°^ ^Tq^i^^cs to the Laws of Chriftj good works. n°""°K^i7'h tSS Upoffefs'd on? I would and which 13 probably ^"^^e Faith tnerrij^i^ V .^^ ^^ (1 favO know f^^^^'^^lI-'^^^.^tXZ R^l« of the Faith tba't is a Rule of Faith, and the Scripture w:t fruitful in g<>o/ works- what >sthRle°^;,f both? And fruitful in good works? ^^^^^^ ^cnpture rte Ru.^^^^ .^ .^ ^^^ ^^^^^ ^^ to what end IS t''^^ " „'salffi ' Wer^ noi this a proper Contro"- js necelTary in order ».Salvation we , 1 r ^^^ ^^ verfie for him to determine ? B>lnoP,^%'"fA' """'o obey every Com- . impoffible, for <>l^'^^?^;^^^'!t^'^lJTdX but T is not'fo eafie ' maiidment that is written in the Wora 01 o , . a thing, as it is commonly accounted^ to belu^^^^^^^^ Word, ot ^^^ rt^-bU Sla\T;il"h^hft1s^ri^lmjLi.d with Obedience to theLawsofChrift, is not Faith.. ^^^^^^^ Qiap^i ^^ Ofibc ]SiukQf Faith 59t / - 0^r/i«^ *M- *''Th;itStantdard and Meafure, ^c^otding to which, we '^^ are Qi)liged to believe and ad, is pur Rule of F^.itji.. ^ Now that theScriptures are a Rule of Faith, our Adverfaries them- !^^ felves do graAt,-? — yet thfey deny them to be the Rule of Faith-, tliat ^ is, the prjnja;-y and adequate Rule thereof.-— Whereas I^all prove, >' th^t.the Scriptures are not only a Rule, butthfRu^e^ that is, i. the ^J^ only, 2. an adequate Rule of Faitli; . ,i ; - - », , ; Arffw* But we are obliged to believe and ad," according to what God reveals to us, in and by the Spirit: Therefore the Spirit is our Rule of Faith. For the Spirit (making known to us, by immediate Revelation, the Will of God j is that Standard and Meafure, according to which wc are obliged to believe and ad ^ and that Standard and Meafure, according to which we are obliged to believe and ad, the Priefl affirms to be our Rule of Faith. And if he will have the Scriptures to be that Standard and Meafure, it may be admitted in a fubordinate Senfe: For the Scripture, as it pro- ceeds from the Spirit, teacheth nothing that is contrary to it. So, a« it teacheth, we are obliged to believe and ad, becaufe it teacheth ac- cording to the Truth, from whence it proceeds. But it follows noC from hence, that the Scripture is the only and primary Rule, but only a fecondary and fubordinate Rule, which we never deny'd it to be. BuC that is not the only and primary Rule of Faith, which is not a Rule iil all cafes: And that which the Apoftles did not make a Rule in all cafes, is not a Rule in all cafes ^ but tlie Apoftles did not make the Scripture a Rule in all cafes: (See one Inftance inftead of many, fviz.. ABs 15.28.) Therefore the Scripture is not the only and primary Rule of Faith \ or, as he phrafeth it, that Rule of Faith, befides which there is no other. Confut. p. 196. " The Spirit of God, or God, may be confider'd, either **iimply, or as manifefting hirafelf in Divine immediate Revelations. .:"^0w that the Spirit, or God, limply confider'd, that is, confidercd " as not manifefting himfelf in Divine immediate Revelations, cannot . i** be a Rule of Faith, Mr. Barclay freely grants, -r— Kor can God, as- ma* ** nifeftiug himfelf in Divine immediate Revelations, be a Rule of Faith. " For when we fay, that God manifefteth himfelf, we mean, that he " makes known his Nature, or his Will, or both. Anjxv, It feems that when wc fay, that God manifcfts himfelf ; wc do not mean, that.God manifefts himfelf ^ unlefs his making known unto us his Nature, or his Will, or both, be his manifefting himfelf: For tliis (he fays) is what wc mean by it, but not that it is it. He grants in- deed, that what is made known by God unto us, is a Rule of Faith, and that God makes known his Nature and Will unto us in Divine immediate Revelations, or elfe his faying would beNonfenfe^, nor can God, as ma- nifpfting himfelf in Divine immediate Revelations, be a Rule of Faith^ if h? does not fo manifeft hirafelf. However he grants, that God ma keg kUiQwu his Nature and Will to us *, and that what God makes knowa Co Of the RMle'bf Fdtfil Chapel 6 J to us, is a Rule of Faith* But his Nature and Will is fomething of^ himfelf *, therefore fomething of God, which he makes known unto us, and is not the Scripture. But that which the Scripture declares of, is our Rule of Faith : And the immediate Evidence or Teftimony of the Spirit in the Heart, cannot be of lefs Authority or Certainty, than* the Declaration of it in Scripture; He faith ( in page 2.) that we may "believe any thing for Truth, it is neceflary that we perceive not only^ the thing it felf, but alfo the Evidence of it : But now the Evidenced of it, as it is declared in Scripture, mufl: ferve inftead of the Perceptioa' of the thing it felf, as it is to be known'in it felf. But how can we b^ certain of the Truth of thefe Difcoveries, which we have but mediate-^ ly, or at fecond hand, fo as fully to aflTent to, and fix our Faith upoi ' them, efpecially of things above Reafon, as the things of Religion are? iWe can have but a Traditional Certainty of them, without the afl'u- xance of the Spirit, from whence they proceed. Confute p. 197, "God, tho' confider'd as manifefting himfelf, — is *' not himfelf our Rule of Faith ^ but our Ruler, that is, the Maker, *' Difcoverer, Giver, and Prefcriber of our Rule. And do not a Rule, ** and the Giver of a Rule, widely differ from each other ? Anpm. God, fimply confider'd, is onr Ruler and King; but as mani- fefting himfelf by immediate Revelation in the Heart, is the Rule of Faith and Praftice ; againft which the Prieft advanceth nothing, but that the Ruler cannot be the Rule. But under thefe Confiderations he may be both, viz.* Where a Ruler is Sovereign and Abfolute, ruling according to his own Will and Pleafure, he may be faid to be both Ruler and Rule \ the firit, confider'd as in himfelf ^ and the fecond, confider'd with refped to his Sovereign Will, the Law or Rule of his Government. But God is the moft Sovereign Abfolute Ruler, and go- verneth Mankind according to the pleafure of his own Will : There- fore under thefe Confiderations, he is both our Ruler and our Rule of Faith. , ■ -' Confut. ibid. " God himfelf cannot be our Rule, confider'd as mani- -fefting himfelf, — Becaufe which way foever he manifefts himfelf, *« that is, his Nature and Will, he muft be different from what is ma- •* nifefted, that is, from the Truths and Commands revealed by him- ^' felf;— -Unlefs we'll confound the Matters revealed,. with the Re- . •» vealer of them, and make them one and the fame thing j which is : •' moft abfurd. . ' ^ - . / ' .Artfw* He faith, God's manifefting Himfelf, is his manifefting his Nature and Will : Then his Nature and Will is himfelf. But he fays, God muft be different from, what is manifefted : Then he muft be dif- ferent from his Nature and Will ; and his Nature and Will is himfelf. , Therefore he. argues, God muft be different from himfelf. ' But again, he turns it to the Truths and Commands revealed by him, .which h€ faith ajre our.Ruleof Fai^h. Butit muft be as they are Truth, and Chtpi llf J Of the Rtde of Faitbi r 6 1 .V and becaofeof thteSpiHt of Truth they proceed from,' that they call in any ien(e be faid to be a Rule of Faith. And then the Spirit, from whence they proceed, is more fb % according to that known Maxim^ Tr Offer quod unumquodque eft tale, illud iffum eft magis tale ; That becaufe of which any thing is fo, is it felf more fo^ Cefifut^ p. 198. *' *Tis faid, that the Spirit is that Fountain of Truth,. •^ from which the Scriptures proceed j and therefore the Spirit muft " be a Rule of Faith. Now 'tis true, the Spirit is that Fountain o€ •* Truth, from which the Scriptures proceed : But then I muft add^ f* that for this very Reafon, he neither is nor can be a Rule of Faith. AnfxO' The Fountain of Truth cannot, in the Prieft's Opinion, be a Rule of Faith \ but the Streams, or that which proceeds from it, may* But if that which proceeds from it were not Truth, it could not be a Rule of Chriftian Faith ; and it is therefore Truth, becaufe it proceeds from the Fountain of Truth. Therefore if the Scriptures of Truth be a ^ule, the Spirit of Truth, from whence they proceeded^ is more a Rule \ according to that known Maxim, Proper quod unumquodque efti tale^ iUud iffum eft magis tale 5 That becaufe of which any thing is fo, is it felf more fo^ Which Maxim the Prieft faith, we underftand not j, for it does never hold true, unlefs the fame thing may be affirmed of both the things fpoken of. But Truth may be affirmed, both of the Spirit and the Scripture, in fuch refpeft as is proper to each \ of the lirft, as frima Veritas ; and of the Scripfure, in a fubordinate fenfe, as^ proceeding from the Spirit : And a Rule may be affirmed of both, with this difference, the Spirit is the primary, the Scripture thafecondary. But the Scripture is not a Rule,^ as Scripture meerly, but as proceeding from the Spirit of Truth r For the Truth is the Rule, by which only we can come unto God. So the Spirit is that, becaufe of which the Scripture is a Rule, and is therefore it felf more a Rule, according to .the aforefaid Maxim ;, which the Prieft faith, holds not true in this Iti^ Itance, becaufe a Rule of Faith cannot be affirmed of the Spirit. As^ much as to fay, the Spirit cannot be a Rule of Faith, becaufe the Spirit (cannot be a Rule of Faith* Confut. ibid. '* 'Tis faid, that the Spfrit is a Rule, becaufe by it alone- *' we attain the true Knowledge of God, and are led into all Truths " and are taught all things. But I anfwer, i. That when we fay, that ** by the Spirit alone we attain the true Knowledge of God, we mean,, ** that he alone difcovers it to us, and enables us to difcern itr But " then he difcovers it to us, by affording ns the Scriptures j and enables- " us to difcern it, by affifting us in the ftudy of them : And this he ** may do, without being a Rule of Faith. jinjvp. That by which alone we attain the true Knowledge of God^ are led into all Truth, and taught all things neceflary to Salvation, h ■Che Rule of Faith : But it is by the Spirit we attain the true Know- ledge of God, are led into all Truth, and taught all things aeceflary ta 62 0/ th Rde if Fdi^ Chap^^ 1 6V • to.Salvation ^ TliCTeforc the Spirit is' the Rtjtetjf faith* If liedifpufceR; agalnnrthe firft: Propdfitioh (and the othei^ beinig hisown^ Jichathnoi farther room left him) it will iflue in'this, which is its fufficient Coa'^ futation, viz.. that that by which alone we cannot attain the truS: Knowledge of God, nor be led into all Truth, nor taught all things> necelTary to Salvation, is the Rule df FaUh : But that cannot be the adequate Rule of' Faith, by which -we cannot attain the true Know- ledge of God, nor be led into all Truth, nor'betaughtnell things oei- ceflary to Salvation. But if he denies, that that by which albne w^ attain the true Knowledge of God, &c. is a Rule of Faith, and make the Scripture a Rule of Faith*, it will follow, that by the Scripture alone we cannot attain the true Knowledge of God, or be led into all Truth, or taught all things neceflary to Salvation : And yet, according to our Adverfary, the Scripture is the only and adequate Rule of Faith. That which alone difcovers to us the trueKnowledge of Godj and enables us to difcern it, is the Rule of Faith : Therefore the Spirit is the Rule of Faith. Otherwife it would follow, that that is not the Rule of Faith, which difcovers toiisthe true Knowledge of God, and enables us to difcern it ^ a-nd that the Scripture does not difcover to «s the true Knowledge of God, nor^nables us to difcern it, becaufc it is not the only and adequate Rule of Faith. But he fays, The Spirit alone difcovers to ^is the true Knowledge of God, by affording us the Scripture, and enables us to difcern it, by aflifting us in the ftudy of them. But if he doth this no otherwife, how comes the Prieft to fay, the Spirit alone does it v which is as mu€fh as to fay, he does it by himfelf, wit^h out any means, or does it immci- diately. But if he never does it without the Scripture, he never does it alone. The Scripture, he faith, is the only and adequate Rule of Faith ; becaufe they alone do contain all thole Revelations, which God is pleafed to vouehfafe unto Mankind: Which, iho' we deny, yetletthera contain what they will, they cannot be the only Rule .of Faith, where- in, without the Spirit's AfTiftance, we are not able (as himfelf grants) to difcern the true Knowledge of God ^ in which he confefles, that the Scriptures are a fealed Book, till the holy Spirit, from whence they proceeded, open them to us ^ and that without the Spirit we cannot underltand the Scripture. And yet he is for having the Scripture to be a Rule of Faith, and the Spirit none, vlz.» the Scripture abflradivc- ly, as exclufive of the Spirit •, tho*he owns we cannot underltand t*** Scriptures without the Spirit : Therefore the Scripture, accordiu" ^ .i himfelf, without the Spirit, is but an unintelligible Rule •, and ar^" .• ■- intelligible Rule, is the only and adequate Rule of Faith*, or the Redor is an overmatch for himfelf. " Confut. p. 199' " 'Tis faid, that fince the Certainty and Authority ^t of the Scriptures themfelves do depend upon tile Spirit, and fince "thpy Chap. 1 6 J Of the Rul^ of Faith 6 5 "vlthey arethercfofefeceiy^for tnith^becaufe they were difta ted by the ** Spirit ^ therefore, finee the.Scriptures are a Rule, the Spirit is a Rule *' alfo^ nay, 'tis more a Rul^ th^afthe Scriptures themfelves, accord- ** ipg to that known Maxim of the Schools, Propf^r ^uod unum^uodquB ^ tjt taU, itlud ipfutn efi magis tale. But I anfwet, that the Certainty and ** Authority of the Scriptures themfelves do Indeed depend upon the ** Spirit, and! the Scripureiiflreitheref&rer^cejv^d for Truths becaufe " they were didated by t4ie Spitll, C^c* ," . ^ '..! ; ,! -^«/tP. Our Advcrfary agrees,; that iW Certainty, and Authority of the Scripturts themfelves do depend upon the Spirit, and that the Scrip- tures are therefore received for Truths becaufe they were didated by the Spirit. But fays, this School* Maxim dpe$ never hold true, fave where the fame thing may be affirm^ t^fiot^h^tliiethipgsfpo ken of. But thefe Requ i fites: to a Rule of F^khj ' •wa'..Cerrain<:y,; Authority and Truth, which make it a;Ruleof Faithr, and v^ithoutV?hich jt cojald not be fo, the Scripture derives ;fro>m the Spirit; Tlherefare tby§ far the fame thing may be affirmed of both the Spirit and the Scriptur^^- ..From whence 1 prove the Spirit ta be, the primary Rule !of;jFaitb» thus; That which hath all the Reqtffitjes ^ aRule of Faith, im the greateft Emittency, is- the /primary TllulfiioC OFaithVi but ;thASl>mt hath all the R^quifites to a Rule of , Faith, injthegreati, therefore the* Spitit is the primary Rule of Faith.i .And.as we cannot affirm theScrip- tures Certainty, Authority and Ttuth, to proceed from the Spirit, but we affirm the Spirit's Certainty, Authority and Truth, more Emi- nently; ;fo neither can we affirm the Scriptuii€,ia& proceeding from the Spirit,to:bea'Rule (or becaiife'lt |yrocecdsfrQm. the Spirit) but we affirm the Spirit to be a Rule more Eminently;- liindio^Hiiri J. Confut./^. 200. " £ut oUr Adverfaries donot umlerftand this Maxim," ** and therefore do moft grofly mifapply it. For it does never hold ** true, unlefs the fame thing may be affirmed of both the things fpoken *'of.»j ' I If I fhould fay, the Pidure is ugly, becaufe of the Painter, " this Maxim rwill not prove, that the Painter himfelfis more ugly than ^* the Pifture. Becaufe the Paiiiter,thatdtewlan ugly Eidure, might him- ** felf be a "very handfome Man^ And the rcafon why this Maxim will " not hold true in this Inftance, is this, becaufe XJglinefs may not be " affirmed both of the Painter and the Pidure. ''Anf»» Here our Adverfary gives us a tafte of his Learning, but to fmall purpofev fot/the Maxim is fpoktn of Caiules/jfr/f, and to fhew that it holds. not true in the Inftance, iii which; it is fpoken, he Inflan- ceth in Caufes pr accidence^ of an handfome Man, and an ugly Pidure^ and fays, if I ihould fay, the Pifture is ugly, becaufe of the Painter; tbis Maxim will not hold true, that the Painter himfelf is more ugly than the Pifture. And the reafon is this, becaufe Uglinefs may not be affirmed both of the Painter and Pifture. But this is impertinent to the matter in hand:' For the Painter draws not the Pidure, as he is a Man, or 5+ Of the Ride of Fditb] Chapvi^^^ 'er handfom^'or'tiffly, but as he fs-a Painttr or Ardfaa; hw Hatidfome*' nefs orUgUilt^fs lias ao 'intiuenc^uj)6il the^^ftiire, nor relation' td the Handfomenefs or UgUrlefs ofiti' For it catinot be faid, the Pidure is' therefore handfome, becaufe the Painter that drew it is handfome ; of ugly, becaufe the Painter is iigly, (in the Prieft's ugly Phrafe.) But the' Truth of the Spirit, from whence the Scripture proceeded, hath an in- fluence upon the Scripture^ and a relatioa to the Truth of it. For the* Spirit of Truth is that, becaufe of which the Scriptures are true^ But' fb is not the Form of the Painter -to thePi^tfre, himfelf bwns^ the Scrip- ture is therefore received for Truth, becaufe it was didated by the Spirit of Truth ; But the Pidure is not therefore handfome, becaufe It was drawn by a handfome Man. Thefc are not parallel Cafes; So to argue from the one to the other, is foblifh and iufipidi » (^ ' ''r^^ ' ^' "" - " . But the Reafon (the Pricftfay^]^^f«^fefihis Maxim will not hold true, in the Inftaneeof the Painter ^nd the Pi(9fure, is this, Becaufe Uglinefs may not be affirmed1)0th of thePairitcT and the Picture*, which amounts to as muc^h as that the Maxim would hold true, if Uglinefs could be affirmed, both of the Painter and the Pidure* Therefore let us put it for an Inftance, and fee how it will hold true^ that an ugly Painter drew an ugly Pifture, attd therefore the Painter is more ugly than the Pidare. Is there ^ny true Confequence in this, or indeed iny Confe- quenceatall? Men in their Wits will fay. No. If an ugly Painter did craw an ugly Pifture, it does not follow at all from thence, that the Painter himfelf is more ugly than the Pidurev and yet Uglinefs may be affirmed of both the Painter and Pidure. Therefore the Prieft's Reafon, why this Maxijn holds not true in this inftance, is no Reafon at all ^ for affirm the fame thing of both the Painter and the Pidure, and yet it win not hold true. So the Prieft muft t6 hisLigick again, and find us out a better Reafon for it, or he'll fhame St. John's College. Confute p.ioi. "'Tis trire, had oar Ad verfaries proved, that the ** Spirit is a Rule of Faith ; they might then have proved by thisMaxim^ " that the Spirit is more a Rule of Faith than the Scriptures: But fince' ** they cannot prove that the Spirit is a Rule of Faith,— ..for them to ^' pretend to prove the Spirit's being a Rule of Faith, by Viture of the' " Maxim abovementioncd, is to take that for granted which was to be f* proved- jinfip* The Spirit is the Original Author, the Scripture aTranfcript of the Author's Mind, fo far as he is pleafed to reveal them. The Spirit was the Saints Rule before the Scriptures were extant. The Spirit receives no Authority from the Scriptures, but the Scrip- tures from the Spirit. Without the Illumination of the Spirit, the Scripture cannot be (a^ vingly underftood and applied. From whence w'c argue. That which is the Original, which was the Saints Rule, before the Scripture was extant, gives them their Authority, aad widtiottt which they Chap. .1 6 . Of the Rule of Faith . 6 5 they canaot be fpiritually or favingly underftood or applied, is the primary Rule of Faith : But the Spirit is the Original, was the Saints Rule before the Scriptures were extant, gives them their Authority, and without it they cannot be fpiritually or favingly uaderftood or ap- plied i Therefore the Spirit is the primary Rule of Faith. Confute ibid. "'Tis faid, that we receive the Scriptures for our Rule *' -of Faith upon the Teflimony of the Spirit, and therefore the Spirit *' it felf is alfo a Rule of Faith. Now if by the Teflimony of the Spi- " rit, they mean, his declaring to us by immediate Revelation, that " the Scriptures are a Rule of Faith \ then I utterly deny that we do *' receive them, as our Rule of Faith, upon the Teftimony of the Spirit. *' But if, by the Teftimony of the Spirit, they mean, that Attefta- " tion which the Spirit gave by Miracles to what the Apoftles and in- *' fpired Writers did publifh in the Scriptures ^ then we freely own, *' that we do receive them as our Rule of Faith upon the Teftimony ^* of i:he Spirit. Anfw. He tells us upon what ground they receive the Scriptures as a Rule of Faith, viz,' Not upon the Teftimony of the Spirit by imme- diate Revelation, but upon that Atteftation which the Spirit gave by Miracles to what the Apoftles and infpired Writers did publifh in the Scriptures. But upon what Teftimony do they receive or believe the Miracles, but upon the Teftimony of the Scriptures ? So all his Argu- ment amounts to, is, that he receives the Scriptures for a Rule of Faith upon the Credit of the Miracles, and he receives the Miracles for Truth vpon the Credit of the Scriptures \ which is a circular Argument, that proves nothing : And no better ground can any one have for believing the Scripture, who deny immediate Revelation. And how can thofe Miracles, which were done before the Scripture was publifhed, be con- ftrued, an Atteftation of what was afterwards publifhed in Scripture ? May we not rather take the Scriptures to be an Atteftation to the Mi- racles, than the Miracles to be an Atteftation to the Scriptures ? Confut. p. 202. " The Scriptures are the only Rule of Faith, becaufc *^ they do alone contain all thofe Revelations which God is pleafed to '' vouchfafe Mankind. For whatfoever Truths God might vouchfafe *' to the Apoftles, and other infpired Perfons in the Primitive Times, *' befides thofe contained in the Scriptures*, yet we know no revealed " Truths, but what the Scriptures acquaint us with. jinfw' But as he hath folemnly affirm'd for himfelf, the Knowledge of Tome revealed Truth, and immediately revealed too, which the Scripture never acquainted him with, or could do, nor by the applica- tion of any general Rule of Scripture could he ever have known it, 'viz.. That he himfelf was inwardly mo'ved by the Holy Ghofi^-to take ufon him the. Office or Aiiniftration of a Deacon, to ferve God, for the Promotion of hix Cloryy and Edification of his People : I fay, feeing he hath in moft folemn manner aflirm'd this, how dare he aflirm the other, i'/^. That we now K knevf 66 Of the Rule of Faith. ChajK^i 6. %n9VP no yevfiUed Truths^ but what the Scriptures ncc^uaint us xvith ? For }^ knows in his Confcience they cannot be both true. Thus our Adverfary is our Witnefs againft himfelf, that the Script tures do not alone contain all thofe Revelations which God is pleafed to vouchfafe to Mankind, and that we know fome revealed Truths by immediate Revelation which the Scripture acquaints us not with. And whereas he argues, that for this Reafon, vi;^. Becaufe they alone do cdn^^ tain all thofe Revelations xvhich God is pleafed to vouchfafe Manhndj there fore the Scriptures are the only Rule of Faith : His Reafon being over- thrown, fo is his Confequence built upon it, that the Scriptures ar& the only Rule of Faith. And if it be neceflary, that there be new Miniflers of the Goipel, as^ of old, and that they be thus inwardly and immediately called to that Miniftry by the Holy Ghoft, according to the ProfefTion of the Church of England, it affords us a Cloud of Witnefles, that immediate Revela- tion is not ceafed ^ many of them true ones, who of Sincerity and Truth make a Profeflion thereof, from a lenfible fure Knowledge of what they profeft. There are many others alfo falfe Witnefles of this Truth ; who, for Form fake and Lucre, profefs themfelves inwardly moved by the Holy Ghoft, to take upon them an Office, which the Holy Ghofl never call'd them to. And I ferioufly appeal to the Witnefs of God in this Adverfary's Confcience, if he is not one of the falfe Witnefl[es to imme- diate Revelation, who hath once folemnly profeft it, but ever fince denied it? I would enquire of him, if he really believes the Holy Gholt moved him in his younger Years, to take upon him the Office of a Mini^ iter in the Church, and hath forfaken him ever fince he took it upoa him ? For fince then he hath not had the knowledge or feeling of any fpiritual Motion. When he thinks of Eternity, let him think ferioufly of this : And if the Holy Ghoft be neceflary to the Call of a Gofpel- Mjnifl:er, whether it be not fo to his Qualification and Work? And whether he can execute that Office to the Glory of God, and Edifica- tion of his Church, fevered from, or without the Holy Ghoft, and his fpiritual Motions ? When as Chrift hath faid. Without me (or fevered from me) you can do nothing : Which fliews there is a neceffity of im- mediate Revelation, not only to the Call of every Gofpel-Minifter, but for his Well-ordering and Condud in the whole Courfe of his Mini- ftry, both as to Preaching, Praying, Time when. Place where, Perfons to whom, ere. all his Life long, (in which no general Rules of Scrip- ture can dired him) that he may in all things perform and finifli his Miniftry, according to the Will of God. j^ Confut. p. 203. " If it be faid, that what God did immediately reveal, " was a Rule of Faith to the Apoftles, and other infpired Perfons in " the Primitive Times ^ and confequently it muft be fo to us now, or " elfe our Rule of Faith diflers from theirs : I anfwer, i. That which *' we have not, cannot be a Rule of Faith to us j and therefore fince " we Chap* I ^ . Of the Rule of Faith, 6 f « we have not immediate Revelation, it cannot be a Rule of Faith tq <« us. 2, That what God did immediately reveal, not only was a Rule «of Faith to the Apoflles, &c. but it is airo a Rule of Faith to usj " becaufe the fame things are revealed to us, tho' not immediately. **Nor were they a Rule to them, becaufe they were revealed imme- *'diately, but becaufe they were revealed. Anfw. According to the Redor, then we have the Scripture only for our Rule of Faith; and the Primitive Chriftians had not the Scrip- tures, but the Spirit only for their Rule of Faith \ and yet we have the felf-fame Rule of Faith which they had. This Contradidion he runs into, by placing the Identity of the Rule of Faith in the ReveUta^ or things revealed, abftraftively confider'd, without regard to the man- ner of the Revelation, or Evidence thereof. But, as is before (hewn, then the Devil might in part lay claim to the fame Rule of Faith, with- the Apoftles and other infpired Perfons. But as the Prieft ftates the Cafe, the difference between us, is, as between Man's Natural Reafon,* and the Spirit of God : For we fay, it is becaufe of the Spirit which didated them, and whereby only they can be favingly underftood, that the Scriptures ate a Rule. And tho' he will have them to be a Rule without the Spirit ; yet he'll grant, they cannot be a Rule to any Maa that is without Natural Reafon. So, according to him, it is becaufe of Natural Reafon that the Scriptures are a Rule •, which Reafon is the Principle he is advancing againft the Spirit of God. But (as faith a certain Author) * After Reafon is fallen, it is govern'd by the Influence * of the Stars, and the Spirit of this World, and can no way be made * free from it, till it be flain through the Law and Gofpel, and become * fub)eVritings, that there is an abfolute Neceffity of im* jriediate Revelation, -in order td the true and faving Knowledge of them. One of their own Bilhops faith. We can no more under ft and the 'Scriptures without the Spirit, than we can read them without Eyes. Dr. Be- -jveridge late Bp. of St, Afa^h. bsf-fi yldiiJ/nni far. jylrJ ■)"'') - ■- Ui 'j'fs o'l'?/ ^'^\".;b oi.i :i ri) '■ -; r,> K, • U: I CHAP. 74 Of f& J^^ ?f QmtYdverfies . Chap^i 7- Chap. XVIL Of the Judge of Cmtroverfies^ and an infallible Judgment in things neceffary to Salvation. Confut, " X TO W whether, and in what fenfe, and by what means, p. 2 1 3. " X^ an infallible Judgment in things neceflary to Salvatioa " is poflible, I need not enquire : But whether it be requilltc or necet " fary, I think it advifable briefly to confider. Anfw. Then he difputes not the poflibility of it, but whether it be requifite or neceflary \ and it may be there is not another Man, that (if God would vouchfafe to Mankind an infallible Judgment in things neceflary to Salvation) would (as the Priell feems to do) difpute againft it, as not requifite or neceflary : For hence it would follow, that a fel- lible Judgment, lathings neceflary to Salvation, is all that is requifite or neceflary for Men. Confut. ibid. " 'Tis certain, tliat he whofe Judgment is infallible 000? cerning thofe things which are neceflary to Salvation, is an infallible Judge of thofe Controverfies which arife about them. — So God i« ♦* an infallible Judge, and the Spirit is an infallible Judge, becaufe the " Spirit is God Nor do our Adverfaries afl'ert, that there is any " other Judge of thoft Controverfies, befides the Spirit and the Scrips ♦* tures j and confequently they do not aflert, that Man is an infallible " Judge of thofe Controverfies ^ nay, they do rather afl^ert the contra^- ** ry : For fAv, BarcUy fays, We look upon them (viz.. the Scriptures) *' ^ the only fit outvoard Jvidge of Controverfies among Chrifiians*- IJjow if *' Man be a Judge, — he raufl: be an outward Judge v — ^and if he be an *' infallible Judge, he is a fit Judge.^— And if he be an outward fit Judge, •* then the Scriptures are not the only outward fit Judge of Contro- " verfies. . . ;•. Anfw. We place not Infallibility in Man, any -farther, or upon any other account, than as he is ade^l and led by the infallible Spirit of God, which is the proper and chief Judge of Controverfies, as having the only, unerring, certain aiicl infallible Judgment belonging to it. But we do affirm, that fo far, and in fuch things as Men are aded, led and guided by it, they are Unerringly, certainly, and infallibly aded, led and guided : And that there are fuch Men in thefe days, who are divinely infpired by this infallible Spirit, who, as they are under the Kew Tefl:ament Difpeai^tion, (that is, of the Spirit) and not under the Old Teft:ament Difpenfation, (that is, of the Letter) are come to know Chrifl:'s Promife, of the Gift of the Sprit of Truthy verified unto them, which leads into all Truth ^ and therefore out of all Error and Falfliood : So far as they follow, and are guided by it, and no farther, are it Cl Chap. 1 7. C^the Judge of Controverfies. 75 are they infallible judges concerning thofe things that are neceflary to Salvation. For we place Infallibility folely in the Spirit and Power of God \ and not in any particular Perlbn or Perfons, by vertue of any itiled Ordination, Office or Place in the Church whatfoever, as do the Papifts. But this Sophifter, from R* Bh faying, We lool uj>on the Scripture: as Hie only fit outward Judge of Controverfies^ &c. would infer, that no Man ^n be a fit Judge of them : For then he would be an outward fit Judge of; them; and then the Scripture could not be the only fit outward Judge of them. Here is much Error couched in this Argument : Firft, the word ^udge is ufed in different Senfes, R. % ufcs it in this place to fignifie an outward Rule or Teft, whereby to try Religious Controv^rfies, as his preceding Words (hew, viz,. Jn this refp^ aboife^memioneil then i»t huve fhewn^ &c. Wherefore we do account them a fecondary Rule. Moft" Qvety becaufe they srt - — acknowledged by all to have been written by the jyiShttes of the Holy Spirit ""•' we do look upon them m the only fit outward Jitdge^ &c. Wbicn fhews in what Senfe % S. fpoke thofe words. Befides tht Scripture may be caU'd in this refped, the only fit o«^. watd Rule or Judge •, becaufe all the contending Parties in Chriflendom acknowledge them as fuch ; which they will not do any other outward Rule or Teft. So fuppofing ibme Men to have an infallible Judgment concerning things necelTary to Salvation, the Scripture might foil befaid to be the only Kit outward judge : 1. In refpeft of Refe- rence, or comtnon Confent ; becaufe all People are willing to refer the Tryal of their Gontroverfies to them> "but to no particular Perfon or ■People whatfoever. 2. In rdfpeft of their being an outward Rule : For no Man hath this Judgment, barely as a Man, but as a fpiritual Man •, for it is he that is fpiritual, that judgeth all things •, therefore he is not an outward Judge, tho* he is an outward Man. For the Spirit of God, therewith Spiritual Men are endued, is that which difcerneth or judg- eth Spiritual Things, or wherein they are difcerned or judged : There- fore fuch an inspired Perfon cannot properly be called an outward Judge ; for his Judgment is inward, and is of the Spirit, and not of the Man barely. Confttt. p. 214. *' Our AdVCrfaries — affirm, that C^cn]) may and ■*' muft have an infallible judgment in things neceflary to Salvation, ** and tTiat God communicates it by his Spirit to Cthem^ Now ** I have fhewn, that God does not in thefedays communicate any " thing to us by the immediate Revelation of his Spirit : — And if fo, " then God does not communicate to Man an infallible Judgment, &c. — ** unlefs he does it by the Scriptures. Anfw. But did not God communicate to him the Knowledge of his 'Call'to the Miniftry by tlK immediate Revelation of his Spirit, when he did-iflwardly move him by the HolyGhoft tqtake upon him thatMini- L 2 ' Ilratioa ? *j6 Of the Jud^e of^ Controverfiesl' Chap^^i»7: ftration ? This degenerate, felf-condemned^ carhal Mind, (which is the evil' Fund from whjence th:e Priefl jwhites thefe evil things) will al- low, ;that God xoas^ and is to come ', but ndt, that he is, ,as to his Partici- pation with. Men. For this is a certain Mark of Antichrift, to caft all the Works of God, as to his Appearance unto Men, and communicating of his Spirit and Spiritual Gifts junto the^^r upon times f^ft-f^nf^ times to tflwe. They'll readily grant, that in /cvw^rfimfi Men had, and la times toV^wif/may have fuch immexiitite-?Revelati(>fls, Communications, and intuitive Knowledge of Qdd ^jhutrby' no means wiill they grant-it now. For the Devil, and thofe that bear his Mark having received the Tindture of his, Spirit, 'cannot endure Chrift's Prefence,, they are tormented at it V iamdUherefaredthey put God af$r,ofF;in;thefp fc)ayr. But what hath this. Antichri^iaB Spirit, or any of, its. Servants,:, t<^f0y egainft thef€. Pays^.t Xhe -Scriptui^ "&y§ .nothing ^gainjt thismf .They a-re>the Qofpel-Days, which; have th©'Promife of an Affluence 'or the Knowledge of God, and heavenly Bleffings. For this Difpenfatioa brings Men the neareft to GotJ- All Men that are come under it, are eome jopder, the- i%irit'^! immediate Gpy^rnment and Teaching : ■ And ^Iwifti ia^;his:3piptuifl A ppfea^ance,-i^',a;s really prefent among them, Anti.kJio>yn 4^ tfofn^'ia^rbe wa;S;iii Jaji^ 3od:ily Appearai^ewreally pi:efent -amongi andrkngsv^n have Ari)K>htfaliiifh'^ud^em con(i(!roiT^g\tlf(ifithmSs. which are necfjfary t<9, ^IfJt^tiony fufiiti^si kp hvis ipfrom the StHpttre:^ but ia what Book,. and how, and where, iiiri'i vv hen proved.' he it, he tells not. And We give him no Credit at all in the matter : for we know better things, and that neither he nor any other.Man is able toldo it,' notwithflanding his Pretences. Cory%,. p. 2^6. " Such an infallible Judgment is not requifite or ne- " celTary, becaiife God has not given Men any other; m^ans of attain- ting it, belides: the. holy Scriptures ^ which our Adverfaries affirm to " be infufficientfor-that purpofe. , Anfvp, If we deny that Men can have any Infallibility from the Scrip- ture, then the Prieft fays, we muft. deny their having of it at all, hcaufe he hath proifed that they h^fpe-ip mt^tAall,^ unUfs from the Scripture. Bat he hath pipmis'd us in thisfaoie Page^ /^^f /j Of theju^eof CoiitYOVerfies. 77 -in things necejfary to Salvation' Then how has he proved they have it not at all, v/ithout enquiring whether, or in what fenfe, or by what means a Man may have it ? Xhefe do not, hang well together, that he fhould prove the one, without enquiring into the other ^ it cannot be done. His Promife and his Proof are inconflftent : And his Infinuation, that fuch an infallible Judgment concerning things necejfary to Salvation^ is not requifke or necejfary y is only built upon his Say-fo. For he has^ot proved, that-God has not given Men. any other Means of attaining it, befldes the Scripture. And it's a vain Alledgment: For God has given to - Men a Manifeflation of his infallible Spirit, from whence infallible Judgnient comes. But if this Judgment be not requiliie or necelTary in things -that; concern Salvation, then either no Judgment at all, or a fellible^ Judgment only, is all that is requiUte or..necefIary in. thoft things^which is over-abfurd. ._^ But if we were to allow his Argument,"we fhould be at a great iofs*, and in no better cafe than blind Men rmining.at random ^ which wiR , turn Chriftianity into Scepticifm. Confut. ibid. *^Since 1 have confuted their Pretence to immediate Re- '* velation, and proved that the Scriptures are the only divine Revela» " tions we enjoys 'tis plain that the Spirit does not decide Controver- ■*' lies otherwife than by the Scriptures. jinfw' But fince I have confuted that pretended Confutation, and juftified our Claim to immediate Revelation, and proved that the Scrip- tures are not the only divine Revelation W€> enjoy *, 'tis plain, that the Spirit does decide Controverfies otherwii« than by the Scriptures. Thus eafie it is to anfwer him according to his own way. And if the Reader thinks fuch a way determines nothing, I am of his mind^ but' fu rely more blame is due to him that leads me into it j and makes it neceflary to me thus to expofe his Weaknefs. ^ The Priefl faith, IVe declare that Man cannot have Infallibility, or an , infallible Judgment- in things necejfary to Salvation from the Scriptures. But we do not fay with him, that the Scripture is the only and alone means God hath given Men of attaining it. I fay with him. For that muft ne^ds be the only and alone means, befides which there is no other given. And he faith, God hath not given Man any other means of attaining an infallible Judg- ment, &c. Therefore he makes the Scripture the only and alone Means which God has given Men of attaining it v and yet an infufficient Means, whereby it is not- attainable : Out of which Snare he can never dif- intangle himfelf, till he recur to the Spirit. For if we fhould grant the Scripture to be a Means fufficient to that End ; and that Infallibi- lity, or an infallible Judgment, &c. were attainable by it^ this would not be true, any more than to fay, that God has afforded us no other Means for attaining thereof, beiides the Scriptures. For he giveth his Spirit to them that ask it* CHAP. 7? Of Baftifm mth the Holy Ghofi. Gha^>0. c H A P. xvm. OfBapttfm with the Holy Ghofi. tonfut. " "VTO W Yis granted on all hands, that being baptil(:d with p. 218. " X^ the Holy Ghofl:, fignifies being endued with the Gifts ** of theHolyOhoft. But then it may be asked, whether being endued " with any kind of Gifts of the Holy Ghoft, is what the Scriptures " mean by being baptized with ttie Holy Ghoft? For 'tis notorious^ "'** 'that the Gifts of the Holy Ghoft are twofold, ordinary and extraor- ^*' dinary. By the ordinary Gifts of the Holy Ghoft, I underftand thofe ' " Graces of his, v/hich are abfolutely neceflary in order to a Man's Sal- **^ vation. ' By the extraordinary Gifts of the Holy Ghoft, I underftand '* thofe Graces, which were in the Primitive times beftow'd upon the ' ** Apoftles and many others, whereby they were enabled to work Mira- *' cles, fpeak with Tongues, ^c. The firft arc indifpenfably required "^^ to make a Man a good Chriftian V tbe latter/fort are a peculiar Favour ** beftow'd by God, for fome fpecial Ends, and upon fome fpecial Occa- " lions ^ and they are fuch as the very beft of Chriftians may want With- ** out the leaft hazard of their eternal Hapjyinefs. ■'Anfw. He begins with a Falfhood^ for it is not fo granted of Gifts i'n the Abftraft, exclufive of the Holy Ghoft V'^"t being baptized with the Holy Ghoft, fignifies the fanaifying Work of the Holy Ghoft himfelf^ and not only hisGifts: Therefore it is faid of fuch as were baptized with tkisBaptifra, that their Bodies were the Terhfles ef thtfloly Ghofi th^ dmtt inthem^ and the Holy Ghoft's Baptifm was K> accounted and under- ^ ftood by the Apoftles themfelves: As IhegM to ffe/tk the Holy Ghofi feU dn them, as on us at the beginning'^ then remehibtred 1 the Word of the Lord^ hoxo that hefaidy John indeed haptiz,ed with Water, but you paU be hoftiiced with the Holy Ghofi. Thus the Apoftles underftood the Holy Ghoft's Baptifm, and the fulfilling of the Promife of our Lord. But this Adverfary ex- cludes the Holy Ghoft, and expounds his Baptifm, of his Gifts, and not of himfelfj and divides the Gifts of the Holy Ghoft, into Gifts of : an ordinary fort or kind, and Gifts of an extraordinary fort or kind, as his Vfords, of any kind of Gifts of the Holy Ghofi^ import : Alfo the latter fort, be faith, are peculiar Favours, Sec From whence it is plain, that by the ordinary.Gifts of the Holy Ghoft, he means, not Gifts of the fame fort or kind with the extraordinary, but of an inferior fort or kind to them. So he makes not only Gifts differing, but Gifts of a different fort or kind of the Holy Ghoft-, Gifts of an extraordinary kind, whereof Men have a certain and experimental Knowledge, fo as they can know when they have them, and when they have themnot^ but the beft of •Chriftians may want them, without the leaft hazard of their eternal Happinef&, Chap. 1 8. OfBaftifm with the Holy Ghofi. 79 Happinefs, as peculiar a Favour as they are-, and Gifts of a a ordinary fort or kind, which arc fo indifcernable and hid in us, that we cannot know when we have them or when we have them not-, for we cannot di-^^ j ^c ftirifuiii them from the ordinary or natural Operations of the Soul'^ and yet thev are fuch as are of abfolute and indifpenfable necefilty in order to Salvation, as ordinary and unintelligible as they are. ■ And how whe- - ther is the more peculiar Favour, thofe Gifts that are nccerary to Sal- vation, or thofe that are not necelTary to it? ' In a former Chapter, the Prieft hath thisDiftindion or Divifion of the Gifts of God, where he makes an handle of it^ to prove two forts of Spiritual Men, infpired Spiritual Men, and uninfpired Spiritual Mcn^ and here he makes ufe of it to exclude the Spirit, which is abfo- lutely neceflary to Salvation-,- for the Lord, that Spirit,- hath faid,' without me (or, as it is in the Margin, fevered jrorn me,) ye can do nothing, :~ Therefore there are no Gifts abftradively confidered, or confidered as - fevered from or without the Spirit, which are fufficient unto Salvation. ^ For we are fayed by the Spirit, as the efficient caufe, by the wafhmg of Regeneration, and renewing of the Holy Ghoft within us^ it is the Spi- - rit by which we are regenerate,quickened,and new born. But thisC7//r of,.. C^Tf/the Prieft denies and excludes, and divides the Gifts of it into two kinds^ an ordinary kind neceffary to Salvation, but indifcernable, and an extraordinary kind difcernable, but not necelTary to Salvation-, with ^ thefe two kinds of Gifts, he proceeds, and omits the Gift of the Spirit/ Herein lies hid the Poyfon of this, and his three following • Cmfut,'v'2i9' " Howfoever this Phrafe, haptiz^ed with the Holy Ghoft j- «* may be ufed in other Writings, yet in the Holy Scriptures it con- - «*ftantlv fignifies being endued with the Extraordinary Gifts of the « Holy Ghoft. So that no Perfon can be faid to be baptized with the « Holy Ghoft in the Scripture-fenfe, if he be endued with none but the « Ordinary Gifts of the Holy Ghoft. This I Ihall make appear by ex^- « minine all thofe Texts in which this Phrafe is found. now may haCtrd of our Eternal Happinefs', the neceflary Confequence of which is, that the Chriftian Religion is compleat and entire, as to all Ellentials, without the Holy Ghoft's Baptifm, and always was. And whereas he fays, thofe extraordinary Gifts, which imports the Holy Ghoft s Bap- tifm, are in thefe times wholly ceafed : If it be fo, the Holy Ghoft s Bap- tifm is in thefe times wholly ceafed : aw/'sBaptifm decreafed and end- ed, and^Tofcn'sincreafed^ contrary to the Prophecy of the Baptift: And the Holy Ghoft's Baptifm belongs not to Religion, or any way concerns us, with refpeft to Salvation in thefe Gofpel-times. Thus, like ^/C/op s Dog in the Fable, while he fnatchetb at the Shadow of Religion, be $o df'BapiiJm mththe Holy Ghojl. CHa^ltS; lets go the Subftaiice. But if this be the true ftate of the Cafe, what' can be the meaning of the Prayers they ufe in their Office of Baptifm? ISIow he undertakes in fome Pages to prove, that ihQTromife oftheFather, which the Difciples had heard of ChriH was a Promife, thsitthey fwuld he baptiz.ed with the Holy Ghofi, and that our Lord had engaged, that his Fi-omife fhould be fulfilled not many days after his Afcenfioni which was fulfilled accordingly on the Day of Pentecofl, which was the Ac- cpmplifhment of the Word of the Lord, and a baptizing them with the Holy Ghott : All which Labour he might have fpared. But we are come to obferve the ufe he makes of it. Confut. p. 223. " If what has been faid be duly cdnfidered, I think, ".nothing can be more plain, than that thofe Perfons only, who are *' endued with the extraordinary Gifts of the Holy Ghoft, can be faid to " be baptized with the Holy Ghoft in that Senfe, in which' the Phrafe is ^^ iifed in the fix Places abovementioned,in all which it evidently denotes " the fame thing. ' .^nfy^' I. His Divifion of the Holy Ghoft's Gifts is fpoken to: 'His -.Explanation of it runs thus •, By the ordinary Gifts of the Holy GkoJ}., J uri' ^derftand thofe Graces of his, which are abfolutely necejfary in order to Man\s Salvation:. By the extraordinary Gifts of the Holy Ghofi, I underftand thofe Graces which were in Primitive Times heftowed .ufon the j4pofles and many others^ whereby they were enabled to work Miracles, to ffeak with Tongues^ &C. The firf are indipenfably necejfary to Man's Salvatpcn-, thelatter are a pecuitdr 'Favour befiowed by God, for fome fpecialUndsy and on fome fpecidlOccaJionSj and are fuch as the very beft ofChrifiians may want, without the lea]} haz,ard of [t.hei}- Eternal Happinefs'^ but 'they w^re (heJLay%')necelfary inthe firfi Ages^of Chrifitanity; not in order to the Regeneration, SanBijvcaiion, Comfort, and Salvation of Afen; but for Planting and Confirming'the Gofpel, and Edification of the Church. But I would query of the Redor, to what end was Planting and Coa- firming the Gofpel, and Edifying the Church, neceffary, if n^t^unto tiie end of Salvation ? And if thefe extraordinary Gifts be (as he.iays) in thefe Times w.holly ceafed •, then Salvation is none of thofe Ends or Oc- cafions, for or upon which they were given, and yet they were given for Planting and Edifying the Churchy and is not the End of this Salvation? But if Planting and Edifying the Church be necefiary in all Ages.of tbie 'World, which I think none will deny^ then the Holy Ghoffc-Baptifih, whjch:is flefeilary,and appropriate to thefe Ends,is neceflary to continue rn all Ages of the World •, and confequentjy is not in thefe Times vvhblty chafed, as the Prieft falfly affirms. i. What he applies to the ordinary and extraordinary Gifts o'f'tlic HolyGhofl:, imply one another, or are the fame thing differently ex- prell:. For the Church cannot be planted, confirmed and edified, and .not regenerated^ fandif.ed and faved. The firft he appropriates to 'the Holy GholtV Baptifm, and then it is Efficacious alfo of the fecond ^, tlie fecoudr Qinp.JiSj ^Of Baptifm with the Holy Ghofl, 8r fg^ftd he afpfopriates to the ordinary Gifts of the Holy Ghofl:, and^ tjin they ate Efficacious of the firftalfo. For Planted and Regenerated is tfe? fame thittg in Scripture-phrafe, and fo is Sandified and Edi- ;T-3f If.by t\\Qyiordi% peculiar Favour^ he means extraordinary Favour,, as hCiCaUs X\iQGihSy extraordinary Gifts \ what reafon has he to call thofc Gifts ofGpd, aft extraordinary Favour, or extraordinary Gifcs, which are not neceflary to. Salvation^ and to call thofe Gifcs of God, but an ordinary Favour, or ordinary Gifts, which are abfolutely neceflary to' Salvation? There is fomething peculiar in it upon his Principles: For it is next to impoflible, that any Man, who hath a lively hope of Salva- tion, fhould poftpone or degrade the Gifts abfolutely neceflary to it, to or in comparifon of any others. This looks oddly. 4. As he. refers the Baptifm of the Holy Ghoft, to the coming of the Holy Ghoft upon the Apoftles, &c. upon the Day of Pentecoft, &c. it remains to enquire, whether they received then any other Gifts but Mi- racles, called by hini the extraordinary Gifts of the Holy Ghoft: For if they received any of thofe he calls the ordinary Gifts of the Holy Ghoft, and the; Gifts which they received was (as he faith) that Baptifm with the Holy Ghoft, which was promifed them, and wherewith they were baptized^ then the Baptifm of the Holy Ghoft cannot be expounded of the extraordinary Gifts of the Holy Ghoft only, nor does only ITgnifie being endued with the extraordinary Gifts of the Holy Ghoft : But it is plain, that they received thofe Gifts on that Day, &c. which he calls the ordinary Gifts of the Holy Ghoft, or elfe they received no Gifts at all, that were (according to him) neceflary to Salvation: Which would be a ftrange thing to aflirmy as it would be on the other hand to aflirm, that the Gifts they received neceflary to Salvation, did not belong to the Baptifm of the Holy Ghoft; and that thofe Gifts they received, which imported the Baptifm of the Holy Ghoft:, did not belong to Salvation, or was neceflTary to it; and one of thefe he cannot avoid. For all did not then receive thofe Gifts of the Holy Ghoft, which the Prielt calls extra- ordinary, as Miracles,'Tongues, &c> Are all Workers of Miracles? have all Gifts of Healing? do aH ffeak with Tongues? do all Interpret? It was not fo in the Apoftles time : But a Manlfcfiation of the Spirit was given then, as now, to every Mm to profit withal. And this was the Gift necefl^^ry to Salvation, which they all received, which he calls the ordinary Gifts of the Holy Ghoft:. But the Spirit, which they all received, was that one Spirit, by which they were all baptized into one Body. And this was the Holy Ghoft's Baptifm, which then was, and always will be, abfo- lutely neceflTary for incorporating Men into Chrift;'s Myft:ical Body his Church. It is plain from fundry Paflages in the A^s of the Apofilcs^ &c. that not only the Apofl:les, but alfo the Difciples, and all them that be- lieved, Jews or Gentiles^ were all fiilei with the Holy Ghofi-^ and the Holy Ghofl fell on them all^ and they were all baptrz^sd with the Holy Ghofl, Sec M whidi 8a Of Baptifm mth the Holy Qhojl, Qiap. iS.- which the Prielt expounds of the extraordinary Gifts of the Holy Ghofts- but then all received not the extraordinary Gifts of the Holy Ghoft in; his fenfe, that is, Gifts of working Miracles. So he rauft either prove, that they were not all baptized with the Holy Ghoft, or that thfey all received them he calls the extraordinary Gifts of the Holy Ghoft^ both which are contrary to Scripture: For all that believed were baptized^ with the Holy Ghoft, but they were not all Workers of Miracles. 5. The Holy Ghoft is the Proraife of the Father, as well as theBapi- tifm of the Holy Ghoft : But the Pricft will not have this Baptifm to be' with the Holy Ghoft himfelf, but with his Gifts, which he divides into two kinds, ordinary and extraordinary. But where the Holy Ghoft is the Gift, to divide it into ordinary and extraordinary, import* aa or- dinary and extraordinary Holy Ghoft-, for this is dividing »the HoIy> Ghoft tirto two kinds: Which Blafphemy the Prieft runs into unawares. And here are three or four Chapters together abound with it; befidcs what is in the former part of his Book. Where the Scripture fpeaks of the Holy Ghoft, what Authority has he to turn it to the Gifts of ihQ Holy Ghoft? And then it is no proper Queftion he puts in the beginning of this Chapter (yiz,^^ Whether being endued with any kind ef Gifts of the Holy Ghojty is what the Scripure metms^ hy being baptiz.ed with the Holy Ghoftl For being endued with the Holy Ghoft y is in the Scripure- fenfe, being hapiz.ed with the Holy Ghofi. Therefore to know who are baptized with the Holy Ghoft, we are to know who are endued with the Holy Ghoft, the fame are they who are baptized with the Holy Ghoft, whofe Baptifm is not by any kind of Gifts, confider'd abftraftfvely, but by his Indwelling and Operation in us» Thus his Foundations are overturned. 6. The Scripture fpeaks of Antichrifts in the Plural Number, and I prove this Prieft is an Antichrift*, for he that denies Chrift, is an Anti- chrift. And he that denies Chrift's proper Baptifm, denies Chrift : Butf the Baptifm of the Holy Ghoft is Chrift's proper Baptifm, which Bap- tifm the Prieft denies, that it now is, or ever was neceffary to Salvation,' or that it is now in force or being*, and affirms, that Men may want it^ without the leaft haz^ard of their eternal Hapfinefs. And fure I am,' he, ana' all that joyn with him herein, do as really deny Chrift, as them that fpif in his Face. This Blafphemy is fo apparent and grofs, that I cannot doubt of the Suffrage of the Bilhops, and two Univerfities (fo call'd) againft him herein. Confut. ibid. " But I fhall mention one thing more 'Tis this :- — I ** cannot but conclude from the Texts above recited, that the Baptifm *' of the Holy Ghoft was almoft wholly appropriated to our Saviour's " Difciples : For St-John Baptift fays, / indeed baptiz,e you with Water^ &c. Mat. 3. 1 1. Do not thefe Words plainly imply, that Baptifm with the Holy Ghoft was a very extraordinary and unufual thing, and that Si. Johns Difciples were not baptized therewith, and that it was ifi a " manner at leaft appropriated to our Sayiour's Difciples ? * Anfw* u u tc Chap. 1 8. OfBaptiJm with the Holy Gbofi. 85 n, tatlon that feem to favour if, fovjohn direfted not jhis Speech to out Saviour's Difciples, but the Multitude, to all whom ■the Holy Ghoft's Baptifm was promifed, or foretold to be tender'd : For Jefs than that he cannot make of it. And as to the Second, Bap- jtifm with the Holy Ghoft was always a means of Salvation, as Cmfajlne ,^ua non^ or that without which Salvation is not: Which is fignified by •-Jthe words of out Lord to Nicodemus^ viz. Except a Man be horn again (or, ^iS in Mark, Born from above) he cannot fee the Kingdom of Heaven- Which ,new Birth is expounded ver. 5. of being born of the Sprit, and is the fame '.with being baptized with the Holy Ghoft. Even our Adverfary owns, rthat the Spirit and the Holy Ghoft do fignifie one and the fame. This Jfiiews the Univerfality and Perpetuity of the Holy Ghoft's Baptifm a- •jgainft-all Oppoiers. Then as to the Third, It does not hold, that bc- -caufe Jojijw's Baptifm Was with Water, therefore his Difciples were not baptized with the Holy Ghoft ^ any more than it holds, becaufe Chrift's Baptifm was with the Holy Ghoft, therefore his Difciples were not bap^ tized with Watery for either John^sor Chriji^^s Difciples might, for any thing that is faid in this Text, be baptized both with Water and the Holy Ghoft.^ though neither the one nor the other, nor any other Per- iSibn with Water by our Saviour. ^ufConfut. p. 225. " Baptifm with the Holy Ghoft feems to be not givea ** till after the Afcenfion of our Lord:— —For the Evangelift fays, that -*' the Holy (jhofi xvas not yet given, hecauje that feftu -was not yet glorified, " John 7. 39. And accordingly our Saviour fpeaks juft before his '" Afccnlion, of their being baptized with the Holy Ghoft, as a thing *' which was then future Whereas, if being endued with the ordi- ** nary Gifts of the Holy Ghoft, were what was meant by Baptifm with ■** the Holy Ghoft, then they were at that time, and had been ever fince ** their Converlion, baptized with the Holy Ghoft; which feems incon- " liftent with our Saviour's Promife thereof, and fixing a fet time *' for it. Anf-w. The Holy Ghoft was not given before our Saviour's Afcenfion in fo great a Meafure: This abundant Effufion of the Holy Ghoft was ^teferv'd for thofe Gofpel-times, after that Jefus was glorified; who came Into the World, that Mankind might have Life, that is, eternal Life, ^nd that they might have it more abundantly, which words import, they had it in fome meafure before his coming-, but he came, thai they might have it in a more plentiful manner, more ahundantly. So this pro- mifed Baptifm with the Holy Ghoft contains in it a farther Gift of the Spirit, lian was yet given them, to whom it was promifed •, and there- M 2 fore 84. OfBaptifm with the Holy Ghofi. ChafN ij5, fore it was fpoken of, in the future Tenfe, as a thing which was yet to- come. But this is nothing to his mattery it neither proves, that none were baptized with the Holy Ghoft, but thofe who had the Gift of working Miracles-, nor that Baptifm with the Holy Ghoft is not, nor never was nccellary to Salvation, or that it is in thefe Gofpel-times wholly ceafed ^ nor does it juftifie his fubftituting the Gifts of the Holy Ghoft, in the Holy Ghoft's ftead or place, and dividing them into an ordinary and extraordinary fort. So far from it, that he owns, that givhg the Holy Ghoft there mentioned, was Baptifm with theHolyGhoft'; then none of the Gifts of the Holy Ghoft,. but himfelf given, is the Holy Ghoft's Baptifm. So we have no bulinefs with any other Gifts,' that is, no more ordinary or extraordinary Gifts, that we have any thing to do with-, but according as any Man received the Holy Ghoft," fo far he may be faid to be baptized with itv for the Redor now grants, that Baptifm with the Holy Ghoft, is giving of the Holy Ghoft: So here the Gift is the Holy Ghoft i^ and they to whom this Gift is given, as they receive it in the Love of it, are baptized with the Holy Ghoft, and all have the tenders of it^ but before it was the Gift of Miracles. For herein to he refolves the extraordinary Gifts of the Holy Ghoft, and un- derftands his Baptifm thereof. Confut. p. 225. " Partaking in fome fmall meafure of the extraordi- *' nary Gifts of the Holy Ghoft, does not feem to be what the Scrip- " tures mean by Baptifm with the Holy Ghoft -^ for then the Prophets un- *' der the Law, and the Difciples, when they were fent out by our Sa- ** viour, and who confequently had fome meafure of the Spirit given ** them, were baptized with the Holy Ghoft. Therefore the true *** import of being haytiz^ed with the Holy Ghoft feems to be, a Perfon's " being endued not only in fome meafure, but in a moft plentiful maii- " ner with the extraordinary Gifts of the Holy Ghoft. -^ uinfw. This is a Check, and a fort of Gontradidion to the general Scope of his Argument through this Chapter thus far, where he ex"- pounds the Holy Ghoft's Baptifm, of the extraordinary Gifts of the Holy Ghoft, which he fometimes interprets of the Holy Ghoft himfelf, without Limitation to either Meafure or Fulnefs ; but hereby he limits it to a Perfon's being endued with thofe Gifts in a moft plentiful mari- ner : And what is this moft plentiful manner, but either a Meafure or I^ulnefs ? The greateft Meafure, is fome Meafure, as well as the leaft, and all intermediate Meafures between them : Therefore it is all Mea- furcy againft which he oppofes a moft plentiful Manner -^ which in his Dialed, muft fignifie the Fulnefs, or that which is above Meafure. And the Confequence of this Dodrine is, that thofe who are only endued with fome Meafure of the Holy Ghoft, be it ever fo great a Meafure, are not baptized with the Holy Ghoft, but only thofe who are endued with the Fulnefs thereof. And then, was never Man baptized with the Holy Ghoft, but only the Man Chrift Jefus, who was therewith anoint- ed u Chap. 1 8. Of Baptifm with the Holy Ghofi. 85 cd above all his Fellows ? They were all anointed with it too. But they had it in Meafure, He in the Fulnefs. For as the Scripture wit- nefleth, God gave him not the Spirit by meafure^ hut the fulnefs of the God" head dwelt in him bodily. Confut. ibid. " There may be one Argument to prove the abfolute *' necelTity of limiting Baptifm with the Holy Gholl, to the cxcraor- " dinary Gifts of the Holy Ghofl, drawn from the exprefs Do<^rine of " our Adverfaries : Which is alfo taught by many other Perfons •, and " will, I believe, upon due Conlideration, be acknowledged by thoft *' who oppofe it. " The Dodrine I mean is this : That Man may adminifter the Spirit, " or impart the Holy Spirit to another Perfon. — I know it has been " often faid, that God alone can confer the Graces of the Spirit ^ " and thofe who think, that conferring the Graces of the Spirit — is " what the Scriptures call baptizing with the Holy Ghoft, have for that *' reafbn denied, that M^n may adniinifter or impart the Spirit to another Perfon ^ becaufe they would thereby prove, that the Baptifni mentioned Mat.iS. 19. — is Baptifm with Water, and not Baptifni with the Holy Ghoft, which they fuppole that Man could not ad^ " minifter. " But whether thfs Dodrine, of Man's being able to adminifler, or '• confer the Spirit, be true or no, — I need not care j 'tis fufficienf, " that it is exprefs'd and taught by our Adverfaries. From this Do- " drine then I argue thus : If he who is the Inftrumental Caufe of im- " parting the Spirit, does baptize with the Holy Gholl,. then Si. John " the Baptift and the Prophets, under the Old Teftament, did as truly baptize with the Holy Ghoft, as the Apoftlcs themfelves ; for the Baptift and the Prophets ufed outward means of begetting Faith "and Obedience, &c. 'Anfw. It may be feen here, how the Priefts are divided among them- felves concerning the Power and Work of the Gofpel-Miniftry, and how they are per plex'd about proving the Baptifm, mentioned ^^f. 28. .19. to be Water-Baptifm. That to raife a Proof for it, fome of them deny what others of them own to belong to the Gofpel-Miniftry. And as to ufing the outward Means of begetting Faith and Obedience, they are Fruits of the Spirit, not begotten by outward Means only : And it is the fame Spirit that was given from the beginning, both before and under the Law, and the Gofpel, which was the promifed Seed to bruife the Serpents Head \ therefore always EfTential to Salvation : But fo was never Miracles or Prophecy, as it fignifies foretelling of future Events. And no queftion, but in all times the Faithful were Inftru- ments of God to Mankind, and in fome meafure Inftrumental in con- ferring or imparting the Spirit. But Baptifm with the Holy Ghoft is not in all the Old Teftament afcribed to any of them, as the Inftru- meatal Caufe, as it is to the Apoftles ia the New Tefumeat. There- fore u 8 6 Of Bapijm mth the Holy Gbofi. Chifji^x fore we do not fay, they bapti'zed with the Holy Ghofc in the Scriptui^- fcnfe of that Phrafe, as the Apoftles did, (or rather Chrift through them) becaufe they had not fa Powerfal a Miniftry given them, as the Apoftles, of whom Chrift faid, that they fhoiild not only do us great Works as he, but greater, by his Power. But that they were all endued with a meafure of the fame Holy Spirit, we deny not, and were bap- tized, converted, quickned and faved by It:^ all which are included ia the Holy Ghoft's Baptifm : Which Phrafe, as it was nfed by our Sa* yiour in after-times, as a thing to come after his Afcenfion, which he clfewhere calls thepramife of the Father, fignified a greater and more powerful Gift and Operation of the Holy Ghoft, than had been com- municated to former Ages. And fuppofe this outward Means, he fpeaksof, was teaching that *vhich is by the Motion of the Holy Ghoft (as all tnie outward Teach- ing is) had a Power and Vertue in it^ whereof the Men who teach-, are but as the Inftrumental Caufe •, it is only from God, as the imme- diate Efficient Caufe: And yet Baptifm with the Holy<}hoft, is fomc- what farther than Teaching or Informing the Underftanding ; for it imports a reaching to, and melting the Heart, whereby it is converted and renewed, as well as the Underftanding informed. And thusTeacIv- ing and Baptizing may be diftinguifhed, though both are often done in t-he fame time and ad, and both require the fpecial Operation of the Holy Ghoft. For Man, through Teaching, by the Concurrence of the Holy Ghoft, is firft of all convinced of the Truth, and hath a ground laid in him to believe •, and then he is baptized with the Holy Ghofl^ upon his believing and obeying in what lie h convinced of. But we do not read, that the Apoftks were inftrumental in ad mini- ftring the Spirit, or baptizing with the Holy Ghoft, otherwife than by Preaching, Praying, and Impofition of Hands : None of which are ufea to this end by onr Advcrfary, who fays, Baptifm of the Holy Ghojt is noxo ceafed. But it is the main end of Preaching and Prayer ; And if it be ceafed, it imports that Preaching and Prayer, at leaft as they refped this heavenly End, are alfo ceafed ^ nay. Preaching quite out of doors; end Prayer, except for what isTemporal, as Recovery of the Sick, eJ*c. For Impofition of Hands, it is not now (that I know ofj ufed by any ias a general or common Ad of Worlhip. There are fome ufe it ia !t heir Ordination, and fay. Receive the Holy Ghofi^ who neither believe the Holy Ghofc is given or received in thefe Days. It is a moft un- accountably thing ! It is to no purpofe for them to keep up that Cere- mony, who hold, that the Power and Vertue of communicating the Holy Ghofc thereby is ceafed among them, than it would be for them to fay unto the Blind, fee -^ and to the Deaf, hear. Which concludes this Head, that it is in and by Preaching and Prayer only, that Mea are the Inftrumental Caufe of conferring the Spirit, or baptizing with the Holy Ghoft ^ and net in, or by the Admiaiftration of Typical Sa» <:raments. But Ghap. 1 8, Of Baptifm with the Holy Gho/. 8f ; But how he will clear hiinfelf, of the Confequences he ftrives to fix iipon us, would be known: For he argues, that being endued with the ex- traordinary Gifts «f the Holy Ghofi, fignifies conftantly in the Scripture, Baptifm with the Holy Ghofi'^ and by thofe extraordinary Gifts of the Holy Chofi, he underllands thofe Graces of his^ which were in primitive times hefiaw^d upon the jipofilesy and many others^ whereby they were enabled to work Miracles^ fpeak with Tongues, &c. And he reckons Prophecy among thefe extraordinary Gifts. Wherefore, upon his Principles, it follows. That the Prophets un^er the Law, and John the Baptift, (for he was a Pro- phet, though he wrought no Miracles) were baptized with the Holy Ghoft, in the Scripture-fenfe of that Phrafe, before ever that Phrafe was in Scripture. And as he fays, they ufed the outward means of beget- ting Faith and Obedience: They did (allowing his Argument) as truly baptize with the Holy Ghoft, before ever the Holy Ghoft was named, as the Apoftles themfelves. How will he anfwer this? Confut. p. 231. *^ If k be objeded. That the Promife of Baptifm with *' the Holy Ghofr was made to all Chriftians in general, becaufe the ** Baptift faid^ He fhall b.aptiz.e you with the Holy Ghofi^ Mat. 3. 1 1. that ^* is, he (hall therewith baptize all yon- that believe in him ^ and confe- **^ quently the Baptifm with the Holy Ghoft cannot be limited to the ex- * ** traordinary Gifts of the Holy Ghoft ^ becaufe all Believers do not par- " take of theni-, I. fay, if this be objeded, 1 anfwer, — The Arguments f* upon which my Interpretation and Limitation of the Holy Ghoft's- " Baptifm are built, muft be anfwered, before fuch an Objedion can- *' take place. .j4nfw. That is done already, fo what hinders, but the Objeif^ioa^ fliould now take place? Confut. ibid. *' How will any Perfon be able to prove the Univerfality ** of the word Tou? May it not be reftrajned to fome of thofe the Baptift *' then fpake to?. If it may, then there is no neceffity of extending it to ■■ '* all Believers : Then confequeutly the Foundation of this Argument is " overturned. • 1: '." '■; Anfw. How trifling is it for this late Fellow of St.Jchnh College, td^ pretend to overturn the Foundation of any Argument with If^s and^ May-be'' s ! As, May it not be rcftrain^d ? If it may be refiraind, &c. What do thefe prove? That Tou, without Reftriftion, is univerfal, is in- difputable : It is therefore incumbent upon him to prove it Reftrain'd here, if he will have it fo underftood. He interprets thofe words of John^ viz, He (that is, Chrift) (hall baptize you with the HolyGhofi-^ that he fhall baptize Sotne of you, but not ylll of you, that believe on him, with the Holy Ghoft. Is it not Wicked aud Scandalous, thus to re- ftrain the Promife to the Kxclufion of fome of the Believers on Chrift ? Have any believed on him, that the Lord hath not called ? And is not the Promife to as many as the Lord fhall call ? The Text fays, ver. 1,2. That John cam e preaching^faying^ Repent ye, for the Kingdom of Heaven is at- 88 Of Baftlfm -with the MfyMa^. Cti^pM] at hand. Kow it is plain that You^ \a vef.'t\. U§s uHiVerfal, ^^ Tott'ia' ver. 2. Therefore, if but fornt of them he fp6k!e io ifl^VerV if. iv^Vc intended in the Promife of the Holy Ghdft's Baptifm, it wlH foll6#^ that but fome.df them he fpoke to in ver. 2. werfe in\:ended in the t)o- driiie of Kefentance •, and that though he faid the iam[e"*v*(!)rds tb all x^^ People, and iprcacWd Repent atice to them In my Name fhall they cafi out Devils^ they jhall fpeak with ■**. new Tongues^ they pall take up Serpents *, and if they drink any deadly things •*' it pall not hurt them •, they pall lay hands on the Sick, and they pall re- '^^cover, Mark 1^.17,18 But will our Adverfaries extend our Sa- " viour's Promife fo far ? Will any, even of themfelves — pretend to "»caft out Devils^ fpeak with new Tongues, take up Serpents, drink *< deadly Poyfon, or heal the Sick by Impofition of Hands? I knoW "they will be unwilling to make fuch Experiments^ and yet our Sa- " viour fays, thefe Signs pall follow them that believe. Avfw. If we take this fpiritually, it avoids his whole Argument;* and it is capable of fuch a Senfe. But if we take it literally, in the Senfe of this Prieft, there is this to offer : T .1. That it was, as the Text Ihews, fpoken peculiarly to the Apoftles,- to -whom it was alfo principally appropriated -of whom Chrift faid,' l\iat they fljould do greater Works than thefe •, that is, by his Power. But' the other was fpoken, not peculiarly to the Apoftles, but indefinitely to all the Multitude. Therefore, as they are not parallel Cafqs, his Argument from the one to the other does not hold. 2. Then tho' thefe Signs have been, and yet may be in the Church of Chrift, yet they are occafional, which may be with or without them: But fo is not the Holy Ghoft's Baptifm ; it is, and always was, and will be Eflential to the Church of Chrift, which cannot be without it; and to every true Member thereof, who cannot be fuch without it. Herein are Ghap. l$j OfBapifm with' the BoljQhofi' 89 arfc- thefe twolnftances far from being parallel, Gafe^: Therefore toaf- gue from the Limitation, of the one to the Liitiitation of the other, is inconfiftent. 3. We may meet with fome Promifes in Scripture of tbofe Gifts, which are only accidental to the Church of Ghrift, which are limited to fome only, arid not extended to all Belivers^ but we can never in Scrip- ture meet with ally Promife of thofe Gifts, that are eflential to the Church of Chrift, and to every Member of it, that are limited to fome, and not extended to all Believers. Therefore it follows not, that becaufc this Promife of the Holy Ghoft's Baptifm is common to all Believers, without Limitation or Exclufion, that the others, barely confidered in aTiteral Senfe, are fo^ for thefe are not EfTentials of the Chriftian Re- ligion, as the Holy Ghoft's Baptifm is. That the Holy Ghoft's Baptifm is Eflfential to the Church of Chrfft, and always was, and will be, is thus proved: 1. That Baptifm, by which alone Men are made Members of Chrift's Church, is Eflential to Chrift's Church : 2. But the Holy Ghoft's Baptifm, is that Baptifrfv1)y which alone Men are made Members (l)f Ghrift's Cnurch ^ 3. Therefore the Holy Ghoft's Baptifm is Effential to Chrift's Church. The Firft is a felf-evident Propofition, that cannot be denied-, the Second is proved from the plain Words of Scripture, to wit,'" By one SpU rit we are all baptiTLed into one Body^ whether we he Jews or Gentiles^ 6c c>. Which One Body^ is Chrift's Myftical Body his. Church. And this Adr^ verfary grants j -that to be baptized with the Spiritj-^nd to be t^a^^^d^ with the Holy Ghoft, do fignifie exadtly the fafnething. .C' ,|q, i> 1 . If Chrift's Baptifm (hould eeafe out of Chrift'sChurch,,t,hen Cbrw'S: Church ftiail alfo ceafe, and the Gates of Hell fliall prevailagaiflfl";ii;' :-( j, 2. But Chrift's Church fliall never ceafe, and the Gates of HellflialJ not prevail againft it; C/.3' Therefore. Chrift's Baptifm fliall never ceafe put of Chrift's Church. ».-This Argument may be confirmed froin. their Qllice of Baptifm ia! the Church this Adverfary is a Minifter of^ in whjch the People pray, Ti)at this Child may he hapiz^ed with the Holy Ghofi: M^ajh htm and fund i fie him with the Holy Ghofi, that he may receive Remijfion of Sins by fpiritual Reri generation. Grant thy Holy Spirit to this Infant^ that he may he born again. Grant that the eld Adam in this Child may be buried^ and the new Man'tniy be paifed tup in him-^ &:C. * By which it appears, they do, not (as this PrieftJ.reftrain the: Holy. Ghoft's Baptifm to Primitive Times, or to the extraordinary Gifts of the Holy Ghoft, or account it now ceafed; inall which he jars with the Church he pretends to, vv.ho believe it, now and always, neccflary to Salvation ^ or that it is to continue at leaft as long as their Water-Bap- tifm continues: For at fuch times they always pray for the Holy Ghoft's Baptifm, on acco.UAt.of.^vci:.y,li||anp they fprinkky^ifji Water j which . ^ N' ' ' can 9 o Of Baptifm with the H particulaf " Perfons and Gifts. For why do they pray for it now, if It belonged only to Primitive Times, and is in thefe Times wholly ceafed? Or why do they pray for it, for a III n fan ts, if it was in a manner wholly appro- priated to the Apoftles, and was fuch an extraordinary and unufual thing? Or why fhoirid they pray for it, for every Child, if they only un- ^erftaiid by it, the Power of working Miracles^ And the Priefts teach, that our Lord Jefus Chrift hath frormfUinhis Gaff el, togrmt aU thefe thin^ that they have p-ayed for. Where hath he promifed in the Scripture to grant univerfally the Power of working Miracles? Bnt it looks in the main, as if this Adverfary of ours, and of ii is own Church, were about to fet up for himfelf, and convmence Sed-Mafter. Chap. XIX. Entituled by himy i Car. ii, 1 5 . esj^Udned, r. " CJT. Taul fays, K^? y^^ h ht nrviCfAtClt vi^ii4 Tctvlif eU h vtiuA [.. ** ^^ iecfrii^nfiiv, 1 Cor. 12. 13. which our Tranllators have Cjfrtfut. p. 234. ** render'd thus. For hy One Spirit are iw all baftiz^ed into One Body* " Whereas ht iv] '^rnv'iA^'ji which they render, By One Sprite ought ** to be render'd, Wkh One Spirit .' Becaufe if thofe words be rendered; **■ By Oge Sfirit^ the Spirit is then made the Adminiftrator of Bap-* * tifm, — and not the Element of Baptifm, or that wherewith a Per- ** fon is baptized. ^nfw. He proceeds upon this Argument, but there is nothing ia it. For in. the Holy G holt's Baptifm, the Spirit is both the Adminiftrator of it, and that wherewith a Perfon is baptized. And this their ^Office of Baptifm before-quoted agrees to, where they pray, that the Child Tinay he baptiz.ed with the fioly Ghofh\ wajhed and fan^ified with the Holy Chofl. In fuch cafe then, is not the Holy Ghoft that wherewith he is Baptized, wafhed and fandVified, as alio the proper Adminiftrator of this Baptifm, as their Prayers to God for it fhew ? From whence it may be obferved, that the Holy Ghoft's Baptifm is no Elementary Bap- tifm. For the Holy Ghoft is no Element, but a pure firaple Spirit, ex- alted high above aH the Elements : Therefore Baptifm with the Ele- ments, as of Water, &c. is not the Holy Ghoft's Baptifm \ confequent- ly not the Baptifm mentioned /^/<»f.2S. 19. For that rauft be Chrift:'s proper Baptifm^ and Chrift's proper Baptifm was not with Water, but with the Holy Ghoft. After this, our Adverfary undertakes to prove, that to be baptiz.ed with the Spirit J and to be haptiz^ed with the Holy Ghofi^ do fignifie exadly the Oiap, 1 9. Of Bfti/m mth the mfy^hofi. 9 1 ttie 'fame itlhlng •, ift whfch we agrefe v(rith hrrti. Then as iht Defiga of dlis'Chapt^t is fe^td'aiy the fame with tht 'lalt, inz. to prrove, 't^hht'tej be "baptized with the Holy Ghoit, fignilrds to be endaed with ex-tf^- ordinary Gifts of the Holy GhoTt ; and that the ektraordin^ry Gifts of the Holy Glioft, are miraculous Gifts, or the Giftsof working Mirade?^ and bis Medium's Of "Proof, the Seven Te^fts ihifhe Margin, upon ^i:^ whereof he hath there treated joyntly : Had he conjoyned this with thein, he might have faVed himfelf a great deal of unneceilary Labour, For he faith, Confut. p. 240. "If there bfc but Seven Texts, in which this Pbrafe i^ *' found, and if the Phrafe do evidently fignifie after this manner in 3ix "of them., — it Ought to be lb urtdetitOOd alfo in the Seventh, pro- « Vided tbal Senfe Will fairly fiiit the i^iace. -^~ And I have pVoved. " that la the firrt Six of thew, it dftte;s a:nd muft fignifie, being endued ** with ejttraOrdinary Gifts of the Spirit. jinfvf. Had he either ^oyned this with the other Six Texts, or fob- jene ^ody: "Be means, that by " being eudued witli theextraordinafy Ciiftsof One and the fame Holy " Ghoft, we are all made Members of the Chufcli of Chrift. jdnfw' But where is the SeAfe or Coherence of this? Is it any trnt t^onftquence, that becaufe being h Mined into One $bdy, fignifies heivg "by Baptifm with the Spirit made Member i of tht 'Church of Chrifi f, That therefore tTie Apoftle, when he faith. With Vne Spirit we are all haptiz.e-d into One Body^ mean$, that by being endued with the extraordinary G Ifts of the Holy Gho^^ we are all made Members of the Church of Chrifi ? This is a Juggle foifted in for a Foundation to his following Falfhood in this Chapter. Can he from thefe Words, "That by Baftifrn with the Spirit we are m^de Members of Chrifi^s Church, prove ordinary and extraordinary difts of the Holy Ghoft > Or th^t it is not the Holy Ghoft that Be- lievers are baptized with, tho' the Scripture feXprelly affirms it'^ bnt the extraordiiiary Gifts of the Holy Ghoft, tho' the Scripture fays it not? This is that which in the firft place he fhduld have proved, be- ing tlie grand Point whereon the Strefs of the Controverfie lies. For if being baptiz,ed with the Holy Ghofl; a^ the Scripture exprefles it, fignifies hcin^'baptize'^ with tfie Holy Ghoji'-, then his Argument about Ordinary and Extraordinary Gifts is out of dOorS, and jfotelga to the purpofe: And N 2 we 3^ Of Baptifm- whh the. Holy Ghofi, ChajKi^;- we infift, that bdn^ baptiz^ed roith the Holy Gbofi^ fign'ifies being baptiz^edrntk - ihe ^f/oly Ghofi^ as the Scripture exprefles it. Which holy Writing never mentions Ordinary and Extraordinary Gifts of the Holy Ghoft:. Thefe are his own Terms, invented to pervert and wreft the Scripture. Confut. 24T. "That, by being endued wheT:cwith a Man is united to *' ChriH tlie Head, an4 to the Members of. the Church, makes a Maa i " Member of the church :■ ** But by hisbeing endued with the extraordinary Gifts of one and *' the fame Holy Ghofl:, wherewith Chrift was, and the Members of the ** Church are endued, a Man is united to Chrift the Head, and to the *' Members of the Church ^ *' Therefore being endued with the extraordinary Gifts 6f one and ** the fame Holy Ghoft, wherewith Chrift. was, and the Members of the *' Church are endued, makes a Man a Member of the Ch4]rch. ' ;_^' ,j " The firft, or major Propofition, is fo very deaf and nlanifeff,'tliat *' I think no Perfon can have the Face to deny it. And as for the fe- " cond, or minor, it is eafily proved from a Paflage of ' St. Faults in this " Epiftle \ he faith, For we beh? rnany, are one Bready and one Body \ for *' we are aH partakers of that one Bread, 1 Cor. 10. 17. So it i$'. plain, " that in the Apoftle's Judgment, being Partakers of one and the fame *' thing, does make the Partakers thereof One Body. — P.244. " I am " not a little confident, that the Argument it felf is not fairly capable *' of being anfwer'd. Jlnfw. His Confufion is. great here, which difcovers its ftlf in thofe fo often repeated words. One and, the fame Holy Ghofi, wherewith Chrifi wasy and the Members, of the Church are endued. For what Senfe is there in faying, One and the fame Holy Ghofi, if there be but one Holy Ghoft? And it is Blafphemy to fay, there is more than one Holy Ghoft ; tho' his Argument imports it *, and that Chrift was, but now is not endued with the Holy Ghoft, but the Members of the Church are now endued with it ; but are not, by being endued therewith, united to Chrift the Head, nor to the Members of the Church, not are made Members of the Church thereby, but by fome extraordinary Gifts of the Holy Ghoft. Thus his Argument bears, and he may be afham'd on't. If that, by being endued wherewith a Man Is united to Chrifi the Heady dnd to the Members of the Church, mahes a Man a Member of the Church, as his Major faith •, 1 prove from it, that the Endument. with thofe h« calls the extraordinary Gifts of the Holy Ghofi, Aot% not make a Man a Member of the Church, Thus •, That which makes a Man a Member of the Church, muft be fome- thing that is common to all the Members of the Church : But thofe he calls the extraordinary Gifts of the Holy Ghoft (^viz.. Miracles) were never common to all the Members of the Church *, Therefore, thofe he calls the extraordinary Gifts of the Holy Ghoft do not make a Man a Member of the Church. If Chap. 19^. Of Baptifm rx>uh the Holy Ghofl. 95 If there be but one way of Salvation for Mankind (which is agreed by all) then the Major cannot be denied. The Minor I prove from i Cor. 12. 2p,30. and his own ConceflTions in pag. do^d-c. farther, That which makes a Man a Member of the Church, muft be fome- thing that is neceflary, in order to the Regeneration, Sanftification^ and Salvation of Men : But thofe he calls the extraordinary Gifts of the Holy Ghoft, fie fays in pag. 57, 58. are not, nor ever were neceflary, in order to the Rege- neration, Sanftification, and Salvation of Men ^ Therefore, thofe he calls the extraordinary Gifts of the Holy Ghoft do not, (according to him) nor ever did, make Men Members of the Church. ' The Major is undeniable, and' the Minor is his own. Then, If it be the extraordinary Gifts of the Holy. Ghoft, that makes a" Man a Member of the Church ; if they fhould ceafe, then Church-- memberfliip and the Church would ceafe : But our Adverfary fays, that thefe Gifts make a Man a Member of" the Church, and that they ar? in thefe Times wholly ceafed ; But, Then of neceflary Confequence, Church-memberfliip and the Church are in thefe times wholly ceafed. < And yet believe him, and we are united' to Chrift, and" made Members of the Church, by thofe Gifts which are long linee wiiolly ceafed. Now I fhall attend' the Proof of his Minor, p.24z; " As for the Se- ** cond, or Minor, it is eafily proved from a Pafl^age of St. Paul himfelf ** in this very Epifile, he ftys, For we being many^ are one Bread, and one *' Body ^ for we. are all partakers of that om Bread', i Cor. lo. 17. What is ** meant by the Bread here mentioned, I fliall not at prefent enquire ^ " but 'tis plain, that in the Apofl:le's Judgment, being Partakers of one " and the fame thing, does make the Partakers thereof one Body : Fo.r " he gives this as the Reafon, why they were all one Body, viz^ Becauft • they were all partakers of that one Bread. Anfw. But 1 fliall at prefent enquire what is meant by the Bread here mentioned : For tho' he brings this Text to prove, that by the extra-- ordinary Gifts of the Holy Ghojl, a Man is made a Member of the Church, yet it never mentions extraordinary Gifts of the Holy Ghofl:; nor is there ever a word can ftand for it, but this word Bread. And if we fliould take it, as he would have us, to fignifie the extraordinary Gifts of the Holy Ghoft, then the place would read thus. For we being many, are one extraordinary Gifts of the Holy Ghoft, and one Body, for we are all Partakers of that one extra" erdinary Gifts of the Holy Ghofi. Sure none can take this to be the ge- nuine Senfe of the Text. But it is fulfilled upon him, what the Pro- phet faith, viz,. He maketh Diviners mad. But to enquire farther. The Bread here fpoken of, is the Bread of God John -g. "which Cometh doxm from Heaven^ arfd giveth Life unto the World j which, JJ><^5»^f whofo' i ^4- Of Baptifm with the JJoly Ghofl, Chap> 1:.9. fohofoever eateth tl:^reof, dwelkth irt Chrifi^ 'and Chrift in him : Beiil^ ^^^,^' by united unto Chrift the Head, and to the Members ofthe Church. 56 by the word Bread in this Text, We are to underftand theSpmV^ as Chrift explains it to his murmuring t)irciples, who took it ia an ex- ternal Senfe, ^tis the Spirit that ^uickeneth, the Fit jh profit eth nothing'^ the words that I [peak unto yoUy they nre Sfirrt^ and they are Life. And in this Tame Epiftle, the A,poftle afcribes the fame to the Spirit^ which he doth Cor. It. here to J?r^^^, raying, '^y one Spirit vm are all baptiz^ed into (or made 5* McmhQr^ot) me Body-y viz.. Chrift's Myftical Body, the Church, Whereupon I argue affirmatively thus ; That ty being baptized wherewith a Man is united to Chrifl: the Heaid, and to the Members of the Church, makes * Maa a Member of I the Church : But by being baptized with the Spirit, or Holy Ghoft, a Man k iunited to Chrift the Head, ^tid to the Members of the Church •, Therefore by being baptized with theSpirit, or HolyGhoft, a Man Jis made a Member of the Church. ■ But it cannot be faid of any outward thing, that being PartaTcers-of it, ^'does make the Partakers thereof one Body ; tho' of this one Breads or one Sfirit, it is truly faid fo, but not of the Gifts of it, how extraordinary ioever. For it is the fame common Life makes the Union, or one Body, and not many Gifts. A Member having but one Gift, as Seeing, is a Member, not by its Gift, but by partaking of the fame common Life. And thus is hisMift difpers'd, and his Argument confuted. Now I ihall proceed to confider fome of the Confequences of his Do» i^rine, which is to this efFed, viz.. That thofe extraordinary Gifts ofthe Holy Chofi, wherevHth Men Are united to Chrifi the Head, and the Members of the Churchy are not^ nor ever were necejfary, in order to the Regeneration^ San^ification^ Comfort, or Salvatioti of Men. For this fee p. 57. His Minor is, That by a Mans being endued with extraordinary Gifts of the Hdy Ghofiy wherewith Chrifi- was, and the JHemhers vfthe Church are endued, he is thereby united to Chrift the Heady and to the Members of the Church; but he iays in p. 58. Thut thefe extraordinary Cifts of the Holy Ghofi are in thefe times wholly ceajed ^ and in p. 6^. That we ^re not to imagine or expeEi that God doth or will v^uchfafe to usy in thefe latter ■Days^ in which thofe extraordinary Gifts Are ceafedy that Anointing, &C. So the Reader may choofe in which Chapter and Page he'll believe him; whether, where he fays. That by thofe extraordinary Gifts of the Holy Ghofi .Men are united to Chrifi, and made Members vf his Church', or where he fays, T'hat thofe extraordinary Gifts vf the Holy Chofi are in thefe times wholly ce^fed. Thefe are the Confequences of the Prieft's Dodrine concerning the extraordinary Gifts of the Holy Ghoft, viz.. i. That Chrift was endued with thwn, and his Church is endued with. them. 2. And Chap. 19. Of Bapujm mth the Holy GhoJL 9 5 2. And that by being endued with them, Men arc united to Chrift the Head, and made Members of his Church. 3. But that they are in thefe times wholly ceafcd, and we are not to imagine or exped that God does or will vouchfafe them unto us. 4. But however we are united to Chrift by them, and made Members of his Church by them, tho' they are long fince wholly ceafed. And were it not that by farther tracing him, we may farther difcover bis Conftifion, we might here fairly difmifs this Chapter^ there being nothing more in it, but his own Objedions and Anfwers, which being all his own, it is equal to us, whether the Obje(flions be too hard for the Anfwers, or the Anfwers to hard for the Obje poor fhift to fay, AH fignifies not All-, but Some only. But it is over-' thrown by the Direftion of this Epiftle^ for the Apoftledoes not direft it to them only, who had the Gifts of working Miracles, which All the Saints (as that Epiftle exprefly declares) had not in thoft' Primitive Times-, but Vnto the Church of God at Corinth, to them who are SanBified in. Chrift Jefus, called to be Saints, with All that in every place call upon the name of Jefus Chrifi our Lord, both theirs and ours. To whom he faith, £y One Spirit are we All baptiz.ed into One Body ; whether we be Jews or Gen- tiles'., whether we be Bond or Free, and have been All made to drink into One Spirit. But all thofe were not endued with thofe he calls the extraordi- - nary Gifts of the Hoty Ghoft, {viz..) Gifts of working Miracles. There- fore his Interpretation of this Text, that reftrains the Holy Ghoft's Baptifni to thofe only who were endued with thcfe (as he calls them) ex- traordinary Gifts, is Unchriftian and Falfe. Confut. p 245. "The Apoftle faith. We being m.wy are One Btead^j J*- and 0»e Bady-j for wt are Ail partakers of that One Bread., i Cor. 10. 17. " 'ti^ 96 Of Baptifm with the Holy Ghojt. Cha|^. 19. *"tis plain then, that in the Apoftle's Judgment, they were thefe^re .. " One Body, bccaufc they were Partakers of that One Bread. Now *' thofe who are not Quakers, do univerfally grant, that the Bread here " mentioned, is what we call the Eucharift. 'Tis plain then, that we ** are therefore One Body, becaufe we do all partake of the Eucharift; " and confequently we afre made Members of the Church of Chrifc by ** Participation of the Eucharift. ^nfto. Here's a ftrange Round 1 Juft before we were made Members of the Church of Chrift, by being baptized with the Holy Ghoft^ and being baptised with the Holy Ghoft, was being endued with the extra- ^ordinary Gifts of the Holy Ghoft, or Gifts of working Miracles. But ^Tiow we are all Members of the Church of Chrift, by being Partakers of the Encharift, which they call alfo the Lord's Supper. But is the Eu- charift, or Lord's Supper, the extraordinary Gifts of the Holy Ghoft, or Gifts of working Miracles? Then, as the Bread he calls the Eucharift, is but Natural Bread, and not that Bread fpoken of, John 6. viz. The Bread of Life^ which comes down front Heaven^ and giveth Life to the IVorldy they cannot be made Members of Chrift's Church by the Participation thereof: For it is he only that eateth the Bread of God, which cometh down from Heaven^ that dwelleth in Chrift, and Chrift in him; which is the Privilege of all the true Members of his Church. : Confut. p. 245. " But how does our partaking of the Eucharift make ** us Members of Chrift's Church, fince we muft be Members before we " can partake of it? Certainly, fince the Apoftle fays, that Participatioa '* of the Eucharift makes Men Members of the Church, whereas they " muft have been Members before they could partake thereof: This Ob-* jeftion will as evidently prove, that the Apoftle was miftaken, as that I am miftaken, in aflerting, that by Participation of the extraordinary " Gifts of the Holy Ghoft, Men are made Members of the Church, where- ". as they muft have been Members before they could partake of them. : Anfw. But if the Apoftle does not fay, that Participation of the Eu-. charift makes Men Members of the Church, whereas they mufc have, been Members before they could partake thereof, this Objedion will not, as it proves that he is: Therefore prove that the Apoftle was mi- ftaken. But the Apoftle does not fay, that by Participation of the Eu- charift Men are made Members of the Church, &c. Therefore the Ob- jedion does not militate againft the Apoftle, as againft the Prieft. . Anu if a Man mnft be a Member of the Church, before he can par- take of the Eucharift, how can it be faid, that the participation of the Eucharift makes him a Member of it, who was made a Member of it before. he participated thereof? Is not this Diftradion? Again, he fays, that being endued with extraordinary Gifts of the Holy Chofi, is that which makes a Man a Member of the Church of Chrifi : And that a, Man muji be a Member of the Church vf Chrifi before he can be endued ^voith cc u Gfaap. 19. 0/ Baptjtn with the Holy Ghofl. 97 Vfiith the extraordinary Gifts of the Holy Ghofi ^ but that Cornelius and his Friends were endued with extraordinary Gifts of the Holy Ghoft before they were Members of the Church. And he may as well fay any thing, at this licentious rate of talking backward and forward. Confut. p. 246. "When a Man is faid to be United to Chrift^and the *' Members of the Church', that is, when a Man is faid to be a Member " of the Church, it is not always neceflarily to be underftood, that he *' was — not at all a Member thereof before •, or that that whereby he is — " made a Member of it, is the only — Band of Union, whereby he is — '* made a Member of it, &c. Anf-m. Our Author is upon the Text, i Cor. 10. 17. which he fays, is not to be underftood, as if we were not Members of that One Body, before we were partakers of that One Breads which quite overturns the Apoftle's way of arguing : How we that are many, are made One Body. The Apoftle fays. It is for, or, becaufe, we are all partakers of that One Bread: But the Priefl pleads, that we are One Body before we are or can be Partakers of that One Bread. Then the Participation of that One Bread, cannot be that whereby we are made One Body, as the Apoftle argues it is. But this Prieft compares the Myftical Body of Chrift to a Bundle of Sticks f that has no vital Vnion^ nor can he incorporated into One Body ^ but are bound together with loi Bands ^ one of which, he fays, does unite the whole, and make them one Bundle. This is the firit news that 1 have heard of the Union of Sticks, by being tyed together in a Rope. But how proper it is, this Dodrine of Sticks being united by a Band, and that that Union of Sticks is an llluftration of the Union of the Members of Chrifb's Church one with another, and with Chrift the Head, according to his Wooden Comparifon, muft be left to the judicious; I do not fay. Scholars : For the Inftance before us fiiews, that there are no Fools like your School-Fools. But if thefe pliable or rugged Sticks were compleatly united by one Band, what need was there of the otlur Hun- dred befides? He compares the One Bread to One Band-, but it.feems by no means to anfwer to an Hundred Bands: By which Comparifon he makes Union a great Number. But this is not all he proves, after his rate, by One Bread j for he makes feveral forts of Bands of it'. As, the only Band ^ the Band which mufl be firfi had ^ principal Bunds ^ the EJf'ntJ^l Bands J the Bands which may be feared, &c. But hoW can the One Bread anfwer to all thefe? Are the Members of the Natural Body in fu h a.i order, and by fo many different ways united to it, as anfwers to the Prieft's Bundle of united Sticks, by loi Bands? And if not the Natural Body, much lefs the Spiritual Body of Chrift. Confut. p. 248. " When the fame Apoftle fays, There is One Body^ &c. '^ Efh.^.. it follows, that the Perfons there fpoken to, are One Body, *' becaufe they participate of One Spirit, One Hope, &c. the Participa- " tion of each of which Particulars makes Chriftians One, by that fame O '* way 9 8 Of Bapifm TPith the Holy Ghofl, Chip. tjj;. *' way of arguing which the Apoftle ufes exprelly with relation to^ " Bread, i Cor. lo. Now as it will not follow, that Men are not made *' Members of the Church, — by partaking of one and the fame Hope of '« their Calling, becaufe they mult be Members of the Church, before- " they can partake thereof^ fo neither will it follow, that Men could. *' not be united to Chrilt, and to thofe Perfons, who enjoy'd the extra- *' ordinary Gifts of the Holy Gholl, becaufe they muft have been Mem-- " bers of the Church before they could be endued therewith. j^nfrv. He now treats of One Spirit, and One Hope, which is a fruit of that One Spirit, as two feveral particulars: And fays. Each of thefe. particulars makes Chriftians One. But I deny, that Hope without the Spi- t\t can make Men Members of the Body of Chrift his Church, for all the Members of his Body are His. But he that hath not the Sprit of. Chrift is none of His % therefore he is no Member of his Body the Church. Thus is fhewn the Fallhood of his Conelufion of Hope, feperately from the. Spirit. Then he makes Unbelievers to be Members of Chrift' s Chifrch : For he fays. They are not made Members by partaking of one and the fame hope ^ becaufe they mnfi be made Members of the Church before they could partake- thereof. But this is a grofs Error, that Men before they believe can be made Members of Chrift's Body, his Church, without. Faith and with- out Hope. To conclude, he is inconfiftent with himfelf, about the extraordinary Gifts of the HolyGhoft^ whereby he affirms. Men cannot be united to Chrift, becaufe they muft have been Members of the Church be- fore they could be endued therewith^ but a little before he hath granted the Inftance of Cornelius and his Friends, is an Exception to this Af- firmation* Confut. p. 249. "The Participation of the* extraordinary Gifts of the Holy Ghoft was not a Band of Union common to all Members of the Church V becaufe all the Members of the Church did not partake " thereof, even in Primitive Times. .Anfw. I Cor. 1 2. 1 3. and 1 d. 17. are the Texts our Opponent pretends- fiere to explain, but at a ftrange rate: For by both of them he under- flands that, whereby we are united to Chrift, and made Members of his Body the Churchy and tho' that, whereby we' are united to Chrift, e^c. is but one thing, yet by the firft of thefe Texts, he underftands the Ex- traoidinary Gifts of the Holy Ghoft v and by the fecond, Ordinary Bread, which he calls the Euchariftical Bread. The firft, he faithj are in thefe times wholly ceafed, and that which is wholly ceafed; no more at all concerns us. And if that, wherewith they were all in thofe Pri- mitive Times baptized into One Body, be ceafed, there are none in thefe Gofpel-times baptized into One Body by it. But it was by One Spirit that they were all in thofe Primitive Times baptized into One Body. Which this Adverfary underftands of extraordinary Gifts, that he fays, are cc ■lESiap, r^.' OfSapfifm mh the Holy Ghofi. 99 are now ceafed: But then there is one way, a.iid the ooly true way of itiaking Ghriftians lofl, according to him^ and we are either incorpo- rated into One Body fome other way than byBaptifm, orelfe wearc baptized by Bread into One Body, whether he will. But he fhould ob- ferve, that as well as we are fa id to be One Body, fo are we faid to be One Bread, by the Participation of that One Bread. But this will not hold of his Euchariftical Bread, that we are by Participation thereof One Body with it, if he denies Tranfubftaatiation. Confut. ibid, *' It is not by any means neceflary, that every particular ** Mem|)er fhould be united, with the fame fort of Tye or Band of Uni- ** on, Wherewith others are united to the Body ^ it is fufficient to make *' it a Member, if it be united at all j — yet both Clergy and Layety have, " the fame common Tyes to each other. Anfvp. But thefeMen make up the whole Church, and all have,he fays, the fame common Tyes to each other, and to the Head of the Church \ and yet, he fays, it is not neceflary that they fhould all be united with the fame fort of Tye or Band of Union. Is'not this ftrange? As it is, that out of thofe Texts^ which mention but One Spirit, and One Bread, he fhould find out fo many Mediums of Unions whereas there is but one Pvegeneration, or the Baptifm of the Spirit. And if (as he faith) there be no necelTity, that every particular Member fhould be united \vith the fame fort of Tye or Band of Union, then there is no necefllty that every particular Member fhould be united with Water-Baptifm. Confut. p. 250. " The Arms and Legs are immediately united to the " Body by Bones, as well as other Ligaments:^ but the Ears and Eyes " (tho' joyned to Bones) are not united by Bones.- So he that en- " joyed the extraordinary Gifts of the Holy Ghofl:, was immediately "** united toChrifl^ and thofe others who partook of the fame, and con- '* fequently mediately to the Church, whereof Chrift is the Head. Anfw. This is a new Notion of a Body, that fome of the Members thereof are mediately, and fome immediately united to it^ and fome of them immediatelv united to the Head, and but mediately to other Members of the Body. But I would know, what is the Medium whereby f.ich Members are united to the Body, and how the Circulation of the Blood reacheth thofe parts that are but mediately united? becaufe the Blood does not circulate out of the Body, but in it. And without this Circulation of the Blood, any Member of the Body prefently grows Stone-cold andBenummed^ as is manifefl-, if by tying or cutting an Ar-i tery you intercept the Blood, which'is to nourifh any part of the Body^ and there is fomething of Analogy to it in heavenly Bodies, as the Body of Chrift, whereby all the Members of it are immediately united. And this is one, and not many, as the Blood is one, and not many, and ne- ceffary to the Confervation of all Humane Bodies. But he makes it not by any means neceflary, that every particular Member fliould be united with the fame fort of Tye or Band of Union, O 2 wherewith 1 oo Of Baptifm with the Holy Ghoft, Chap, i y." wherewith others are united to the Body^ which imports, either tTiat. ^ none are united to the Body, with the Tye or Band or Water-Baptifm ^ or elfe that it is not by any means neceflTary, that every particular Mem- ber ihould be united with it •, for then it would be necefTary that every particular Member fhould be united with the fame fort of Tye or Band, which he fays is by no means neceflary^ and alfo, becaufe then a Maa may become a Member of the Church without Water-Baptifm, or elfe it would be a common Tye or Band of Union to every particular Mem- ber of the Church. But he fa^s. It is by no means necejfary that every far- ticular (hould be united -with the fame fort of Tye or Band of Vnion. He ownS- that Cornelius and his Friends were endued with thofe he calls the extraordinary Gifts of the Holy Ghofiy before they were baftiz^ed with Water. And more. Inflances might be given of Workers of Miracles, of whom it cannot be proved, that they were ever baptized with Water* Again, he fays, there he many Bands of Vnion, and affirms, Water-Bap^ tifm to be one; and faith, he hath proved the extraordinary Gifts of the Holy Ghofi to be another. But his Affirmation for Water-Baptifm will not pafs: And of his extraordinary Gifts of the Holy Ghoft, which he fays he hath prov'd to be another, he faith elfewhere. That they are in thefe timeswholly ceafed. So when it will ferve his turn, they are ceafed, and when it will ferve his turn, they are not ceafed, but are a Tye or Band of our Union with Chrift and his Church, tho' we have theni not* Confut. p. 25 1 . *' As to the Pretence that we are now made Members of the Church, after the fame manner as heretofore, and confequently the extraordinary Gifts of the Holy Ghoft are now necefTary to make us Members of the Church ^ which Gifts, notwithftanding, are ceafed. I fay, the vanity of this Pretence will eafily appear, if we diftinguiih " between fuch Tyes as are eflential and accidental, neceffary and unne- " cefiary. Thofe Tyes or Bands of Union to the Church are effential " and necefTary, without which a Man cannot be a Member of it^ but " I do not fay that the Participation of the extraordinary Gifts of the " Holy Ghoft ever was fuch a Tye. Therefore the Participation of the " extraordinary Gifts of the Holy Ghoft — is but an accidental and un- ^' necefTary Tye, which — is not abfolutely required in any Chriftian. " We therefore are in one Senfe now made Members of Chrift, after the " fame manner as thofe that were endued with the extraordinary Gifts of " the Holy Ghoft were, that is by the fame effential and jiecefTary Tyes^ " But in another Senfe, we are not now made Members of Chrift after " the fame manner as thofe who were endued with the extraordi- " nary Gifts of the Holy Ghoft, becaule God has not beftowed upon us " thofe accidental and unneceflary Tyes which he beftowed upon ** them. Ai2fw. I. The Prieft affirms, that the Extraordinary Gifts of the Holy Ghoft are ceafed, in the fame Page iu which he fays, he hath prov'd them to (C t^^ whereby we are made Members of the one Body, is but one. By one Spirit^ we are all baptiz^ed into one Body- Confut. p. 252. " If it be objeded, that by the ordinary Gifts of the " Holy Ghofl: every Chriflian is made a Member of the Church *, whereas " by the extraordinary ones, none are now, and all were not ancient- " ly, made Members thereof. Why therefore fhonld we interpret th^ " Baptifm with the Spirit of the Extraordinary Gifts, rather than of " the Ordinary ones ? I anfwer. That every Chriftian is not made a " Member of Chrlfi by the Ordinary Gifts of the Holy Ghoft. I grant " that every Chriftim may be made a Member thereby • but I fay, that " everyone is not. T'or m.any are only outward Members of the Churchy " as has been Ihewn. Mnftv. The Reader is to obferve, that the Prieft ufeth the words. Member of the' Churchy and Member of Chrifi, fynonymoufly, to fignifie the fame thing •, and he diftinguilheth between a Chriflian, and a Mem- her of the Church. For he fays, E'very Chriflian is not^ but way be made la A f ember of Chrifi, or of the Church, by the Ordinary Gifts of the Holy Ghofl. Then there are Chriftians who are not Members of Chriffs Church: And thefe Chriflians are either Members of no Church at all, or of fome Church that is none of Chrifi'' s Church. I would query, whether they can be Chriflians, and Members of no Church at all ? Or what Church that is, whereof thefe Chriflians can be Members, who are not Members of th^ 'Church ofChri[l ? And what that is, whereby thefe, who are not Mem- bers of Chrift or his Church, are made Chriflians ? It is not by the ex- traordinary Gifts of the Holy Ghofl: : For thofe, he faith, made thefe on whom they were befl:owed, Members of Chrifl's Church, but arc now ^ceafed. And it is not by the Ordinary Gifts of the Holy Ghoft : For, according to him, thek Chriflians arc thofe that are not, but that may be (by thefe Ordinary Gifts) made Members of Chrifl. And if he'll fay, it is by Water-Baftifm,^ihQ Confequences will follow, i. That Water- baptifm cannot make a Man a Member of Chrifl, which is very true, but diredlly contrary to their Catechifm, which faith, Baptifm wherein I was made a Member of Chrifl, &c. 2. TThat Water-Baptifm can make a Man a Chriflian, without any Gift of the Holy Ghoft, either Extra* ordinary or Ordinary. How will this found in the Ears of a true Chriflian ? 3. He tells us, that many are only outward Aiembers of the Church, and that thefe aire no Members of Chrifl. But I would know What Church it is thefe Chriftians are Members of, who are not Members of Chrifl .? Is it a Chriflian, or not Chriflian Church f If the firft, how can they be Members of it, and not Members of Chrifl ! If the fecond, how can they be Chriflians, and not Members of it? That whereby every Man may be made a Member of Chrifl, is that whereby all Men that ever were made fuch, were made Members of Chrifl. But that is the Spirit of God, whereby every Man may be TOade a Member of Chrifl : By one Spirit we are all baptiz^ed into one Body. Therefore Chap. 19. Of Baptifm with the Holy Ghofi, 109 Therefore it is the Spirit, whereby all Men that ever were made fuch, were made Members of Chrlfi. Hence it is plain, the Text in debate is to be underflood, as it is*, cxprefs'd, of the Spirit, and not of the Gifts of the Spirit j call them Ordi- nary or Extraordinary, whereby we are made Members of Chrift. Kay^ and if the Spirit were (which we fhall never yield to) to be excluded, and the Gifts of it to be received in its flead ^ yet as he holds, that by the Extraordinary Gifts of the Holy Gholt, all were not in Primitive Times, and none now are, made Members of Chrift ^ but that by Or- dinary Gifts of the Holy Ghoft every Man may be (and confequently always might have been) made a Memberof Chrift : I fay, as he holds this, he ought upon his own Principles rather to interpret the Text, of the Ordinary, than of the Extraordinary Gifts of the Holy Ghoft. Confut. p. 253. *' We are agreed, Hr/?, That Baptifm with the Spirit " fignifies being endued with the Gifts of the Spirit ^ Secondly, That by " being baptized with the Spirit into one Body, is meant, being made " Members of the Church, by being endued with the Gifts of the Spirit. *' I would therefore ask thefe Perfons, &c. [which ijfues in this Q, Viz. " That if by partaking of the ordinary Gifts of the Spirit, Men are *' made Members of the Church \ then the Participation of the extraor"- 5' dinary Gifts of the Spirit does the fame. Anfrv. The Man fpeaks amifs: We are not agreed with him, upon^ either of his Articles, fo as to exclude the Spirit, and place his Gifts in his ftead^ it is the Spirit, and not Gifts, is the efficient Caufe, whereby we are united to Chrift, and made Members of his Church, by the wafliing of Regeneration, and renewing of the Holy Ghoft within us. 1 Ihall offer him yet two or three Arguments againft intepreting Baptifm with the Spirit, of the extraordinary Gifts of the Holy Ghofi. 1. Becaufe thereupon it would follow, that Balaam and Caiaphas, &:c*- were baptized with the Spirit, and Members of Chrift, &c. 2. That which is neceflary to the working of Regeneration, is that whereby we are made Members of Chrift, and grafted into his Churchy which no Man can be in the State of Degeneration. And himfelf fays, the extraordinary Gifts were never necellary, in order to Regeneration. Therefore by thefe Gifts can no Man be made a Member of Chrift, or his Church. For without Regeneration, no Memberftiip with Chrift. 3. But he is for Baptifm without Regeneration. For he faith, that^ Baptifm with the Spirit, and Baptifm with the Holy Ghofi, do fignifie exaBly the fame thing ', and that being baptiz.ed with the Spirit fignifies, being endued with the extraordinary Gifts of the Holy Ghofi', and that the extraordinary Gifts of the Holy Ghofi, neither now are, nor never were neceffary, in order to Regeneration. Therefore Baptifm with the Spirit, according to his No-- tion, is Baptifm without Regeneration. But it is that Baptifm where- by (he faith) them on whom it was beftowed, which were the Apoftles, and many others in Primitive Times, were made Members of Chrift and » his = 104. Of B^pif^ ^ith the Tioly Ghofi, ChapK^o. his Church. So upon his Principles, that Baptifm whereby the Apo- ftles, &c. were made Members of Chrift and his Church, was Baptifm without Regeneration.. Thus we (hall never be forced to recur to his Interpretation: For as to his Query, viz,. Hoxo thofe who are endued with the ordinary Gifts of the Spirit, are thereby made Members of the Church? We anfwer. If they be fo, it is by Regeneration. But it cannot be fo by the extraordinary Gifts of the Spirit, if it be (as he fays) that they were never neceflary to that end. Here he is put by his Confequence, that the extraordinary Gifts of the Spirit does the fame-, and the vanity of his Interpretation is Ihewn. Confut. p. 254. *' Since being baptized with the Spirit, does (as it is agreed on both fides) (ignifie being endued with the Gifts of the Spirit^ and fince the Gifts theApoltle is here fpeaking of, are only the extra- " ordinary ones-, and fince the Perfons fpoken of, were thofe only, who " were endued with the extraordinary Gifts •,-^--^-^ I appeal to any rea- *' fonable Perfon, whether the Baptifm with the Spirit, which is here " exprefly attributed to thefe Perfons, can be any other thing, thaa *' being endued with the extraordinary Gifts of the Spirit. Anfw. Since all the PremiiTes here are feigned and falfe*, fo is the Conclufion he would infer from them. « Chap. XX. Entituled, i Cor. i a . Tarafhrafed, 'Confut. T TfiRE our Adverfary, Firit, "Divides the Apoflle's Dif- p-255. n " courfe into Two Parts. And Secondly, He fays, " The Firft Part, v/hich is very brief, relates to a " Scruple, which feems to have been raifed in the Minds of the Corin-^ '< thians concerning their being endued with the Extraordinary Gifts « of the Holy Ghoft. For, Thirdly, " The JeWs in general -^-feem in the beginning of the Gofpel " to have had a Notion — - that 4:hp Holy Ghoft -— and the extraor- '* dinary Gifts thereof, was confined to their Nation, and that the Gen- " tiles - — could n6t be made Partakers thereof. . Fourthly, " That fome of the unconverted Jews feem to have objeded " this to the Corinthians, among whom were many Perfons endued with « the Extraordinary Gifts of the Holy Ghoft. Fifthly, « This probably caufed them to enquire of the Apoftle con- " ccrning this Matter. And Sixthly, "He delivers his decretory Determination of their Queftion in the third Verfe of this Chapter •, and proceeds, I do not fee how * ^"tis <( thap/ib. Of Baptifm with the Holy Ghofl. • 105 ^* 'tis poflible (unlefs what has been faid be fuppofed true) to give a ** natural Explication of the faid third Verfe, efpecially of its Connexion " with the fecond, by the illative Particle J'li, wherefore. AnfvO' The Verfe he builds upon for all this runs thus, viz.. Wherefore "1 give to underfiandy that no Man freaking by the Spirit of God, callethjefus accurfed'y and that no Man can fay that Jefus is the Lord, hut by the Holy Ghoft-t t.Cor. 12. 3. Out of one fingle Word of it ^viz. Wherefore"} this Man hath faifed thefe Scruples, Notions, Objections, Inquiries, Queftions, decretory Determinations, &c. And being blind, cannot fee how it is popible (unlefs what he hath faid be fuppofed true) to explain this Verfe. But obferve the Confequences of that Suppofition, which would be : That thofe Spiritual Perfons in the Primitive Chilrch, who were endued with the extraordinary Gifts of the Holy Gholl, had not the Knowledge of the Divine Power, what it was, and from whence, where- with they were endued: That their Belief, that it was of God (fuppofing fuch) was not full and perfeft, but mixed with Doubt and Scruples raifed in their Minds ; and they were dilTatisfied from whence their Extraordinary Gifts did proceed •, and whether it were a Diabolical, or truly Divine Power, that enabled them to work Miracles: Tiiat the wicked Jews of thofe times, who oppofed the Cofpel, be- lieved ^he Holy Ghoft, and his Gifts, for themfelvcs •, (but had a No- tion the Gentiles could not be made Partakers thereof) whilfl the con- verted believing G'^wf/Z^^, who had received the Holy Ghoft, and Power of working Miracles by his coming upon them, knew not whether they wrought them in the Name of God, or the Devil : For they could not, nor did fully believe the Holy Ghoft's Power in them, whereby thefq great Works were effefted. But the carnal Jews, who always refilled the HolyGhofl, believed the Holy Ghoft and his Gifts to be peculiar to their Nation : So he makes them rather Believers than the others. Thus we fee upon what a foot he puts the moft infpired Gentile Con- Verts, whom hepoftpones, in point of Faith, to iV^Jewlfh Enemies of the Gofpel. This brings to my Mind, how he defines their Faith, who were en- dued with the Extraordinary Gifts of the Holy Ghoft : '■'• It is (he faith) " an Extraordinary Gift of the Holy Ghoft, and fignifies either, i . that ** miraculous Courage infpired by God, and vilible in the firft Spreaders "of the Gofpel : Or, 2. that full Perfwa-fion infpired by God, where- " by they knew what Wonders might be attempted with fuccefs ; — ** for Gcd direfted them by a divine Impulfe to fuch Particulars, as " they might fet about with Faith, or a full aflurance of effcding them. But how this confifts with their having (who had the Extraordinary Gifts cf the Holy Ghoft) Scruples and DifTatisfadion in their Minds, flom whence their Extraordinary Gifts did really proceed •, and whe- P ther « 1 06 . Of Baptifm mitl>4he Holy Ghofi, Chap^ CtO; ther it were a Diabolical, or truly Divine Power, which enabled theni - to work Miracles : How this (I fayj agrees with the other, muft be left to Judgment. Confut. p. 258. '^ I give you therefore t9 utjderfiarul, Vir% TTftat no Man . *''• ffeaking by the Spirit of God calls Jefns aocurfeA \ that is, no Perfon pre- - " tending to the Extraordinary Gifts of the Spirit (for of fuch only , am I fpeaking) is really a Spiritual Man, or endued with his Extra- . ordinary Gifts by the Spirit of God, if he blafpheme our.Saviour ; *' and therefore tbofe wicked Jem^ who oppofed the Gofpel -— if they *" blafpheme our Saviour, — received not their Doftrinefrom; God. , JnfxV' And could not thcfe infpired Corinthians know^ whether thole ;: wicked Jeros^^ who oppofed the Gofpel j and blafphemed our Saviour, , received their Dodrine from God or nay, 'till the Apoflle gave them this Rule, tho' difcerning of Sprits was one of their high Gifts ? Or can . he fhew, that thofe wicked Jewsy who oppofed the Gofpel, did ever pre- - tend to the Extraordinary Gifts of the Holy Ghoft ? Let him (if he can) prove this ^ or elfe he can never make good his Interpretation, that the Text hath any relation either to thefe Perfons or Gifts. • And be- iides, could thofe wicked Jews oppofe the Gofpel, and not blafpheme our Saviour? Becaufe, he fays, thofe wichd Jews who oppofed the C off el^ if they blafpheme our Saviour^ &c. As if they could oppofe his Gofpel, and not blafpheme him. Or could they oppofe the Gofpel, and yet it remain a Queftion among Spiritual Men, whether they received their Dodrine from God or nay? Then no Perfon^ he fays, pretending to ) the Extraordinary Gifts of the Spirit (for he particularly reftrains the Argu- ment to them) is really a Spiritual Man, &c. */ he blafpheme our Saviour* . And what if he pretend not to thefe Extraordinary Gifts, and blaf- pheme our Saviour, then his Rule is no Rule. So its being a Rule,, or no Rule, depends upon the Pretenlions, or not Pretenfions of the Perr - fons that are to be try'd by it. Confut. ibid, '^Secondly, I give you to underflrand, that no Man. pre- *' tending to the Extraordinary Gifts of the Spirit, can {kyy^thatjeffts - '* is the Lardy but he that fpeaks by the Holy Ghofi. y that is, none of thole . " who pretend to the Extraordinary Gifts of the Spirit, can be a Chri- " ftian, but you may alfure your felves, that he fpeaks by the Holy " Gholi, that his Dodrine came from Heaven, c^c. Anfw. But then, can a Man, not pretending to the Extraordinary Gifts of the Spirit, fay, that Jefus is the Lordy and not fpeak by the Holy Ghoft ? or be a Chnfiia^y and yet fpeak not by the Holy Ghoft, when he fays, Jefmis Lord, nor came this his DoUrine frcm Heaven? &c. 1 hus much his Paraphrafe imports i, or elfe the Place would as well be a Rule to the Pretenders to the Ordinary Gifts of the Spirit, as to the Pretenders to the Extraordinary : But he reftrains it only to the latter.. So according to his Learned Comment, a Pretender to the Extraordi- nary Gifts of the Spirit cannot be a Chrifiian, or fay, that Jefus is the Ltord^ ' Chap, fi o . Of Baftijm with the, Holy Ghoft, . '107 Jjord, but he fpeaks by the Holy Ghoft. But a Pretender to the Ordi- nary Gifts of the Spirit may be a Chrifiiarty or fay, that Jefm is the Lord, and fpeak not by the Holy Ghoft i^ and he lays no ftrefs upon it, whether either of them be endu'd with the Gifts they pretend to, or nay j which fixeth this difference in the Pretence only. Farther, Men then could fay, that Jefus is the Lord^ who fpake not by the Holy Ghoft ^ and now can and do fay^ but not rightly, not having a right ground in themfelves whereupon to pronounce it, who have not the inward Teftimony of the Holy Ghoft for it. Da^idy and the holy Antients, fpake by the Holy Ghoft ^ and the Primitive Chriftians, the Holy Ghoft fpake in them, and taught them what to fpeak 5 and the Spirit of the Father fpake in them. And therefore they were commanded }iot to premeditate, becaufe it was 7iot ' them that fiake, but the Holy Ghoft that fpake in them : And it is the fame with the Saints for ever. But this Prielt is none of thofe Chriftians ; he can fay, that Jefm is the Lord, without the Holy Ghoft, and can Preach, and Pray, and Believe without him. But it is all void. Confut. " The Second Part (he fays) of the Apoftle's Difeourfe in " this Chapter relates to that Ufe, which Perfons endued with the Ex- «* traordinary Gifts of the Spirit, were obliged to make of their Extra- ** ordinary Gifts. Of this he begins to fpeak in Ver.4. and continues ** fo to do in the two following Chapters. Confut. p. 264. upon Ver. 31. of this Chapter, "I advife every one " of you Cwho are endued with the Extraordinary Gifts of the Spirit] " to covet earneftly the heft Gifts : — -- Nay, J jhevo unto you a more excellent *^ Way^ than enjoying the beft Gifts (or that are beft in themfelves.) *' The Way is this^ be fure to exercife fervent Charity. This will ** give a Luftre and Ufefulnefs to the loweft Attainments ^ it will ia- *' fpire you with diligence in improving a fingle Talent, and thereby *Vyou may do as much good as if you had Ten. Anfw. It may not be araifs to confider a little here, how he is con- liftent, Firft, with Authors ^ Secondly, with himfelf ^ concerning which are the moft Extraordinary and Excellent Gifts of the Holy Ghoft. As to the Brft, In the Notes on this Verfe in Bez^as NewTeftanienf, 'thefe Gifts arc called Praftantijjima^ Extraordinary, or moft Excellent, which were Ecdefla utilijfima, moft Profitable or Serviceable to the Xhurch. But. them Gifts, which the Prieft owns are moft Profitable Page 5! ^to the Church, he degrades them by the Name of Ordinary Gifts of the 'Holy Ghoft. Then Gell faith upon this Verfe, "that Archbifhop Stephen Langton, who *' divided the Scriptures into Chapters, violently broke the laft Verfe "of the i2th Chapter from the firft of the 13th Chapter. For the " Apoflle, in the laft Verfe of the 12th Chapter, begins a new Argur " ment, or Subjed diftind, by way of Excellency, from the former " part of that Chapter, which iie profecutes, Chap. 13.:; Arid. this nciv P 2 Subject 1 o8 . Of Baptifm with the Holy Ghoft. Chap* aij; Subjed he there begins to treat of^ is Churity^ which this Learned Au^ ' thor faith is diftindj by way of Excellency from the former part of the Chapter, which treated of them Gifts this Adverfary calls the Ex^ tr nor dinary Gifts of the Spirit : And faith of Charity, " That the Apoftlc " makes a manifeft Diftindion between it and thofe Spiritual Gifts, , *' which" he {peaks of in this Chapter. From whence it is plain, that "Charity, which is the greateft and moft excellent of the Ordinary *' Gifts of the Holy Ghoft, is not one of the Extraordinary Gifts there* '* of-, which confequently muft be diftind from Charity, by way of "Excellency. And thus he contradids their own Authors :: Which brings us to the Second, Where he is no kinder to himfelf : For he hath the Face to tell us, *' that the Apoftle begins in Ver. 4. of this Chapter to treat *' of that Ufe, which Perfons endued with the Extraordinary Gifts of " the Spirit were obliged to make of their Extraordinary Gifts, and " that he continueth fo to do in the two following Chapters. But it's plain he begins at the laft Verfe of this Chapter, and continues for the firft Eight Verfes together of the next Chapter to treat of Charity •, which he refumes in the 13th Verfe, the laft of the Chapter, and continues iii. the firft Verfe of the next Chapter. And the Prieft paraphrafeth him, fpeaking of the loweft Attainments, a fingU Talent^ &c, Butwhienthe Apoftle here treats of Charity-, the loweft Attainments, a ftngle Talent, does he either fpeak of the Extraordinary Gifts of the Spirit, or that Ufe which Perfons endued with them were obliged to make of their Extra- traordinary Gifts ? If not, it is falfe. the. Prieft tells us, as it is felf- contradidory, &c. Confut. p. 2^5. " I hope what hath been faid- — hath convinced th6- " Reader, that to be baptized with the Holy Ghoft doth in Scripture- " phrafe conftantly fignifie to be endued with the Extraordinary Gifts " of the Holy Ghoft. I muft now add, that the Phrafe has indeed been " otherwife iifed in other Writings, particularly in our Oifice forpub- ** lick Baptifm -, wherein the Congregation is exhorted to call upon God . *^ the Father, that the Perfon to be baptized may be baptized with Wa- " terand the Holy Ghoft. The Prieft alfo and the People do ufe this Peti- " tion in behalf of the Perfon to be baptized, Wafh him and fanBifie him " with th Holy Ghofl. But our Church means not by thefe Phrafes an EfFu- *' fion of the Miraculous Gifts of the Holy Ghoft; but only his regene- " rating and fandifying Grace. jinfw. Then it follows of neceflary Confequence upon his Paraphrafe, that to be baptized with the Holy Ghoft, does conftantly in. Scripture fignifie one thing, and in the Common-^ Prayer another. But the Credit of the Common-Prayer depends upon its Argreement with the Scrip- ture^ which Agreement is to be examined, by comparing it therewith^ and where it is found ufing the fame exprefs Words and Phrafes, fair Men would conclude, that therein and fo far it agrees with Serif ture : But Ghap. ai. Of Baftifm mth Fire^ Blc. 109 But here the Prieft hath given us a Caution to the contrary, and by his Paraphrafe we are left at endlefs Uncertainty, how to find out whether they agree in any one thing or nay, and wherein they agree, fuppofe they do it at all:^ for in thefe places, wherein moft of all they feem to do it, it is according to his Paraphrafe, only in Words that they agree, but not in Things, or what Idea thofe Words muft (land for, but by the fame Words or Phrafe, the Scripur em^zns one thing, and the Com- mon-Vrayer another. Whereupon I argue, that either the Scripture- fenfe of this important Phrafe under debate is the true Senfe of it, and Common-Prayer-Senfe the falfe fenfe -, or the Common-Prayer- fenfe the true, and the Scriptures the falfe Senfe of it: Let him choofe whether he win. . For this Angelical and Evangelical Phrafe, which is not found iaall the Scriptures of the Old Teftament (Baptifm being firft men- tion'd hy John the greateft of Prophets, and the Holy Ghofi; by the AngelGabriel} cannot be fuppofed to fignifie things fo widely differing, as by his account his Ordinary and Extraordinary Gifts are. lam troubrd this holy Phrafe fliould be fo abus'd by fuch an ignorant Prieft in the things of the Spirit: But none but fuch an one would dare to do it. And 1 do not think his Superiors will give him any Thanks for his Service done the Common-Prayer here. And thus much may ferve for his Paraphrafe, which I fuppofe none will take for a Confutation of any Body bat himfelf, or of any Book, but the Book of Common-Prayer^ &c» C H A Pi XXI. Of Baptifm with Fire^ and Baptifm with ^ffiidiions, IT is promifed, that our Saviour Ihould bapiz^e with the Holy Ghoft, and with Fire •, and thefe laft words, with Fire^ the Prieft interprets of the a-ffcarance of cloven Tongues^ like as of Fire, which fat upon each of the Apoftles, in the day of Pentecoft, which he makes an outward Circum- ftance, attending the Holy Ghoft's Baptifm, at the firft Adminiftration of it, and never after-, becaufe we never read of any Appearance of Fire, when Cornelius and his Friends, or any other Perfons, were bap- tized with the Holy Ghoft; wherein he fpeaks like an unexperienced Perfon, as he is in the Work and Way of the Lord, who has not known the Word of God to he like a Fire. The Prophet faith of Him*, He is like a ][5J',^^-*^' Refiner^s Fire, and like Fuller^ s Soa^', and he jhall fir as a Refiner and Purifier * 'i-^^i'' of Silver, and he fiiaH furifie the Sons of Levi, and purge them as Gold and Silver. And this is done by baptiz^ing them with the Holy Ghofi: and Fire* To which holy Myftery, the Prieft is aStranger-Levite^ whofe Drofs and Tiix no Of JVater-'Baptifm. Ch^p.^5 , Tin are not purged away. And this is as much as concerns us to take notice of in this Chapter^ for his reftraining the word Tou, in the Text Mat. 3. 1 1, is fpoken to before, in anfwer to Chap, xviii. whereunto I refer. He there, &c. reftrains the Holy Ghoft's Baptifm to a fmall In- terval of Time, about forty Years, and to but a fmall Number of the Believers of that Time. And here he reftrains the 'Fire, which he makes but an outward Circumftance of that Baptifm, to one fingle Day, what dark v/ork is it? But he that expunges this Baptifm, expunges all true Religion with it-, and may fave himfelf the labour of his tedious confus'd Confutations of this, and the other Profeffion of Religion. For once prove the Holy Ghoft's Baptifm ceafed, and he confutes Chri- ftianity it felf, and confequently all true Religion •, for there is no true Religion, but the Chriftian Religion ^ and no true Chriftian, but by the Holy Ghoft's Baptifm. So ceafing the Holy Ghoft's Baptifm, Chriftia- nity ceafeth, and all true Religion with ito -ub H A P. XXII. The ^ejlion anfwer d^ as flated by our uddverfary^ con^ cerning the i^eceffity of Waiter 'Baptifm. Confut. " y Muft now ftate the Qiieftion concerning the Neceflity p. 270. " X o^ Water-Baptifm. Our Adverfaries affirm, that God '* has not commanded us to be baptized with Water-, whereas we on *' the contrary affirm, that God has commanded us to be baptized with "Water. But upon Suppolition, that God has commanded us to be " baptized with Water, 'tis agreed on both fides, that Water-Baptifm *' is neceflary. But fcill it will be a Queftion, whether it be abfolutely *' Neceflary, or no. Anfw. What he means by the Word Vs^ is the firft thing to be in- qutr'd: For we do not affirm, that God hath not commanded Water- Baptifm, but own it, as an Inftitution of God in its feafon^ and them who neglefted it, are faid to have rejected the Counfel ofGod^ in or againft themfelves. But we fay, it was not commanded as a ftanding Ordi- nance, to continue in the Church of God to the end of the World ^ he muft increafe^ ■'/ muft decrcAfe, faid John. But if by the word Vs^ he means all People under the Gofpel-Difpenfation, we fay, there is no fuch general and perpetual Command for Water-Baptifm. Confut. p. 272. " My prefent Controverfie does not at all relate to the *' Manner or Subjeds of Water-Baptifm. For inftancc, it is none of '■*' my prefent buiinefs to inquire, whether dipping be requir'd, or '^:fpriakliiig be fufficient^ whether Infants may be baptized, or adult " Perfons Ghap. 1 ^ . Of TVater-Baptifm. 1 1 1 •' Perfbns only. Thefe things arc indeed difputed between our felves, " and fome other Adverfaries: But they are not properly Quaker Con- *' troverfies, tho' the Quakers are very apt to digrefs into them. jinfw. We are not infifting upon any Manner, the SubjeQ: is baptitin^ fromtheGreek ^a^VI^^ mer go ^to dip or plunge. And himfelf diftinguifheth between dipping jsind fprinUing-^ that is, between baptiz^ing and fpr inkling'^ {or bdptiz,ing' and dipping, as hath been fhewn, are the fame thing. And his Infinuation, whether dipping be required or fprinkling be fufficient, fhews that fprinkling is not a Manner of baptizing, but another thing, which he would fubftitute in its ftead, and fo drop his main Subjeft, Baptifm. For where he pretends to prove, that God hath commanded us to be baptizjd with Watery he infinuates a Quflion, vfhether dipping be required, as if God had commanded B apt if m^ and not requir'd it, but fprinkling. This Subjed is to prove that Baptifm is commanded ^ there- fore in putting the Queflion, whether fprinkling be fufficient? hQ departs from hisSubjeft, not the manner of it, and oppofeth his own Probation. For he cannot make fprinkling, a Manner of Baptizing, and fhew the An- cients had Baptifm adminiftred after two Manners, i;i;c. by dipping and by fprinkling' < For the laft would be Nonfenfe, being the words ftand for two different Ideas. - Therefore ^s fprinkling is not Baptifm, nor a Man- ner of it, it does not at all relate to it. But if he can prove, that it is commanded in Scripture inftead of Baptifm, we'll allow that it is fuffi- cient. ■ So if it were a Que.ftion, whether People muft needs be dipped in baptizing, or fprinkling he fufficient? The Anfwer would be, whether is; commanded?. Forthat only is fufficient, which is commanded : But fprinkling is not commanded, therefore it is not fufficient. Will he pre- tend to prove, that that is neceflary for us, and our bounden Duty to pradife, of which he can give no one Inftance, that it was ever either ^ commanded or pra6lifed in all the Scripture? But that which they pra- ctice under, the Name of Water-Baptifm, there is neither Command nor Precedent for it in all the Scripture. And if we agree with him in that.Pra£tice, he will have no difference with us about Water-Baptifm. Therefore it is plain, his difference with us upon this Head, is not about ' Water-Baptifm, for he has none himfelf^ but it is concerning a Practice he would enforce upon us from the Scripture, for which there is neither Command or Precedent in it. This, let him call it our Digreffion, or whofe Controverfie he will, l thought very neceffiry to obferve: For fuppofing, but not admitting, Water-Baptifm had been commanded as a ftanding Ordinance in the Church of Chrift, to theend of the V/orld^^ ' it would not follow from thence, that we may fet up any other thing in its ftead, and call that Water-Baptifm: That we may change the Ordi- nance, bapttTiing or dipping commanded, torantix^ing or fprinkling not com- manded, and it ihall be accepted for our Obedience to the Command. Becaufe, tho' we have not done that that was commanded us, we have done another thing under the Name of it, and as a Performance of that Commandment-, 1 1 1 Of Watcr^Baptifm. Chap. VI. . Commandment-, viz.- Wc hare not baptized with Water, as we are commanded ^ but inflead of that, we have fprinklcd with Water, tho' not commanded us, for or inftead of baptizing with it, and as a per- formance of that Command. But they cannot change the Ordinance, without tranfgreffing the Ifai. 14. 5. Law of that Ordinance. They have trunfgrejfed the Laws, changed the Ordinances^ broken the everlafiing Covenant. Upon which account'Chrift J^j";M-?e read in the 8th Verfe, viz,. "The Wind bloweth where it lifieth, and thou hearefi the found thereof^ hut cannot tell whence it comethy and whither it goeth ^ jo is every one that is born of the Sprit : A Myftery, as the Place and Mo- tion of the Wind, from whence it cometh, and whither it goeth. But dipping a Man in Water is an obvious Ad to the outward Senfes, which every Man may fee, and know what is done to him ^ and no Myftery, aS is the other. \A^ater-Baptifm therefore is not the Baptifm our Sa- viour is there fpeaking of. And the Jeivs did not account it htin^bom •*i.^^m, when a Perfon was baptized with Water •, htc?L\x9i Nicodemus un- derftood not being born again^ to be by Water-Baptifm. But if it had %ecn an ufual Jewifli Phrafe, that denoted being bapiz,ed with Water ^ fo great a Man as he could not have been ignorant of it. Befides, notwithftanding the Prieft calleth this Dodrine of our Sa- viour a Jewijl) Phrafe, it was neither ufed by Jews nor Gentiles in all the Old Teftament ^ nor in the New Teftament, till we <:ome to this Evan- jgi,„ gelift, who mentions being born of God inthefirft Chapter ^ but ufcth not this (as the Prieft mifcalls it, Jewifh) Phrafe, to be born again, till we come to the Chapter and Verfe under debate. And 1 give him to know, neither was the Holy Ghofi^ whereof the Saints are born again, fo much as named in all the Old Teftament^ whence the Difcipies at Efhefus had not ^o much as heard whether there was any Holy Ghoft. " Next follows a parcel of Lyes in pag. 274,275. 1. " That Nicodemus anfwer'd our Saviour, faying. Except a Man be " born again, &:c. If this be a Condition, without which 1 cannot en- *' ter into, or fee the Kingdom of God, I muft defpair thereof. 2. " That Jefus anfwercd, I wonder how you can thus mifunderftand ** me. Can you think, that 1 am fo unreafonable, as to make it necef- *' fary for every one that intends to be my Difciple, to return into the " Womb of his Mother, and be born of her Body a fecond time ? 3. " You might well have believed, that I do not fpeak of a proper, " ^ut of a figurative Birth. 4. " However to prevent your miftaking me for the future, I will *^ fpeak more plainly. * Q, 5. " I ve- . 1 1 4 Of Water-Baptifm. Chap, a^l 5. " I require double Regeneration : Regeneration by Water, a$ the - " Ceremony of Initiation into my Difciplefhip, &c. 6. " Wherefore it is neceffary, that a Man be born again both ways. 7. " It is Flefh, or the outward Man only, that is born again of *< Water. 8. *' The Flefh, or outward Man, is by you fuppofed and faid to be *^ born again of Water, when it is baptized therewith. Thefe things the Prieft tells us, and more, which the Scripture doth not mention, pafb between Nicodemus and our Saviour at that Confe- rence •, and it is to be fear'd fome of his too-credulous Readers, efpeci- ally Parifhioners, may be fo fond as to believe him, tho' they are not Scripture, but his own Forgeries. Upon which I obferve. He introdueeth owt Sayiowr Touring Nicodemus , contrary to the whole- Tenor of Scripture, that never ufed the word, You^ to a iingle Perfon. What was this for ? Becaufe he was a Mafter of Ifrael : That by his. Doftrine, Regeneration is not a Proper, but a Figurative Birth : That a Man's Flefh or Body is Figuratively bom of Water, when he is baptized therewith •, for Regeseration by Water regards Flefh, or out- ward Man only : But the Spirit and Soul of Man is born again by the Operation of the Holy Ghoft, which he feems to make a Proper Birth. And That this Figurative and Proper Birth together make up a double Regeneration, which Chrift requires of us. But where reads he in Scripture of a double Regeneration^ or of being born of outward and elementary Water ? This Text will riot fupport fuch a Senfe. Then he makes Water-Baptifm both a Figurative Birth, which re- gards the Flefh and outward Man only, and a Ceremony of Initiation into Chrift's Difciplefhip. Then the Seal (as they call Water-Baptifm) of Chrift's Difciplefhip, like Gircumcifion of old, would be in the Flefh 5 and that Difciplefhip carnal ; and Water-Baptifm, by means whereof it is entred into, a carnal Ordinance. But Regeneration by the Spirit, he grants, is that which makes Men true, real, lincere, hearty, obe- dient Followers of Chrift, fuch- as he intends to reward. Yet for want of this Ceremony, which regards the Flefh only, he will have it that thefe true, real, fincere, hearty, obedient Followers of Chrift, fuch as he intends to reward, Ihall undoubtedly be damned : Which is as much as to fay, a Man cannot be faved without that carnal Ceremony, which regards only the Flefh, or outward Man •, but without it he may be a true, real, fmcere, hearty, obedient Follower of Chrift, fuch as he in- tends to reward. Confut. p. 275. " I Ihall not difpute what is meant by the Kingdom of God « in this place ^ but fuppofing that to fee or enter into the Kingdom of ** God does fignifie, either being made a Member of Chrift's Church, « or being glorified ia Heaven, 'tis plain that Water-Baptifm is com- " manded Chap. 1 5 . Of Waier^Baptifm. 1 1 5 " manded us. For fince being born of Water, that is, being baptized *f with Water, is made the Condition of our feeing or entriag into " the Kingdom of Heaven*, our Saviour has certainly obliged us to per- " form that Condition. Anfw. How proves he, that being hapiz.ed with Water^ is being horn of Water ? He tells us indeed, that Chrifi faid fo to Nicodemus ■, which is Authority enough for it, if it were true. But this is not the only Untruth he hath told in this Chapter^ nor the Senfe of the Text, as he means it of outward Water. For the Text fpeaks not of out- ward Water : It fpeaks of a Water, whereof a Man muft be born. But a Man cannot be born of outward Water : Therefore outward Water is not intended in the Text. He owns, that the Spirit and Soul of Man is born again, by the Ope- ration of the Holy Ghoft, by being fanftified thereby, as the Body is born again of Water. But can any thing, befides the Spirit, fanclifie the Body of Man? Does not the Holy Spirit fandifie us wholly, in Spirit, Soul and Body ? Or is the Body to be feparately fan(flified by Water ? Sure he will find few of his Opinion •, that that which fandi- fies the Spirit and Soul of Man, does not alfo fandifie the Body ^ or that outward Water can fandifie the Body. It can wafh away the Filth of the Flefh, but not fandifie it. Neither can the Body and Flefli of Man receive any Birth from outward Water, fo as to be born again of it. And if he cannot prove, that outward Water is the Water fpoken of in this Text, then he cannot prove that Water-Baptifm, that is, Baptifm with outward Water, is here commanded us, or made the Condition of our feeing or cntring into the Kingdom of Heaven ^ which he grounds upon this falfe Notion, that a Man's being born of Water, mentioned in the Text, only fignifies his being baptized with outward Water. R. B. tells him, that Water is not here underftood of outward Wa- ter, but myibically, of an inward Cleanfing and Wafhing : Even as where Chrift fpeaks of being baptlz,ed ivkhFire^ it is not to be underftood of outward material Fire, but only of purifying, by a Metonymy, be- caufe to purifie, is a proper Effed of Fire^ as to wafti and make clean, is of Water: Where it can as little be fo underftood, as where we are faid to be faved by the -wajlnng of Regeneration^ Tit. 3. 5- And Peter faith ex- preQy, as Calvin well obferved. That the Baptifm which faves^ is not the putting away of the Filth of the Fiejh : But the Baptifm here fpoken of, is the Baptifm that fav«s-. Therefore not Baptifm with outward Water. That it is that Baptifm which faves, is manifeft from that, it is that jBaptifm, without which no Man can fee or enter into the Kingdom of Heaven. So fmce Water in this place cannot be underftood of out- ward Water, it can ferve nothing to prove Water-Baptifm. Befides, if any thing can be born of outward Water, it will be hut Elementary; And how can any, Elementary Birth endure, when the Q, 2 Ekmenrs 1 1 6 Of Water-Baptifm. Chap>ig7 Elements (haW melt away with fervent Heat ? Where can it abide ?^' But that which is born of the Sprit, is Sprit. And the Spirit is Immate-' rial, and above the Elements. Confuty p. 275. " St. Paul fays. There is One Lord., One Faith., One Bap"' " tifm, Eph. 4. 5. Now it is granted by our Adverfiries themfelves, " that we are commanded to be baptised with the Baptifm here men-- " tioned. 1 fhall therefore prove, that the Baptifm here mention'd, iS' ** Warer-Baprifm : For the Baptifm here mentioned, is not the Bap-- " tifm with the Holy Ghoft. For 1 have fhewn, that the Baptifm with; " the Holy Ghofl", fignifies the Effufion of the Miraculous Gifts .of tho<- '' Holy Ghofl:. Then he goes on, guefling upon whom thofe Gifts were-. '* beflowed in Primitive. Times, .and concerning Ordination. to the Mi-; " niftry, and' other Impertinences. Jnjw. Here he builds upon himfetf, what he hath proved in -former'- Chapters ^ which pretended Performances being before anfwered, need not have any Anfwer return'd to them here 5 but where hehath;any. thing of moment, now it may be confider'd; Confut. p. 278. " If it be objeded, that St.Feter fays, the Vromife is *' unto youy and to your Children, and to all that are afar ojf, evtnr as many *' as the Lord our God fliall call, Afts 2. 38. and confequeiitly Baptifm.- " with the Holy Ghoft was in the Primitive Times univerfal and *' common to all Chriflians : I anfwer, St. Peter does indeed there. " fpeak of the Promife of Baptifm with the Holy Ghoft ij but yet *^ (ince I have fhewn, that Baptifm with the Holy Ghoft fignifies '* the Effufion of the Extraordinary Gifts of the Holy Gholf, his *' words rauft of neceffity not be extended to every individual Chri- '* ftian, but limited to fome of all kinds, viz,, fome Jewijh, and fome " Gentile Converts. uinftv. The Gift and Coming of the Holy Ghoft upon Believers, and their receiving it, and the fandifying Work of it, is the Holy Ghoft's Baptifm, and was fo accounted and underftood by the Apoftles, JfBs 1 1; 1(5, &c. ^nd as J began to fpeak, the Holy Ghofi fell on them, as on us .at the beginning : "Then remembred 1 the Word of the Lord^ how that he faid, John indeed baptiz^ed with Water, but y^ flioli he baptiz^ed with the Holy. Ghofii Thus the Apoftle underftood the Defcent or the Coming of the Holy Ghoft upon them, and their receiving and being made Partakers of it, to be the Holy Ghoft's Baptifm, and the Promife of the Lord to be herein fulfilled. But the Prieft is of a contrary Mind, and will not have it to be the Holy Ghoft's Baptifm ; as if any were made par- takers of, born of, and filled with the Holy Ghoft, who were not fan- ftified thereby. For he fays, Men are born of the Spirit, by being fanftified thereby ^ and expounds the Holy Ghoft's Baptifm, of being born of, or fandiified by the Holy Ghoft -, and none can be a partaker of, and born of the Holy Ghoft, and not be fandified by it. * He Chap. 25, OfWater-Baptifm: ri.j, He grants, that the Baptifm mentioned in this Text, is Baptifm with the Spirit. And in the beginning of the Nineteenth Chapter, he is at great pains to prove, that Baptifm with the Spirit, and Baptifm with the Holy Ghoft do fignifie exadly the fame thing: And yet he will not have the Baptifm here mentioned, to be Baptifm with the Holy Ghoft ^ tho' he owns it to be Baptifm with the Spirit. He faith, To be horn of the Spirit is, univerfally allowed to fignifie the, fameasto be bom of God ^ and to be born of the Spirit, or baptized with. the Spirit, he makes the fame things and Baptifm with the Spirit, and> Baptifm with the Holy Ghoft, exadtly the fame thing: And yet denies,, that to be born of the Spirit, is the fame thing as to be baptized with the Holy Ghoft. Cdnfvt. Y).i'79' "The Baptifm mentioned, and confequently com- ** manded in this Text is a perpetual Baptifm, a Baptifm that mnlt re-- ^^ main, as there is a Church upon the Earth, as long as the Religion of " Chrift is profelled and taught-, and that it is that One Baptifm mea- " tioned, Eph.4.. 5. ylnfw. But if fo, viz.. that the one perpetual Baptifm, £/?/;.4.5; is Water-- Baptifm, then is the Spirit's Baptifm, mentioned John 3.5. crc. ceafed,, and come to an end. Of which Baptifm he faith ia this Chapter, i^ . Juflice, Temperance, Chaftity, &c» are ceafed ; for all thefe arc' wrought by the Spirit's Baptifm. But if this Baptifm of the Spirit be not ceafed, then it is that One Bap- tifm mentioned Efh.4..^. and not Water-Baptifm. But it appears from the Words of this Adverfary himfelf, that the Baptifm of the Spirit is not ceafed i where he fays*, " I require Regeneration by the Spirit, as '' that which makes Men true, real, fincere, hearty, obedient Followers " of me-, I require a Regeneration of the inner Man, a Sandtification of " the Heart. And therefore I fay, it is necelTary for a Man to be born *' of the Spirit. Now what can be faid more to prove, that Baptifm with the Spirit is snot ceafed, but remains a ftanding Ordinance, a perpetual Baptifm in theChurch of Chriftforever? And being eflentialto Salvation, can never •ceafe, but Salvation muft ceafe with it. And fince being born of the Spirit, that is, being baptized with the Spirit, is made the condition of our feeing and entring into the Kingdom of Heaven, it is certainly in- difpenfably neceflary for every Man to be therewith baptized. Nay, he grants, that all good Chrillians are even in our days born of the Spirit, or Holy Ghoft: Therefore the Spirit's or Holy Ghoft's Baptifm is not ceafed in our days. And it is abundantly plain from himfelf, that with- out'it there is no Salvation: Therefore it muft never ceafe, fo long as Chrift has a Church upon Earth. And as the Text under debate plainly declares, that there is remaining but One Baptifmy it puts it beyond dif- ^ute, that Water-Baptifm is long fince ceafed in point of Obligation; and then was, when the Apoftle deliver'd that Teltimony. Therefor-e the One Baptifm, mentioned £^^.4.5. cannot be Water-Baptifm. This Adverfary's Contradiction and Confufion on this Head is great^ for he makes Baptifm -with the Sprit ^ and Saftifm with the Holy Ghoft, to be exaftly the fame thing-, and Baptifm with the Holy Ghoft to be long fince ceas'd, and Baptifm with the Spirit to be both remaining and ceas'd. As I take it, -Remaining, becaufe he fays in efFeft, there is no Salvation with- out if, and 1 doubt not but he thinks Salvation remains, tho' he is infenfi- ble of it: Ceafed^ becaufe the Text in debate fays, there is butOne Baptifm^ ■which the Priefl; fays is a perpetual Baptifm, that muft remain to the -*End of the World, and that it is Water-Baptifm. But if Water-Bap- tifm be the One Baptifm there mentioned, which is now remaining, then the Spirit's Baptifm is ceafed. And yet, as is before noted, it is alfo -plain from other of his words, that the Spirit's Baptifm is not ceafed. But if, as fomd have done, he thinks to come off, by alledging the Baptifm mentioned John 3. 5. being to be underftood of outward Water, the Water and the Spirit make up the one perpetual Baptifm, menti- oned Eph,-^. 5. by vertue of the Sacramental Union, then he may make his three Baptifms one. For he fays, Baptifm with the Spirit, and Baptifm with the Holy -Ghoft, is exadly the fame: And upon this Suppofition, he muft fay, that 4C Chap. 15. Of JVater-Baptifm, 1 1 9 that Baptifm with Water, and Baptifm with the Spirit, is the fame: Bat 1 fhall return him R.B's Argument to it, Prop. 1 2. p. 41 4. viz.. " I " deny it, being repugnant to the plain Words of the Text, which fay " not, that there are two Baptifms,, to wit, one of Water, and the *^ other of the Spirit, which do make up one Baptifm ^ but plainly, that " there is one Baptifm ^ as there is one Faith, and one God. Now there *' goeth not two Faiths, nor two Gods, nor two Spirits, nor two " Bodies, whereof the one is outward and elementary, and the other " fpiritual and pure, to the making up of the One Faith, the One God, "the One Body, and the One Spirit; fo neither ought there to go two " Baptifms, to make up the One Baptifm. Next he puts an Objedion^ viz.. " If it be faid, the Baptifm is but Ohe, " whereof Water is the one part, to tvit, the Sign '■, and the Spirit^ the thing fg- " nified, the other: Which he thus anfwereth; " This yet more confirm- '* eth our Dodrine:^ for if Water be only the Sign, it is not the Matter '* of the One Baptifm ; and we are to take the One Baptifm for the Mat- "terofit, not for the Sign, or Figure, or Type, that went before. And that the One Baptifm is not with Elementary Water, is plain from the words of Peter^ viz. Not that whereby the filth of the Flejh is dene awayy is the One Baptifm: But Water-Baptifm is that whereby the filth ^^^^•3-^^- of the Flelh is done away; Therefore Water-Baptifm is not the One Baptifm fpoken of, £/jk4. 5. Confut, p.281. "But farther, altho' it fhould be granted, that thofc '^ho are endued with none but the Ordinary Gifts of the Holy Ghoit, *' ai*ein theScripture-fenfe of that Phrafe, baptized v/ith the Holy Ghoft; " yet tbe One Baptifm here mentioned and commanded, cannot be Bap- *' tifm with the Holy Ghoft, notwithftanding For the Apoftle ** fays, £p^.4. 3,4, 5,5 in thefe words he perfwades them to Peace " and Unity, from the Conllderation of their being Members of One " Body, partaking of One Spirit, having One Hope, worlhipping One "Lord, profeffiog One Faith, partakingof One Baptifm, &c Now: " the One Spirit mult denote, either the One Holy Spirit of God, — or *^ elfe the Gifts of the Holy Spirit. But I fhall not determine which of *' the two Sehfes is to be preferred. Becaufe which way foever it be un- '* derltood^ the A poftle's Argument is certainly drawn from their par- *' taking of his Gifts. Now the Gifts there meant, and which they did *' all partake of, could not be the extraordinary Gifts only, becaufe I *' havelhewn, &c. Anfw. What Argument is there in this, which all bears upon the words, I have fiiewn? All good Chriftians did not in the firft Ages enjoy the Extraordinary Gifts of the Spirit, or Gifts of working Miracles; wlitreas no part of the Argument is concerning thofe Gifts. But as he has quoted the Sixth Verfe of this Chapter, had he but read the Seventh, it might have given him fome Light in the matter ; the words are. But unto emry me of us is given Crace^ according to the meafure of the Gift of Chrifi : 1 ^D 0/ jVatcr^Baptiffn. Chfap. a 3 . Chrifi : That is, as 'Dr.Cell renders it, Vnto every one of us is given Grac^^ Kata to [j.W§ov Ttj>- cTfofsaf tS Keirai according to the meafure of the Gift of Chrifi \ that js, of Chrift himfelf, who is that Gift, as he calls himfelf, John 4. 10. whereby is the One Baptifm. And thus, if we confider the Context, his mifly Notions are blown away with a Breath-, forth; One Spirit is the Gift they all partake of, who are baptized with the One Baptifm. Confut. p. 282. *' No Man ever queftioned, but that thofe who were *' endued with the Extraordinary Gifts of the Spirit, were baptized '*' with the Spirit. ^nfw' But I would have him confider even what himfelf owns, that the Extraordinary Gifts of the Holy Ghoft, which he calls the Holy Ghoft's Bapfifm^ all good Chriftians did not enjoys and that the paN ticipation of them was not in the Apoftle's time fo univerfal, but that a Man might be a Chriftian without them. But a Man cannot be a Chriftian without the Holy Ghoft's Baptifm^ for it is Eflential to Chri- ftianity, -without which, as our Saviour told Nicodemus, no Man ca'n be favccL Therefore it is an univerfal and perpetual Baptifm, at leaft as to the Tenders of if, and which is not defined by the Extraordina- ry or Miraculous' Gifts of the Holy Ghoft, wherewith a Man may be endued, who is not baptized with the Holy Ghoft. Confut. ibid. "Wherefore all thofe who partake of the One Spirit, " were baptized with the Holy Ghoft. Anfxv. We do not deny it, according to the meafure of their Pa t- ticipation of that One Spirit. Confut. ibid. " But then whart is the Confequence? 'tis plain this Con- " fideration of their partaking of one Spirit<, that is, their being all " baptized with the Holy Ghoft, is quite different, and manifeftly d1- ' ftinguifhed from that other'Confideration of their partaking of Oile Baptifm : Nay, there are no lefs than three diftind Confiderations mentioned between them, viz^- their having One Hope, worfhipping '* One Lord, and profelTing One Faith Wherefore, fince the Apo- *' ftle's Argument, when he mentions the One Spirit, is drawn from their ** being all baptized with the Holy Ghoft, — 'tis clear, that theOneBap- *' tifm mentioned afterward, cannot be the Baptifm of the Holy Ghoft ^ *^ becaufe then thofe two Confiderations, which I have ftiewn to be really " different,' would be the very fame. So that in v;hat Senfe foever the " Baptifm of the Holy Ghoft be taken, the Baptifm in this controverted " place, cannot bs Baptifm with the Holy Ghoft. j4nfvp. Our Adverfary would have us to underftand, that C^y'ing, there is One Spirit, that the Ephefians were all baptiz.ed with the Holy Ghoft j «nd then becaufe there are three diftinU Confiderations, viz. One Hope, One Lordy One Faith, between this faying, and faying, there is One Baptifm, he in- linuates, that the One Baptifm here mentioned, cannot poffibly be Bap- tifm with tie Holy Ghoft. But this juggling Sophifm will not do: For as Chap. 1 3 . Of tVater-Baptifm. 1 2 r as Water, and fiaptifm with Water, are Coafiderations really diftind^ and different ^ fo the Spirit, and Baptifm with the Spirit, are Confide- rations really diftindl: and different. Where-ever Water is mentioned, we are not always to underftand it of Water-Baptifm, but of Water it felf fometimes: So likewife where-ever the Spirit is mentioned, we are not always to underftand it of the Spirit's Baptifm, but of the Spirit it ielf fometimes. Surely we may diftinguifh between Water, and Baptifm with Water; and between the Spirit, and Baptifm with the Spirit. And fuppofe the Text read, as tlie Prieft mifrenders it, that they were all baftiz,ed with the Holy Ghofi^ called in one Hope of their CaHing ; for there is One Lord, One Faith, One Baptifm ; it would be plain, even front hence, that it is the Holy Gholt's Baptifm, which is called the One Baptifm. Thefe Confiderations of their having One Hope, One Lord, One Faith, coming between, are no Argument againfl its being the Ho- ly Ghoft's Baptifm, but rather for it, notwithftanding this Oppofer's Arts ; the chief of which, fo far as I find, is his Sophiftry in pervert^ ing and wrefting the plain Senfe of Scripture to another meaning : And it is but a piece of Black Art, which intitles a Man to no degree in true Wifdom, Grace, or Goodnefs. But God be thanked, Truth is above him, his Arts, and all her Enemies. We may farther note fome Efcapes among his Gonclufions : As, That Baptifm with Fire was never adminifired but once, and that to the Apoflles only* But was the Promife of Baptifm with the Holy Ghoft and Fire, Mat. 3. II. Lule 3. 16". made only to the Apoltles then ? which it muftbe, if this Pofition be true. But whoever will read the place j with the Con- text, will find it notoriou fly falfe. For, ' -' Was Jerufalem, and all Judea,' and the Region about Jordan ? Were thofe many Pharifees and Sadducees, whom the Baptifi calls a (feneration of Vivers ? Was that great Multitude, that came forth to be baptized of John f Were the People, and Publicans, and Soldiers ? Were all thofe ApoftleS only ? For the Text is plain, John anfwered dnd faid unto them all, He fhall baptiiLe you with the Holy Ghofi and with Fire. So the Prophetical Promife is univetfal : And if the Performance of it be fo particular, as the Prieft fays it is, what a Prophet Vvill he make of the greateft of Prophets? He makes Baptifm with Fire to be but a Circumftance, attending the Baptifm of the Holy Ghofi:-, and he makes Baptifm with the Holy Ghoft, and Baptifm with Fire, to be two feparate Baptifms. But can he tell us of any that were baptized with Fire, and not with tl-je Holy Ghoft ? And what was that Fire, without the Holy Ghoft, that they were baptized with ? ■ Confut. p. 2S4. " Well then, fince the Baptifm commanded in this " Text, cannot be either, i. the Baptifm with the HolyJShoft^ or 2. the ** Baptifm with Firi, or 3. the Baptifm with AjjU^ions', therefore it muft R " be I '12 Of JVater-BapiJm. Chap, "l-f, '* be froftr Baptifm, th^t is, witb,^gi(B Liquor or otfeei^ ft^d thaflir *' quor mil it be Water. •■. '..^ ' AnfxQ. It fcems then there is no fro^er Baptifm^ in the Prieft's Senif , . but what is with feme Liquor or other i^ and that that forae Liquor or other muft be Water, becaufe there is no other thing wherewith a Per- fon may be baptized. And thus he would prove upon us, that the One Bavtifm under debate, is Boftifrnvp^fh Vi^c-ttrv becaufe it; is neither I. the Baftlfm with the Holy Ghofi, or 2; tht Baptifm mth Firey or 3., the Baptifm with Affu^ims.. But we fhall obferve to him, in the beginning of the next Chapter,, ready proved froni his own Conceffions-in the beginning of this Chapter, a Bavtifm- with the Holy Ghofiy which is not with the Extraordinary Gifts ot the Holy Ghoft, and is Chrifi's f refer Baptifr/i univerfally neceflary to Salvation, infomuch that none can be faved without it, which is the One perpetual Baptifm, Eph.4. 5. Ke oppofeth, that the Holy Gholl's Baptifm, is proper Baptifm : For he fays, proper Baptifm is voith feme Liquor or other '^ and that it is inry plain, thAt that Liquor muft he Water \ therefore with him, Cbrift's Bdp' tifm is ^ot proper Baptifm : For he never baptized with forae Liquor or pther, particularly he never baptized with Water. But he faith, pro' per Baptiftn is Baptifm with forae Liquor or other ^ and that it is very plam^ that that Liquor, Xthat is, fonie Liquor or other) mufi he Water. Is not this tite ? Confit. p. 285. " Wherefore fince the One Baptiftn mentioned in this T^r, is Baptifm with Water ^ 'tis plain that we are commanded to be. baptized with Water ^ becaufe onr Adverfaries do acknowledge, wf : are commanded to be baptized with the Baptifm mentioned in thi». '* Text. AnfvD. But Cnce the One Baptifm mentioned in this Tt'Kt^ H not Bap-- tifm with Water, it is plain that we are not commanded to be baptized^ with Water, although we are commanded to be baptized with the Baptifm mentioned in this Text. If this One Baptifm were Baptifm with Water, as the Prieft prefends to have prov'd, then it would not be Chri^^s Baptiftru-^ which appears from the Teftimony of 3ro^», Ihaptizje you with Water, he JhaU baptiz.t you with the Holy GhoB. Here are two different Baptifms, the one with Water, the other with the Spirit-, the one whereof Joht was the Mi- niller of, the other whereof Chrift was the Minifler of ^ and them that were baptized with the firft",. were not therefore baptized with the le- cond : / haptizje.you, hut he fhall baptiz.e y a8. l-^y ep^plained, ConfuU " ^^1^^ Saviounfays, G"^ ye therefore and teach all iSTations,hap^ p. 285. ** \J tiz.ing them in (or rather into) the Na'me'of the Father^ and *-^ of the Son^ and of the Holy Ghofi^ Mat. 28^. 19. l^ow thzit the Baptifm 'fhere mentioned is Water-Baptifm, is plain: Becaufe, i. The Bap# *• tifm here mentioned, — is the fame With that One Baptifm raentipned,^ " .Ep/?.4.5. and conlequently the Baptifm here mentioned, mail be Wa-^ " ter-Baptifm : B6caul^l have (h'ewn, the Baptifm mentioned, £p/j.4. 5. ** is Water-Baptifai. 2. The Baptifm here mentioned cannot be Bap- **'tifm with the Spirit, that is, theEffafion of the Extraordinary Gifts "of the Holy Ghoft^ — ^for the Baptifm of the Spirit was never univer- *•■ fa!, and is now Vholly ceafed. . -, -, jinfcp. The Priefl is^hereragaiij.' fajjeh to his formet lifly Sbifts, of building upon himfdfj for, i. he drkws hrs Argument from his own pretended DemonftVations, which we deny, and have confuted. ' X- Btit may it not be the Spirit^s Baptifm, that fignifles to be renewed in the inner Man, to be fandified and made holy, and which is a Rege- Pacej^t. neration of our Souls, a giving, as it were, a new Being to them, by 27^ 17^ fubdning their vicious Inclinations, iniplanting good ones, &c. which is a Regeneration by the Spirit of the Inner Man, Sandtification of the Heart; therefore it is necelfary to, be born of the Spirit^ for that which if born of the Spirit, is Spirit\ that is,' it is the Spirit or Soul of Man,- > which is born again, by the Operation of the Holy Ghofb.. Now this Baptifm with tbe Spirit is perpetual and univerfal, as to the Tenders or it, and is the One Baptifm that faves. And we deny that the Gifts of working Miracles is the Holy Gholl's Baptifm, which thb Prieft: makes a noife with all along, and fays, that thofe Gifts are ceafedj and therefore the Holy GhofFs Baptifm is ceafed- But he can never prove, that the Holy Gholb's Baptifm, fignifies only thofe Gifts ^ and that that Baptifm, whereby the Soul and Spirit of Man is regenerate by the Operation of the Holy Ghoft, and by this Birth is united to, or m^deone in meafure witb the Baptizing or Aegeaerating Spirit, is not the Holy Gholt's Baptifm. R 2 Confkt, 114- Of W'ater^Baptifm. Cha^i4^ Confut. p. 28(^.," But there is alfo another Argument, which proves" " that the Baptifm here mentioned, cannot be Baptifm*with the Spirit. ** For the Baptifm with the Spirit, is not that Baptifm, wherewith Mea, " are baptized in (or rather into') the Name ofChrifi. A>rfvo. He owns that the Command is, to baptize into the Name ^ rat^her than /;; the Name: But tho' one may baptize a Man with Water »» the- Name^ he cannot baptize him with Water into the NamCy that is, into the Vertue, Nature, or Power of Chrift^ for which the Name is often taken in Scripture. Therefore the Baptifm here commanded, cannot be Water-Baptifm, becaufe it was to baptize them.into the Name, Nature, , Vertue, or Power of Chrift, or into Chrift himfelf^ for they are hereby \ Cor. 12. made Members of His Body, of his Flejh, and of his. Bones.. And 'Hlis i§ Jjy the [}' Spirit's Baptifm: For by One Spirit rve are altbaptited into One Body^ and *' with the Holy Ghoflr, ^ ^fays, that the Samaritans had not received ** it, only they were baptiz.ed.in the Name of the Lord Jefus, Afts 8. 16", . " in which wordsheplainlydlfl:ingui(heth the Baptifm of the Holy Ghoflr,. " from the Baptifm wherewith the Samaritans were baptized in the Name- " of the Lord Jefus. The fame appears alfo from Mts 19. 5,6. where we • " are told, that the Ephejians were baptized in the Name of the. Lord.> ** Jefus-, and then it follows, that after impofi.tion of Hands, ,they alfo, " received the Baptifmwith the Holy Gholt: j4nfrv. It's true, the Scripture makes a. difference between Baptifm- with the Holy Ghoflr, and Baptifm with Water in the Name of Chrift, ^ or the Lord Jefus: But it does not thence follow, that the Baptifm com- manded Mat. 2^.19. was Baptifm with Water. Is not the Baptifm with the Holy Ghoft, the Baptifm in (or into) the Name of Chrift? what Name is the Holy Ghoft's Baptifm in, or into, if not the Name of Chrift? The Scripture fays. As many as are baptized into Chrifiy have put on Chrift : And this is Baptifm in, or into the Name of, Chriftj or into : Chrift hi mfelf, and by his Spirit. Then how is it diftinguifhed in Scripture. from Baptifm with Water in the Name of Chrift ? Not, as not being a Baptifm in the Name of Chrift, as Water-Baptifm is, b\it as being a Baptifm with the Ho- ly Ghoft j as the other is with Water. So they were not diftinguiflied in refpeA of the Name wherein, but in refped of the Matter where- with, both were in the Name of Chrift. But the one is only with Water, and the other with the Holy Ghoft. Herein confifts their Diftindion •, and not that they were not both in the fame Name. But his Argument is all a Jeft, when it comes to be reduced into form : Thus, viz.* The to l^J'e^^ into the Water^ but eiV r? ovoi^a into the Name '* or Tower of th^ Father, Son and Holy Ghoft. In anfwer to which ** Objedion, I muft fhew what is meant by being baptized m tvofdo, into " the Name of Father, Son and Holy Ghoft- Now in Scripture- *' phrafe, the Name of a Perfon (Ignifies the Perfon himfel^ — ajid- *' confequently to be baptized into the Name of the Father, Son and! " Holy Ghoft, lignifies to be baptized into the Father, Son and Holyt *' Ghoft ^ and to be baptized into the Name of Chrift, fignifies to be- *' baptized into Chrift. j4nfw. We agree with him in it, taken with proper Caution. But' "he does not ceaf^ here, but proceeds thus : Confut. p. 288. " But then the Queftion will ftill be, what is mearft: " by being baptized into the Father, Son and Holy Ghoft, or (which " is the fame thing) into Chrift. ^^- To be baptized into Chrift, llgni-' *' fies either to be by Baptifm made a Member of his Body the Church,- " or to be thereby made a Profeffbr of his Dodrine^ that is, to be by " Baptifm inferted into the Number of his Difciples. -— Wherefore, " when a Man does by Baptifm wholly refign himfelf up to God the " Father, Son and Holy Ghoft, and folemnly oblige himfelf to live ac- " cording to their Will, he is then baptized into the Name of the Fa- " thcr. Son and Holy Ghoft, or into Chrift. Now this is done when '* a Man is baptized with Water: For he is then engrafted into the '* Church, and becomes an outward Member of it, or a ProfefFor of " Chriftianity. An/w, Butdidhe ever fee a Man thus baptized with Water? I queftion it, notwithftanding he is at this pains to prove, that Baptifm into Chrift is not a pure fpiritual Baptifm, whereby Men are made inward and Spiritual Membeirs of his Myfticai Body thcChurch, but only Water- Baptifm ^ Chap. 24' Of Water-Bctftifm. tij Baptifm, whereby (he fays) Men are engrafted into the Church, by being made outward Members of it, or ProfcfTors of Chriftianity : Though he hath faid before. This Baptifm refpedls but the Body, or Flelh, or outward Man j and not the Spirit and Soul, which he owns is baptized or born again by the Operation of the Holy Gholl. Nay farther, that this Baptifm with Water is not the Baptifm that makes Men; true, real, fincere, hearty, obedient Followers (or Difciples) of Chrift : For he confelTes, that which makes a Man fuch, is Baptifm (or Regeneration) by the Spirit. Though he endeavours to perfuade us, that Men are infertcd into the Number of Chrift's Difciples by Water-Baptifm : But we can prove from himfelf, they arc not there- by inferted into the Number of his true, real, fincere, obedient Difci- ples. And when Infants are fprinkled with Water, if they do not give and refign themfelves up wholly to God the Father, Son and Ho- ly Ghoft, and folemnly oblige themfelves to live according to their Will, they are not in the Prieft's Senfe baptized into Chrift. But they do, or are capable of dAing no fuch thing \ and if they did, or Adult Per- fons either, they are not able, without the Spirit's Baptifm, to perform it. For it's Regeneration by the Spirit (he fays) which makes Men true, fincere, obedient Followers, or Difciples of Chrift. And what lignifies it to be inferted into the number of falfe^ infincere, difobe- dient Difciples ? And if there be any better, it is not by Water-Baptifm, but the Spirit's ^ for it is this,, he owns, that makes Men true, fincere, obedient, &C' But he- is in Chrifi^ that is baptized- into Chrift ^ and if any be in Chrifij he is a new Creature.- So when Men are faid to be baptiz.ed int9 Chrift, that Baptifm is thereby fignified, which is by the One Spirit j and: that Spirit moves upon, or (as the Learned Cell hath it) flutters aver the Waters, as in the firft Creation, fo in the fecond-, and makes the new Creatures, when t\[Q Egyptians are drowned, that is, the Body of Sin deftroyed ; that henceforth we Ihould not ferve Sin. Conflder this, O ye Chfiftians ! who fay. Ye are baptized into the Name of Chrift, and yet are in your Sins, and flatter your felves that ye ihall live for ever with Chrift. Know ye not, that fo many of us as are haptiz.ed into Chrift, are baptiz^ed into his Death. So there ought not any ■ one Sin to live in us. Therefore let us pray unto God, that he may endue us with his Spirit, whereby we may mortifie our Sins, and fo live : For if we fo die with him, we (hall alfo live with him. Confut. p. 290. " 'Tls true, the Apoftles are commanded to baptize,\ " not frJf TO i/'X? into the Water, but «? 'uvoiia into the Name. But the Wa- " ter is that wherewith they were commanded to baptize — into the " Name. But the Name it felf cannot be that wherewith they were *' to baptize Men •, for then they would have been commanded to ** baptize, note-'? "avoyL^t into the Name, hiit h WouaJi with the Name. For ^ that wherewith the Pcrfon is baptized, is always govcrn'd by the "^ '* Partick 5 i-5 :i^8 Of JVater-Baftifm. ChajKl^. '* Particle cv, which is conftantly to be tranflated with, and not in or '* into. And though it fhould be granted, that the word opo.u*, which " we tranllate N^me^ do fometimes fignifie Pewer. — And if we flioutd " alfo grant, that the ApoHles were commanded to baptize into the "Power of the Father, Son and Holy Ghofl:, that is, — to endue Men " with the Power and Grace of God •, yet ftill the Greek will not fuffer us " to fay, that they were commanded to baptize with the Power or *' Grace. Wherefore they were certainly commanded to baptize Men " with Water into the Church. j4nfw. He owns here, that the Apoftles were commanded to baptize, not into IVatery but into the Name'^ and this is what he brings to prove, that the J4pofiles vperexnrmmAnded to baftiz.e intoWater. And what he faith, I deny, that Water is that wherewith the Apx5ftles were commanded to baptize into 'the Name\ and yet that they were commanded to baptize not into Water. So according to him, they were to baptize tr/ffc, but not into Water. But that which any one is baptiz;ed 'with, he is baptized in or into \ and that in or into which he is baptized," he is baptizea with* His other proof, or pretence of baptizing with Water into the Holy Ghofl:, is only grounded on a Grammatical Quibble, vi^L. That where- by a Perfon is baptized, is always govern'd by the Particle c#, which he pretends is confl:antly to be tranflated xoith^ and not in or into. But then we mufl; read Mat. 3. 6. were baptiz.ed of him with Jordan ^ and Mark i. 5. were all baptiz.ed with f fee River of Jordan \ John 3. 23. John was haftiz,ing with Enon : For they are all exprefs'd with this Particle iv' Befides, we find in Scripture, them that were baptized into Water, were baptized into it without any Medium *, and them that were bap- tized into the Holy Ghoft, Were the fame. For the Marginal Note ■upon ^Bs 1.5. which anfwers to M^t. 3. ii-. faith, Chrifl is fet againfi John, and the Holy Chojt againft Water, as things anfwering one to ano- ther in the two Baptifms ^ Johns with Water, and Chrift's with the Holy Ghoft, viz,. Vt fater '^el Chrifttis opponatur Johanni ficut aaua fpiritm fanBus. But the Scripture fpeaks nothing of the Baptifm with Water into the Holy Ghoft, which would oblige us to read the Texts in the 1 1- Margin thus, / haptiz^e you with Water unto Repentance, — he Jhall haptiz^e you with Water into the Holy Ghofl and Fire. John truly baptiz.ed with Water, but ye Jloali be baptiz.ed with Water into the Holy Ghofi not many days hence. Sue But what can be faid to Men that would put us off with Words, inftead of Reafon, and are afham'd of nothing ? Hath he ever heard of being baptized with one thing into another, as with Water into Fire, or with Fire into Water? If there be no fuch thing, then what any one is baptized into, he is baptized with; and what he is baptized with, he is baptized into : And the Prieft's Argument is Confufion and Nonfenfe. Confut. p. 290. "I fliall prove, that we are commanded to be bap- f tized with Water, from what the Scripture attributes to Water-Bap- " tifm. Chap. 14. Of Water ^Baptifnl. i 19 " tifm. For Inftance, i. We are made Chrift's Difciples by It. For *' our Saviour fays, Go, teach (or make Difciples of) all Nations^ baplz^ing *' (that is, by baptizing) them in the Name of the Father, and of the Son^ " and of the Holy Ghofi, Mat. 28. 19. In which Text 1 have flievvu, that ** Water-Baptifm is meant. jinfw. It is plain that the Apoftles made Men Difciples by Teaching, and not by Water-Baptifm : Teaching them, was Difcipliiig them. And he has not fliewn (tho' he pretends to it) that Water-Baptifm is meant in that Text. The Miniftry of the Spirit, (in which they were fent forth) was a Baptizing Miniftry, u46ts 1 1. 15, 16. ^nd as I began t/t ffeaky the Holy Ghofi fell on them, as on us in the beginning: Then remembred I the Word of the Lord, how that he faid, John indeed baptiz.ed with Water, but ye jltall be baptiz,ed with the Holy Ghofi. And it was Chrift's Prefence with them, made their Miniftry effeftual. Mat. iS. 20. Lo, I am with you d-^ way. — But many Pricfts can Rantize, that is fprinkle, without Cfirift. Confut.\i. 291.1. ** We arefandifiedandcleanfed by it. ForChriftis *' faia to fan^tifie and cleanfe us with the waping of Water by the Word, Eph. " 5. 25. where the wafhing of Water can fignifie nothing elfe but Water- -Baptifm Outward Water in its own nature cannot fandifie and " cleanfe us, but by Chrift's Appointment it may and does. ^nfw. tie grants that outward Water, in it's own Nature, cannot fandifie and cleanfe us, but by Chrift's Appointment it may and does. But he muft firft. prove the Appointment, that Chrift has appointed outward Water to fandifie and cleanfe usfrom Sin, by having our Bodies dipped, plunged or baptized in it, and then he does fomething-, for hq contradids himfelf in Page 275. where he fays, Regeneration by Wa* ter regards the Flefti, or outward Man only^ for it is the Flefh, or out- ward Man only, that is born again of Water. And he contradids his Catechifm, which tells us, that Sandification is by the Holy Ghoft. That which fandifies and cleanfts us, is fomewhat of God and Chrift in us, not an outward Work, i Cor. 6. 1 1. But ye are wapied, but ye are fanBified, but ye are juftified in the Name of the Lord Jefus, and by the Spi- rit of our God. And unkfs there be that inward Purger and Cleanfer, the Work is not wrought^ outward Ceremonies are ineffedual. It is Chrifb is here faid to fan^ifie and cleanfe his Church with the wafhing ef Water, by or cy *fny.A\i in the Wordj which cannot fignifie Water-Bap- tifm ^ I. Becaufe Chrift never baptized any with Water. 2. Becaufe outward Water cannot fandifie and cleanfe the Church. But it is a Myftery the Prieft is not acquainted with, that Chrift cleanfeth his Church by His own Cleannefs and Purity, whofb Union with him is in and by Vertue of the Spirit. If we be fandified and cleanfed by Water-Baptifm, then we are made good Chriftians by it, fuch as God will hereafter glorifie*, but he owns in Chap. 14. that Water-Baptifm cannot do this-, but that there is an internal vital Union, which proceeds from the Spirit, as the immc- S diate i^o Of Water-Baptifm. Chap.'X/l^i diate Inflrument thereof, that is neceflary to make us good Chriftians, " fiich as God will hereafter glorifie. So if either tlie Scripture, his Ca- techifm, or himfelf may be credited, his Argument is falfe. Confute ibid. 3. " By Water-Baptifm we are faved *, that is, put into a " State of Salvation. This appears from the Apoftle's faying. Accord^ *^ ing to his mercy he faved «#, by the wafljing of Regeneration, and rentmng of *•*■ the Holy Ghofij Tit. 3. 5. In which words, as the renewing of the Holy *'■ Ghoft is that Birth of the Spirit mentioned John 3. 5. fo is the wafhing ^' of Regeneration that Birth of Water there mentioned jr — and by the *' Participation of them, a Man is faved. Afifw. I readily grant thefe two places have the fame Signification, and that Men are faved, or put into a State of Salvation, according tQ what they teflifie of: But they fpeak nothing of outward Water, or of a Birth of fuch Water j and the Scripture elfewhere faith exprefly. That the Baftifm which faves^ is not a futtifig away the Filth of the Flejh \ therefore it is not a Baptifm with outward Water. And fincQ Water here cannot be underftood of outward Water, it can ferve nothing to prove his Argument. Then the Baptifm whereby we are faved, or put into a State of Sal- vation, muft needs be fuch as makes us good Chriftians, fuch as God will hereafter glorifie: But he grants Water-Baptifm is not fufl[icient to do this, but only to make a wicked Man a Member of ChriHr^% Church '^ not a true living Member, but only an outward, profefs'd, dead Member thereof: Therefore Water-Baptifm is not the Baptifm that faves. Confut. ibid. " Again, our Saviour fays, Ne that believeth, and is baft ** tiz^ed, pall be faved, Mark 16.16. The Baptifm here mentioned muft ** of neceflity be Water-Baptifm, becaufe 'tis plainly the fame with *' that mentioned Mat. 28. 19. which I have proved to be Wat€r-^Bap-» *' tifm. Befides, the Baptifm here mentioned is an univerfal and'per- ^* petual Baptifm, and confequently it muft be Water-Baptifm, which ^ alone is futh. ' Anfxv. But there is a Baptifm of the Spirit, whereby he faith, we are fandified and renewed in the inner Man, and enabled to work out our own Salvation with fear and trembling, perfeding Holinefs in the Fear of God *, and whereby we are impowered to do all fuch things as are neceflary to the Salvation of our own Souls. And if this Baptifm of the Spirit be not the univerfal and perpetual Baptifm, then Salvation is not fo. The Baptifm whereby we are faved, and put into a State of Salva- tion, is that whereby we are impowered to do all fuch things as are neceflary to the Salvation of our own Souls : But this Adverfary grants, it is the Spirit's Baptifm whereby we are impowered to do all fuch things as are neceflTary to the Salvatio^ of our own Souls ; Therefore uhap. a4» Oj Water^Bapttjm. i^r Therefore Wat^r-Baptifm is not that Baptifra wherfeby We are favedj or put into a State of Salvation. CoHfut. p. 292. " The Baptifm here mentioned is required as a Con- *' dition of Salvation ^ and confequently we are faved by it. And if *^ fo, then we are faved, or put into a ftate of Salvation by Water- ^* Baptifm. Anfw. There is no Confequence in this, until he can prove the Bap- tifm here mentioned to be Water-Baptifm, which he will never be able to do. Confut. ibid. " But 'tis objeded, that the Baptifm which in this Text is *' faid to fave us, is not the putting away the filth of the FleJJj, but the anfwer " of a good Confcience towards God. Now (fay they) Water-Baptifm is the ** putting away the filth of the Flefh ^ and therefore Water-Baptifm is " not here meant, but the inward Baptifm of the Spirit, which is the ** Anfwer of a good Confcience towards God. Anfw. Our Opponent, to avoid the force of this Text, calls an Ob- jection, feems to have ranfack'd his Concordance for fix or eight Texts, where he pretends the words ISfot and But, fignifie Not only, and But alfoy or But principally., Which tho' he is in fome of them miftaken, I have no occafion to difpute it with him*, for there is no Confequence in it: That becaufe Not and But may in fom€ of thefe places of his Colledion fignifie Not only, and But alfo, or But principally, that therefore they muft lignifie the fame in the Text under Confideration. Had he proved thefe two words never fignifie in Scripture barely Not and But, but always Not only, and But alfo, or But principally; then it had followed^ of necep fary Confequence, that they mult fignifie fo in the Text under debate. But to argue, that becaufe they fometimes fignifie fo, therefore they inuft fignifie fo here, is void, and d non fequitur. And befides he ought not to go from the proper Signification of the Words to a Figurative, ■without fome cogent Reafon for it*, for it only tends to Deceit and Fallacy. Confut. p. 294. " And then St.Veter\ meaning will be, that the Bap- " tifm which now faves us, is not only that outward Baptifm, or wafh* " ing with Water, which is a putting away the filth of the Flefii, but alfo or principally the Anfwer of a good Confcience towards God, without which the external Ceremony is not available to Salvation.--^ " From what has been faid, I think it appears very plainly, that that '* Baptifm which St. Peter fays does now fave us, is Water-Baptifm- Anfw. Firll, I obferve, he calls Water-Baptifm an External Ceremo- ny, but are we faved by an External Ceremony? Or is that Baptifm, which is univerfal and perpetual, but an External Ceremony? For that he afcribes to Water-Baptifm, which he terms but an External Ceremo- ny, both fays, we are faved by it, and that it is not available unto Sal- vation. He faith, iVater^ Baptifm is a putting away the filth of the Flefij, and that S 2 irtf 16^ 1 3 ^ Of JVater^Baptifmi Chap^ 24; tpe are now faved hy Water- Baftijin\ And the Apoftle faith, that the iJ^^-: tifm that now faves^ is not a putting away the filth of the Flejh. The Apoftle fays, that the Bapifm which does now fave us, is the Anfwer of a good Confcience towards God, which imports Spiritual Baptifm. The Prieft fays. The Baptifm which dees. now favc tu, is an univerfal and '' ferpetual Baptifm, fuch as Water-Baptifm is ', but Spiritual Baptifm is noti . He fays alfo, that Water Baptifm dsa n»w>fave us, but that the Baptifm of the Spirit doth principally five «->. He fays, it is plain from i Pet. 3. 21. that Baptifm doth now fave m, and '. that it is plain from Eph. 4. 5. that there is but Ofie Baptifm, which he faith is Water- Baptifm; whence it would follow, that the Baptifm which now faves us, h Water-Baptifnr. But to go round again, he fays, wtare principally faved by the inward Baptifm of the Spirit. . Be fides in this Chapter he calls Water-Baptifm outward Baptifm, or waJhing'withWater ;' and in the fame Chapter he fpeaks of the inward Baptifm of the Spirit, and the anfwer of a good Confcience towards Cod^ Which he allows is the Baptifm which > doth now principally fave us -, yet fays> there is but One Baptifm, which is Water-Baptifm V and the Baptifm which does now fave us, is Water- Baptifm; and concludes, from what he has faid, it appears very plainly., that the Baptifm, which St. Peter fays, does now fave us, is Water- Baptifm^% though Water-Baptifm, he fays, is a putting away the filth of the Flefh ; and SVVeter fays, the Baptifm- that doth now fave us, is not a putting away the filth of the Flefh,,-hc. Confut. p. .2^95. " By Water-Baptifm we put on Chrift. — Holi'nefs *' of Life is meant by puting on Chrift, Kom. 13. 14. Put ye on the Lord ''* Jefus Chrijh'y and make no provifion for the Flefirj, to fulfil the Lufis thereof, " Now that we do thus put on Chrift by Water-Baptifm, is evident. — So many of you as have been baptized into Chrift, have put on Chrift, GaL 3. 27. — that wherewith Men are baptized into Chrift, is Water, and not the Spirit, &c. j^nfw' The words, viz.. As many of you as have been baptized into Chrijf^ have put on Chrifi, is no proof of it : That that wherewith we are bap- tized into Chrift is Water, and not the Spirit; and that by Water- Baptifm we put on Chrift, to which end he adduceth it. But the Scripture afcribes it to the Spirit's Baptifin : By One Spirit we are ail baptized into One Body, that is, into Chrift v for the Body is of Chrift. So that wherewith Men are baptized into Chrift, is the Spirit,, and thereby we put on Chrift; and not by Water-Baptifm, as he- would have it here ; tho' elfewhere he grants, it is not fufficient to make us good Chriftians, fuch as God will hereafter glorifie; and then how do we put on Chrifi by it ? And if (as he faith) Holinefs of Life be meant, by putting on Chrifi, where this is not, Chrift is not put on. For Pro- feffions and Obligations, without Performances, will not do : it is one thing to lead a holy Life, and another to profefs it only. The evil Pradices of the ProfelTors of Chriftianity, is an invincible Argument againft iC « Gfiap. 14- Of JVater^Eaptifin: 135!' againft their Holinefs-, and without this, what lignines their pretend- ed Initiation ? Nothing at all. For without Holinefs no Man jh.itl fee the Lord- Confuti p. 295. " We obtain Remiffion of Sins by Water-Baptifm : *' Vox St>Teter fays, Refent and_ be baptiz^ed every one of you in the Name " 0/ Jefpu Chrift for the Remifion of Sins^ Afts 2. 38. Now it has been " Ihewn, that thofe who are baptized in the Name of Chrift, are bap- *' tized into it with Water : And 'tis plain, that this Baptifm in the "Name of Chrift, that is, Baptifm vnth Water, is a Baptifm for the " Remiflion of Sins. ylnfw. They fay in their Catechifmj Baptifm^ rrherehy J was made a Member of Chrift^ a Child of God, an Inheritor of the Kingdom of Heaven^: Then thereby they obtain Forgivenefs and Remiflion of Sins \ which con* • firms his Argument, and are in a blefled State.' The divine David fays, Blejfed is he whofe Tranfgreffionis. forgiven^ whofe Sin is covered. But then how come they all their Life after to be raifcrable Sinners ? The mife- rable Sinners are they whofe Sins are not forgiven, and who are nei- ther Members of Chrift', Children of God, or Inheritors of the King- dom of Heaven : They are fuch, who (if ever they had it) have loft this Mem berlhip, this Birth-right, this Inheritance. Can any People begin better, and end worfe ? And if they obtain Remiflion of Sins by Water-Baptifm, as a Confequence of it, how can they abide in their Baptifm, and be.jniferable Sinners ? And they do not pretend to have renounc'd it. He farther faith of Water-Baptifm, after which, and in confequence of which j they were- to receive the Baptifm of the Holy Ghoft-, inti- mating as much, as if by Water-Baptifm, and in confequence of it, we- receive the Holy Ghoft's Baptifm •, and that we cannot have the Holy Gholt's Baptifm, without Water-Baptrfm firft had \ both which - are falfe. For we read in Scripture of Perfons baptized with the Ho- ly Ghoft, who were not baptized with Water *, and of Perfons baptized with Water, who were 'not baptized with the Holy Ghoft. But how is the Holy Gholt's Baptifm wholly ceafed, if ic be received after, and in confequence of Water-Baptifm ? For then as many as are baptized with Water, would, in confequence of that Baptifm, be baptized alfo • with the; Holy Ghoft. But he faith, the Holy Ghoft's Baptifm is now wholly- ceafed, and that ic was never vouchfafed to all Believers in Chrift i and yet Water-Baptifm, he fays, is a perpetual and univerfal Baptifm \ and that Baptifm with the Holy Ghoft is received after, and in Confequence of it : Therefore if this be true, Baptifm with the Holy Ghoft muft be as perpetual and univerfal as Water-Baptifm, be- ing a Confequence of it. But he faith, it was never univerfal, and that it is long fince ceafed. When fhall we be at the end of his Con- trad idious? Confut, 154- Of JVater^Baptifm. Chap^a4.. Confut. p. 297. ''By Water-Baptifm we are baptised ihto Ghrift^'s , " Death; i?c?wj.5. 3,4. Know ye not, that fo mitny of its ^ as were baptized " into Jefus Chrifi, were baptiz,ed into his Death? Tl'jerefore we are bkried ** with him by Baptifm into Death -^ that like as Chrijh wds raifed up from the " dead by the Glory of God the Father^ even fo we alfo fliould walk in n'ewnefs of " Life. Now I have already proved, that the Baptifm wherewith we " are baptized into Jefiis Chrift, is Water-Baptifm. 'And confequeatly, " Water-Baptifm is that Baptifm, of which the Apoflle fays, that fd *' many as are baptized therewith, are baptized into Chrift's Death, ^<". ' " — and that'Baptifm which the Apoftle means. Col. 2.12. where he ^^ fays, H^f are buried tpith him in Baptifm, wherein alfo we are' rifen with ^' him, through the Faith of the Operation of God,' who hath raifed him frofa '* the dead. Anfw. That which in thefe Texts, the Scripture attributes to the Spi-- rit's Baptifm, the Priefl, who feldom agrees with it, attributes to Wa- ter-Baptifm, telling us he hath already prdved it, that the Baptifm there mentioned, is Water-Baptifm. 'Arid we tell him' he hatn not proved it, and there is as much Argument in the one as the other-, but if the Reader pleafe, he may fee, what Arguments upon tbis Head are ojfered, pro and con, by him arid me*, and may' judge for himfeli 'He fays, that by IVater-'Baptifm, we put on Chrifiyand that by putting on Chrift, we mean Holinefs : To which l^nfwer. That if they who are baptized with Water, continue after their Baptifm, in a daily courfe of Sinning, then they do not by Water-Baptifm put on Chrift. But he pleads for Sinning during term bf Life. The Baptifm into Chrift's Death, whereby we are buried with him, and rifen with him to walk in newnefs of' Life, is the Spirit's Baptifm-, becaufe otherwife it would ■follow, that whofoever are bapti'ieci with Water, have put on Chrift, and are buried with himby Baptifm into Death, wherein alfo they are rifen with him through the Faith of the Operation of God, who raifed him from the dead ; v/hich all acknowledge to be moft abfurd and falfe. This Death, Burial, Refurredtion, and new Life, mentioned in thefe Texts, are all fpirit-ual, and fpiritually to be underftood. And there- fore fo is the Baptifm, and fo to be underftood, whereby we are bap- tized into Chrift's Death, &c. Confut. p. 2p7. "You fee then, what great and bleffed efred:s the Holy " Scriptures do moft plainly attribute to Water-Baptifm. By it we are *'- made Chrift's Difciples, and fandified and cleanfed ; by it we are " favcd, or putinto a State of Salvation; by it we put on Chrift, ob- " tain Remiflion of Sins, and are baptized into Chrift's Death, being *' buried with him into Death, that we fliould walk in newnefs of Life; " by Water-Baptifra alfo we are rifen with Chrift, through the Faith *" of the Operation of God, who hath raifed him from the Dead. Thele, '-^^ I fay, are the effeds of Water-Baptifm; and iince God hath made it " our Chap. 14. Of Water-Baptifm, 155 " our duty to enjoy thefe effefts, therefore he has commanded us to be " baptized with Wat^r. Anfw. I have plainly fhewn the contrary in this Chapter: The Scrip- ture does indeed alcribe the Effefts to Baptifm *, but if it afcribes them to WaterrBaptifm, then the Baptifm of the Spirit does nothing at all for HS^ nor is of any ufe and fervice to Men. For he is fo bent here to appro- • priate all the Work of our Salvation to Water-Baptifm, that he leaves nothing to do for the Spirit's Baptifm ^ to which he afcribes in Pagezyl, 275^274,275. That it fignifies to be renewed in the inner Man, to be fa notified or made holy; that it is a Regeneration of our Souls, a giving ' (asit were) a new being to them, by fubduing their vicious Inclinations, , implanting good ones, &c. That it is that which makes Men true, real, % lincere, hearty, obedient Followers of Chrift, fuch as he intends to re- ■ ward ; that he requires this Sanftification of the Heart, and therefore it is necelFary for a Man to be born of the Spirit. And in page 57. that it is neceflary, in order to Regeneration, Sandification and Salvation, and - always will be. But if the Scripture attributes Sandification and Salva- tion, as he fays, to Water-Baptifm, how comes he to attribute them to the Spirit's Baptifm? And what manner of Difciples of Chrift, Men are made by Water-Baptifm, himfelf tells us, t/z,. Such as continue not in Cbap. 14. Chrifi^s Word, nor are his Difciples indeedy and truly ; but hypocritically^ out- wardly^ and in pretence only. - And for fanftified, cleanfcd, and faved by Water-Baptifm •, how can that be? When he owns it can but make us bad Chrljiians^ fuch as God will not hereafter glori fie. Will he not hereafter glorifie the fanftiiied, cleanf- ed, and faved Chriftians? And for dead, buried, and rifen with Chrift, to walk in newnefs of Lifer this he attributes to the Spirit's Baptifm. For he faith, that the^oid. internal is the vital Vnion-, which makes us living Members of Chrifi^s Church, by receiving from him thofe celefiial Influences which nouriJJj us nnto eternal Life. He alfo there tells us of an outward Vnlon, which is effeSicd by Wa- ter-Baptifm, and is fifficient to denominate m ChrifHans. But fays, that the lbid>. internal vital Dnion is necejfary to make m good Chri^lans, fuch as God. will hereafter glorifie. And again, that by Water-Baptifm we are baptiz.ed into Chriffs Death, buried with him into Death, that we jhould walk in newnefs of Life, and rifen with him, &c. Thu^, Reader, I deliver to thee, this con- fus'd Man, bound Hand and Foot, in Cords of his own making. Confut. p. 298. " It appears from what has been faid, that thofe who " are not baptized with Water, are not to be accounted ChrilHans. — '* Becaufeit appears, that by Water-Baptifm Men are madeChrill'sDif- '^ ciples. And therefore thofe who have not fuhmittcd to it, or been ** entred into the Body by it, are to be judged Aliens, and not acknow- • ** ledged as Brethren. jlnfv. From hence it follows, that all are no Chriftians, nor Bre- thren, but Aliens, who come not under what he calls Baptifm. with Watcr» '1 5-6 Df Water-Baptifmi Chapr^a^. Water, that is, Rantifm, if he means according tb his Praj^ice ; altho' ' they may be baptized with the Holy Spirit, and fear and worfhip the true God. Alas! where is this Man's Charity ? But let us enquire farther into this Author, of the Power or Vertn'e" of Water-Baptifm. He tells us in Chap. 14. "■ That Man's Unioa with *' God is twofold, External and Internal, i. That the External Unipn- *' is by Water-Baptifm, whereby we become outward and viftble Mem-' " hers of Chrift's Church. 2. That the Internal, is the vital Union, " which makes us living Members of Chrift's Church, by receiving from " himthofeCeleftial Influences, which nourifh us unto Eternal Life. A.nd he fays, " the firft is fufficient to denominate us Chriftians : But " the fecofid is necelTary to make «s good Chriilians, fuch as God will " hereafter glorifie. So he prefents us here with two Jbrts of Union to or with God^ fir Ft ^ the External by Water-Baptifm ; fecondly^ the Internal by the Spirit's Baptifm. And with two forts of Members' of Chrift's Church, (i) outward and vifible Members of it, which by inference are dead Members, from their oppolition to (2) the fpiritlial living Members of it. And with two forts of Chriftians, i. Bad Chriftians, fuch as God will not hereafter glorifie ,2. Good Chriftians, fuch as God will hereafter glorifie. He tells us alfo in the fame Chapter of two forts of Difciples of Chrift i I. fuch as continue in his Word, who are his Difciples indeed, or truly ^ 2. fuch as do not continue in his Word, who are not his ■Difciples indeed, or truly, but only Profeffors of his Dodrine. Kext, we come to conhder what himfelf faith of the External Union, and of thofe Members of Chrift's Church, thofe Chriftians, thofe Difci- ples, that are made fo by Water-Baptifm. He faith, or it follows by fair Inference from what he faith, 1. Of the External Union, That it is not a vital or living, but an outward dead Union. 2. Of thofe Members, That they are not true, living, fpiritual ^ but ■only profelTed, outward, dead, falfe, wicked Members \ Fornicators, Covetous, Idolaters, Railers, Drunkards, Extortioners, &c. 3. Of thofe Chriftians, They are not good Chriftians, fuch as God will hereafter glorifie. 4. Of thofe -Difciples, They are not fuch Difciples as continue in Chrift's Word, (or in Chrift the Word) nor are his Difciples indeed and in truths but hypocritically, outwardly, and in pretence only. And we are not fond of fuch an imaginary Union, Memberftiip,"^ Chriftianity, or Difciplefhip, which includes Fornicators, Covetous, Idolaters, Railers, Drunkards, Extortioners, &c. or that initiating Ce- remony, which can do no more for us, and whofe Power can reach no farther. For as it is our Care, and the great Concern of our Lives, iioc to be fuch, we ftiall never ftile our felves by it, or defire to be ' accounted ^Chap. 1 5 i Of jVater-Baptifnt. 1 5 7 accounted fuch ^ let them glory in fo great a Privilege that pleafe. He fays, That a very wicked Man may be made an outward dead Member of Chrill's Church by Water-Baptifm, which is all it can ef* fed : For to make him a living Member thereof, fuch as God requires every one to be, in order to obtain Salvation, it is neceflary that he partake of the Sap andVertue, &c. that he be baptized with the Spirit. Therefore this is all Water-Baptifm can do or effeft for us, the ex- tent of its Power, by his own account, 'viz.- Give us an outward dead Union with God ^ make us outward dead Members of Chrift's Church-, bad Chriftians, fuch as God will not hereafter glorifie j Difciples of Chrilt outwardly, hypocritically, and in pretence only. Now where is the Privilege of all this, which the Priefl would Un- chTiftian us all for want of? And has not he notably defcribed the Be- nefits of Water-Baptifm ? All which he makes Chymerical and Imagi- nary : For which Pains, I am perfwaded, his Superiors will give him no Thanks. C HAP. XXV. Wherein hu OljeBions and Anjwers are cmfider'^d, Confut. " "T E T us now cohUder thofe Arguments, with which our p.2p8. " I J Adverfaries endeavour to prove, that God hath not ** commanded us to be baptized with Water. Anfw. It is to be fir ft obferv'd, what he means by the word Vs ^ for we deny not John\ Commiffion for Water-Baptifm to the People of that Difpenfation : But if he means by Vs, all Mankind from our Sa- viour's vifible and bodily Appearance upon Earth, to the end of the World ^ we deny that God hath commanded all thefe to be baptized with Water. Next, tho' he calls them our Arguments, or thofe Arguments with which we endeavour to prove, &c. yet he tells us not out of which of our Books he had them, but puts them as faintly and weakly as he can ; for which reafon we are the lefs concerned to defend them. But may, however, obferve fome of his Trips in this Chapter. Confut. ibid. " Firft, they tell us, that the Baptifm of St. Johfi the " Baptift was Water-Baptifm ^ and iince St. Johns Baptifm is ceafed, *' therefore Water-Baptifm is ceafed. — To this 1 anfwer, That all " Water-Baptifm is not the fame: — For if Water-Baptifm hath either " a different Author, or different Ends or EffeAs, then it is different l\ from all other forts of Water-Baptifm. Now that Water-Baptifm T " which 1^8 Of WateY^Baftijm. Chap^ aj^ " which we contend for, differs from St. Johns Water-Baptifm in botlt . ** thefe refpefts. Anfvo. He grants here, that St-Johis Water-Baptifm is ccafed, an* that they do not contend for it •, and in that he grants, that all Waterr* Baptifm is ceafed under the Gofpel : Unlefs he can prove the Inftitu-- tion of another Water-Baptifm for a Gofpel-Ordinance, and by yyhoia- But that he can never do. Confut. p. 299. (i) " The Baptifl was the Author of that Water-* *■ Baptifm which he adminiftred : whereas that Water-Baptifm whicbf; '•* we contend for, was inftituted by our Saviour, and pofitively com4 ** manded by him, as I have largely proved^. Anfw' That the Ba^tijt "was the Author of that Water-Baptifm jie adniinirftred, is more than the Priefis or Elders of the Jews, durft aja-- fwer our Saviour, when he query'd of them. Whence the Baptifm o§ Jphm ^as^ from Heaven or of Men f But if John was the Author of it, (as he was the Minifter) as faith the Prieft ^ then it was of Man, and not frooL Heaven. But the Baptifi faith, He that fent me to baptiz.e with Water^ the fame faid unto me^ &c. Now in that One fent him to baptize with Wal- ter, it appears, that the Baptlfi was but the Meflenger and Minifter of him that fent him to baptize therewith, (ar^d that he that fent hfm was the Author of that Baptifm which he lent him to adminifter) and fo the Prophet terms him, Mal.s- !• Behold^ I mU fend my Meffenger^ and be pall prepare the way before me. Confut. ibid. " Our Adverfaries may as well fay, that the Teaching ** which God has. commanded, was St. John Baptifl\ Teaching ^ as-thaC ** the Water-Baptifm commanded by God, was St.^Fofcw's Water-Baptifm: *' For there is as much ground for the one Ailertion, as for the other; " both being commanded, Mat. 28. 19,20. Anfw. What pity is it, that a Man pretending to be a Minifter of the God of Truth, ftiould be fo void of Sincerity, and common Honefty, as to infinuate fuch palpable Untruths ! As that we fay, the. Baptifm cpmmandfdM^t. 28. 19, 20. is John'j Water-Baptifm ^ whenas he knows in his own Confcience (as his laft Chapter largely fhews) that W6 deny the Baptifm there commanded to be Water-Baptifm, and confequently that it is Johns Water-Baprifm. I wifh his Parifhioners would take no- tice of this. For how unfair is it for him to argue, that we may as weH fay^ the Teaching there commanded was St. John'; Teachings as that the Bap^ tifm there commanded was St. John*j Baptifm ? when he knows we fay no- l^ch thing. This is Deceit all over. And what hath he againft John the BaptifFs Teaching ? it was fuch as was commanded by God, and proper to that Difpenfation and Time, as well as his Baptifm. And in the fame words wherewith John began his Preaching, Mat."^.!. Chrifi began his Preaching, Mat. 4.. 17. as may appear by comparing the places. And the fame in Subftance was the Dodrine 'Chap. 15- Of U^ater-Bdptijm, .159 Boftrine he firft fent forth and commanded his Apbflles to preach, ili^MO. 5,7. All which juftifies Johns Preachings as well as his Baptifmy for the then Time and Difpenfation. But now fucceeded a farther and inore powerful Miniftry, and another, and higher, and more excellent Baptifm, commanded //-^f. 28. 19, 20. For whatfoever this Teaching iind Baptizing was, it was what the Apo files were not then capable of dbirlg •, and therefore Chrift inflrufted them concerning Power they f&blild receive to enable them for the performance of that Work, which they could not do, till they received the promifed Power : And becaufe hfereof, they were commanded to tarry in the City of Jerufalem^ until they were endued with Power from on High. Therefore it could not be Water^ JBaptifm that was there commancfed ^ for that the Apoftles were then capable of doing : They both could do, and had done it, 'viz.. Baptise Xpith Water. ' tonfut. p. 199. (2) " The Ends or EfFeds of that Water-Baptifni we *' contend for, are vaftly different from thofe of St. Johns Water-Bap- ** tifm : For inltance, one Effed or End of that Water-Baptifm which " V7e contend for, is, that IVkn are thereby made Chrift's bifciples^-- — *' whereas the Water-feaptifm of St John was adminiftred before ever ** Ghrifl began his Miniftry ^ and cpnfequently befote he was capable of ** having any £)ifciples at all. And therefore St.John^ Water-Baptifm " Could not have this End or Effed, that Men ihouid be thereby made 5* the Difciples of Chrift. jo lO ,Anfv>. It's falfe, vvhich he feems to infinuate, that John had finifhed hlsWater'Saptifm^ before Chrifi begai^ his Aiinifiry. And tho' he began to aditiinifter it, and fo (if this were) had done it in part, before Chrifi began his Miniftry ^ yet this Conclufion upon it, that the EffeB and End of it was to make Men Sf. John'5 Difciples, is notoriouily falfe, and a wick- ed and feandalous Afperfion caft upon the Prophet For if his End, or the End of his Baptifm, viras to difciple People .0 himfelf •, why then does he fay of our Saviour, / knew him not, bu. that he ftjould bi indde manifefl to Ifrael, therefore am I come baptiz^ing with Water ? Is this like making Difciples to himfelf? Befides, the Apoftle Paul fays, Johrt verily baptiz^ed with the Baptifm of Repentance, faying to the People, that they fhould believe on him which fhould come after him, that is, on Jefw Chrifi* iWas this in order to make Difciples unto himfelf, or unto Chrift? Or ivere all thofe People that John baptized, made his Difciples by it ? be-^ caufe this is all the End or Effedl the Priefl will allow Johns Bap'inn-i 'Viz.. making Men his Difciples. This would be fo far from prepayl.ir Chrifi's Way before him, the End of John's Miflion, that it wo^ili be 16 Bar it up, and prevent him, by gathering the People unto himfelf, a;id not unto Chrift. Confut. p. 300. The Prieft fays, "- The EfJed of SU John's Water- J^ Baptifm, was making Men St. J^Ws Difciolesj jind ailed get h. The T 2 « Piu ij^les 14.0 Of Water ^Bafttjm. Ch^^l^l " Difciplcs of John, and Difciples of Chrift, are diftinguiJhed one froni " the other in Scripture. y^nfiv. And what if there were fomc that were about the Bapiifl''i Perfon, and who were for that Reafon, for a time, diftinguifhed by the Name of his Difciples, who afterwards became the Difciples of Chrifiy upon the Teftimony John bore to him, fW he rt^as the Lamb of God, which tahth away the Sins of the World? wilt this, I fay, fupport his Argument, viz^. prove Chrift to be the Adminiftrator of two Bap-' tifms, one with Water, and one with the Holy Ghoft ? and that Chrijr% Water-Baptifm had a different Author, and different Ends or Efleds from Johnh Water-Baptifm ? We read not, they were made ChriJFs Difciples with Water-Baptifm v hut John^s Difpenfation was to prepare the Way before Chrifi. And we read in Scripture of Chrifi^s baptix.ing with the Holy Ghafi ^ but nothing of his Water-Baptifm : This is Unfcriptilrall For the Scripture makes him the Admlniftrator of but one Bdptifm, that with the Holy Ghoft \ but the Prieft, of two, one with the Holy Ghoftj one with JT^ffr. And he faith, by this latter (which he calls Chrifi's Water-Baptifm, but the Scripture is filent as to any fuch thing) that we 14. are made outward^ dead, bad Members of Chrijt by it ', Chriflians outwardly^ hypocriticaliy, and in pretence only *, bad Chrifiians, fuch as God will not here-f after gloripe, Sec. And it muft be own'd, that thefe Ends and Effefts are different from the Ends and Efftds of St. John's Water-Baptifm. But I deny any fuch Baptifm and Ends, as he treats of under the Name of our Saviour^ Water-Baptifm, and the Ends of it : For our Saviour has not inflituted any Baptifm, to make Men trofefs^d^ outward, dead. Members of his Atyfiical Body the Church ; or Difciples hypocritically, out" wardly, and in pretence only ^ or bad Chrijtians, fuch as he will not hereafter ^lorifie ; which are the Ends the Prieft afcribes to the Water-Baptifm they contend for. Confut. p. 30a. " 'Tis pretended that the Apoflles praftifed Water- " Baptifm in compliance with the Jews. — Bnt to this I anfwer, that, " there is not the leafl: fhadow of proof for it. — We are to confider, " that the Apoftles cojiftantlyadminiftred Water-Baptifm totheC7f»^//« " as well as 7^ii»/, &:c. ^nfw. It is plain from Scripture, that mzny oi the Jews holieved John to be a Prophet, and were confequently zealous for his Baptifm, wbo did not believe our Saviour to be the Chrift-, and divers or the converted yews were for mixing the Law of Mofes with the Chriftian Religioni for whofe fakes the Apoftles might condefcend in fome things for a time^ as Paul did in circumcilmgTi'wot/:>)', purifying himfelf in theT^m- ple, &c. Paul was afterwards thankful he had baptized fo few^ and denies that it was in his Commilfion, faying, he was not fent to baptiz.e-^ and then none of the Apoftles were fent to do it, for all their Com- miffion was the fame. And before our Saviour's Afcenlion, he cannot pretend. Chap. 25. Of Water 'Baftifm, i ^ i pretend they adminiftred Water-Baptifm in all Corners of the World; becaufe, till after that, they flirred not out of the L^nd oijudea. And what can he make Samaria^ Damafcus, Cefarea^ Philippi, EphefuSy and Corinth? Which are all the places I can find mentioned in Scripture, where, after Chrift's Afcenfion, Water-Baptifm was adminiftred. Can he make thefe few Cities or Towns, I fay, all Countries and all Cor- ners of the World? or he is not honeft that tells us fo? But this-is nod the only Untruth he tells us in this Chapter: For he fays, the Apoflles conftantlyand regularly adminiftred Water-Baptifm both to Jews and 'Gentiles^ in aH Corners of the World. But it's plain, that before, and for fome time after the Afcenfion, they underftood not their Minillry to relate to the Gentiles. Nor did the Apoftlcs at this time, , any of them, that I can find, ever profefs a Divine Commiflion to baptize with Water: For Paul^ tho' he baptized fome few as above, yet he after recanted. What was done of this kind in thofc days, was all or moftly by fuch as he calls Laymen. Tho' we may draw Arguments from it, againfi: thofe that hold this Diftindion ; yet I deny the Diftindion of the Church of God into Clergy and Layety, there is no Layman among them; they are all God's Lot, his Portion-, and the Lot of his Inheritance y a chofen Generation, a royal Triefi" Ztc. z:\z hood, an holy Nation, a. peculiar People, that they Jhould fhew forth his praife, 6ic. But it hath been' the Bafis of Prieft-craft toaflumeall the Privileges of thfr Church to themfelves, and to Unchurch and make Laymen of all the other, that they may depend on them for Salvation-, which is a thing of woful Confequence. Confut. p. 301. " 'Tis true St. Paul did condefcend to the Jews in Cir- " cumcifing Timothy and Purifying himfelf : — But then, becaufe the A- " poftle complyed in an indifferent thing, — will any Man from hence " conclude, that it was only an Ad of Compliance in him, to fulfil the " pofitive Command of Water-Baptifm?^ — And tho' he condefcended " to circumcife Timothy, he refufed to circumcife Titus. Anfvo. And tho' the fame Apoflle Paul condefcended to baptize C/-///;;/* and Gaius, and the Houfhould of Stephanus, yet he refufed- to baptize any more. And tho' he might think Circumcifion indifferent, when he ad«- miniftred it, yet foon after he was fo fully convinc'd of the contrary, that he tells the Galatians, that if they be circumcifed, ChrifiJhaH profit them Gal. 5. z. nothing. So likewife, tho' he might think Water-Baptifm iodifterent, when he adminiftred it, yet foon after he was fo fully convinced of the contrary, that he tells the Corinthians, that Chrifi fent him not to baptiz.e, i Cor. r. and thanks God he had baptiz,ed fo few. i4» ^7* 1 Confut. ibid. " They tell us, that the Author to the Hebrews perfuades ^* us to leave the DoSlrine ofBaptifms, Heb.5.2. and confequeatly we are " not now to praftife Water-Baptifm. Mfw'^ 1 kaow not who they are that tell h'm Co.^ or draw this Confe- "^ ' ' ^ qucnce J I ^^ Vf JVater^Baptifnu TUmp. X^.-, quence from tliefe jrords-, which I do not take to be the genuine Confe-' quence of them : But that by leavings the Apoflle means, ceafing ta treat farther of them in that Efiftle. For the wordS'feem to relate to the Method and Order of his Epiflle. Confut. p. 302, 303. " 'Tis confefTed then by bur Adverfaries theni- " felves, that Water-Baptifm is here meant^ and this being granted, t '^ doubt, this Text will prove a Demonftration that Water-Baptifm is " in any wife to be retained. — The Author's accounting itamongfl; the *' Principles of the Doftrine of Chrift, does abundantly confirm it. ' Anfw. He fays he doubts it, when he. would have it fo: And if he thinks what he pretends to doubt, he is fo far from doubting it, that he rather believes \t\ then query, whether, when he fays hedmhts it, he does not lye? Then what fome Tranflations render the Principles df the'-tfoBrim of Chrifi^ is in others, and in the Greek, tfce Word (or Declardthn} sf the beginning ofChrifi'^ that is, of his publick Miniftry, all the time he went in and out before them^ which they dated from the Baptifm of Jdhn.- Which Baptifm C/wr/?- approved, as^ an Inftitution of God at that time, faying, Sujfer it to be fo Now'^ for thus it be^ontetlj us to fulfil all Righteouf" mfs. So the Ba^tifm ofjohn^ £Lnd\Imfofition of Hmdi, are numbred among the Principles of the Doctrine of Chrift> But is this any Reafon that they are in any wife to be retained? when himfelf grants the firft is ceafed, and the fecond is not^praftifed with relation to the Sick. So if his doubted Demonftration fhews that any Water-Baptifm is to be retained^ it Ihews St.John\ Water-Baptifm is to be retained^ whkhhe grants is ceafed : And in the firft place let him reconcile this. ' ' ■ ' " " " •' ■ •/ '^ But we will come to his Argument, that becaufe Water-Baptifm Is menti^n'd with Repentance and Faith^ which are things of perpetual Ob- ligation, therefore Water-Baptifm muft be of perpetual Obligation. But I can fee no Argument in it, it has no Sinews*, for being reduced into form, itftandsthus, vlk. Repentance and Faith are of perpetual Obligation: •But Water-Baptifm is mentioned with Repentance and Faith, ^eb* 15.2. o-iVrit\ -;-m Therefore Water-Baptifm is of perpetual Obligation. Who fees not the Vanity of this? Heaven and Earth are oft mentioned together in Scripture ^ but will this prove the Earth to be of the fame perpetuity with Heaven ? Confut. p. 303. " They tell us, that Chrift is the Subftance, and that " there are no Types and Shadows under the Gofpel. Now Water-" " Baptifm (they fay) is a Shadow or Type of the inward wa/hing and '^cleanfing of the Heart. To this I anfwer, i. that Chrift is indeei the " Subftance^ but of what ? Why of all the Types and ShadoW which «^ prefigured him under the Mofaick Law. And furely, wc-do not plead "for Chap. 15^. Of Water-Baptifm, r 4. j ^' for any of thofe Shadows; as if our Lord, who is (Jie Subflaiice, were '^ not eome i.n the Flefh. — But, 2. doubtiefs there may be fome Types "^ and Shadows now, — of which Chrifl is not the Subftancc. For in- " fiance, the Sabbath both was (under the Law) and is a Type (not of *' Chrift's coming in the Flefh, but) of our Eternal Reft in Heaven, &c. Anfvo. And do not they tell us, in the Preface to the Litugy^ that the Religion of the Church of England is not a Religion of Ceremonies^ as much of Moles'j Law was^ but a Religion to ferve God in Spirit? And yet they plead for ferving God in Types and Shadows, as if their Religion were a Reli- gion of Ceremonies. But Chrift is not only the Subftance of thofe Types and Shadows, that prefigured him under the Mofaick Law, but of all that prefigured him at any time, whereof there were fome before the Law, as well as under it, but none under the Gofpel. And it isjplain, that Water-Bap- tifm prefigured the Baptifm of the Spirit; the outward Wafhing, the inward Wafhing. For the Baptifm of the Spirit is the Subftance, which being come, Water-Baptifm, whereby it was typified, is ceafed in point of Obligation. And furely, they do plead for fome of 1:hofe Types and Shadows, which prefigured Chrift under the Mofaick Law, as if he were not come in the Flefh: I Ihall inftance in Tythes, and Firft-Fruits^ and Store-Houfe^ which wi^l put the matter beyond difpute. For Tythes were the beft (of the fulnefs) which were to be brought into theStore-houfe, for relief of the Widow, Fatherlefs, and Needy : But this merciful part they negled. And Firll-fruits were fometimes accounted or called the Ful- Kefs, and prefigured Chrift the Store- houfe for needy Souls, in whom the fulnefs of the Godhead dwelt, of whofe Fulnefs have we all received. And yet they plead for Tythes and Firft-fruitSy as if Chrift were not #)me in the Fleih-i-^and fay, furely we do not plead for any afthefe Shadows, . which prefigured Chrift under the Mofaick Law; as it our Lord, who is the Subftance,. were not come in the Flefh. How agrees this? Then Chrift, our Eternal Reft, is the Subftance of the legal typical Sabbath : And tho' we have a t)ay in a Week fet apart for the W^orfhip of God, yet we have no typical Sabbath under the Gofpel; I do not re- member to have read in the New Teftament the Firft-Day to be called the Sabhath-Day. And there were no Types and Shadows under the Law^ whereof Chrift was not the Subftance: And there are none that belong to theGofpel-Difpenfation, which is a Difpenfation of Spirit and Power, not of Types and Shadows. Therefore Water-Baptifm, and the out- ward Supper, being,. according to their own account of them, outward and vifible Signs, do not appertain to the Difpenfation of the Gofpel, or are in any wife obligatory upon us. Confut. p. 304>: ".They tell us, that St. Paul fays, 1 Cor. i. 17. that *' Chrifi fent him m to bapi^e^ but to f reach the Cofpel : And tho' it is "true. 3 4.4. Of Water ^Bapijm, 'CXy^p^x^ ; ** true, he had baptized fome few, i;fr. 14,15. yet he thanks God he* '* had baptized no more, v, 14. And confequently, God cannot be fup- ■' pofed to have commanded us to be baptized with Water. He pretends to fay fomething to this,' but it is of no weight ^it runs on thefe Heads, i. "That becaufe they made an ill ufe pn't, therefore the Apoftlethajik^d God^be had baptized no more. 2. " That St. Faul was peculiarly fitted for Preaching the Gofpel, and Planting the Chriflian Faith among the Gentiles •, but the Baptifm of thofe he converted might be adminiftred by others, &c. 3. " That St. Paul was not principally fent to baptize, but to preach " the Gofpel :; yet he was fent to baptize alfo. yinfw' I. Tho' the ill ufe they made on't might be a concurrent Mo- tive, yet it's plain the chief arid principal Motive of the Apoftle's Thankfulnefs for his having baptized no more, was, becaufe he was not, as he declares it, fent to baptize •, it was all befides his Commif- iion he had done in it : So the lefs of it he had done, the better. But had it been in his Commifilon, had he been fent to baptize with Water, he rauft and would have done it all his Life long, to all he could, not- xvithftanding the ill ufe the People made of it. If they had-made never fo ill ufe of it, that had been no reafon for him to give over baptizing^ .any more than it would be to give over preaching, becaufe fome made an ill ufe of it, in cafe the one had been commanded him as well as the other. We read in Scripture, of -fome that obeyed not the Gofpel •, fome troubled the Churchy and would pervert the Gofpel : And fome called the Apofble a Babler-^ fome, a fetter forth offirange Gods^ becaufe he preached Jefpu and the RefurreBion^ &c. So here is as ill ufe made of his preach- ing, as baptizing.. But does he thereupon give over preaching, and thagk God that he had preached to no more ? So far from it, that be- ing /f«f to prf^c/?, (which he declares he was mat to baptize) he continues preaching both to Small and Great '^ and fays, a neceffity is laid upon me^ yea^ Wo is unto mcj if J preach not the Gofpel. And it had been the fame con- cerning baptizing with Water, if it had been commanded him : And it had been commanded him, if theB^tlfm commanded ^