'-'U£UHiMtMt&'<" 'gam*-- 'mm* "I A NARRATIVE O F Mr. Joseph Rawson's CASE: O R, An' ACCOUNT of feveral Occurrences relating to the Affair of his being excluded from Communion with the Congregational Church in Nottingham. WITHA Prefatory Discourse - IN DEFENCE -^/& Common, Right's of Christians. By JOHN TAT LOR. • The Second' Edition, Corrected. 'L- Q N D Q N, Printed and Sold by M. Fenner, at the 7urk*s~ Head in Gracechunb-jlreeu Mdccxlii. Prefatory Difcourfe. jITHOUT an honeft Ufe of our natural Faculties, any Revelation is given in vain. For as the Gen tiles, when they had the means of knowing God, by a perverfe Ufe of Underftanding, became vain in their Reafonings, and funk into Idolatry and the moft corrupt Practices ; and as the Jews, under a clearer Light, had notwithftand ing found out Ways of Error and Falfliood to make the Commandment of God of none Effect ; fo alfo we Chriftians, under our ftill greater Light, may, as well as Gentiles and Jews, pervert Revelation, render it ufelefs, or prefs it into the Service of our Lufts, without a faithful Endeavour to underftand, and an upright Intention to follow the Scriptures, the great Rule of our Religion. And we all know this is more than barely poffible. It is in fact true, that Chriftians, in as lamentable a Degree, as either Pagans or Jews, have perverted, to Error and Wickednefs, even the Grace and Truth the Son A 2 of [4] of God in Perfon hath revealed to us. Witnefs that amazing Corruption of Religion, which for more than a thoufand Years hath prevailed in the World under the Name of Chriftianity. The Gofpel in itfelf is a moft noble Scheme of Truth and Salvation, highly worthy of the Ma jefty, Wifdom, and Goodnefs of God ; but too plain and fimple for Men of worldly Ambition, falfe Learning, and fuperftitious Heads. And, as thefe Characters have been found in every Age, there wanted not Men even in the Apoftles Days, who began to tamper with Revelation, and to turn afide to vain Jangling •, to that degree, that fome explained away the Doctrine of the a RefurreSlion, and others the b Incarnation of our Lord. By De grees and Ways, too tedious to relate, Superftition and Pride, human Wit, and corrupt Morals, made the boldeft Innovations upon Scripture-Doctrine, Error producing and countenancing Error, till all was filled with Perplexity and Confufion, Darknefs and Uncertainty •, and Articles of Faith, quite un known to the Apoftles, were openly profeffed, and with a furious Zeal contended for. To fupport thefe Innovations the Scriptures were violently tortured, and made to fpeak a Sehfe they never intended. But being in many Points too ftubborn to yield to any Force that could be offer ed, they were in Procefs of Time laid afide, as doubtful and obfcure, and human Tradition and Authority fubftituted in their room. A pretended ip fallible Judge was fet up to determine Faith, decide Controverfies, arid to govern the Church. Moreover, a new kind of Learning was invented, confifting of abftradt Notions, whimfical and un intelligible Terms of Art, fubtle Evafions, and frivo- • i Cor. xv. 12. £ i Johniv. 3. C 5 ] jb>te>lous Diftincuons •, whereby the Doclrine of Chriftianity was changed into dark and intricate Schemes above the Capacity of the Vulgar, and fitted to ferve all the Purpofes of Error and fpiri- tual Ufurpation. For this falfe and delufive Learning, Schools were erected, Profeffors created, and the Study of it conferred Habits of Diftinction, Titles of Ho nour, great Wealth, and high Pre-eminence. In thofe Schools a thoufand Cobwebs were woven, and a thoufand idle Books were written, containing an inextricable Maze of Deception, and, under the fpecious Forms of Ratiocination, intoxicating the Minds of Men, pleafing their Vanity, and puffing them up with a Perfuafion, they were poffeffed of fuperior Attainments and Abilities. Whereas in deed their Fancies were illuded with Shadows and Fictions, Dreams and Chimeras ; and their-fuppoled Abilities were only the Art of glozing over Error, and quibbling away the Truth. But in the mean time, how was the Beauty of Religion deformed, and its Purity corrupted ? What Controverfies were ftarted, and how wifely decided ? How did the Learned bewilder and confound themfelves ? And when Inconfiftencies proved too glaring and un traceable, then, to eafe themfelves, and filence im portunate Enquiry, Myftery was made a convenient Name and Cover for Abfurdity ; and People were taught it was their Duty to believe what they could not underftand. In the mean while, the Papal Authority exerted itfelf in forbidding Enquiry, and fuppreffing the Ufe of Underftanding in Religious Matters, in commanding an implicite Belief of whatever the Church pronounced to be Chriftian Faith, and in declaring thofe to be Heretkks, under feveral odious Names, [6] Names, and calling them out of the Communion of the Church, who dared to look into the Scrip tures, and were honeft enough to believe only what they found therein. But this was not enough : The Power of the Magiftrate was called in * ; and whom the Falla cies of School-Learning, or the Authority of the infallible Head could not convince, the fecular Arm was to compel. The Kings of tke Earth, infenfible of their own Interefts and thofe of Man kind, eftabliffied by their Laws this fpurious Re ligion, and proftituted their Power to the unjuft Decrees of Inquifitions and fpiritual Courts falfely fo called. Hence came Imprifbnments, Fines, Ba- niffiments, Tortures, and the cruelleft Kinds of Death. Hence flowed a Sea of Blood, and under the Name of Jefus, the King of Peace and Savi our of Mankind, the moft direful Tragedies were acted, and thoufands of valuable Lives deftroyed. Thus were Peopie deterred from Inquiry •, thus their Underftandings were fubdued into the moft abject Ignorance, and their Confciences humbled into the moft fervile Worfhip of the Beaft, the ufurped Dominion of ambitious Priefts. This is ROMISH POPERY. Whereby, as Revelation foretold, the Gofpel, which is the Power of God to promote Goodnefs, Love, Humility and Benevolence amongft Men, is unnaturally turned into an Engine of Ufurpation, Pride, Ty ranny, Hatred, Malice, and all Manner of Mif chief. To this Sort of Popery our firft Reformers, about two hundred Years ago, gave a violent Shock, by fepar * The firft Step of this kind was in the Reign of Conftant in! the Great, who baniflied thofe Bifhops and Prefbyters that would not fubfcribe the Nicene Creed. [ 7 3 ' ^ |^Jting from the Church of Rome, calling off TV .jHppe's Supremacy and Infallibility, tranflating ^.le'Scriptures into the vulgar Tongues, and affert- ing them alone to be the only Rule of Faith and Doctrine. But having been born and educated in the Error and Superftition of Popery, we cannot fuppoieV at their firft emerging out of that profound Darknefs, their Minds were at once compleatly illuminated. Many grofs Errors they rejected, fome they retained. But the grand Miftake was, after they had drawn Schemes of Faith from the Scriptures, honeftly no doubt, and to the beft of their Abilities, either they or their Followers, as if they had delivered the whole of Scripture-Truth, without any Mixture of Error, erected thofe Schemes, tho' differing very much from one ano ther, into Rules to be univerfally received. The Scriptures were permitted to be read, but only in the Senfe of thofe Schemes. Any that difputed them were loaded with odious Party-Names, and Chriftian Profeffors were again led to diiparage and hate, xo eaft out and feparate from one another, on account of Difference in Sentiments ; in which yet they could not but differ, feeing that a free and peaceable Study of God's Word was not al lowed them. In Proteftant Schools they that were educated for the Miniftry were taught the Doctrine they were to preach, not from the Holy Scriptures, but from Syftems of Divinity, after the Model of the Popifh School-men, and taken chiefly from them. Their abftract metaphyfical Notions, Terms of Art, Divifions and Diftinctions were retained, and ftill applied to Chriftian Principles. Among Proteftants their feveral Creeds and Churches were eftabliffied by the fecular Power, and the Magi- ftrate required his People to believe after the par ticular Confeffion or Articles he efpoufed. Sub- fcription to human Schemes was demanded ; Con — ns [8 ] Con — ns and Committees for preferving the Pm Faith were erected ; Men were conftituted Juices' of Scripture-Doctrine for whole Nations artd Com munities, and Confcience was again made refpon- fible to earthly Tribunals. Worldly Emoluments were annexed to a fuppofed right Belief, and heavy Penalties inflicted upon Recufants. This is PROTESTANT POPERY: which, tho' in fome Refpects better than the ROMISH, is yet more inconfiftent, becaufe it renounced! In fallibility, and yet impofeth and perfecuteth as if infallible ; rejecteth human Authority, and yet in many Cafes pleadeth and refteth upon it ; laftly, permitteth the Scriptures to be read, but not un derftood ; or, which is all one, to be underftood only iri the Senfe of Schemes formed and eftabliffied by Men. This kind of Popery in England the Diffenters about feventy Years ago confiderably weakened, by refufing Submiffion to fome Forms and Rules prefcribed by human Wifdom, and eftabliffied by human Authority, and by declaring a-new, that the Scriptures are the only Rule of Faith and Wsr- fhip. But ftill the primitive Diffenters had their own Rules of human Compofure, which they fup pofed were agreeable to Scripture : The School- Divinity was in the fame Efteem with them, as with other Proteftants •, in their Schools it was taught, and by it their Schemes were explained and defended. Their Minifters were not indeed explicitely required by them to affent and confent to any prefcribed Forms of Faith, faving what are Scriptural •, but yet by Cuftom and tacit Confent| fome Books, and the Opinions of fome Men, paffed for the Standards of Orthodoxy ; and it was ex pected Minifters fhould fhape their Doctrine accord ing [9] ing to them. Thus things went on till within about forty years ; when Liberty at the Revolw tion, O bright, aufpicious Day ! reared up her hea* venly Form, and fmiled upon our happy Land. Delivered from the fears of Tyranny and Perfecu- tion, Men begun freely to ufe their Underftand- ings •, the Scriptures were examined with more At tention and Care, and their true Senfe, fetting afide human Comments, and efpecially the Jargon and Sophiftry of School- Divinity, was fought after. Then fome unfcriptural Propofitions being difcover ed in the Books and Catechifms, which the DiP fenters in Fact, tho' not in Profeffion, had made the Rule of Faith, fome Minifters begun to vary from them, and falfe Alarms were fpread among the Laity, as if the Fundamentals of Religion were ftruck at. Within the laft 20 Years, fince the Confirmation of Liberty by the Acceffion of the prefent Royal Family, greater Freedom of En quiry hath been ufed, and many among us have generoufly declared for it * ; while others, tena cious of the received Opinions, as ftiffly oppofed it. Hereupon fome few Congregations have .divided j fome Minifters, that could not fall in with common Schemes, have been eaft out as unfit to officiate in the facred Office, tho' otherwife Men of the firft Accomplifhments and Characters. This is DISSENTING POPERY. For Popery is not mere Error, feeing the beft of Pro- B teftants * An Inftance we have of this in that noble Stand made for Liberty at Sabers- Ball in the Year 1720 j when in a full Body of Diflenting Minifters in and about London, it was put to the Vote, whether Subfcription fhould be required to the Afljembly's Catechifm, and carried in the Negative. This fhoujd always be remembered to their' Honour, as being the only Inftance, perhaps, that can be produced out of Church-Hiftory, for many Centuries, of any Synod of Minifters, declaring in Favour of Religious liberty. [ IS] teftants may be in Error more or lefs : But Popery is human Infallibility and Perfecution, wherever they are found, whether among Papifts or DiffenWf¥s Human Infallibility is making the Judgment or Wri tings of any Man, or Body of Men, fince the Apoftles Days, the Rule of Chriftian Faith, not to be doubted, queftioned, or departed from. Per fecution is any Degree of Hatred, or any Kind of Injury done to thofe who differ from us in religious Sentiments. And if human Infallibility and Perfe cution are found among Proteftants in general, and Diffenters in particular ; it is true, they fo far retain a Species of Popery, as they ground their Faith upon human Schemes, and hate and injure thofe that reject them. An Inftance of both thefe An- tichriftian Principles you have in the following Narrative ; wherein you find a DhTenting Mi nifter openly avowing and acting upon them. The Article, about which he thought fit to ex- ercife his Zeal, he hath delivered in two Propofi tions. The firft, excepting the Words, all Divine PerfeSions, is taken out of the Affembly's Catechifm, and is this, Whether there are three Perfons in the Godhead, the Father, .the Sort, and the Holy Ghoft ; and whether thef£ three- are one God, the fame in Sub- Jlance, and equal in all Divine Perfections and Glory ? The other is, PVhether Jefus Chrift is the one, true, fupreme God, the fame with the Father in Nature, and equal with him in all Divine Perfections ? Which laft feemeth to be framed by himfelf. For it will be difficult to find any Creed or Confeltion that ex- prefly affirmeth Jefus Chrift to be THE one, true, fupreme God. However, they are both certainly Unfcriptural, and can no where be found in the Sacred Writings. But this Gentleman is firmly perfuaded they are Articles of the Chriftian Faith. And, if he chofe to think fo, it don't appear that any L ll J any body was inclined to give him any Difturbance, but that he might have enjoyed his Opinions in Peace. But too true it is, Schemes of Men's own de- vifing are commonly contended for, with great Zeal and Uncharitablenefs, while Truth paffeth on coolly, molefted indeed often, but not molefting. Unmo- lefted as this Gentleman was, in a happy Land of Peace and Liberty, he could not reft, but eaft an • unfriendly Eye upon thofe he fuppofed to differ from him : And one of them, unhappily chancing to be within the Sphere of his Influence, felt the genuine Effects of it. He was not fure he was an Heretick, but the Man kept Company with Here- ticks- -, he is fufpected of Herefy ; a Plot is laid to detect him ; infnaring, unfcriptural Queftions are propofed to him. Being too honeft to anfwer fur ther than he had a Warrant in Revelation, this Gentleman, too much in the Language of an In- quifitor, infults him, chargeth him with Obftinacy, Stupidity, Blafphemy ; fets him in an ill Light be fore his Fellow-Chriftians, preacheth inflaming Ser mons, brings him to a formal Trial, treats him with Contempt, with Difficulty admits his Defence, neglects it, deters his Friends, by threatening to fix Herefy upon them too, if they appeared on his Behalf j firft fufpends, and not long after calls him out of the Society as an Heathen and Infidel. Fur ther than this, Thanks be to God, he could not g°- With what mind he reflecteth upon his own Conduct, is beft known to himfelf. But is it pof fible he fhould review it without fome Remorfe ? Let every true Proteftant judge if this is not the very Spirit of Popery. How could Mr. S. cenfure, or do the leaft unkind Thing to a Man, whofe B 2 Chriftian L 12 J Chriftian Life and Converfation he could not blame ? How durft he charge him with Herefy, who pro- feffed an hearty Affent to the Word of God, "and a fincere Intention to live according to it ? How durft he prefume to eaft a Man out of Chriftian Communion, who made a full, clear, and unex-* ceptionable Confeffion of his Faith, according tq the Scriptures of Truth ? A Confeffion, in the firft; Ages of Chriftianity, fofficient to have intitled him to Fellowfhip with Apoftles, and the Gifts of the Holy Ghoft ? How durft he judge his Brother, or fet at nought his Brother ? Doth he not indeed be lieve, we fhall all ftand before the Judgment-Seat of Chrift ? And with what Face will he appear before the Lord of Life in that Day, who hath perfecuted, and eaft out one of his Difciples ? What! not one Word of Charity and Forbearance in all the Affair ? The only Method by which Chriftians are direfted to govern themfelves amidft all their unavoidable Difputes : Not one Hint of brotherly Kindnefs ? Not one Inftance of Moderation, Mo- defty, and Lowlinefs of Mind ? What! nothing of the Gofpel Minifter, but all over Inquifitor, from one End to the other ? Will he fay it was done in Defence of the Truth ? But where hath our Lord, in fuch a Cafe, given him any Authority thus to de-: fend the Truth ? They that are of the Truth, are of a Spirit quite different from this. And will he call the aforefaid Propofitions the Truth ? Do they not flare in his Face as the moft glaring Abfurdir ties ? How can he perfuade himfelf, that one Per-: fon, who is the one, true, and fupreme God, fhould be the fame with another diftinct Perfon, who is alfo the one, true, and fxprewe God ? Doth he not fee that it is abfurd, that either the one, true, fu$r erne God fhould confift of two Parts, two Perfons, or intelligent Beings, or that there fhould be two, one, true, and fupreme Gods ? Will he take San, [ 13 ] fluary in the School-Learning ? There indeed this Point, and fome others that were connected with it, have been laboured for many Ages down to the prefent Generation ; but only to the multiply ing of Abiurdity, couched under high fwelling Words of Vanity •, fuch as Entity, Trin-Unity, Quod- dity, Quiddity, Formalities, Effentialities,Primalities, Con- fubftantiality, neceffary Emanation, hypqftatical Union, mu tual Circumplexion, a Trinity of Modes, Communication of Properties, Oeconomical, Co-effential, Co-equal, Co-eter nal. Thefe, Chriftian, are the barbarous' Sounds, unknown to the pure and divine Mouth of thy Saviour, and the infpired Voice of his Apoftles, whereby the Principles of thy Religion, in them felves noble and heavenly, fimple and plain to every Capacity, have been worked into pompous Nonfenfe, and profound Darknefs. Strange ! how hath human Pride exulted in Ignorance, decked with the Tinfel of fenfelefs Terms ? Strange ! how have Divines, otherwife fober and pious, deluded themfelves and others, by the Sorcery of School- Learning ? By the bold Suppofitions, and idle Whimfies of their own Brains ? Will he plead Scrip ture ? But the Scripture faith, the Son of God emp-. tied and humbled himfelf, that the Word became Flefh, and dwelt among us ; that being rich, for our fakes he' became poor : And can thefe Things be true, of the one, true, and fupreme God, who is neceflarily unchangeable, and cannot poffibly be emptied, humbled, made Fleffi, or become poor ? That he and the Father are one, the Scripture, affirms, John x. 30. and clearly explaineth in what Senfe they are one, John xvii. 11, 21, 22. 1 Cor. iii. 6, 7, 8. But that Chrift is the one, true, fupreme God, the fame in Subjiance and Nature with the Father, the Scripture no where affirms. On the contrary, the Father, as diftinguifhed from Jefus Chrift, is ex- prefly faid to be the only true Qod, John xvii. 3. And * if [ 14 J if with hard ftraining, and far-fetched Deductions, he fancieth he hath found any thing in Scripture that favoureth a Notion fo repugnant to right Rea fon, may he not juftly fufpect that he is deceived, that he erreth, not knowing the Scriptures ? The Scriptures, through Careleffnefs, or fomething , worfe, may be perverted to the vileft Purpofes of Error and Delufion. Should a Man take it into his Head to defend Tranfubftantiation, he may pro duce Proofs feemingly clearer from Scripture, than this Gentleman for his Propofition. For Tranfub ftantiation, there is an exprefs Text in the Letter, this is my Body ; but let him fhew us where it is faid, Chrift Jefus is the one, true, fupreme God, the fame in Subjiance with the Father. He that attempts to prove fuch Contradictions from Scripture, doth but attempt to deftroy the Truth of Scripture. In deed Mr. S. ffiould re-confider his Actions, examine . his Heart and his Faith : And if he is fo faft bound in the Chains of Prepofleffion, that he cannot cor rect his Miftake, he fhould, however, labour to attain a chriftian, charitable Spirit. In this Scene of Perfecution he appeareth to have been the Principal ; but the Congregation muft come in as Acceffories. By their Votes, Mr. Rawfon, as much as in them lay, was cut off from the Church of God, and the Communion of Saints ; and poffibly with the fame blind Zeal, as Papifts formerly joined their Priefts in the Condemnation and terrible Executions of the faithful Servants of "God. For are they fure Mr. Rawfon is not a Ser vant of Jefus Chrift ? To every unprejudiced Eye he appeareth to be a Man who durft not violate his Confcience, or betray the Truth, either to fe cure their Favour, or avoid their unkind Ufage. And have they abufed a Difciple of Jefus Chrift, who avowed the Truth of the Gofpel, in Oppo fition [ i5] fition to their Ignorance and Ill-will ? Do they know for what they eaft him out ? Have they im partially weighed and examined the Point upon which he was charged ? Have they carefully, and without Prejudice, ftudied and compared the Scrip tures upon this Head ? Or do they believe only upon the Teftimony of Men, and theBiafs of Edu cation ? Dare they venture their own Salvation, upon the Juftnefs of their Conduft in this Affair, or the Truth of fpeculative Points and difputable Propofitions ? For if they have perfecuted and eaft out one of Chrift's Difciples, they have certainly brought themfelves into Danger •, and that Text, Mat. xviii. 6. looks upon them with a dreadful Af peft •, whofo fhall offend one of thefe little ones which believe in me, whoever ffiall defpife or difcourage, perfecute or feduce any of thofe humble and inno cent Perfons, which believe and obey the Gofpel, it were better for him that a Mill-Jione were hanged about his Neck, and that he were drowned in the Depth of the Sea. Plead not a Profeflion of Religion ; ¦ fay not we did it for God's Glory ; imagine not that Prayers, religious Exercifes, and devout At tendance upon Ordinances, will either annul or extenuate the Sin. There have beert Men, who hated and eaft out their Brethren, that trembled at God's Word, for his Name's Sake ; and who in perpetrating fuch horrid Impiety faid, Let the Lord be glorified, Jfai. lxvi. 5. Many of thofe who flew the Lord of Life, were great Pretenders to Re ligion, and conftant Attendants upon the Temple- Service •, and could boaft they were no Extortion ers, Unjuft, Adulterers ; that they faded twice a Week, and gave Tythes of all they poffeffed. Our Saviour, John xvi. 2. foretels his Servants would be perfecuted, not only by the openly pro fane, but by fuch as would think thereby they did God Service ; and thefe Things (faith he, v. 3.) will ' ~" they 1 16] they do mtdyou, becaufe they have not known the Fat he f nor me. Would not therefore any one, who wifheth well to this Religious Society, earneftly exhort them to confider, if they have not thus deceived them felves, and made Religion a Cover to Perfecution ? Let no Man deceive them ; there's no true Re-' ligion without Charity *, fee 1 Cor. xiii. Pretend not a Power and Liberty in every Congregation, to eaft out and take in as they pleafe. Such a Power they undoubtedly have, in Oppofition to all human Power, and fo far as they touch no Man's Civil Rights ; but not in Oppofition to Truth, and the Laws of the Gofpel •, not to ty* rannize and domineer over one another's Confci- ences ; not as if they were accountable to no Au thority but their own ; becaufe they are account able to no human Authority. They muft certainly ftand before the Judgment-Seat of Chrift, and if they have held up their Hands in an uncharitable Condemnation and Exclufion of a true Difciple, how will they hold up their Hands at that awful Bar ? Every one concerned in this Fact fhould com mune in private with his own Heart upon thefe Things, as he valueth the Life of his own Soul. But are thefe the Principles of the Diffenting Caufe ? If jb, then every one feeth they ftand iiv direct Oppofition to Peace, Truth and Liberty, and are calculated only to enflave the Confcience, and to promote Error, Faction and Perfecution. And every honeft Man will heartily wifh fuch Prin ciples, wherefoever they are found, may, as they certainly will, be entirely demolifhed. Being con trary to Truth and Charity, the Providence of God will fight againft them, to introduce tlie happy reformed State of the Church predicted in the Revelation. But [ i7] But the Error of a few muft not be charged upon a whole Body. Thefe are not the Principles of the Diffenting Caufe. The Principles of rhe Diffenters as fuch are thefe : That the Scriptures are the only Rule of Chriftian Faith ; that human Schemes, Creeds and Confeffwns, Forms ond Modes, in Faith or Worfhip, are to be rejected, if impofed rs neceffary Terms of Communion ; and if otherwife, only to be received at Pleafure, by whomfoever impofed. The Diffenting Principles are Liberty, private Judgment, frcr En quiry, and free Profeffion, Peace an. ' Ch.iri!y, ir. ;.;-,,d Forbearance, Moderation, ana Good-will towards all Mankind. And thefe are Principles which Men of the beft Senfe and Fortunes need not be afhamed to own and efpoufe. Thefe Principles, which the Diffenters hold in common with all true Proteftants, are indeed no other than thofe of univerfal Chrifti- anity ; and will ftand as long as there is Truth, Honefty and Humanity in the Earth, or a Good and Almighty God in Heaven. INFALLIBILITY and Perfecution are widely remote from the Principles of Diffenters as fuch ; and this Narrative is publiffied, not to expofe Mr. S. or his Congregation, much lefs to difparage the Diffenting Caufe, but to vindicate and guard it, by holding up this Cafe before their Eyes, that they may fee how mucH fuch Practices are a Contradi ction to their Profeffion and avowed Principles, how odious in themfelves, and how injurious to true Re ligion •, that unwary Minds may not be deceived into the worft of Crimes, and that this Spirit may not fpread among us to our Ruin. And of this, it muft be confeffed, there is fome Danger. A Spirit of Infallibility and Perfecution is in Faft ftirring among us. But for. the Love of our Lord Jefus Chrift, and the Truth which he hath fe'aled with his own Blood, let us confider what we are doing. C Shall [ i8.J: Shall we go on thus to debate our Glory ? To fink ourfelves into a mean, contemptible Party •, a forry, defpicable Faftion ? Shall we feal up the Lips of Truth, that its divine Voice may no more be heard in our Affemblies' ? Shall we come at laft to the ugly, antichriflianWork of ejecting and filencing, even our ableft Men, and our moft upright Mem bers ? Was it for this our worthy Anceftors fo brave ly afferted and fecured our Civil and Religious Rights ? Are not fuch Methods as thefe the Way to deter Men from fearching the Scriptures, and examining the Principles of their Religion ? But then we fhall be religious we know not why, and Error once received will be for ever retained ; then we fhall be reduced to the Principles of Popery, blind implicit Faith, and human Tradition. To what Purpofe is our boafted Liberty, if we dare not ufe it ? To what Purpofe do we enjoy the Light, if we may not open our Eyes to it ? To what Purpofe the Word of God, if we muft not feek for its real and genuine Senfe ; but muft be tied to the Dictates and Sentiments of any Divines that have been or now are ? How can we, without the groffeft Inconfiftency, pray in our publick Af femblies, that the Reformation may be carried on to ftill greater Degrees of Perfection ; if in our Praftice we defeat the very Bleffing we defire ? What Ad vantage hath the Diffenter, if not to reform, with out the Formalities and Delays of human Laws and Edicts, whatever fhall be difcovered to be at any Time, or in any Refpeft, wrong in his Scheme ? Why doth he rejeft human Impositions in one Way, if he tamely fubmits to them in another ? Our Forefathers rejected what they thought was of hu man Invention ; and what we find to be fo that efcaped them, we, upon their Principles are to reject ; otherwife we only exchange- one kind of Bondage for another, and while we refufe Eftablifh- ments [ 19] ments by Law, we fhall come under the no lefs grievous Eftablifhments of Cuftom. And if this Spirit is let loofe among us, what Ravages will it make in Congregations ? What Fires will it kindle ? What Animofities, Conten tions and Divifions will it create ? How will it lay wafte Peace arid Love, and Brotherly-kindnefs, the, grand Virtues of the Gofpel ; go on to fpread Deifm, and make Chriftianity, through the falfe Principles, and inhuman Praftices of Chriftians, the Scorn and Deteftation of the World ? Thus the very Men, who profefs great Zeal for reviving the Power of Religion, will be found the greateft Obftrufters of it. How different from this, how amiable, happy and honourable is the Spirit of the Gofpel, Peace, Love, Meeknefs, Gentlenefs, Goodnefs, mutual Forbearance, candid Allowance for Infirmity and Miftake, an honeft Endeavour to promote Know ledge, impartial Study and Search of the Scrip tures, free Communication and ready Admittance of what is found in them ? Thefe are the Virtues which make us truly Chriftian •, thus we fhall grow up into Chrift in all Things •, thus our Hearts, and in time our Heads too, will be united, as far as the prefent State of Things will admit ; thus Re ligion will flourifh and fhine with a charming Luftre in the Eyes of the World. If the Diffenters ftand firm in Liberty and Love •, if they lift themfelves under no other Head and Leader but Chrift alone ; if they refufe all Party-Schemes, and ftand upon the fingle Bafis of univerfal Chriftianity ; if they.allow the free Study of the Bible, and encourage the Labours of their honeft and learned men ; if they are ftedfaftly determined to eftablifh their Faith, Practice, and C 2 Wor- [ 20] Worfhip, upon the Word of God alone, as it fhall from time to time be made known unto them •, and upon this'Bottom, and no other, have true Affeftion to one another, and to all Men ; then they will aft, up to their own true Principles : And tho' they may not be able at once to bring the whole Body of Truth out of Revelation, yet the Day will ffiine ftill brighttr upon them ; and their Caufe, thus fet upon its proper Bafis, will ftand, nor fhall the Gates of Hell prevail againft it. But if ever they abandon Liberty and Love ; if they ftiffiy adhere to Party-Names and Schemes ; if they ill Bounds to Scripture-Knowledge, and prefump- tuoufly fay, Hither fhalt thou go, and no further ; if they difcourage the Honeft and Learned, that would throw in more Light and Truth among them, they will become weak, and wafte, and dwindle into nothing. The End of the Prefatory Difcourfe. NARRATIVE O F Mr. Jofeph Rawf oris CASE. ,'R. James Slofs, who is now one of the Parlors of the Congregational Church at Nottingham, when he firft came from Scotland to this Place, boarded at Mr. Jofeph Rawfon's Houfe, who has been a Member of that Church twelve Years or more •, this gave an Opportunity of their frequent converting together, and talking freely upon a va riety of fubjefts. Mr. Slofs leaving his Houfe a confiderable time fince, and Mr. R n being brought into diftrefs, and his Affairs into diforder, occafioned by the un happy Conduft of another Perfon ; he was necef- fitated to apply to his Creditors, and defire them to take the beft Compofition he was able to pay •, and in order to bring this about, he was kindly affifted by [« J by a Perfon of another Society, who was by fome efteemed Heretical. This naturally led Mr. R — » to be more frequently with that Perfon than here tofore. May 17th, 1736. Mr. Sl-fs and one of the * Deacons, came to Mr. R-—n's Houfe, and told him, that they fufpefted he was not found ; obferv ing he kept company with Hereticks ; and at the fame time Mr. SI— Js delivered to him a Paper con taining the following Queftion ; Whether there are three Perfons in the Godhead, the Father, the Son, and the Holy Ghoft, and whether thefe three are one God, the fame in Sub jiance, and equal in all Divine Perfections and Glory ? Mr. R—n having read it, afked, Whether it was expeCled he fhould anfwer in the very fame words of the Queftion ? S. If it be in the fame Senfe, it will do. R. Suppofe I cannot directly anfwer to your Senfe of the Queftion, muft I follow the Dictates of my own Con fcience, or play the Hypocrite with God, with you, and with my own Confcience ? S. Follow the Dictates of your own Confcience, to be fure. R. Suppofe I follow the Dictates of my own Confci ence, and happen to differ from your Senfe of tbe Queftion, what would be the Confequence of that ? S. If you differ, then I would as foon communi cate with an Heathen, or an Infidel* as with you. R. Suppofe any difpute fhould arife upon this account, who muft determine between us, the Society or a Synod of Snifters ? S. To • Mr. Sbsrbrook. [23] S. To be fure the Church*, for the Church IS the firft and laft refort in this Country. Three days were allowed Mr. Rawfon to return his Anfwer, in which time he waited on Mr. S—s, and defired his Anfwer to the following Queftions. ift. Whether to Chriftians in general, and to all Pro teftants in particular, the Scriptures containing the Old and New Tefiaments, be the beft and only Rule of Faith ? 2d. Whether the Schemes or Explications of any Men whatfoever, can be of that Ufe and Authority in matters of Faith, as the very Words and Expref- Jiom of the Scriptures ? To the firft Mr. S—s writ in anfwer, Yes. To the fecond, as follows-, When Hereticks deny the true Senfe. of Scrip ture-words, their affenting to Scripture-words is not a fufficient Mean, by which we can un derftand their Sentiments to be according to the Word f. When * In this Mr. Slofs conformed to the Rules of the Society. contrary to his Confeffion of Faith, declared at his Ordination. •f- The meaning of this Reply evidently is, That affenting to the Schemes and Explications of Men, is more fufficient than af fenting to Scripture-words, to determine, whether Men's Sen timents are according to Scripture. If fo, then it followeth, That the Schemes, &c. of Men, are a Rule by which the Senfe of Scripture-words is to be tried and judged ; and then Scripture- words are not fufficient to afcertain their own Senfe ; and then the Scriptures have no certain Senfe, and confequently are no Rule of Faith, or right Sentiment without the Schemes, &c. of Men ; and then the Scriptures are a Rule only fo far as they are regulated by another Rule ; and then the Scriptures are not the. only Rule of Faith, nor in themfelves any Rule at all. Which fliews Mr. S. forgot himfelf, when he affented to this Propofi- tjoTi, That the Scriptures are the beft and only Rule of Faith. If he mail fay, thit he means, Mens affenting to Scripture-words is no Argument they take them right.— -True But when he [24 1 When Mr. R-—n had received thefe Anfwers irt in writing, he gave his Anfwer to their firft Que^ ftion in the following manner : Q^ Whether there are three Perfons in the Godhead, the Father, the Son, and the Holy Ghoft ? Anf That there are three Perfons in the God head, the Father, the Son, and the Holy Ghoft, is what I verily believe. Q^ And whether thefe three are one God ? Anf And that thefe three are one *, is what I believe. Q. The fame in Subjiance, and equal in all Divine Perfections and Glory f Anf As to being the fame in Subftance, this is not a Term to be found in my Bible, as applicable to the Almighty ; and fo I pafs that over as a cap tious he further implieth, That in order to underftand, whether Men take the Words of Scripture right, we muft Tife the Mean of human Schemes, he fuppofeth evidently, That Scripture-words cannot be reduced to a certain Senfe ; and confequently, that they are ufelefs and unintelligible, without the Interpofition of human Schemes. Which he cannot but fee is falfe, and an high indig nity offered to the Scriptures, and the Author of them, who would never mock us with a difcovery of his Grace for the Salva tion of all Men, learned and unlearned, which doth not fuffici- ently explain itfelf. To what purpofe hath God fpoken to us by his Son from Heaven, or why hath the Holy Ghoft employed his Wifdom to choofe proper words to convey to us the Divine Willy if thofe words are not lufficient to that end without human Schemes ? which Schemes by the bye, do not agree, but vary much, in giving us the Senfe of Scripture. Thus Popifh Princi ples, under what Form foever profeffed, always turn out in the ruin of Revelation, and the advancement of human Wifdom and Autho rity, above that which is divine, * Upon reading this, Mr. S — s faid, Why don't you add thi ivord God in your Anfwer ? Mr. R— n taking a Bible, faid, I will affign you a Reafon, and read Rev. xxii. 18. For I. teftify iivto every Man that heareth the words of the Prophecy of this Book, if any Manjhalhadd unto thefe things, God Jhall add unts him the plagues that are written in this Book ; and if any Mam fhall take away from the words of the Book of this Prophecy, God fhall take away his part out of the Book of Life, &c. [25] tcous Queftion. As to being equal in all Divine Perfections and Glory, it is quite above my Under ftanding > therefore I fhall avoid giving any Anfwer at all, but that of Job xi. 7. Canft thou by Jearching find out God, canft thou find cut the Almighty to perfection? Thefe were given to Mr. Slofs, the fame Deacon of the Church being prefent, as when the Queftion was left ; and upon Mr. Slofs's receiving the above- written Reply, the Deacon faid, Mr. R--n, why don't you anfwer ? R. I have given in all the Anfwer I can, as above. D. The meaneft Chriftian in the whole Congregation can give an Anfwer to this eajy and plain Queftion. R. But if there be a weaknefs. in my intellects, it is what I cannot help. S. You don't think fo of your felf, Mr. R n. 1 think you are very obftinate ; for you have given in no An fwer at all. R. It is all the Anfwer I can give at this time, to any Queftion you fhall afk me ; as for you Mr. S — -s, you have nothing at all to do, but appropri ate your whole time to your Studies, — and you, Sir, have the fame Opportunity. But as for me, I have the Affairs of a great Fa mily to mind •, fo if you have any further Queftions for me, I defire you would leave them with me in writing •, and give me a little time, and then I will anfwer to the beft of my power. , S. I think the Man isftupid. R. Sir, you may fay of me whatever you pleafed S. Well, what wpuld you have us do with this Paper ? R. Sir, you may dq whatever you pleafe with-it. S. What Ufe would you have us make of it ^wouldyou have us lay it before the church, or what muft we do with it ? D-f R- You [ 26} R. You may lay it before whom you pleafe, or do whatever you pleafe with it. D. Well thefe Notions are very terrible things ; there fore I Jhall leave you with this Text, Prov. xxviii. 13. He that covereth his Sins, fhall not profper ; but whofo con- feffeth andforfakelh them, (hall have mercy. R. I don't know that you lay any Sin to my charge. S. Yes, the very greateft of all Sins, even Blaf- phemy itfelf, in being guilty of blafpheming the Name of the Son of God ; Mr. R — -n, I am very forry for you, and beg' 'the Lord to direct you. After thefe things Mr. S—-s preached feveral Sermons in a particular ftrain to fpirit up the Soci ety, and went to feveral and difcourfed with them, concerning Mr. R—-n. On June the fecond a Veftry was held on this Af fair, and Mr. R—n being there then, — demanded of what he was accufed ? Who. were his Accufers, and who were to be his. Judges ? One Member faid he had heard fo, and fo, and fo, and fo, that Mr R---n had faid fome words that were not Sound and Orthodox ; other Mem bers faid alfo they had heard fay, &c. R. This is only hearfay( Evidence, I hope you will not judge me upon that. S. What need you talk fo, Mr. R—n? you know I have enough from under your own hand. R. To that will I appeal. S. But I have loft it ; and after fome time added, I gave it to Mr. L — s*. - R. Pray Mr. L—s produce it. L. I have loft it. R. A Copy of the Queftion given to me, and ' my Anfwer to' it, I have in my pocket. Mr. R—n * Another Deacon. 1 Mr. R-—n then gave the Papers into Mr. S-s's hand to read, which he allowed to be a true Copy, and Mr. S—s and fome others then defired Mr. R-'—n to give fome other Anfwer than that contained in the Papers, which he refufed ; and faid, he had fome Articles to exhibit againft Mr. S---s, and defired the Brethren once more to meet and give him the hearing. Whereupon Mr. S — s faid, I order you to ftand, and ftand before us, and not Jit after that manner there. To which Mr. R — n anfwered, I am not before a Court of Judicature, I therefore Jit to offer t my Liberty as an Englifhman ; and Mr. R---n afked, whether or no the Church had ordered the Queftion to be put to him? Mr. S—s anfwered they did not ; and took it upon himfelf. Mr. R---n then declared, that it •tioas arrogant in him fo to do : for which Expreffion he is by fome charged with ill-manners. Mr. R — n then applied himfelf to the People, and faid, As for you, my Chriftian Brethren, if any of you are diffatisfied with my Anfwer, I am willing to give before you a further Confeffion of my Faith; and having a written Paper in his hand, he offered to read it to them, but was refufed that Liberty by Mr. S--s, and others : He entreated feveral times for an hear ing, and was often refufed ; till, as he was putting his Paper into his Pocket, one ofthe Brethren faid, it was not fair he fhould be denied to read it, being upon his defence, he ought to be heard : when leave was given, he read' as follows : " At prefent it. is my fettled Judgment, that a " voluntary and hearty Affent to the Truths con- " tained in the Old and New Teftament ; and a fin- " cere Endeavour to behave in Life and Converfa- " tion, according to the Rules there laid down ; are " the only Terms of Communion that Chriftians " fhould require one of another. D 2 Accor- L 28 ] Accordingly I here publickly before you declare my Belief of the Scriptures, and the Doftrines they contain •, but if I can give any further Satisfac tion to my Fellow-Chriftians, I am not affiamed to give an Anfwer to every one that afketh a Reafon of the Hope that is in me, i Peter iii. 15. Therefore I fay, / believe in one God, the Father Almighty, Maker of Heaven and Earth - - (a). " And I believe in our Lord Jefus Chrift, " the only-begotten Son of the Father, by " whom God made all things'^, who alfo " was made Flefh (c), and fuffered death, " giving himfelf a. Ranfom for all (d); the " third day he rofe again from the dead (e), " and then God gave him all Power in Hea- " ven and Earth (f). _ " Afterwards he afcended into Heaven (g), " and fitteth at the right hand-of God, being " made Head over all things to the «' Church (h). I believe in the Holy " Ghoft (a) 1 Cor. viii. 6. But to us there is but one God, the Father, of whom are all things. One Lord Jefus Chrift, by whom are all things. (b) Heb. i. 2. By whom alfo he made the Worlds. (c) i John iv. 2. Every Spirit that confeffeth that Jefus Chrift is come in the Flejh, is of God; every Spirit that confeffeth not that Jefus Chrift is come in the Flejh, is not of God. (d) i Tim. ii. 6. W^ho gave himfelf a Ranfom for all. ¦ (e) Mat. xxviii. 6. For he is rifen. (f) Mat. xxviii. 1 8 . Jefus came and fpake unto them, faying, all Povjer is given unto me in Heaven, and in Earth. Rom. i. ±, declared to be the Son of God, with power, by the Refurreilioit from the dead. (g) Acts i. 9. He was taken up, and a Child received him out of their fight. (h) Eph. i. 20, 21, 22.. — and fet him at hi s%wn right hand, far above all Principalities, &C. md gave hititte bf head over all things fo (he Church. ' : . l *y j " Ghoft j who fpoke by the Prophets and Apo- " files of old (i). " And that Chrift hath a vifible Church on " the Earth, of which he is the Head (k). I " believe the Refurreftion of the Body, and " a State of Retribution, when Chrift ffiall " judge the World in Righteoufnefs (I). But Brethren, I fay, God forbid that the Chriftian Religion fliould ever be propagated by Force or Perfecution, which doth not confiit in a feigned or hypocritical Profeffion, but in a fincere and undif- fembled Faith : and therefore as no one ought to affume to himfelf the power of judging concerning it, but God the Searcher of Hearts j to him only let us leave it to pais a true Judgment concerning every Man's Belief-, let us in the mean while deteft Tyranny, .and ftrive to reduce thofe who, in our Judgment, hold Errors, into the way of Truth, by the good Offices of Charity and Benevolence, without arrogating to our felves a Judgment over the Confciences of others ; and out of a ferious re^ gard to the laft great Day of Judgment, let us approve our Confciences to God, and every one of us expeft from his Mercy an equitable and righ teous Judgment, pray without ceafing. When he had done reading, and laid down the Paper, one prefent faid, it would bear a fecond read ing -, but the Paper was put into his hand to read to himfelf: for they would not fuffer it to be read any ( (i) 2 Pet. i. 21. Holy Men of God fpoke as they were moved by the Holy Ghoft. John xvi. 13. When he the Spirit of Truth is come, he 'will guide you into all Truth. (k) Eph.-iv. 5. One Lord. John xiii. 35. All Men fhall know, that ye are my Difciples, if ye have love one towards another. (I) Adts xvii. 31. He will judge the World in Righteoufnefs, by that Man whom he hath ordained, t 3°] any more ; but laid it upon the Table and took no further notice of it; for Mr. S--s called out to proceed to Sufpenfion. Then Mr. R n defired to know if that was the Senfe of the People ? Mr. 5--jfternly anfwered, that if any one appeared for him, they would give the greateft fufpicion they were equal ly guilty •, and defired, they would proceed to a Vote, to fee if Mr. R---n did not deferve Sufpenfion from Commu nion, or the leffer Excommunication, as he called it. Mr. R—n demanded a proof of their Authority to fufpend. Mr. B-n the other Paftor anfwered, it had been a Cuftom in that Church for twenty Years. Mr. R---n replied, if Cuftom be a fufficient proof of Authority, then the Church of Rome might be juftified in all her erroneous Practices ; for thatjhe could plead Cuftom for more than twice twenty Years : and fuppofe he Jhould be fufpended, would they look on him as a Brother? Mr. B- -n anfwered, Yes. Then faid Mr. R- - - n, if I be a Brother ; I have a Right to all the Privileges, of a Brother ; and fo I intend to communicate with you on Lord's-Day next, to affert both my Right and my Cha rity. Here Mr. 5-- s called out aloud for the affiftance of the Civil Magiftrate, three feveral times, and made application to a Gentleman there prefent, who is Son-in-law to the prefent Mayor ofthe Town, to have the Magiftrate's affiftance ; and further faid, Come, come, don't let us hinder ourfelves by hearing him talk any longer ; - - -pray Mr. B - - n what is the Cuftom ? ---let us proceed. Accordingly the Votes of thofe prefent were taken, and it was carried, That Mr. R — n fhould be fufpended from Communion, fixteenYea.% to four No's. .And alfo further put to the Vote, and carried, That he Jhould withdraw while the Sufpenfion was pronounced: And- Mr. S--s in a magifterial Manner, ordered him to withdraw, which he refufed to do ; pleading, that the worft of Criminals were allowed to be prefent, whilft [3i ] whilft Judgment was pronounced againft them. But Mr. S--s anfwered with an haughty Air, That he ought io be turned out for fitting in contempt of the Church ; and then faid, Mr. R — n, you are now fufpended from all the Privileges of this Church, till you fhew Repen tance, and the Congregation think proper- to receive you again. The next day Mr. Mayor fent for Mr. R---,n, and threatened him with the Penalty, or Imprifon- ment upon Non-payment, if he gave the Church any difturbance, by offering to communicate ; or if he made any difturbance, if they refufed to of fer him the Cup. To which he anfwered, That as his Wife would fit next him, and fhe did not think him an unworthy Member, fhe would give him the Cup if he came. Thefe Threats not producing the defired Effects, Mr. R »'s Relations were applied to; and by their Perfuafions, and thofe of an old Gentleman, for whom he had a great value, Mr. R — n pro mifed to withdraw, and not communicate with them the next day ; upon Condition the fame Queftion might be put to fome other Member of the fame Church, wliich was then promifed to be done. Some time after this Mr. R — n had notice given him to attend the Veftry again, which, he accor dingly did. And now they laid fomething of Mifbehaviour to his charge, particularly at the late Veftry; in not ftanding at Mr. Slofs's command, and not leaving the place when he was ordered ; and after fome fhort Difcourfe on that Head, Mr. S—s dic tated the following Queftion, which was then writ ten by one ofthe Deacons, and given to Mr. Rawfon to anfwer in a Week's time : Whether Jefus Chrift is the one, true, fupreme Godt the fame with the Father in Nature, and equal with [ 32 ] with him in all Divine Perfections ? Which Queftion^ to be anfwered in any Words Mr. R n pleaje's to exprefs himfelf in, provided they come up to a, found Senfe and Meaning. Mr. R n defired a longer time, but was de nied therefore at the time appointed, and when they met again, he read and delivered the follow ing: My Friends, " T Acknowledge the Goodnefs and Favour " J[ of Almighty God, and efteem it as an in- " eltimable Bleffing, that he hath pleafed to give " us his written Word, which his own infallible " Spirit hath diftated, to be to us a perfect Rule Y of Faith arid Praftice. I would by no means " neglect this Rule, but endeavour to underftand " it as far I am able, and according to my Ability " and Knowledge, I anfwered the firft Queftion put " to me ; and alfo gave a further Account of my " Faith, as I thought agreeable to the Scriptures: For " far be it from me, to think my words, or the words " of any fallible Men, comparable to the Word of " God ; I hoped as a Chriftian, and a Proteftant, " hereby to have given you all the Satisfaftion you " defired, and as none of you have been fo kind, if *' I have erred, to fhew me wherein I have miftaken " the Scriptures, 1 think the fecond Queftion is de- " figned rather to perplex than inftruft and edify me. " But, dear Chriftians, confider that Paftors and " Teachers are -given for the perfefting of the " Saints for the Work of the Miniftry (a), and " not to dote about Queftions and Strife of " Words (b). " Therefore, as I am not a Man of Letters, I ^ defire Mr. Slofs to give me in writing now be- . '.' fore (a) Eph. 4. 12. (b) 1 Tim. 6. 4. t 33 ] " .fore you, an Explanation ofthe words, in Nature i " which he ufes in his fecond Queftion : and then, " if you defire it, I will as far as I can learn from " Revelation, anfwer his Queftion. " Mr. S — —s faid, This was only trifling, and they were not to be trifled with ; denying to give him in writing any Explication or further Information. Upon which Mr. Rawfon read his Anfwer to the Queftion. Q. Whether Jefus Chrift is the one, true, fupreme God ? Anf. There is but one, true, fupreme God, who is the God and Father of our Lord Jefus Chrift (c). Q^ The fame with the Father in Nature ? Anf. The fame in Nature, I don't find in the Scriptures, as applicable to Father and Son jointly. But I believe him to be the Brightnefs of his Father's Glory, and the exprefs Image of his Per fon (d). Q^ And equal with him in all divine Perfections ? A. This latter Part being the fame with my firft Queftion, and above my Underftanding, I ffiall give the fame anfwer as I did before, faying with Job, chap. xi. 7. Canft thou by fearching find out God, canft thou find out the Almighty to perfection? Mr. S s faying, Now he begins to fpeak out ; Mr. R * replied, If you mean I begin to fpeak out Herefy, take care upon whom you charge your Herefy ; for the words I have made ufe of, are the words of the Apo- E file (c) l Cor. viii. 5, 6. For though there be that are called Gods, ¦ to us there is but one God, the Father, of whom are all things. (d) Heb. i. 2, -3. — By his Son, whom he hath appointed Heir of all things, tby whom alfo he made the Worlds ; who be ing the Brightnefs of his Glory, and exprefs Image of his Perfon, \#hd Upholding all things by the Word of his Power. [ 34] file Paul, who fpoke by the direction of the infallible Spi« rit of God. And then Mr. R n retired^ C:;; The next day-two of the Deacons acquainted' Mt> R n, that the Church had determined to exclude him ; and ordered him to attend the next Friday, viz. July 9, to hear that Sentence pronounced upon himfelf, and left him with thefe words the Lord help you. * Mr. R — « did not attend them at that Veftry, confidering that, when they had voted him to be fuf pended from Communion, they alfo ordered him to be abfent whilft they pronounced that Sufpenfion ; aud upon his refufing to withdraw, the next Veftry they charged him with Mifbehaviour ; and the fame difficulty might again arife : he fent the following Letter. Dear Christian Brethren, " T HAVE ferioufly thought on the Meffage " J_ brought from the Church laft Saturday " Morning, and as thofe Queftions, that have been " put unto me, were not made the Terms of Com- " munion when I was taken into Church-Fellow- " ffiip with you, but have been fince brought in " by a Stranger, who is ftriking at the very Foun- " dation of the Congregational Church ; I there- " fore defire more time : for if you would draw " up Articles to fubfcribe, after due and ferious " Confideration, I will fign any thing you fhall " draw up, if poffibly I can. If you will comply " with this my Requeft, I do affure you, I will " not give you any trouble the next Sacrament- " day : From your afflicted and profecuted Brother " in diftrefs. J. R • »., Mr. R n having no Anfwer to this Letter, went to a Member of the Church a day or two after, [35] after, to know what Determination they had come to, who told him, they had proceeded to Excommunica tion ; to which Mr. R n anfwered, that the Church had not acquainted him with it in any way ; "and defired that Member, to go to the Deacons, and get him a Copy of what they had charged him with, and the Form of the Excommunication it felf . Upon this, two of the Deacons came to Mr. R n's Hoiife, and told him, that he was Excom municated; but they refufed to give him a Copy of any part of their Proceedings. Then Mr. R n went to feveral of the Mem bers, and preffed them very hard for a Copy, alledg- ing, that no Reafon being publickly affigned for his Ex- communicaton, he was left to the invention or malice of an ill-natured World, to fuppofe Crimes againft him, fuch as Fancy or Malice might invent to afperfe him. To which one ofthe Deacons faid, that Mr. S s was againft his having a Copy, becaufe he fujpecled he would fhew it to the World, as he had done other things that had paffed. Mr. R n replied, That he zvas glad to find at laft, that they began to be afhamed of fuch their Proceedings ; and Toon' after fent them the following Letter : Sirs, " r ¦ A H E Defign of this, is not only to com- " \_ plain of the Treatment I have met with, " but to expoftulate with you about the Encourage- " ment you have given to the unchriftian Temper " and Proceedings of Mr. Slofs. " Confider what he hath done, that can be of " any advantage to your Society, or Chriftianity " in general, when his Behaviour towards me comes ** to be made publick to the World. " Pray make it your own Cafe, and fuppofe " Mr. Slofs to have entertained an Opinion, that *' any one of you is Heretical, as to acknowledg- E 2 " ing [ 36] ' ing the Deity of the Son of God, (which., "he ' may as well do to you, as myfelf, who heartily ' believe the Doftrine of the Trinity, as delivered 4 in the Scriptures :) " And he, inftead of following the Advice of the ' Apoftles f, to convert and reftore you, gives you ' Queftions to anfwer in writing, refufing to :' write down any Explanation of the Terms ufed :' in his Queftion : " And declaring he would as foon communicate :e with an Heathen or an Infidel as you, if you " don't anfwer in his Senfe ; though he had given " it under his hand, that the Scriptures were the !C beft and only Rule of Faith and Praftice. " And. fuppofe he was to queftion all the Mem- " bers of your Church in the fame manner, what " would be the confequence ? , " If you fearched the Scriptures in order to re- " turn an Anfwer (as I have endeavoured to do) " you will meet with the fame Treatment as me, " except Mr. Slofs fhews refpeft of Perfons. " If you are fo happy as to happen upon his «' Senfe, then you are to be efteemed Orthodox " with, him; as if fpeaking of Words, or emitting " Sounds, without meaning, qualified for Commu- " nion in a Chriftian Society. " I indeed anfwered his Queftions as far as I un* " ftood them, as near as I could in Scripture-Lan* *' guage, hoping thereby to avoid giving Offence " to him, and at the fame time the eafier Satifr " faftion to you. — But I found myfelf miftaken. , " Inftead of fhewing wherein I had mifunder. " flood the Scriptures, or in what particular I was *< erroneous, Mr. Slofs pronounces me an Heretick, «« and you (implicitly I believe) agree with him, «« without confidering, that if I had erred, it might " be fuch an Error as a confcientious Man, wha " holdi f Rom. xiv, j. James v. rg. t 37 ] " holds the Scriptures to be the Rule of his Faith " and Praftice, might fall into ; or it might be my *' fimple Miftake,through want of Learning, and the " weaknefs of human Underftanding. If this be " the Cafe, then to judge me Heretical, was moft " unjuft and uncharitable. " And pray what advantage does Mr. Slofs li bring to Chriftianity ? Or does he by thefe Prac- " tices fet off the Principles of the Diffenters in " any becoming Light ? " Does he follow the Example of the bleffed " Jefus, the Lord and Inftitutor of our Holy Re- *' ligion ; the Searcher and Knower of the Hearts " of all Men ; who admitted even a Judas to " Communion, when Satan had entred into his " Heart, and he had agreed with the Priefts to be- " tray his Mafter? " He who finds out the Man that had been blind, " and comforts him when the Jews had eaft him *' out, or excluded him for not anfwering in their ," Senfe? " He who, in the Parable of the Tares, reftrains " his over-officious Servants from being too bufy in *' rooting up the Tares (which whilft they flept, the " Enemy had fown) giving them to underftand, " that it were not they, but the Angels that were '¦' appointed to that office, neither was that the «* time, but the End of the World, that the good " Seed was to be feparated from the bad ? " He who rebuked his Difciples (with faying, " Ye know not what Spirit ye are of,) for their *' defire of punifhing the Samaritans, who indeed " refufed Chrift ; and were Hereticksand Idolaters, " and erred in matters of Salvation, worfhipping *l they knew not what ? " And how do thefe things that have lately if been tranfafted, agree with the New Command- " ment [3M " ment of our Lord and Saviour, and the reft of " the Precepts of Forbearance in the Gofpel ? " Don't they rather tend to deftroy the natural " and common Bonds of focial Affection amongft " Relatives, and our Fellow-Creatures ? And to " countenance all Perfecution, even that of the " Church of Rome, which in words you would feem " to difallow, but in faft follow fome of her Me- " thods of reclaiming ? " Review the whole, and think what Motive, but " Pride, could move Mr. Slofs to aft in the manner " he has done ; and what, but Inconfideration, " could lead you to join him. " If I have erred, who of you have endeavoured " to convince me of it, or even ffiew me wherein ? " I would always be open "to Conviftion, and no " ways tenacious of my own Opinion ; but at pre- *' fent am not confcious of any Error, unlefs it be, " that I am fo unhappy as not to have hit Mr. Slofs's *' Senfe : and yet it is a Queftion with me, whe- " ther I might not accufe Mr. Slofs of Herefy, " who after he has allowed the Scriptures to be the *' beft and only Rule of Faith and Praftice, fets " up his own Senfe as a Standard for you and me, " acting as if he was infallible, though perhaps he " will not pretend to it. *' By him I am cenfured, and by you I hear " am excluded from Communion : But I blefs God, " that hath faid by St. Paul, That if thou fhall con- «' fefs with thy mouth the Lord Jefus, and fhalt believe '* in thine heart, that God hath raifed him from the dead, «4 thou Jhalt be faved. " But I leave what I have faid to your ferious " Confideration, hoping you will, like Men of " Integrity, review what you have done, and lay " afide all Prejudice. . Yours, &c. J. RAfVSON. A FURTHER DEFENCE OFTHE COMMON RIGHTS O F CHRISTIANS, And of the Sufficiency and Perfection of SCRIPTURE, without the Aid of Hu man Schemes, Creeds, ConfeJJtons, &c. Occafioned by Mr. Sloss's pretended True Narrative of the Cafe of Jofeph Rawfon, who was excommunica ted by the Congregation of Protestant Dissen ters, meeting in Caftle-gate, Nottingham. By JOHN TAYLOR, Minifter of the Gofpel at Norwich, and late of Kirkftead in Lincoln/hire ; Author of The Prefa tory Difcourfe to Rawfon'.? Narrative. The Second Edition, Correfted. Pmv «x < 6 Every Word of God is pure: lie is a ' Sbietdunt^tL that put tieir truft in him. Add thou • not to his Words left he reprove thee. LONDON: Printed in the Year MDCCXLII. A FURTHER DEFENCE OFTHE COMMON RIGHTS O F CHRISTIANS, &.c. |UCH is the natural Imperfeftion of our Minds, or Revelation it felf is wifely fo ordered, for the Exercife of our Integrity, that Religion, as well as other Things, may be miftaken, and made the Subjeft of Difpute and Contention. But to have our Principles fettled upon the Foundation of Truth, is of the laft Importance to the right Conduft of Life, and a well eftabliffied Peace of Confcience. Therefore in religious Contefts, he that is wife will not be hafty in giving his Affent. He will judge for himfelf, and he will judge freely and coolly, laying afide all Prejudice and Party- ,zeal : He will keep his Eye fleadily upon Revela tion, and will regard no Arts a Man may ufe, nor any Airs he may affume ; fince Error may be covered with plaufibje Colours, and Things may be F afferted, [42 ] afferted, with great Afibrance, upon Grounds very weak and uncertain. Every one feeth this Conduft is juft ; and I defire the Reader would obferve it, while I am making a few Reflections upon Mr.- Slofs's True Narrative. The Names Arians and Heretics, this Gentleman hath currently applied to fuch as cannot fall in with his twoPropofitions, concerning our bleffed Lord and Saviour Jefus Chrift. This is addreffing the Foibles and Prepoffeffions of Mankind, and may do Execution a- mong the Unthinking. But giving bad Names, is a poorold-fafhioned way of arguing •, and the moft vul gar Tongue may be fluent enough in fuch kind of Eloquence. About fourteen hundred Years ago, lived one Arius a Prefbyter of Alexandria : From him his. Adverfaries coined a Name of Diftinftion and Reproach, which hath been continued to this Day. If Mr. S — s's Defign is to infinuate, That thofe who cannot affent to his two Propofitions, take their No tions from Arius ; I can affure him, 'for my felf, and feveral of my Acquaintance, that he is miftaken. We do honeftly endeavour to build our Faith con cerning the Son of God entirely upon the Scriptures of Truth, without any Regard to Arius, or any other Man whatfoever, fince the Apoftolic Times. And while we do fo, with a fincere View to difco- ver and praftife the Truth, I do not fee what Right he hath to call us Heretics -, a Name which hath been long and wretchedly mifapplied to thofe who rejeft human Schemes and Authority,, and build their Faith folely upon the Revelation of Jefus Chrift. Reason is the Light of the whole Univerfe, the Perfeftion of the Divine Perfections ; without which the Exiflence of God would be of no Ufe, and his Power a blind, ungoverned Force. He, the moft High GOD, could neither be wife, nor holy, nor juft, nor good, nor true, were he void «f Underftanding and Reafon. And, with regard to. t 43 J to our felves, Reafon is the firft of God's Gifts, the fundamental Bleffing, without which, any other Benefit, how great foever in it felf, could neither be underftood nor improved. . Revelation, the Influences of the Spirit of God, the future Reward, and Glory, all fuppofe the Powers of Reafon, and the right Application of them : Therefore a Man of Thought can never fee Occafion for difparaging Reafon. And 'tis vijry odd an Author ffiould write for Proof and Conviftion, and yet begin, as Mr. S. doth, with decrying Reafon, as if, without the Exercife of it, he could explain his Subjeft, or his Reader fee the Truth of his Affertions. But fome Men find their Account in this abfurd way of writ ing. Reafon, which is the Glory ofthe Univerfe, is a frightful Speftre to them ; and, whenever it appears in the Controverfy before us, giveth them the greateft Pain, as it dearly difcovereth the In- confiftency of their Principles. Therefore they le vel all their Artillery againft it, and load it with the opprobrious Names of corrupt Reafon, delufive Light, vitiated Reafon ; and would perfuade us to wink hard, and renounce our Underftanding, for fear of being mifled, But how this can be a pro per Mean of fafe Direction, in Matters of Faith, is paft my Comprehenfion. The Means of any Kind muft be of the Sort with the End. Underftanding is the End of reading the Scriptures, Ads viii. 30. Underftandeft thou what thou readeft ? And' that Underftanding muft be gained in the Ufe and Illu mination, not in the Difufe and Darkning'of our rational Powers. Therefore Chrift opened the Under ftanding of his Difciples, that they might under ftand the Scriptures, Luke xxiv. 45. And, The Spirit of WiJdom , and Revelation in the 'Knowledge pf him enlightneth the Eyes of our Underftanding, Eph. i. 17, 18. For how we ffiould underftand <$ivine Truths without our Reafon and Under- •':'* F 2 Handing, [44] ftanding, is impoffible to conceive. On theeopi- trary, it is evident enough to impartial Judges^ That the Negleft of Reafon hath been the Source of all Corruption in Religion. For when ChriftU ans were once prevailed with to refign their Under- ftandings, they laid themfelves open to all Manner of Delufion : Then the fubtle or ignorant Prieft pra- ftifed all Manner of Sorcery upon their Confciences, and they were duly prepared to fwallow down the muft abfurd Doftrines, and to give into the moft ftupid Superflition : Then they loft all juft Concep tions of God, and his Difpenfations, and were uncar pable of performing that reafonable Service he requi reth. If the Light that is in us be Darknefs, how great is that Darknefs ? Never could Chriftianity have been fo wofully depraved, had not Chriftians tamely refigned their Reafon to human Authority, and fobmitted their Underftandings to the Dictates of the Prieft. That laid the Foundation of the Craft, and by that alone it is fupported. Do but refolve to fee with your own Eyes, and the delufive Scene vanifheth. This the Defenders of old Errors are well apprized of ; and therefore, as the beft Means of guarding them, wifely perfuade us to renounce our Reafon in order to encreafe our Faith. But Mr. S. informs the World, That the Scriptures were laid afide by many, as doubtful and ffcure, and human Reafon fubftituted in their Room, 2. He is fpeaking of Arians, and every Body .-•will underftand where he intends this heavy Cenfure ffiould be fixed ; as well as that, p. 3. — forbidding all Regards to the Revelations of Heaven, and fup- pr effing the Exercife of' Faith entirely in religious Matters. This is mere Calumny. In this he hath done us much wrong, but himfelf a great deal more, i" pray God 'it may not be laid to his Charge. With what face of Argument, or Probity, could , he fo much as infinuate fuch an Accufatiqn ; when, from [45] from my Prefatory Difcourfe*, he tranfcribeth into his own, the very Words whereby I declare, Tioe Scriptures to be the great Rule of our Religion ; and that the Gofpel is a moft noble Scheme of Truth and Salvation, highly worthy of the Majefty, Wif dom, and Goodnefs of God? p. i, 2. Who could have a greater Regard to the Scriptures than the late learned and pious Dr. Clarke ? And in how clear and convincing a View hath he fet the Scrip- ture-doclrine of the Trinity, in his famous Book upon that Subject ! Let the pretended Orthodox produce any Book, ancient or modern, with fuch a Cloud of Witneffes from Scripture, no lefs than twelve hundred and fifty Texts, ranged in juft Order, reflecting the ftrongeft Light upon one ano ther, and the Whole demonftrating the Truth, upon this Subjeft, to the meaneft Capacities : Let them produce a Book written on their fide the Queftion, upon the fame Foot of fcriptural Evidence, and then we will allow them to boaft. But fuch a fcrip tural Explication of their Principles, they never attempted, they never were able, they never will be able to execute. Their Principles will not bear fuch a Method, but would inevitably be confound ed by it. For whoever undertaketh fully to ex plain this Doftrine from Scripture, muft take the very fame Texts that Dr. Clarke hath taken ; and, if he rangeth them in any juft Order, the fame Truths for Subflance, will refult, that he hath de duced from them. If Mr. S. himfelf fhould col- left all the Texts where the Father, Son, and Holy Ghoft are fpoken of, and ffiould reduce them to their proper Heads, he would, in fpite of him felf, eftabljfh what he weakly calls, The Arian * Note, There is nothing mine in J. Rawfon's Narrative; ¦ but the Prefatory Difcoutfe, and the Note upon Mr. S. ¦ 's An-. Jjver to Mr. Ji — »'s fecond (Queftion, /. 23. !,. Senfe. [ 4& ] Senfe. He knows plain, pure Scripture will not ferve his Caufe, and therefore he contends fo warm ly for human Creeds and Confeffions. But there is a Piece lately written with great Candor and Judg ment, particularly for the Ufe of Mr. S. I mean the Remarks upon his Sermons. I fuppofe he hath read it, and, if with a right Difpofition of Mind, not without Thanks to the Author, for pointing out to him fo ingenuoufly his Miftakes, nor without fome. Concern, that he hath fo raffily charged thofe who differ from him upon this Article, with for bidding all Regards to the Revelation of Heaven, &c. For there the worthy and ingenious Author hath given fuch an inconteftable Proof of our Re- ¦ gards to S, cripture, and fuch a folid Explication of the Texts relating to this Controverfy, as Mr. S. may juftly defpair of confuting. It is a valuable Performance, and will be of great Ufe to any who are defirous of underftanding the true Principles of the Chriftian Faith. It is the known, general and public Profeffion of .thofe whom Mr. S. invidioufly calls Arians, that the Scripture, the Revelation of Jefus Chrift, is the only Rule of Faith to every Chriftian. Ac cording to his own Command, we call Chrift, and Chrift alone, our Mafter. So far are we from fett'mg the Scriptures afide as doubtful and obfcure, that we conftantly, and with one Voice, appeal to -them, as the plain, certain and infallible Standard of Truth, by which we are fore all our Sentiments may, and we are willing they fhould, be fairly tri ed ; defiring no other Favour of thofe, who unjuftly make themfelves our Adverfaries, than that we and they may be judged and determined by the plain, obvious Senfe of Scripture, and the whole Tenor of Revelation. Neither do we fubftitute human Reafon iti the "Room of Scripture. We are fenfible of the great Bene* [47] Benefit of a Revelation, and thankful for the Light God hath caufed to ffiine in our Darknefs, whkh we are fore could never have been ftruck out by any hu man Wifdom, much lefs by the Wifdom of a corrupt and degenerate World. Indeed, on the one Hand, we do not fuppofe Revelation, which contains the moft excellent Knowledge, is intended to fuperfede the Ufe of our rational Powers, nor, without a careful, feri lightned by his Divine Inftruftions ; not upon any forced Senfe of Words, but upon the eafy, natural* and obvious Meaning of Scriprure, fairly compared with Scripture ; fo that any Perfons of common Senfe may plainly fee the Truth in its full and juft Light, would they but read, think and judge with out Prejudice. Give me Leave to propofe one fingle Inftance. Granting that difputable Text, I John v. 7. There are three that bear Record, or Witnefs, in Heaven, the Father, the Word, and the Holy Ghoft ; and thefe three are one : The Queftion is, In what Senfe are thefe Three one ? It is in the Greek, thefe three are %v one Thing. How. one Thing? As the Argument here turns upon a Scrip ture Mode of Speech, fearch the Scriptures and you will find fix other Places, and no more, in the New Teftament, where this Manner of Expreffion is ap plied to two or more, Perfons, affirming that they are one ; namely, Eph. ii. 14. 1 Cer. iii. 8. John xvii. 11, 2T, 22. — x. 30. Carefully weigh and compare thefe Places, and you will fee the Senfe clearly and fully determined by Scripture- Evidence. Let us begin with Eph. ii. 14.— 1>. 11. Wherefore remember, that ye being in Times paft Gentiles in the Flejh &c. — v. 12. that at that Time ye, Gentiles, were without Chrift ; being Aliens from the Common wealth of Ifrael, &c.—v. 13. But now in Chrift Jefus ye, Gentiles, who fometime were afar off, out of the Pale of God's vifible Church, are made nigh, are taken into his Church and Covenant, by the Blood of Chrift ; v. 14. for he is our Peace, it is he who reconcileth us Gentiles to the Jews, who hath made both, Jews and Gentiles, %v, one. What ? in Subftance and Effence ? Do we Gentiles, and the Jews, as many thoufands of Perfons as we are, fub- fift but in one Subftance, &&: . Nothing can be more extravagant. But Chrift hath made both one, as he hatrk [49] hath laid the Foundation of our Union, by taking down the Partition Wall, which kept the Jews and Gentiles at a Diftance, and fo hath made us one fpi- ritual Body, or Church, in the Unity of Faith, Pri vileges, Worffiip, &c. As it is in the next Verfe, v. 15. making in himfelf of twain one new Man; and v. 16. reconciling both unto God in one Body. This, I think, can admit of no Difpute. Now turn to 1 Cor. iii. 8. — v. 4. For while one faith, 1 am of Paul, and another, I am of Apollos, are ye not carnal? v. 5. Who then is Paul, or who is Apollos, but Minifters by whom ye believed, &c. v. 6. / have planted the Gofpel firft among you, Apollos watered, he came afterward and further in- ftrufted you in it, but God gave the Increafe. v. 7. So then, neither is he, Paul, that planteth any Thing, neither he, Apollos, that watereth, but God that giveth the Increafe. v. 8. Now he, Paul, that planteth, and he, Apollos, that watereth, are \v one. How ? in Subftance or Effence ? As if thefe two Men had but one Subftance, txrV. in which both their Perfons fubfifted ? But one Body, and one Soul belonging to them both, in which both of them lived and acted ? that is impoffible. How then were Paul and Apollos one ? Evidently as they had the fame Commiffion, from the fame Lord, as they agreed in the fame Work, preached the fame Gofpel, for the fame End. They two in their La bours among the Corinthians were all one, in Op pofition to thofe who would have feparated them, and made them Heads of different Sefts, as if they differed in their Doftrine. This will admit of no Doubt. — Now take John xvii. 21. — v. 20. Nei ther pray I for thefe, my Apoftles, alone, but for jhem alfo that fliall, at any Time, believe on me through their Word; v. 21. That they may all be %v ¦ one, as thou Father art in me, and I in thee, that .tfbey alfo may be h one in us. What ? one Subftance, ' G or [50] or Effence ? Surely no. But one, as they are all united to Chrift, and to one another, in the Bond of . Faith, Holinefs and Charity ; even as the Father and Son are united in Truth and Love, and mutual Concurrence Another Text is John x. 30. — v. • 27. My Sheep hear my Voice, &c. v. 28. And I give unto them eternal Life, and they Jhall never pe- rifh, neither Jhall any pluck them out of my Handst or fruftrate the Defign of their Salvation. Ver. 29. And were it poffible my Power fhould fail, my Fa ther, who gave them me, is greater than all, and none is able to pluck them out of my Father's Hand. Ver. 30. I and my Father are h one. What ? One Subftance or Effence ? So that the Father and the Son, though they are two different Perfons, or intel ligent Agents, as much as Paul and Apollos, have, notwithftanding, but one individual Subftance or Ef fence betwixt them, in which they fubfift, live and aft ? Learning mifapplied by Prejudice and Prepoffeffion will darken the cleareft Light. But this muft appear abfurd in the laft Degree to an unbiaffed Judgment. I and my Father are one : That is, my Father con- curreth and afteth with me in the'jSalvation of good Men. I came not of my felf , but he fent me: I am not alone, but I and the Father that fent me. I am not alone, becaufe the Father is with me. He that fent me is with me : The Father hath not left me alone : For I do always thofe Things that pleafe him. I do nothing of my felf , John viii. 16, 28, 29. xvi. 32. q. d. "I " have a ftrift Regard to, and faithfully execute " his* Will, and he approveth what I do, and will " affuredly ftand by me in it, and will make good " that eternal Life, which I have promifedjto all " who obey my Doftrine." This is plainly our Saviour's Argument. And this, Reader, is the fo lid and immutable Foundation of our Chriftian Faith and Hope : Here we may fecurely reft our Souls, and all our moft valuable Interefts •, being. firmly [ 5* ] firmly perfuaded, that the promife of Eternal Life, which Jefus, the faithful and true Witnefs, hath given iis, will be executed to the full. For by the Father's Commiffion he afted, and the Father's Power and Goodnefs will concur with him in execu ting all the high and glorious Defigns of Redemp tion. Bleffed be the God" and Father of our Lord Jefus Chrift, who according to his abundant Mercy bath begotten us again to a lively Hope! i Pet. i. 3. Now, by comparing all thefe Places together, it appears clearly enough, That_when two or more Perfons are faid to J?e.-fl«&, .. the J^anTng~is, riot in_ SMmc£fjyr_fEffmcg^ Jhat v^^ffettim^-jlgreement^. WbrkTox Defign. As Gen. xi. 6. The Lord faid SehHUTthe People ¦ is one. " But is it thus to be ap- " plied to the Perfons in the Trinity ?" — ¥es»: For our bleffed Lord himfelf hath given us this Rule of •Interpretation with his own Mouth, exprefly, fully, certainly, clearly, without any Difficulty or Obfcu- rity, in John xvii. 11. Holy Father, keep through thy Name thofe whom thou haft given me, that they may be *" one^asjwe_are — Ver. 2 1 . That they all may be %y one, asthou2Fajthjr^art^Jn_M&, and^f^ in thee, that tbey all may be %one in us^ &c. Ver. 22. And the Glory which thou gaveftme, I have given them ; that they may be % one, evenas_jSM^. the Fa ther and the Son, are_%v one. Which infallibly ffiows (if he be infallible, who is Ihe Way, jfn as I fwear this without any Ambiguity, Equivocation, and mental Refervation. Behold ! a Decree, which with out doubt was executed, that a whole Nation of Proteftant Divines, Profefibrs in Univerfities, Paftors and Elders in Churches, ffiould be folemnly fworn never in effect to ' fee or know more than the Synod of Dort : But, if they ffiould difcover any Truth, which the Synod might poffibly overlook or mi ftake, to refift and fupprefs it, contrary to any poffi ble future Light of Evidence, and the Convictions of their own Confciences. Behold ! one Proteftant Synod pronouncing with an Air of infallibility, that another Proteftant Synod had perfectly and infallibly gathered the Doctrines they taught and decided from the Word of God j though both, as Prote ftants, openly difclaimed Infallibility ; and though every Body knows, that in fuch Synods and Af- femblies, Doftrines and Points of Faith are decided, not by Force of Evidence, but bythe Number of Votes, the moft uncertain Way of afcertaining the Truth. And further, it muft be the Perfuafion of both thefe Synods, that to preferve the true Faith and Do ftrine of Chriftianity, it was more fit and right to affent* [ 8° ] affent^ fubfcribe and fwear toj the Doftrines taught and decided by the Synod of Dort, than to fearch and fludy the Scriptures ; although it is an exprefs Article in the French Confeffion of Faith *. Ar ticle V. We believe, that the Doctrine contained in thefe Books [of the Holy Scriptures] proceeded from God.— And forafmuch as it is the Rule of all Truth, containing all Matters neceffdrily required for the Worfhip of God, and our Salvation, it is in no wife lawful for Men nor Angels to add unto or take from this Doctrine, or to change it. And hereupon it follows, that it is not lawful to oppofe either Antiquity, or Cuftom, or Multitude, or human Wifdom, Judgments, Edicts, or any Decrees, or Councils^ or Vifions, or Miracles, unto this Holy Scrip ture : But rather, that all Things ought to be examined and tried by the Rule and Square thereof. And yet, notwithftanding this Declaration, this fame Church of France obliged all Minifters to fubfcribe other Articles of Faith, containing the Thoughts and Judgment of John Calvin who drew them up. The tenth Canon ofthe firft Synod sit Paris, 1559, runs thus : -h If a People, not having the Miniftry of the Word of God fettled amongft them, fhould choofe unto themfelves a Pqftor ; the neighbouring Church Jhall ami cably and earneftly intreat him to confer with them, and exhort him to fubfcribe the Confeffion of Faith, and Cburch- Difcipline, eftablifhed among us : And in Cafe of refufing fuch Subfcription, three or four Minifters nf tbe next Churches Jhall affemble together with their Elders, and fhall then declare him a Schifmatic, and the People Jhall be advifed to avoid fuch a Perfon, i. e. They, who at the fame Time openly and ftrongly profeffed there was no other Rule of Faith befides the Holy Scrip tures, by this Canon direfted Minifters and People to do all in their Power to ruin the Man, who re fufed to fubfcribe the Thoughts and Judgment of John Calvin, which he had modelled into a Formu lary * Quick's Synod. Vol. I. p. 7. f Sj»od. Vol. I. p. 3. [8i ] lary of Faith. But this is the manifeft and publick Inconfiftency in which all, or the greateft Part of r the Reformed Churches have perfifted to this Day. They all profefs the Scriptures to be the only Stan dard of Faith and Truth, by which all the Decrees, Schemes, and Doftrines of Men "are to be tried ; And yet all of them require thofe whom they accept for Minifters to fubfcribe certain Articles or Con feffions framed by fallible Men, and taken, for the moft Part, from the faid John Calvin's Scheme, as containing the true Chriftian Faith ; excluding all thofe Minifters from publick Offices and Emo luments who refufe fuch Subfcription. Thus, accor ding to our Proteftant Eftabliffiments, even in thofe Churfhes, which boaft of the greateft Purity, the Integrity of Minifters in their Youth, and at their Entrance upon the facred Work, is grievoufly wounded. The firft ftep they take is proflituting their Confciences to the unjufl Commands of hu man Authority, and the fordid Motive of tem poral Gain. Thus, fo far as the greateft Part of Proteftant Eftabliffiments have prevailed, Minifters have not been allowed freely to fearch the Scriptures, or to examine the Doctrines which Men and Synods have decided, either before, or. after their En trance upon the Miniftry. For, as few People care for that Honefty, which is the Mother of Pover ty ; fo who would like to fee any Truth in Scrip ture, the Profeffion of which would reduce a Man to a flarving Condition ? Or to what Purpofe ffiould he take a Bible into his Hands, who muft find nothing in it but what Calvin judged to be true, and is fworn to wink hard at all the reft ? Any further Light or Truth muft appear, not amiable and welcome, but ffiocking and hateful to a Man in fuch Circumftances. Thus Minifters are, in ef fect, by the folemneft Ties engaged, and by the ftrongeft Motives of temporal Intereft conftrained, L to [ 02] to wreft the Word of God, and make it fpeak the Senfe of John Calvin, or "of any other human Scheme they have fworn and fubfcribed to believe and maintain. Thus, prompted by the Defire of popular Efteem, and the Shame of being publickly eaft out of Congregations, Minifters have been afraid of free Enquiry, difpleafed, if not enraged at any that offered to convince them of an Error. Hence their whole Study was to confirm themfelves' in the Points they had folemnly embraced. Hence they were ready to catch hold of any Twig to fup port thofe Points, and to magnify any Thing in the Scriptures, which feemed to favour of them, into a Demonftration. Thus Mens Wits have been fet upon the Rack to invent Hypothefes or Suppofitions, to make their Necks as eafy in the Collar as poffible ; and he hath been applauded as the moft excellent Genius, that could give an Error the greateft Shew of Probability ; and Divinity hath been a Trial , of Invention and Subtilty, more than a Know ledge of the Truth. Thus Abfurdities have multi plied upon us, and the Learned in endeavouring to fupport one, have created many. Thus the whole Body of original Ignorance, which our firft Refor mers, or xvxhtx'Calvin alone, brought out of Po pery, hath not only been eftabliffied, and made the due Boundary of Faith and Ksowledge, but en larged. And had it not been for fome excellent Men of uncommon Underftanding and Courage, who dared to peep beyond the Pale of the Enclofure, where, like Cattle, we are all impounded, who can tell to what Degrees of Ignorance we had by this Time arrived ? Thus Deifm hath increafed upon us, through the obftinate Defence of manifeft Incon- fiftencies, as belonging to the Chriftian Faith. Thus Minifters have been brought into Contempt, and they and their People have fallen into a thought- . lefs, unenquiring State. Inftead of fearcbing the Scrip- L ^3 j Scriptures, and taking due Pains to draw Water out of the Wells of Salvation, they have acquiefced in the Forms provided to their Hands ; and fo Minifters have been learned, fluent Preachers, and People good Chriftians, upon a fmall Stock of Scripture- Knowledge. Thus we have retained the Name without the Reality of ftudying the Scriptures. Thus the Schemes of the Reformers, under Pretence of being drawn from Scripture, have, been fub- ftituted in thb Place thereof. Thus Congregations have in Time, and by the Force of Cufiom, turned that into a Rule, which was at firft impofed upon them in the Days of their Ignorance ; and at length are brought to think, it is their Duty tq condemn and eject thofe, as unfound, who have Senfe and Cou rage enough to difclaim commonly received Errors. And from all this we may judge, how Errors were introduced, and how they have been retained and defended. They were introduced by a De fect of Knowledge in the firft Reformers, and have been fupported by Cuftom, and the Tyranny of hu man Power. Laflly, Thus Mr. S. may clearly fee the Difference between a Man's preaching or writ ing for the Inflruftion of others, and his forming his Sentiments into Rules of Faith, and impofing them upon the Confciences of thofe who are ob noxious to him. It is no Pleafure to me -to dwell upon the Faults or Defects of our Reformers. I am ready to give them all the Praife and Honour due tq Men who made a brave Stand upon the Ufurpation of the Church of Rome. But it is impoffible we ffiould correct the Diforders and Clogs upon Religion, which have defcended down from them, without expofing and cenfuring their Miftakes ; which yet are open to all the'World, and have been a ftrong Bar in the Way of Reformation, and the Increafe of true Light. But which Way ffiall you look with L 2 any [ 84 ] any Hopes of a Remedy? Dissenters, you have taken the moft folid and juftifiable Steps to wards the Cure of our Diftempers. You may re form what is yet amifs. And confider, if it is not the Part affigned to you, whom a kind Providence hath in a great Meafure freed from the Slavery of human Impofitions, to' perfect this good Work ? Is not this the beft Way of fupporting your Intereft, which flands neither in Numbers, Power, Wealth or Policy, but deriveth its Dignity and Strength only from the Truth known, profeffed and pra- ftifed ? Doth not God juftly expect Reformation from you for the Favours he hath conferred for many Years Paft ? Will it not be your Glory and Honour to the End of the World ? " But what would you have us do?" — Think not you are fo pure as to need no further Waffiing, or that you are got perfectly clear of Romifh Prin ciples, becaufe you have renounced external Com munion with the Church of Rome. Not only pro fefs, but in Fact make the Scriptures the only Rule of Chriftian Knowledge and Praftice. Ufe them every Man for the Enlightening and Direction of his own Mind, and not for judging and impofing upon his Chriftian Brother. Let Charity be the Soul of your Profeffion. Hate, and put away from you all Wickednefs, and then think of cenfuring and condemning erroneous Judgments, when you are fore you are free from Error your felves. Caft out of your Academies Syftems of Divinity compofed upon the whimfical Learning ofthe Popifh Schools. There is more Truth In one Paragraph of the Apoftolic Writ ings, than in whole Cart-Loads of fuch Lumber, Which ferveth only to confound the Underftanding and clog the Confcience. Let the New Teftamertt be the Plan of educating Youth for the Miniftry. Let them learn to underftand thofe divine Writings, and fetch Doftrine and Faith truly and impartially from [»5l From thence. Torero off your Prejudices and Pre- poffeffions : Have your Minds open to the Truth. Infift upon it that your Minifters reject human Schemes ; that they ftudy impartially, and profefs and preach freely, what they find in the Word of God. And do you herein join Iffue with them, and on your Part diligently read, and carefully en deavour to gain the genuine Senfe of Scrip ture.— " But will not fuch Liberties introduce a Vari- " ety of Sentiments, and confequently Contentions " and Divifions?" How can this be, if all clofe ly follow one Rule ? To thofe who are under any wrong Byafs, Scripture Knowledge muft be per-" plexed and uncertain : but to the unprejudiced, it will be as the Jhining Light, that jhineth more and more unto the perfebt Day, and we ffiall find, that as it was from one end to the other indited by the fame Spirit, fb it contains invariably the fame Truth ; and that they who amicably endeavour to difcovet it will be enriched with an ineftimable Treafure ; and where they differ will learn to bear with one another, and to cultivate Peace, Love, and Bro- therly-Kindnefs, Virtues fuperior to the higheft Attainments in Knowledge. In this Way, indeed, you muft difcard fome of the Principles, which you have embraced as Fundamental to Chriftianity, when in Truth they have nothing to do with it. But furely it will be a happy Exchange to gain the folid Wheat, by throwing away the Chaff, which hath ferved only to flarve the Mind. < Wh a t I have faid concerning the Principles and Praftice of our firft Reformers, I am fenfible may be taken as an Apology for Mr. S. And I am freely willing it ffiould. I own he hath acted in Mr. R — n's Affair Upon the Principles, but the worft Part of .the Principles, of the Reformers: Not the Principles upon , which they feparated from tbe Church [ 86] Church of Rome, but wherein they conformed to her ; the Principles of fpiritual Tyranny and Perfe cution. And I am forry to find Mr. S. carried fo far away with them. That Sentence of his, p. 6. /. 20. giveth me no fmall Difguft.— As the Wifdom of civil States hath thought Gibbets, Fines and temporal Punifhments neceffary for the preferving the Peace of the State ; fo Jefus Chrift hath appointed Cburch-cenfures, for the preferving the Peace and Welfare of religious Societies. — I wifh thofe Gibbets and Fines had ftood at a greater Diftance from Church-cenJitres. Had this come from any other than a Proteftant Pen, I ffiould have faid it looked with too favourable an Eye upon the cruel Apparatus of the Inquifition. But Mr. S. declareth,/), 63. That a revengeful Difpofition, in defcring the Deftrubtion of the Bodies of Men, is con trary to the Command of God, and the true Spirit of Chriftianity. And yet I fear this, which feems to be extorted by the Force of Argument, will not ftand for much, if we confider, that his Caufe muft be de fended ; and that it can be defended only by Argu ment or Perfecution. Upon the Foot of Argument R— n proved fuch a ftubborn, litigious, wrangling Per fon, p. 47. and put fo many Queftions, which Mr. S. could not anfwer, that they could never have brought the Matter to any Iffue had they indulged him, in that Way. Men of Mr. S's Spirit have the ftrongeft Averfion to Argument. One fenfelefs Que ftion authoritatively propofed hath ever done more Execution upon Heretics than an hundred of their Arguments. Their Heads are not turned for Ar gument ; their Caufe will not bear it. But bad as it is, it muft be defended ; and there remains no other Way but Perfecution: Firft Ill-will, Ill-words, Church-cenfures. And what if thofe will not do ? What if his Caufe is rather hurt than helped by them ? Why, ftill it muft be defended. Here the fe cular Arm muft be called in, and the wholefome DifcipUne [87] DifcipUne of Imprifonment, Fines, and Gibbets. This, whatever Men profefs, yea, though they have felt the Smart themfelves, is the ordinary Progrefs of this bitter, antichriftan Spirit, where-ever it hath Power *. The Independents of New England fled thither from the Laudian Perfecution here at Home. When their Chriftian Brethren, the Quakers, begun to come over into that Country, they were treated with the utmoft Rigour by the Minifters and Magi- ftrates. In the Year 1656. a Law was made at ¦Bofton, prohibiting all MaftersofShipstobringinany Quakers, and themfelves from coming in, on Penalty of the Houfe of Correction. One Nic. Upfal, arguing againft the Unreafonablenefs of fuch a Law, was fined, imprifoned, and laflly baniffied. This Law not proving effeftual, another more cruel was made in 1658. That whoever brought in any Quakers ffiould forfeit one hundred Pounds : And whoever entertained them, forty Shillings for every Hour ; and both be imprifoned till Payment was made. And that every Nblt-Quaker who came in, or ffiould . arife among them, for the firft and fecond Offence ffiould have, firft the one, then the other of his Ears cut off. A Female for the firft Of- _ fence was to be whipped ; for the fecond, one of her Ears cut off; for the third Offence he or fhe ffiould have their Tongues bored thro' with a hot Iron. And after each of thefe Inftances of Puniffiment, he or ffie were to be kept at Work in the Houfe of Correction till they could be fent away at their own Charge. Upon this Law fome were fcourged in a moft barbarous Manner. But a Spirit of Perfecu tion, where its Hands are at Liberty, never ftops Jhort of Death. This was ftill too mild. Norton and others of the Minifters petitioned for a Law to ba- nifh Quakers upon Pain of Death : Which was ob- * Chandler's Hilt. Perftc./. 396, a Book ifib'teb fhould be in every Family t [ 88 ] obtained. The Crimes in this Law laid to their Charge, were denying civil Refpeft to Equals, and Superiors, and withdrawing from the Affemblies of thefe Independent Perfecutors, and inftead thereof frequenting their own Meetings in Oppofition to their Cburch-crder, and holding Tenets oppofite to the Orthodox, received Opinions of the Godly. And with thefe Quakers they joined any that ffiould vindicate them, or condemn the Proceedings of that Court, who made the Law, as equally guilty with the Quakers themfelves. Upon this Law they inhumanly murthered feveral innocent Perfons, feve ral of their Priefts ftanding by to fee them execu ted. Thus W. Robinfon, Merchant, Marmaduke Stephenfon, Mary Dyer, and W. Leddra, were hanged at Bofton, for no other Crime but being Quakers. And they would have gone on in this religious Butchery; had not K. Charles II. put a Stop to thofe hfoody Proceedings by his Mandamus. Various were the Cruelties thefe Poor People fuffered from Men, who had been perfecuted themfelves, who had fled to diftant Countries from Perfecution ; from godly, orthodox Men, who yet appeared to have no better Principles, no more Charity, Forbear ance, Compaffion and Humanity than Bifhop Laud, or any of his Brethren, againft whom they fo bit terly exclaimed. Ignorance and Perfecution of true Religion are confiftent with a high Profeffion of Godlinefs ; and they may really hate Goodnefs and good Men, who yet pretend no fmall Love to both. They who flew the Lord of Life thought themfelves at the Top. of Piety and Religion, and faid, If we had been in the Days of our Fathers, we would not have been Partakers with them in the Blood of the Pro phets, Mat. xxiii. 30. So much need have we all to confider ferioufly of what Spirit we are. A blind Zeal will carry religious People tp the worft i 8.9 ] but ferveth only to account for a Manner of Speech, that it may be ufed .without being liable to the Charge vof a downright Falfity, tho' the Thing be -really falfe in it felf. The Thing, that the Son of -God was emptied, bumbled, made Flejh, and became poor ; is really in -the Scheme of thofe who ufe this 'Rule of Explication, a Falfhood, and the Union ia a Salvo for -the Manner of fpeaking. The Thing, withtthem, is not true, only it maybe affirmed •to be true upon the Foundation of this Union, Which Unjbn'hath Relation to Words only, but doth not affect the Thing itfelf, nor hath any Man- jier of Relation to that. >For notwithftanding this Union, the Word, the SonoftGod, the divine NatuM of Chrift, which they fuppofe abfolutely unchange able, did not change, did not become Flejh, was not emptied, &c. only it mightbe affirmed to become Flefh, &c. That isto^foy, this hypqftatical Union is ;a mere Fiction and Ulufion, an Abfurdity invented -to fupport an Abfurdity. fWs any Man, who hath Courage to open his -Eyes," may fee that this Scheme saps the very 'Foundation of Chriftianity, the Incarnation and Sufferings [97] Sufferingsofour Lor d . And here they,who undertake the Defenceof it, are pinched and galled to the very &oul. And what do they do ? Difcern their Er ror .and correct it ? No ; it is upon one Account or Other, an important Article, and muft be defended. Their learned, ingenious Men, fet their Heads to work, and one invents this Suppofition, and another that, the Figments of their own Brain, without any Ground in Revelation, and ftill incofiftent with its plain and obvious Language. But how clear and eafy is the Scripture Account of Our Blessed Lord? And how free from Perplexity are they who admit it upon its own true Principles? Away with your fictitious Unions ; it was the Word that was made Flejh ; that very Being and Perfon, who was in the Beginning with God, and was God, in great Power, Honour and Authority with the Father, and by whom he created all Things ; thatvery Being, and no other, was made Flejh, and dwelt among us. That Very Being, and no other, who was poffeffed of heavenly Riches, for our Sakes became poor. He who was in the Form of God, who appeared in Glory to the Patriarchs and Prophets ; he who from the Be ginning of the World acted and fpake in the Name, and Authority of the Father, he, and no other Perfon but he, emptied himfelf, and took upon him the Form of a Servant. By his Very. Son God hath fpo ken unto us in thefe laft Days, Heb. i. i, 2, 3. By him, whom he appointed. Heir of all Things, and by whom alfo he made the Worlds ; by him, in his own, true, real, proper Perfon he hath fpoken unto us. It was that very Being and Perfon, who was the Bright nefs of the Father's Glory, and the exprefs Image of his Perfon,' upholding all Things by the Word of his Pow er; it was that very Being who by himself purged our Sins, being made a Sacrifice for us. And to fuppofe the Son of God to be of fuch a Nature, that he could not in his own proper Perfon do thc*le N ' Things [98] Things, is to fubvert the Whole of Chriftianity, and reprefent the Gofpel as a grand Deception. It was the Son of God, and no other Soul or Spirit, who was born of the Virgin Mary, lived in Subjection to bis Parents, grew in Wifdom, was tempted, went about Judea teaching and working Miracles, who faid, My Soul is, [or I am *] exceeding forrowful even unto Death, who cried out upon the Crofs, My God, my God, why haft thou fafahen me? who became obedi ent to Deatb, who rofe again the third Day, afcend ed into Heaven, and now fits there highly exalted above all Principality and Power, to be a Prince and a Saviour to us finful Men. And this is the Wonder and the Glory of the Gofpel, that a Being of fuch fupereminent Excellency, Power, and Honour, ffiould give himfelf for us ; that for us Men and our Salvation he came down from Hea ven, and took upon him the Likenefs of finful Flejh. This is Grace, which I make no Doubt raifeth the Admiration of more Worlds than ours. This is the Love of God for ever to be adored, that be gave his only begotten Son for us ; that be fpared not bis own SoNna Perfon the deareft to him, and in his higheft Efteem, but delivered him up for us all. How aftonifhing beyond Thought and Expreffion is the Love of God! How amazing the Grace and Con- defcenfion of our Lord Jesus Christ ! How mighty, how honourable and excellent are the Acts of Love and Righteoufnefs he hath performed in Obedience to God, and in Good-will to perifhing Men? Worthy is the Lamb that was jlain to , receive Tower, and Riches, and Wifdom, and Strength, and Honour, and Glory, and Bleffing ; tbe Lamb, who. hath redeemed us to God by bis Blood. It is a delightful Theme, full of Comfort, Joy and good Hope. Thus we do confefs that Christ is really, truly and * See Jud. x. 16. Prov. vi. 16. in the Margin. Jer. xii. 7.— ta, 19,-32, 41. Mat. xii. 18. Heb. x. 38. I 99 ]> and properly, in his own Perfon, come in the Flejh, I John iv. 2. We believe and acknowledge, that the Word, who was with God, and by whom God created all, hath bought and redeemed us with his own Blood, the Blood of that Body in which he dwelt, or tabernacled, amongft us. But in Truth, thofe who embrace the common Schemes, which have for above 13 hundred Years been impofed upon the^Confeiences of Chriftians by all Manner of fpiritual and temporal Tyranny ; tljpfe Perfons, in Effect and by Confequence, do not confefs that Ch r i st is come in the Flefh. For they re- prefent the Son of God to be fuch a Being, that he could not poffibly come in the Flejh, empty himfelf, or redeem us with his own Blood. For being fuppofed equal to the Father in Nature and all Perfections, he could not poffibly admit of any Change of State. Thus, as I have laid,- by fcholaftic Inven tions, they quibble away the very Foundation of Chriftianity, the incarnation of the Son of God. Thus, in Effect, they deny 'that Jefus, the Man Jefus is tbe Chrift, the Son of God ; thus, in Effect they deny the Son, i John ii. 22, 23. The Father fent the Son to be the Saviour of the World.— -iv. 14. But they, in Effect, do not believe that Jefus, the Man Jefus, who appeared and lived among us, is tbe Son of God, — v. 5. Thus, in Effect, they believe not tbe Record God hath given of his Son, viz. that he fent him into the World, and gave him for us. — v. 10. And in this they agree with the old Heretics, who firft began to corrupt the Chrift ian Faith, by affirming that the Man Jefus was not the Son of God, and that the Son of God did not really and actually live, and fuffer in our Fleffi, but in Appearance Only. This is that very Antichrift which was in the World, even in the Apoftles Days, and againft which they fo frequently caution the Chriftian Churches. See 1 JohnM, 18—27 iv. N 2 1,2, [ ICO ] i, 2> 3— v- T» ,5. IO» 20. 2 John, vtr. 7-.11, 7«i &c' c^aP- v- 3- •* tfam^ €l(, as well as ut in Latin, is ufed p^pof/xw, or with Relation' to Time, in all Authors, and frequently in the New Teftament. ItfignifiethWHEN, Luke'i. z^, 44.—"- 15. 39-— iv- 25— v 1 4. — xi Places, ¦* xv. 25. — xix. 41. John ii. 23. And many other While, Luke xxiv. qzijohnxx. 11. ABs i. 10. — x. 17. — xiii. 25. — xvi. 4. — xxii. Z5. But while I come not my felf unto you fome are puffed up. •j- Ver. 21. [ n8 J but it is, in all thofe who have a true apoftolic Million, attend ed with the mighty Power of God, either working falutary Miracles, or inflicting Judg ments upon the obftinately dif- obedient And I defire you would all confider, whether you choofe I fhould come among you in Severity or Clemency. For as you behave, I ffiall ap pear, either with the Terrors of the apoftolic Rod, f or in Love, and the Spirit of Gentlenefs.-^And there is a Cafe, which, in the mean while, will put your Obedience to the Proof. All the World knows you entertain amongft you a Perfon, who is guilty of a Spe cies of Fornication, to which even the Heathens themfelves are Strangers: a Perfon, who cohabits with his Father's Wife. — And you truly, inftead of being grieved at this fcandalous Faft, and inftead of removing the Offender from among you, are lead by Party-Zeal and Pride to connive at him, and Screen him But how carelefs or diforderly foever you are, I am refolved to do my Duty ; and therefore I do tell you at furedly, * that even now, while 2 1 . What tuill ye ? Shall I come unto you •with the ROD, or in Lome, and in the Spirit of Meeknefs ? Chap. V. Ver. i . It is report ed commonly, that there is Fornication among you, and fuch Fornica tion, as is not fo much as named among the Gentiles, that one fliould have his Fathers Wife. Z. And ye are puffed up, and have not ra ther mourned, that he that hath done this Deed might be taken away from amongyou. 3. For I verily as abfent in Body, but pre fent in Spirit, have judged already as though Iwere prefent, concern ing him that hath done this Deed ; Lt f Ver. 2 1 . Pd0/&, the Rod, hath evident Reference to JW- l by coming too often under this fevere Difcipline, be, over-reached by Satay,^ar\d tempted to defpair, or.tcrtake a Diftafte againft the Chrifti an Religion : For we* know he defireth to have us, that he mayfift us as Wheat, and taketh all Advantages to feduce, and turn us from the Truth. For the following Reafons I judge the Offender was not delivered to Satan ; and that he came under no other kind of Difcipline, but what was executed by the Congregation alone. I. Because the Apoftle evidently fpeaks of what they were to do, and what he would do, as two different things. . For he blameth them, that they had not done their Part without his further Admo nitions, upon the Directions he had before given them, i Cor. v. 9. And he chargeth them exprefly to do it now. And his Orders to them, were not to deliver the Offender to Satan, but exprefly to caft, to pit him away from among them ; to avoid his Fel- lowffiip. The delivering over to Satan was what he himfelf had determined to do, becaufe they had neg lected to take him away from among them, 1 Cor. v. 2. and in oppofition to this their neglect. For it im mediately follows. Eyu f»m yet?, q. d. " But how " vain, how unconcerned and carelefs foever you " are, I tell you for my part, I am refolved to do *' my Duty as an Apoftle." II. The Particle «j/» (2 Cor. ii. 6. Evil/pia. tw\n ; the Rebuke, the Cenfure it felf given by the many, jf e. by the Congregation,) plainly points at this ; That [ 126 J That he judged the Rebuke fufficient, without any further animadverfion. Otherwife, why ffiould he fay, That the Rebuke it felf, or the Rebuke alone, given by the Congregation, was fufficient ? III. He doth not fay one Word, 2 Cor. ii.4 1 1, of releafing the penitent Offender out ofthe Hands of Satam Which furely he would have done, had he delivered him to Satan. But all that was to be done in reftoring him, was to be done by the Co rinthian Church, in renewing their Love to him. And as to the Affair of delivering him to Satan, he touch eth upon it no further than to give a Reafon, why it was the Will of Chrift, that the Difciples fhould not come too frequently under that kind of Difci pline, left they ffiould be over-reached by Satan, &c. which falls in exactly with the Suppofition, That the inceftuous Perfon did not come under the Stroke of the apoftolic Rod. But I fubmit the whole to the candid Cenfure of the Learned. FINIS. BOOKS Sold by M. Fenner, at the Turk's- Head in Gracechurch-Street. I. HP HE Scripture-DoCtrine of Original Sin ¦*¦ propofed to free and candid Examination. In Three Parts. 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