A Christian directory, or, A summ of practical theologie and cases of conscience directing Christians how to use their knowledge and faith, how to improve all helps and means, and to perform all duties, how to overcome temptations, and to escape or mortifie every sin : in four parts ... / by Richard Baxter.

A Christian Directory: The Third Part. Christian Ecclesiasticks: OR, DIRECTIONS TO PASTORS & PEOPLE, About Sacred Doctrine, Worship and Discipline, and their mutual Duties. With the Solution of a multitude of Church-Controversies and Cases of Conscience.

By RICHARD BAXTER.

1 Cor. 12. 25, 27, 28.

That there should be no Schism in the body; but the Members should have the same care one for another—Now ye are the Body of Christ, and Members in particular: And God hath set some in the Church, first Apostles, &c.

Eph. 4. 3, 4, 12, &c.

Endeavouring to keep the Unity of the SPIRIT in the bond of Peace. There is one Body, one Spirit,—one Hope—one Lord, one Faith, one Baptism,* 1.1 one God—* And he gave some Apostles, and some Prophets, and some Evange∣lists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ: Till we all come into the unity of the faith, and the knowledge of the Son of God to a perfect man, unto the measure of the stature of the fulness of Christ: That we henceforth be no more Children, tossed to and fro, and carryed about with every wind of doctrine, by the cogging (or sleight) of men, and cunning craftiness, whereby they lye in wait to deceive. But keeping the Truth in Love, may grow up into him in all things which is the head, even Christ: From whom the whole bo∣dy, compacted and cemented together by every joynt of supply, according to its power in proportion of each part, worketh increase of the body, to the edifying of it self in Love.

1 Tim. 3. 15.

That thou maist know how thou oughtest to behave thy self in the House of God, which is the Church of the living God, (as) A pillar and basis of the truth.

1 Thess. 5. 12, 13.

We beseech you brethren to know them which labour among you, and are over you in the Lord, and admonish you, and to esteem them very highly in love for their work sake; and be at peace among your selves.

LONDON, Printed, by Robert White, for Nevill Simmons, at the Sign of the Princes-Arms in St. Pauls Church-yard. 1673.

Reader,

THat this part and the next, are Imperfect, and so much only is written as I might, and not as I would, I need not excuse to thee, if thou know me and where and when I live. But some of that which is wanting if thou desire thou maist find, 1. In my Universal Concord; 2. In my Christian Concord; 3. In our Agreement for Catechising and my Reformed Pastor; 4. In the Reformed Lyturgie, offered to the Commissioned Bishops at the Savoy.

Farewel.

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A Christian Directory. TOM. III. Christian Ecclesiasticks.

CHAP. I. Of the Worship of God in general.

§. 1. THAT God is to be Worshipped solemnly by man, is confessed by* 1.2 all that acknowledge that there is a God. But about the Mat∣ter and Manner of his Worship, there are no small dissensions and contentions in the world. I am not now attempting a reconci∣liation of these contenders: The sickness of mens minds and wills doth make that impossible to any but God, which else were not only possible, but easie, the terms of reconciliation being in them∣selves so plain and obvious as they are. But it is Directions to those that are willing to worship God aright, which I am now to give.

§. 2. Direct. 1. Understand what it is to worship God aright, lest you offer him Vanity and sin for* 1.3 Worship. The worshipping of God is the direct acknowledging of his Being and Perfections to his ho∣nour. Indirectly or consequentially he is acknowledged in every obediential act by those that truly obey and serve him: And this is indirectly and participatively to worship him: And there∣fore all things are Holy to the Holy, because they are Holy in the use of all, and Holiness to the Lord is as it were, written upon all that they possess or do (as they are Holy:) But this is not the worship which we are here to speak of: but that which is Primarily and Directly done to glorifie him by the acknowledgement of his excellencies. Thus God is worshipped either inwardly by the soul alone, or also outwardly by the body expressing the worship of the soul. For that which is done

by the Body alone without the concurrence of the Heart, is not true worship, but an Hypocritical Image or shew of it, (equivocally called Worship.) The inward worship of the Heart alone, I have spoken* 1.4 of in the former Tome. The outward or expressive worship, is simple or mixt: simple when we only in∣tend Gods worship immediately in the action: And this is found chiefly in Praises and Thanksgiving which therefore are the most pure and simple sort of expressive worship. Mixt worship is that in which we joyn some other intention, for our own benefit in the action: As in Prayer where we worship God by seeking to him for mercy: And in reverent hearing or reading his Word, where we worship him by a holy attendance upon his instructions and Commands: And in his Sacraments where we worship him by Receiving and acknowledging his benefits to our souls: And in Oblations where we have respect also to the use of the thing offered: And in holy Vows and Oaths; in which we ac∣knowledge him our Lord and Judge. All these are acts of Divine Worship, though mixt with other uses.

§. 3. It is not only worshipping God, when our acknowledgements (by word or deed) are directed immediately to himself; but also when we direct our speech to others, if his Praises be the subject of them▪ and they are intended directly to his Honour: Such are many of Davids Psalms of Praise. But where Gods Honour is not the thing directly intended, it is no direct worshipping of God, though all the same words be spoken as by others.

§. 4. Direct. 2. Understand the true Ends and Reasons of our worshipping God; lest you be deceived* 1.5 by the impious who take it to be all in vain. When they have imagined some false Reasons to them∣selves, they judge it vain to worship God, because those Reasons of it are vain. And he that under∣standeth not the true Reasons why he should worship God, will not truly worship him, but be pro∣phane in neglecting it, or hypocritical in dissembling, and heartless in performing it. The Reasons then are such as th••se.

§. 5. 1. The first ariseth from the Use of all the world, and the nature of the Rational Creature in special. The whole world is made and upheld to be expressive and participative of the Image and Benefits of God. God is most perfect and blessed in himself, and needeth not the world to add to his felicity. But he made it to please his blessed Will, as a communicative Good, by communication and ap∣pearance: that he might have creatures to know him, and to be happy in his Light; and those crea∣tures might have a fit representation or revelation of him that they might know him. And Man is* 1.6 specially endowed with Reason and Utterance, that he might know his Creator appearing in his works, and might communicate this knowledge, and express that Glory of his Maker with his Tongue, which the inferiour creatures express to him in their being. So that if God were not to be worshipped, the end of mans faculties, and of all the Creation must be much frustrated. Mans Reason is given him that he may know his Maker: His will, and affections, and executive powers are given him, that he may freely love him and obey him: and his tongue is given him principally to acknowledge him and praise him: Whom should Gods work be serviceable to, but to him that made it?

§. 6. 2. As it is the Natural Use, so it is the highest honour of the creature to worship and honour his Creator: Is there a nobler or more excellent object for our thoughts, affections, or expressions? And nature, which desireth its own perfection, forbiddeth us to choose a sordid, vile, dishonourable work, and to neglect the highest and most honourable.

§. 7. 3. The right worshipping of God doth powerfully tend to make us in our measure like him, and so to sanctifie and raise the soul, and to heal it of its sinful distempers and imperfections. What can make us Good so effectually as our Knowledge, and Love, and Communion with him that is the chiefest Good? Nay, what is Goodness it self in the creature if this be not. As nearness to the Sun giveth Light and Heat, so nearness to God, is the way to make us Wise and Good: For the con∣templation of his perfections is the means to make us like him. The worshippers of God do not ex∣ercise their bare understandings upon him in barren speculations; but they exercise all their affecti∣ons towards him, and all the faculties of their souls, in the most practical and serious manner, and therefore are likest to have the liveliest impressions of God upon their hearts: And hence it is that the true worshippers of God are really the wisest and the best of men, when many that at a distance are employed in meer speculations about his works and him, remain almost as vain and wicked as be∣fore, and professing themselves wise, are (practically) fools. Rom. 1. 21, 22.

§. 8. 4. The right worshipping of God, by bringing the Heart into a cleansed, holy and obedient frame, doth prepare it to command the body, and make us upright and regular in all the actions of our lives: For the fruit will be like the Tree; and as men are, so will they do. He that honoureth not his God, is not like well to honour his Parents or his King: He that is not moved to it by his re∣gard to God, is never like to be universally and constantly just and faithful unto men. Expe∣rience telleth us that it is the truest worshippers of God that are truest and most conscionable in their dealings with their neighbours. This windeth up the spring, and ordereth and strengtheneth all the causes of a good conversation.

§. 9. 5. The right worshipping of God is the the highest and most rational Delight of man. Though to a sick corrupted soul it be unpleasant, as food to a sick stomach, yet to a wise and holy soul there is nothing so solidly and durably contentful. As it is Gods damning sentence on the wicked, to say, Depart from me, Matth. 25. 41. & 7. 23. so holy souls would lose their joyes, and take themselves

to be undone, if God should bid them, Depart from me; worship me, and love me, and praise me no more. They would be weary of the world, were it not for God in the world; and weary of their lives, if God were not their Life.

§. 10. 6. The right worshipping of God prepareth us for Heaven, where we are to behold him, and Love and worship him for ever. God bringeth not unprepared souls to Heaven: This life is the time that's purposely given us for our preparation; as the Apprenticeship is the time to learn your trades. Heaven is a place of action and fruition, of perfect Knowledge, Love, and Praise: And the souls that will enjoy and Praise God there, must be Disposed to it here, and therefore they must be much employed in his Worship.

§. 11. 7. And as it is in all these respects necessary as a means, so God hath made it necessary by* 1.7 his command. He hath made it o••r duty to worship him constantly; and he knoweth the reason of his own commands. It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve, Matth. 4. 10. If God should command us nothing, how is he our Governour and our God? And if he command us any thing, what should he command us more fitly than to worship him? And he that will not obey him in this, is not like to obey him well in any thing: For there is nothing that he can with less shew of Reason except against: seeing all the Reason in the world must confess, that worship is most due to God from his own Creatures.

§. 12. These Reasons for the Worship of God being undenyable, the Objections of the infidels and* 1.8 ungodly are unreasonable: As, Obj. 1. That our worship doth no good to God; for he hath no need of it.* 1.9 Answ. It pleaseth and honoureth him, as the making of the world, and the happiness of man doth: Doth it follow that there must be no world, nor no man happy, because God hath no need of it, or no addition of felicity by it? It is sufficient that it is necessary and Good for us, and pleasing unto God.

§. 13. Obj▪ 2. Proud men are unlikest unto God: and it is the Proud that love to be honoured and* 1.10 praised.

Answ. Pride is the affecting of an undue honour, or the undue affecting of that honour* 1.11 which is due. Therefore it is that this affectation of honour in the Creature is a sin, because all honour is due to God, and none to the Creature but derivatively and subserviently. For a subject to affect any of the honour of his King, is disloyalty: And to affect any of the honour of his follow subjects is injustice. But God requireth nothing but what is absolutely his due. And ••e hath commanded us even towards men to give fear and honour to whom they are due, Rom. 13. 7.

§. 14. Direct. 3. Labour for the truest knowledge of the God whom you worship. Let it not be said* 1.12 of you, as Christ said to the Samaritan Woman, Joh. 4. 22. Ye worship ye know not what: nor as it is said of the Athenians, whose Altar was inscribed, To the unknown God, Act. 17. 23. You must know whom you worship; or else you cannot worship him with the heart, nor worship him sin∣cerely and acceptably, though you were at never so great labour and cost. God hath no pleasure in the sacrifice of fools, Eccl. 5. 1, 4. Though no man know him perfectly, you must know him truly. And though God taketh not every man for a Blaspheamer, and denier of his Attributes, whom con∣tentious pievish wranglers call so, because they consequentially cross some espoused opinions of theirs; yet real misunderstanding of Gods nature and attributes is dangerous, and tendeth to cor∣rupt his worship by the corrupting of the Worshippers. For such as you take God to be, such Wor∣ship you will offer him: For your worship is but the honourable acknowledgement of his perfecti∣ons: And mistakingly to praise him for supposed imperfections, is to dishonour him and dispraise him. If to know God be your eternal life, it must needs be the life of all your worship. Take heed there∣fore of ignorance and errour about God.

§. 15. Direct. 4. Understand the office of Iesus Christ as our Great High Priest by whose Mediation* 1.13 alone we must have access to God. Whether there should have been any Priesthood for sacrifice or in∣tercession* 1.14 if there had been no sin, the Scripture telleth us not expresly; but we have great reason to conjecture there would have been none, because there would not have been any reasons for the ex∣ercise of such an office. But since the fall, not only the Scriptures, but the practice of the whole world doth tell us that the sinful people are unmeet immediatly thus to come to God, but that they must come by the Mediation of the Priest, as a Sacrificer and Intercessour. So that either Nature teacheth sinners the Necessity of some Mediator, or the Tradition of the Church hath dispersed the Knowledge of it through the World. And certainly no other Priest but Christ can procure the ac∣ceptance of a sinful people upon his own account; nor be an effectual Mediator for them to God,* 1.15 unless in subserviency to an effectual Mediator who can procure us access and acceptance for his own sake. For all other Priests are sinners as well as the people, and have as much need of a Media∣tor* 1.16 for themselves. 1. See therefore that you never appear before God, but as sinners, that have offended him, and have deserved to be cast out of his favour for ever, and such as are in absolute necessity of a Mediator to procure their access and acceptance with God: Come not to God with∣out the sense of sin and misery. 2. See also that you come▪ as those that Have a Mediator in the* 1.17 presence of God; even Jesus our High Priest who appeareth before God continually to make in∣tercession for us: Come therefore with holy boldness and confidence and joy, having so sure and powerful a friend with God, the beloved of the Father, whom he heareth alwayes.

§. 16. Direct. 5. Look carefully to the state of thy soul, that thou bring not an unholy heart to Wor∣ship* 1.18 the most Holy God. Come not in the Love of sin; nor in the hatred of Holiness: For other∣wise thou hatest God, and art hated of him, as bringing that before him which he cannot but hate. And it's easie to judge how unfit they are to worship God, that hate him; and how unlike they are to be accepted by him whom he hateth? Psal. 5. 3, 4, 5, 6, 7. My voice shalt thou hear in the morning,

O Lord: in the morning will I direct my prayer unto thee, and will look up: For thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee. The foolish shall not stand in thy sight; thou hatest all the workers of iniquity—Thou shalt destroy them that speak leasing: the Lord will abhor the bloody and deceitful man. But as for me I will come into thy house in the multitude of thy mercies, and in thy fear will I worship towards thy holy Temple. Psal. 66. 18. If I regard iniquity in my heart, the Lord will not hear me. Psal. 15. 1, 2. Who shall abide in Gods tabernacle, but he that walketh* 1.19 uprightly and worketh righteousness; God will be sanctified in them that come nigh him? and are un∣sanctified persons fit for this? and can the unholy offer him holy worship? The carnal mind is enmity against God, is it fit then to serve and honour him? Rom. 8. 7, 8. See 2 Cor. 6. 15, 16, 17, 18. Let him that nameth the name of Christ depart from iniquity. 2 Tim. 2. 19. It is a purified peculiar, holy people that Christ hath redeemed to be the worshippers of God, and as Priests to offer him acceptable Sacrifice, Tit. 2. 14. 1 Pet. 2. 5. 9. If you will receive the Kingdom that cannot be moved, you must have grace in your hearts to serve God acceptably with reverence and godly fear: for our God is a consuming fire, Heb. 12. 28 29. I know an ungodly person as soon as he hath any repenting thoughts, must express them in Confession and Prayer to God: But as no Prayers of an ungodly man are profitable to him, but those which are acts of his penitent return towards God; so no worship of God hath a promise of Divine acceptance, but that which is performed by such as sincerely return to God: (and such are not ungodly): The sacrifice of the wicked is abomination to the Lord, but the prayer of the upright is his delight, Prov. 15. 8. I know the wicked must seek the Lord while he may be found, and call upon him while he is near: but it must be in forsaking his way and thoughts and turning to the Lord, Isa. 55. 6. 7. Simon Magus must first Repent of his wickedness, and then pray that the thoughts of his heart may be forgiven, him, Act. 8. 22. O come not in thy unholy carnal state to Worship God, unless it be as a penitent returner to him, to lament first thy sin and misery, that thou maist be sanctified and reconciled and fit to Worship him.

§. 17. Direct. 6. Yet take it not as sufficient that thou art in a state of sanctification, but also parti∣cularly* 1.20 sanctifie thy self to every particular address to God in holy worship. Even the Child of a King will not go rudely in dirt and filthiness into his fathers presence. Who would not search his heart and life, and cleanse his soul from his particular pollution, by renewed Repentance and purposes of reformation, before he venture to speak to God? Particular sins have made sad breaches between God and his Children, and made soul work in souls that the blood of Christ had cleansed. Search therefore with fear, lest there should be any reviving sin, or any hidden root of bitterness, or any transgression which thou winkest at, or wilfully cherishest in thy self; that, if there be such, thou maist bewail and hate it, and not come to God as if he had laid by his hatred of sin.

§. 18. Direct. 7. Whenever thou comest to worship God, labour to awaken thy soul to a reverent ap∣prehension* 1.21 of the presence and Greatness and holiness of his Majesty, and to a serious apprehension of the Greatness and excellency of the holy work which thou takest in hand. Remember with whom thou hast to do, Heb. 4. 13. To speak to God, is another kind of work, than to speak to the greatest Prince on earth, yea or the greatest Angel in Heaven. Be holy, for the Lord your God is holy. To sanctifie the name of God, and come in Holiness before him, is to apprehend him as infinitely advanced above the whole Creation, and to come with Hearts that are separated from common things to him, and ele∣vated above a common frame. A common frame of heart in worship (such as we have about our common business) is meer prophaneness. If it be common it is unclean. Look to your feet when you go to the house of God. Eccl. 5. 1. Put off the shooes of earthly common unhallowed affections, when ever you tread on holy ground, that is, when you are about holy work, and when you draw near the Holy God. In reverent adoration say as Iacob, Gen. 28. 17. How dreadful is this place? this is none other but the house of God, and this is the gate of Heaven. See, Isa. 6. 1, 3, 5.

§. 19. Direct. 8. In the worship of God, remember your communion with the holy Angels, and with all* 1.22 the hosts of Heaven. You are the servants of the same God, and though you are yet far below* 1.23 them, you are doing that which tendeth towards their dignity; for you must be equal with them. You work is partly of the same kind with theirs: It is the same Holy Majesty that you admire and praise, though you see him yet but as in a glass. And the Angels are some of them present with you, and see you though you see not them: 1 Cor. 11. 10. you are commanded to respect them in your behaviour in Gods worship. If the eye of faith were so far opened, as that in all your Worshipping of God, you saw the blessed companies of Angels, though not in the same place and* 1.24 manner with you, yet in the same worship and in communion with you, admiring, magnifying, ex∣tolling and praising the most Glorious God, and the Glorified Redeemer, with flaming, fervent, holy minds, it would sure do much to elevate your souls, and raise you up to some imitation and resem∣blance of them. You find that in Gods publick worship it is a great help to the soul, in holy cheerfulness and fervour, to joyn with a full Assembly of holy fervent cheerful worshippers: and that it is very difficult to the best, to keep up life and fervent cheerfulness in so small or ignorant or pro∣phane a company as where there is is no considerable number to concur with us. O then what a raising help would it be, to praise God as within the sight and hearing of the Heavenly praises of the Angelical chore! You see how apt men are to be comformed to the company that they are in! They that are among Dancers, or gamesters, or tiplers, or filthy talkers, or scorners or railers, are apt to do as the company doth, or at least to be the more disposed to it: And they that are among Saints, in holy worship or discourse, are apt to imitate them much more than they would do in other company. And what likelier way is there, to make you like Angels in the Worship∣ping of God, than to do it as in the communion of the Angels? and by faith to see and hear them in the

consort? The Angels disdain not to study our studies, and to learn by the Church the manifold wis∣dom of God, Eph. 3. 10. 1 Pet. 1. 12. They are not so far from us, nor so strange to us and our affairs, as that we should imagine our selves to be out of their communion. Though we may not worship them, (Col. 2. 18.) we must worship as with them.

§. 20. Direct. 9. Take special care to the Matter of your Worship that it be such as is agreeable to the* 1.25 will of God; to the holiness of his nature, and the directions of his word; and such as hath a promise of* 1.26* 1.27

§. 21. Direct. 10. See that you perform every part of Worship to the proper end to which it is ap∣pointed:* 1.28 both as to the ultimate, remote, and nearest end. The End is essential to these Relative duties. If you intend not the right end, you make another thing of it: As the Preaching of a Sermon to edifie* 1.29 the Church, or putting up a prayer to procure Gods blessings, is not the same thing as a Stage-players prophane repeating the same words in scorn of Godliness, or an Hypocrites using them for commodity or applause. The Ultimate end of all worship and all moral actions is the same, even, the Pleasing and Glorifying God, 1 Cor. 10. 31. 2 Tim. 2. 4. Besides which every part of Worship hath its proper nearest end. These must not only be distinctly known, but actually intended. It is God in Christ, that a holy worshipper thirsteth after and seeketh for in every part of worship: either to know more of God, and of his will, and blessings; or to have some more Communion with him, or some further grace communicated from him, to receive his pardoning, or cleansing, or quickening, or confirming,* 1.30 or comforting or exalting grace; to be honoured or delighted in his holy service, or to make known his grace and Glory for the good of others, and the honour of his name. Here it is that God pro∣claimeth his name as Exod. 34. 6. The ordinances of Gods Worship are like the Tree in which Zacheus climbed up (being of himself too low) to have a sight of Christ. Here we come to learn the will of God for our salvation; and must enter the Assembly with such resolutions as Cornelius and his Company met, Act. 10. 33. We are all here met to hear all things commanded thee of God: and as Act. 2. 37. and Act. 16. 30. to learn what we must do to be saved. Hither we come for that holy light, which may shew us our sin, and shew us the grace which we have received, and shew us the unspeakable love of God, till we are humbled for sin, and lifted up by faith in Christ, and can with Thomas as it were put our fingers into his wounds, and say in assurance, My Lord and my God: and as Psal. 48. 14. This God is our God for ever and ever: he will be our guide even unto death. Here we do as it were with Mary sit at the feet of Jesus, to hear his word, Luk. 10. 39. that fire from Heaven may come down upon our hearts, and we may say, Did not our hearts burn within us while he spake to us, and while he opened to us the Scriptures? Luk. 24. 32. Here we cry to him as the blind man, Lord that I may* 1.31 receive my sight: We cry here to the Watchmen, Cant. 3. 3. saw ye him whom my soul loveth: Here we are in his banqueting house, under the banner of his Love, Cant. 2. 4. We have here the sealing and quickenings of his spirit, the mortification of our sin, the increase of grace, and a prospect into life eternal, and a foresight of the endless happiness there. See then that you come to the Worship of God with these intentions and expectations: that if God or Conscience call to you (as God did some∣time to Elias) what dost thou here? you may truly answer, I came to seek the Lord my God, and to learn his will that I might do it. And that your sweet delights may make you say, Psal. 84. 4. Blessed are they that dwell in thy house they will be still praising thee! If thou come to the Worship of God in meer custome, or to make thy carnal heart believe that God will forgive thee because thou so far servest him, or to quiet thy Conscience with the doing of a formal task of duty, or to be seen of men, or that thou maist not be thought ungodly, if these be thy ends, thou wil•• speed accordingly. A Holy soul cannot live upon the air of mans applause, nor upon the shell of Ordinances, without God who is the kernel and the life of all: It is the Love of God that brings them thither, and it is Love that they are exercising there, and the end of Love, even the nearer approach of the soul to God, which they desire and intend. Be sure then that these be the true and real intentions of thy heart.

§. 22. Quest. But how shall I know whether indeed it be God himself that I am seeking, and that I* 1.32 perform his worship to the appointed ends?

Answ. In so great a business it is a shame to be unacquainted with your own Intentions? If you take heed what you do, and look after your hearts, you may know what you come for▪ and what is your business there. But more particularly you may discern it by these marks. 1. He that hath right ends, and seeketh God, will labour to suit all his duties to those ends, and will like that best which is best suited to them: He will strive so to preach and hear and pray, not as tends most to prefer∣ment or applause, but as ••endeth most to please and honour God, and to attain his grace: And he will love that Sermon or that prayer best, that is best fitted to bring up his soul to God, and not that which tickleth a carnal ear. Mark what you fit the means to, and you may perceive what is your end. 2. If it be God himself that you seek after in his Worship, you will not be satisfied without God: It is not the doing of the task that will satisfie you, nor yet the greatest praise of men, no not of the most Godly men! But so far as you have attained your end, in the cleansing or quickening or strengthening of the soul, or getting somewhat nearer God, or pleasing or honouring him, so far only

you will be contented. 3. If God be your end, you will be faithful in the use of that more private and spiritual worship, where God is to be found, though no humane applause be there to be at∣tained: 4. And you will love still the same substantial necessary truth and duty, which is to your souls as bread and drink is to your bodies; when those that have carnal ends will be looking after variety and change, and will be weary of the necessary bread of life. By observing these things you may discern what are your ends in Worship.

§. 23. And here I must not let go this necessary Direction, till I have driven on the Reader with some more importunity to the serious practice of it. It is lamentable to see, how many turn the Worship of God into vile hypocrisie, and dead formality; and offer God a Carrion for a Sacrifice, and yet their Consciences are so far from checking them for this heynous sin, that they are much pleased and quieted by it, as if they had deserved well of God, and proved themselves very godly people, and by this sin had made him amends for the common sins of their lives. Is it God himself, and his sanctifying grace that those men seek after in his Worship, who hate his grace and scorn sanctifica∣tion, and can leave God to be enjoyed by others, if they may but enjoy their fleshly pleasures, and riches and honours in the world. Even the Haters of God and Holiness are so blinded, as to per∣swade themselves that in his Worship they are truly seeking that God and Holiness which they hate. And O what a deal of pains is many a formal Hypocrite at to little purpose; in spending many* 1.33 hours in outside, heartless, lifeless, worship, while they never thirsted after God, nor after a holy con∣formity to him, communion with him, or fruition of him, in all their lives. O what a deal of labour do these Pharisees lose in bodily exercise which profiteth nothing, for want of a right end in all that they do? because it is not God that they seek? when Goliness is profitable to all things, 1 Tim. 4. 8. And what is Godliness but the souls devotedness to God, and seeking after him? We have much adoe to bring some men from their diversions to Gods outward worship: But O how much harder is it to bring the soul to seek God unfeignedly in that Worship where the Body is present? When David in the Wilderness was driven from the Sanctuary, he cryeth out in the bitterness of his soul, [As the Hart panteth after the water Brooks, so panteth my soul after thee O God: My soul thirsteth for God, for the living God: when shall I come and appear before God: My tears have been my meat day and night while they continually s••y unto me, where is thy God? You see here that it was God himself that David thirsted after in his Worship. Alas, what is all the outward pomp of Worship, if God be not the end and life of all? Without him how vain a thing would the words of prayer and preaching, and the administration of the Sacraments be? It is not the dead letter, but the quickening spirit, that maketh the dead in sin to live; that convinceth or comforteth the soul; or maketh the worshipper holy or happy. Nay it is some aggravation of your misery, to be destitute of true Communion with God,* 1.34 while you seem to worship him; and to be far from him in the Heart, while you draw so near him with the lips: To boast of the Temple of the Lord, and be forsaken by the Lord of the Temple! That Capernaum shall be cast down to Hell, that is but thus lift up to Heaven: And it will be easier for Sodom in the day of judgement, than for such as had the publick ordinances without God. Da∣vid left the Ark with Absalom at Hierusalem; but God was not with Absalom but with David. No marvel if such Hypocrites grudge at all that is costly in Gods service, even the necessary mainte∣nance of the Ministers: For if they have only the shell of Ordinances without God, it will scarce re∣quite them for their cost. No marvel if they think all their pains too much, when they take up with the chaff which is scarcely worth their pains: No wonder if they find small pleasure in Gods Service: For what pleasure is there in the husks or chaff, or in a deaf nut? No wonder if they grow no better, no holier or stronger by it; For what strength will chaff and shadows breed? No marvel if they are quickly weary, and if a little of such Religion seem enough, when the life and spirits and strength and sweetness is neglected. O sinners, remember, that God desireth not yours but you, and all your wealth, and service is as nothing to him, if he have not your selves (when yet you are so little worth the having): Nay how earnestly doth he sue to have you? How dearly hath he bought you? he may challenge you as his own. Answer this kindness of God aright: Let no ordinance, nor no common mercy satisfie you, if you have not God himself: And to encourage you let me fur∣ther tell you.

§. 24. 10. If it be God himself that thou seekest in his worship (sincerely) thou shalt find him: Because thou hast chosen the better part, it shall not be taken from thee. Because thou hungrest and* 1.35 thirsteth after him thou shalt be satisfied. What joyful news is this to the thirsty soul? 2. Thou art most welcome to God with these high desires: This holy ambition and aspiring of Love is only acceptable to him: If all ordinances be nothing to thee without God, he will see that thou under∣standest the true use of ordinances, and put down thy name among his Lovers, whom he cannot despise. He loveth not to see men debase their souls, to feed on husks and chaff with hypocrites, no more than to feed on filth and dirt, with sensualists and worldlings. As he accepted Solomons prayer* 1.36 because he asked not for little things, but for great, so he is very much pleased with the soul, that is unsatisfied with all the world, and can be content with nothing lower or worse than God himself. 3. Nay because thou seekest God himself, thou shalt have all things with him that are worth the having, Matth. 6. 33. Rom. 8. 28. When hypocrites have but the carkass and shadow, it's thou that sh••lt have the substantial food and joy. As they that were with Paul when he was Converted did hear the voice but saw no man, Act. 9. 7. so others shall hear the sound of the word, and the name of God; but it is thou that shall see him by faith that is invisible, and feel the power and efficacy of all. Thou shalt hear God speak to thee, when he that sitteth in the same seat with thee, shall hear no more than the voice of man: It is he that seeketh after God in his Ordinances, that is Religious in

good sadness, and is employed in a work, that is worthy of an immortal rational soul. The delights of Ordinances as they are performed by man, will savour of his imperfections, and taste of the in∣strument, and have a bitterness often mixed with the sweet; when the delight that cometh from God himself will be more pure: Ordinances are uncertain: You may have them to day, and lose them to morrow! when God is everlasting, and everlastingly to be enjoyed. O therefore take not up short of God, in any of his worship, but before you set upon it, call up your souls to mind the end, and tell them what you are going to do, that you miss not of the end for want of seeking it. The Devil will give hypocritical worldlings leave to play them with the most excellent Ordinances, if he can but keep God out of sight; even as you will let your children play them with a box of Gold, as long as it is shut, and they see not what's within.

§. 25. Direct. 11. Be laborious with your hearts in all Gods worship to keep them employed on their* 1.37* 1.38 duty; and be watchful over them, lest they slug or wander. Remember that it is heart-work that you are principally about. And therefore see that your hearts be all the while at work. Take your selves as idle when your hearts are idle. And if you take not pains with them, how little pains will they take in duty. If you watch them not, how quickly will they lye down, and forget what they are doing, and fall asleep when you are in treaty with God? How easily will they turn aside, and be thinking of impertinent vanities! Watch therefore unto prayer and every duty, 1 Pet. 4. 7. 2 Tim. 4. 5.* 1.39

§. 26. Direct. 12. Look up to Heaven as that which all your duties tend to, that from thence you may fetch your encouraging motives. Do all as a means to life eternal: separate no duty from its reward and end. As the traveller remembreth whither he is going all the way, and a desired end doth make the foulest steps seem tolerable; so think in every prayer you put up, and in every duty, that it is all for Heaven.

§. 27. Direct. 13. Depend upon the Spirit of God for help. You cannot seek God spiritually and ac∣ceptably* 1.40 without him. Think not that you are sufficient to worship God aright without his help: Where this is despised or neglected, you see what lamentable work is made by blind corrupted na∣ture in Gods service. Sensual wretches that have not the Spirit, are fitter for any thing than to* 1.41 worship God. If he that hath not the Spirit of Christ be none of his, Rom. 8. 9. then he that pretends to worship God without the Spirit of Christ, can ill think to be heard for the sake of Christ.

§. 28. Direct. 14. Look also to your tongues and the deportment of your bodies, that the whole man* 1.42 may worship God in holiness, as he requireth. Pretend not your good meanings, nor the spirituality of your worship, to excuse you from worshipping also with your bodies. Your Hearts must be first lookt to; but your words and bodies must next be lookt to: And if you regard not these, it is hardly credible that you regard your hearts. 1. Your words and gestures are the due expression of your hearts: And the Heart will desire to express it self as it is: Many would express their Hearts to be better than they are: and therefore good expressions are oft to be suspected: But few would express their hearts as worse than they are, and therefore bad appearances do seldome lye. 2. Your words and actions are needful to the due honouring of God: As evil words and actions do dishonour him, and the unseemly dis∣orderly performance of his service, is very injurious to such holy things; so yourmeet and comely words and gestures are the external beauty of the worship which you perform: And God should be served with the best. 3. Your words and gestures reflect much on your own hearts: As acts tend to the increase of the habits; so the external expressions tend to increase the internal affections, whether they be good or evil. 4. Your words and gestures must be regarded for the good of others, who see not your hearts, but by these expressions: And where many have communion in worshipping God, such acts of com∣munion are of great regard.

CHAP. II. Directions about the Manner of Worship, to avoid all corruptions, and false unac∣ceptable Worshipping of God.

THe lamentable contentions that have arisen about the Manner of Gods worship, and the cru∣elty, and blood, and divisions, and uncharitable revilings which have thence followed, and al∣so the necessary regard that every Christian must have to worship God according to his Will, do make it needful that I give you some Directions in this case.

§ 1. Direct. 1. Be sure that you seriously and faithfully practise that inward worship of God in which* 1.43 the life of Religion doth consist: as to love him above all, to fear him, believe him, trust him, delight in him, be zealous for him: and that your Hearts be sanctified unto God, and set upon Heaven and Holi∣ness:* 1.44 For this will be an unspeakable help to set you right in most controversies about the worshipping of God. Nothing hath so much filled the Church with contentions, and divisions, and cruelties about Gods worship, as the agitating of these controversies by unholy unexperienced persons: when men that hate a holy life, and holy persons, and the Holiness of God himself, must be they that dispute what manner of worship must be offered to God by themselves and others; and when the controversies about Gods service are fallen into the hands of those that hate all serious serving of him, you may easily know what work they will make of it. As if sick men were to determine or dispute what meat and drink themselves and all other men must live upon, and none must eat but by their prescripts, most healthful men would think it hard to live in such a Countrey. As men are within, so will they incline to worship God without. Outward worship is but the expression of inward worship: He that hath a heart replenished with the Love and Fear of God, will be apt to express it by such manner of worship, as doth most lively and seriously express the love and fear of God. If the heart be a stranger or an enemy to God, no marvel if such worship him accordingly. O could we but help all contend∣ers about worship, to the inward light, and life, and love, and experience of holy serious Christians, they would find enough in themselves, and their experiences, to decide abundance of controversies of this kind: (Though still there will be some, that require also other helps to decide them). It is very observable in all times of the Church, how in Controversies about Gods worship the generality of the godly serious people, and the generality of the ungodly and ludicrous worshippers, are ordinarily of differing judgements! and what a stroke the temper of the soul hath in the determination of such cases!

§. 2. Direct. 2. Be serious and diligent also in all those parts of the outward worship of God that all sober* 1.45 Christians are agreed in. For if you be negligent and false in so much as you confess, your judge∣ment about the controverted part is not much to be regarded. God is not so likely to direct pro∣fane ones and false hearted hypocrites, and bless them with a sound judgement in holy things, (where their Lives shew that their practical judgements are corrupt), as the sincere that obey him in that which he revealeth to them. We are all agreed that Gods Word must be your daily meditation and delight: Psal. 1. 2. and that you should speak of it lying down and rising up, at home and abroad, Deut. 6. 6, 7, 8. and that we must be constant, and fervent, and importunate in prayer, both in pub∣lick and private, 1 Thess. 5. 17. Luke 18. 1. Iames 5. 16. Do you perform this much faithfully or not? If you do, you may the more confidently expect, that God should further reveal his will to you, and resolve your doubts, and guide you in the way that is pleasing to him. But if you omit the duty which all are agreed on, and be unfaithful and negligent in what you know, how unmeet are you to dispute about the controverted circumstances of duty? To what purpose is it, that you meddle in such controversies? Do you do it wilfully to condemn your selves before God, and shame your selves before men? by declaring the hypocrisie which aggravateth your ungodliness? What a lothe∣some and pitiful thing is it, to hear a man bitterly reproach those that differ from him in some cir∣cumstances of worship, when he himself never seriously worshippeth God at all? When he meditateth not on the Word of God, and instead of delighting in it, maketh light of it, as if it little concerned him; and is acquainted with no other prayer than a little customary lip service? Is such an ungodly neglecter of all the serious worship of God, a fit person to fill the world with quarrels about the Manner of his worship?

§. 3. Direct. 3. Differ not in Gods worship from the common sense of the most faithful godly Christi∣ans,* 1.46 without great suspicion of your own understandings, and a most diligent tryal of the case. For if in such practical cases the common sense of the faithful be against you, it is to be suspected that the teaching of Gods Spirit is against you: For the Spirit of God doth principally teach his servants in the matters of worship and obedience.

There are several errors that I am here warning you to avoid: 1. The error of them that rather

incline to the judgement of the ungodly multitude, who never knew what it was to worship God in* 1.47 Spirit and truth: Consider the great disadvantages of these men to judge aright in such a case: 1. They must judge then without that teaching of the Spirit, by which things spiritual are to be dis∣cerned, 1 Cor. 2. 13, 15. He that is blind in sin must judge of the mysteries of godliness. 2. They must judge quite contrary to their natures and inclinations, or against the diseased Habits of their Wills: And if you call a drunkard to judge of the evil of drunkenness, or a whoremonger to judge of the evil of fornication, or a covetous, or a proud, or a passionate man to judge of their several sins, how partial will they be? And so will an ungodly man be in judging of the duties of godliness. You set him to judge of that which he hateth. 3. You set him to judge of that which he is unacquainted with: It's like he never throughly studyed it: but its certain he never seriously tryed it, nor hath not, the experience of those, that have long made it a great part of the business of their lives. And would you not sooner take a mans judgement in Physick, that hath made it the study and practice of his life, than a sick mans that speaketh against that which he never studyed or pra∣ctised, meerly because his own stomach is against it? Or will you not sooner take the judgement of an antient Pilot about Navigation, than ones that never was at Sea? The difference is as great in the present case.

§. 4. 2. And I speak this also to warn you of another error, that you prefer not the judgement of a Sect or Party, or some few godly people, against the common sense of the generality of the faith∣ful: For the Spirit of God is liklier to have forsaken a small part of godly people, than the generality, in such particular opinions, which even good men may be forsaken in: Or if it be in greater things, it is more unreasonable and more uncharitable for me to suspect that most that seem godly are hy∣pocrites and forsaken of God, than that a party, or some few are so.

§. 5. Direct. 4. Yet do not absolutely give up your selves to the judgement of any in the worshipping* 1.48 of God, but only use the advice of men in a due subordination to the Will of God, and the Teaching of Iesus Christ. Otherwise you will set man in the place of God, and will reject Christ in his Prophe∣tical Office, as much as using co-ordinate Mediators, is a rejecting him in his Priestly Office. None must be called Master, but in subordination to Christ, because he is our Master, Matth. 23. 8, 9, 10.

§. 6. Direct. 5. Condemn not all that in others, which you dare not do your selves; and practise not* 1.49 all that your selves, which you dare not condemn in others. For you are more capable of judging in* 1.50 your own cases, and bound to do it with more exactness and diligent enquiry, than in the case of others▪ Oft-times a rational doubt may necessitate you to suspend your practice, as your belief or judgement is suspended; when yet it will not allow you to condemn another whose judgement and practice hath no such suspension. Only you may doubt whether he be in the right, as you doubt as to your self. And yet you may not therefore venture to do all that you dare not condemn in him; for then you must wilfully commit all the sins in the world, which your weakness shall make a doubt or controversie of.

§. 7. Direct. 6. Offer God no worship that is clearly contrary to his nature and perfections, but such* 1.51 as is suited to him as he is revealed to you in his Word. Thus Christ teacheth us, to worship God as* 1.52 he is: and thus God often calleth for Holy worship, because he is Holy. 1. God is a Spirit: therefore they that worship him, must worship him in Spirit and Truth: (which Christ opposeth to meer external Ceremony or shadows); John 4. 23, 24. for the Father seeketh such to worship him. 2. God is Incomprehensible, and Infinitely distant from us: Therefore worship him with Admiration, and make not either visible or mental Images of him, nor debase him not by undue resemblance of him* 1.53 to any of his creatures. 3. God is Omnipresent, and therefore you may every where lift up holy hands to him, 1 Tim. 2. 8. And you must alwayes worship him as in his sight. 4. God is Omniscient, and knoweth your Hearts, and therefore let your Hearts be employed and watched in his worship. 5. God is most wise, and therefore not to be worshipped ludicrously with toyes, as children are pleased with to quiet them, but with wise and rational worship. 6. God is most Great, and therefore to be worship∣ped with the greatest reverence and seriousness; and not presumptuously, with a careless mind, or wandring thoughts, or rude expressions. 7. God is most Good and Gracious, and therefore not to be worshipped with backwardness, unwillingness and weariness, but with great Delight. 8. God is most Merciful in Christ, and therefore not to be worshipped despairingly, but in joyful Hope. 9. God is True and faithful, and therefore to be worshipped believingly and confidently, and not in distrust and unbelief. 10. God is most Holy, and therefore to be worshipped by Holy persons, in a Holy manner, and not by unholy hearts or lips, nor in a common manner, as if we had to do but with a man. 11. He is the Maker of your Souls and Bodies, and therefore to be worshipped both with soul and body. 12. He is your Redeemer and Saviour, and therefore to be worshipped by you as sinners in the humble sense of your sin and misery, and as Redeemed ones in the thankful sense of his Mercy, and all in order to your further cleansing, healing and Recovery. 13. He is your Regenerater and Sanctifier: and there∣fore to be worshipped not in the confidence of your natural sufficiency, but by the Light, and Love and Life of the Holy Ghost. 14. He is your Absolute Lord, and the Owner of you and all you have: and therefore to be worshipped with the absolute resignation of your self and all, and honoured with your substance, and not Hypocritically with exceptions and reserves. 15. He is your Soveraign King, and therefore to be worshipped according to his Lawes, with an obedient kind of worship, and not after the Traditions of men, nor the will or wisdom of the flesh. 16. He is your Heavenly Father,* 1.54 and therefore all these Holy dispositions, should be summed up into the strongest Love, and you should run to him with the greatest readiness, and Rest in him with the greatest Ioy, and thirst after the full fruition of him with the greatest of your Desires, and press towards him for himself with the

most servent and importunate suites. All these the very Being and Perfections of God will teach you in his worship. And therefore if any controverted worship be certainly contrary to any of these, it is certainly unwarranted and unacceptable unto God.

§. 8. Direct. 7. Pretend not to worship God by that which is destructive, or contrary to the Ends of* 1.55 worship. For the aptitude of it as a means to its proper end, is essential to it. Now the Ends of worship are, 1. The Honouring of God: 2. The Edifying of our selves in Holiness, and delighting our souls in the contemplation and praises of his perfections: 3. The communicating this Knowledge, Holiness and delight to others, and the increase of his actual Kingdom in the world. 1. Avoid then all that pretended Worship which dishonoureth God, (not in the opinion of carnal men that judge of* 1.56 him by their own misguided imaginations, but according to the discovery of himself to us in his works and Word.) Many Travellers that have conversed with the soberer Heathen and Mahometan Nations, tell us, that it is not the least hinderance of their conversion, and cause of their contempt of Christianity, to see the Christians that live about them, to worship God so ignorantly, irrationally and childishly as many of them do. 2. Affect most that manner of worship (caeteris paribus) which tendeth most to your own right information, and holy resolutions and affections, and to bring up your souls into nearer communion and delight in God: And not that which tendeth to deceive, or flatter, or divert you from him, nor to be in your ears as sounding brass, or a tinkling Cymbal, or as one that is playing you a lesson of Musick; and tendeth not to make you better. 3. Affect not that manner of worship which is an enemy to knowledge, and tendeth to keep up Ignorance in the world: Such as is a great part of the Popish worship, especially their reading the Scriptures to the people in an unknown tongue, and celebrating their publick prayers, and praises, and Sacraments in an unknown tongue, and their seldome preaching, and then teaching the people to take up with a multitude of toyish Ceremonies, instead of knowledge and rational worship. Certainly that which is an enemy to know∣ledge, is an enemy to all Holiness and true obedience, and to the Ends of worship, and therefore is no acceptable worshipping of God. 4. Affect not that pretended worship which is of it self destructive of true Holiness: Such as is the preaching of false doctrine, not according to godliness, and the opposition and reproaching of a holy life and worship, in the misapplication of true doctrine; and then teaching poor souls to satisfie themselves with their Mass and Mass Ceremonies, and an Image of worship, instead of serious Holiness, which is opposed, Prov. 24. 24. He that saith to the wicked thou art Righteous, him shall the people curse, Nations shall ahhor him. And if this be done as a wor∣ship of God, you may hence judge how acceptable it will be, Isa. 5. 20. Wo unto them that call Evil Good, and Good Evil, that put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter. To make people believe, that Holiness is but Hypocrisie, or a needless thing, or that the Image of Holiness is Holiness it self, or that there is no great difference between the godly and un∣godly, doth all tend to mens perdition, and to damn men by deceiving them, and to root out Holi∣ness from the earth. See Ezek. 22. 26. & 44. 23. Jer. 15. 19. If thou take forth the pretious from the vile, thou shalt be as my mouth. Mal. 3. 18. Psal. 1. & 15. 4. Affect not a dead and heartless way of worship, which tendeth not to convince and waken the ungodly, nor to make men serious as those that have to do with God.

§. 9. Direct▪ 8. Let the manner of your worshipping God, be suited to the matter that you have in hand.* 1.57 Remember that you are speaking either to or of the Eternal God: that you are employed about the everlasting salvation of your own or others souls: that all is high and holy that you have to do: See then that the Manner be answerable hereunto.

§. 10. Direct. 9. Offer God nothing as a part of Worship which is a lye; much less so gross a lye as* 1.58 to be disproved by the common senses and Reason of all the world. God needeth not our Lye unto his glo∣ry: What worship then do Papists offer him in their Mass, who take it for an article of their faith,* 1.59 that there is no Bread or Wine left after the Consecration, it being all Transubstantiate into the very Body and Blood of Christ. And when the Certainty of all mens senses is renounced, then all cer∣tainty of faith, and all Religion is renounced; for all presuppose the certainty of sense.

§. 11. Direct. 10. Worship not God in a manner that is contrary to the true nature, and order, and* 1.60 operations of a rational soul. I mean not to the corrupted nature of man, but to Nature as Rational in it self considered. As 1. Let not your meer Will and inclination over-rule your understandings;* 1.61 and say not as blind Lovers do, I love this, but I know not why? or as Children that eat unwholsome meat, because they love it. 2. Let not passion overtop your Reason: Worship God with such a zeal as is according to knowledge. 3. Let not your Tongues lead your hearts, much less over-go them: Words may indeed reflect upon the Heart, and warm it more; but that is but the secondary use: the first is to be the expressions of the Heart: You must not speak without or against your hearts (that is, falsly) that by so speaking you may better your hearts (and make the words true, that at first were not true): unless it be when your words are but reading-recitations or narratives, and not spoken of your selves. The Heart was made to lead the tongue, and the tongue to express it, and not to lead it. Therefore speak not to God either the words of a Parrot, which you do not understand, or the words of a lyar or Hypocrite, which express not the meaning, or desires, or feeling of your hearts: but first understand and feel what you should speak, and then speak that which you under∣stand and feel.

§. 12. Quest. How then can a prayer be lawful that is read or heard from a Book?

Answ. There is in Reading the Eye, and in Hearing the Ear that is first to affect the Heart, and then the Tongue is to perform its office. And though it be sudden, yet the passage to the Heart is first, and the passage from the heart is last: and the soul is quick, and can quickly thus both Receive, and

be Affected and express it self. And the case is the same in this, whether it be from a Book, or from the words of another without book: For the soul must do the same, as quickly, in joyning with ano∣ther that speaketh before us, without a book as with it.

§. 13. Direct. 11. Understand well how far Christ hath given a Law and Rule for worship to his* 1.62 Church in the holy Scriptures, and so far see that you take it as a perfect Rule, and swerve not from* 1.63 it by adding or diminishing. This is a matter of great importance by reason of the danger of erring on either side. 1. If you think that the Scripture containeth not any Law or Rule of Worship at all, or not so much as indeed it doth, you will deny a principal part of the Office of Christ, as the King and Teacher of the Church, and will accuse his Laws of insufficiency, and be tempted to wor∣ship him with a humane kind of worship, and to think your selves at liberty to worship him accord∣ing to your own imaginations, or change his worship according to the fashion of the Age or the Countrey where you are. And on the other side, if you think that the Scripture is a Law and Rule of Worship, more particular than Christ intended it, you will involve your selves and others in endless scruples and controversies, and find fault with that which is lawful and a duty, because you find it not particularly in the Scriptures: And therefore it is exceeding needful to understand how far it is intended to be herein our Law and Rule, and how far not: To handle this fully would be a D••∣gression, but I shall briefly answer it.

§. 14. 1. No doubt but Christ is the only Universal Head and Law-giver to his Church: and that Le∣gislation* 1.64 is the first and principal part of Government: And therefore if he had made no Laws for his Church, he were not the full Governour of it. And therefore he that arrogateth this power to him∣self to be Law-giver to the Church universal (as such) doth usurp the Kingly Office of Christ, and com∣mitteth Treason against his Government, (unless he can prove that Christ hath delegated to him this chief part of his Government, which none can do): There being no Universal Law-giver to the Church but Christ (whether Pope or Council), no Law that is made by any meer man can be universally obligatory. Therefore seeing the making of all Universal Laws doth belong only to* 1.65 Christ, we may be sure that he hath perfectly done it; and hath left nothing out of his Laws that was fit to be there, nor nothing at liberty that was fit to be determined and commanded. There∣fore whatsoever is of equal Use or Consideration to the Universal Church, as it is to any one part of i•• and to all times as it is to any time of the Church, should not be made a Law by man to any part of the Church, if Christ have not made it a Law to the whole: because else they accuse him of being defective in his Laws, and because all his subjects are equally dependant on him as their King and Iudge. And no man must step into his Throne pretending to amend his work which he hath done amiss, or to make up any wants, which the chief Law giver should have made up.

§. 15. 2. These Laws of Christ for the Government of his Church, are fully contained in the holy Scriptures: For so much as is in Nature, is there also more plainly expressed than nature hath exprest it. All is not Christs Law that is any way exprest in Scripture; but all Christs Laws are exprest in the* 1.66 Scriptures: Not written by himself, but by his Spirit in his Apostles, whom he appointed and sent* 1.67 to Teach all Nations to observe what ever he commanded them: who being thus commissioned and enabled fully by the Spirit to perform it, are to be supposed to have perfectly executed their commission; and to have taught whatsoever Christ commanded them, and no more as from Christ: And therefore as they taught that present age by Voice, who could Hear them, so they taught all ages after to the end* 1.68 of the world by writing, because their voice was not by them to be heard.

§. 16. 3. So far then as the Scripture is a Law and Rule, it is a perfect Rule: But how far it is a Law or Rule, its own contents and expressions must determine. As 1. It is certain that all the Internal worship of God (by Love, fear, trust, desire, &c.) is perfectly commanded in the Scriptures. 2. The Doctrine of Christ which his Ministers must read and preach is perfectly contained in the Scriptures. 3. The grand and constantly necessary points of Order in preaching, are there also expressed: As that the opening of mens eyes, and the converting of them from the power of Satan to God be first en∣deavoured, and then their Confirmation and further Edification, &c. 4. Also that we humble our selves before God in the confession of our sins. 5. And that we pray to God in the name of Christ for mercy for our selves and others. 6. That we give God Thanks for his mercies to the Church, our selves and others: 7. That we Praise God in his excellencies manifested in his Word and Works of Creation and Providence. 8. That we do this by singing Psalms with holy joyfulness of heart. 9. The matter and order of the ordinary prayers and praises of Christians is expressed in the Scripture, (As which parts are to have precedency in our estimation and desire, and ordinarily in our expressi∣ons). 10. Christ himself hath determined that by Baptizing them into the name of the Father, the Son, and the Holy Ghost, men be solemnly entered into his Covenant, and Church, and state of Chri∣stianity. 11. And he hath himself appointed that his Churches hold communion with him and among themselves, in the Eucharistical administration of the Sacrament of his Body and blood, repre∣sented in the breaking, delivering, receiving and eating the consecrated Bread, and in the pou••ing out, delivering, receiving and drinking the consecrated Wine. 12. And as for the mutable subservient cir∣cumstances and external expressions, and actions, and orders, which were not fit to be, in particu∣lar, the matter of an Universal Law, but are fit in one place, or at one time, and not another, for th••se he hath left both in Nature and Scripture such General Laws, by which upon emergent occasi∣ons they may be determined; and by particular▪ Providences he ••itteth things, and persons, and times, and places, so as that we may discern their agreeableness to the descriptions in his General Laws: As that all things be done Decently, in Order and to Edi••ication, and in Charity, Unity and Peace. And he hath forbidden Generally doing any thing undecently, disorderly, to the hur•• •••• de∣struction

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of our brethren, even the weak, or to the division of the Church. 13. And many things* 1.69 he hath particularly forbidden in Worship: as making to our selves any graven Image, &c. and Worshipping Angels, &c.

§ 20. And as to the order and Government of the Church (for I am willing to dispatch all here to∣gether) this much is plainly determined in Scripture. 1. That there be Officers or Ministers under* 1.70 Christ to be the stated Teachers of his people, and to Baptize, and Administer the Sacrament of his Body and Blood, and be the Mouth and Guide of the people in publick Prayers, thanksgiving and praises, and to bind the imp••nitent and loose the penitent, and to be the Directers of the flocks ac∣cording to the Law of God, to life eternal. And their Office is described and determined by Christ. 2. It is required that Christians do ordinarily Assemble together for Gods publick worship; and be Guided therein by these their Pastors. 3. It is required that besides the unfixed Ministers, who em∣ploy themselves in converting Infidels, and in an itinerant service of the Churches, there be also stated fixed Ministers, having a special charge of each particular Church: and that they may know their own flocks, and teach them publickly and from house to house, and the people may know their own Pastors that are ••ver them in the Lord, and honour them and obey them in all that they teach them from the Word of God for their salvation. 4. The Ministers that Baptize are to judge of the ca∣pacity and fitness of those whom they Baptize; whether the Adult that are admitted upon their per∣sonal profession and Covenanting, or Infants that are admitted upon their Parents profession and en∣tering them into Covenant. 5. The Pastors that administer the Lords Supper to their particular flocks, are to discern or judge of the fitness of those persons whom they receive newly into their charge or whom they admit to Communion in that Sacrament as members of their flock: 6. Every such Pastor is also personally to watch over all the members of his flock as far as he is able; lest false teachers seduce them, or satan get advantage of them, or any corruption or root of bitterness spring up among them and defile them. 7. It is the duty of the several members of the flock, if a Brother trespass against them, to tell him his faults between them and him; and if he hear not to take two or three, and if he hear not them to tell the Church. 8. It is the Pastors duty to admonish the unruly, and call them to Repentance, and pray for their Conversion. 9. And it is the Pastors duty to declare the obstinately impenitent uncapable of Communion with the Church, ••nd to charge him to forbear it, and the Church to avoid him. 10. It is the peoples duty to avoid such accordingly, and have no familiarity with them that they may be ashamed; and with such no not to eat. 11. It is the Pastors duty to Absolve the Penitent, declaring the remission of their sin, and re-admitting to the Communion of the Saints. 12. It is the peoples duty to re-admit the ab∣solved to their Communion with joy, and to take them as Brethren in the Lord. 13. Though every Pastor hath a General power to exercise his office in any part of the Church, where he shall be truly called to it; yet every Pastor hath a special obligation (and consequently a special power) to do it over the flock, of which he hath received the special charge and oversight. 14. The Lords day is separated by Gods appointment for the Churches ordinary holy Communion in Gods Worship under the conduct of these their Guides. 15. And it is requisite that the several particular Churches do maintain as much agreement among themselves, as their capacity will allow them; and keep due Synods and correspondencies to that end. Thus much of Gods Worship, and Church-order and Go∣vernment at least is of Divine institution, and determined by Scripture, and not left to the will or liberty of man. Thus far the Form of Government (at least) is of Divine Right.

§. 21. But on the contrary, 1. About Doctrine and Worship; the Scripture is no Law in any of these following cases, but hath left them undetermined. 1. There are many natural Truths, which the Scripture meddleth not with: As Physicks, Metaphysicks, Logick, &c. 2. Scripture telleth not a Minister what particular Text or Subject he shall Preach on this day or that. 3. Nor what method his Text or Subject shall be opened and handled in. 4. Nor what day of the week besides the Lords day he shall preach, nor what hour on the Lords day he shall begin. 5. Nor in what particular place the Church shall meet. 6. Nor what particular sins we shall most confess: nor what personal mer∣cies we shall at this present time, first ask: nor for what we shall now most copiously give thanks: For special occasions must determine all these. 7. Nor what particular Chapter we shall now read: nor what particular Psalm we shall now sing. 8. Nor what particular translation of the Scripture, or version of the Psalms we shall now use. Nor into what Sections to distribute the Scripture, as we do by Chapters and Verses. Nor whether the Bible shall be Printed or Written, or in what Characters, or how bound. 9. Nor just by what sign I shall express my consent to the truths or duties which I am called to express consent to, (besides the Sacraments and ordinary words.) 10. Nor whether I shall use written Notes to help my memory in Preaching, or Preach without. 11. Nor whether I shall use a writing or book in prayer, or pray without. 12. Nor whether I shall use the same words in preaching and prayer, or various new expressions. 13. Nor what utensils in holy administrations I shall use; as a Temple or an ordinary house, a Pulpit, a font, a Table, cups, cushions, and many such, which belong to the several parts of Worship. 14. Nor in what particu∣lar gesture we shall preach or read or hear. 15. Nor what particular garments Ministers or people shall wear in time of Worship. 16. Nor what natural or artificial helps to our natural faculties* 1.71 we shall use: as medicaments for the Voice, tunes, musical instruments, spectacles, hour∣glasses: These and such like are undetermined in Scripture and are left to be determined by humane prudence, not as men please; but as means in order to the proper end, according to the General Laws of Christ. For Scripture is a General Law for all such circumstances, but not a par∣ticular Law.

So also for Order and Government, Scripture hath not▪ particularly determined, 1. What individual persons shall be the Pastors of the Church. 2. Or of just how many persons the Congregations shall consist. 3. Or how the Pastors shall divide their work where there are many. 4. Nor how many every Church shall have. 5. Nor what particular people shall be a Pastors special charge. 6. Nor what individual persons he shall Baptize, receive to Communion, admonish, or absolve. 7. Nor in what words most of these shall be expressed. 8. Nor what number of Pastors shall meet in Synods, for the communion and agreement of several Churches, no•• how oft, nor at what time or place, nor what particular order shall be among them in their consultations; with many such like.

§. 22. When you thus understand how far Scripture is a Law to you in the Worship of God, it will be the greatest Direction to you, to keep you both from disobeying God, and your Superiours: that you may neither pretend obedience to man for your disobedience to God, nor pretend obedience to God against your due obedience to your Governours, as those will do that think Scripture is a more particular Rule than ever Christ intended it: And it will prevent abundance▪ of unnecessary scruples, contentions and divisions.

§. 23. Direct. 12. Observe well in Scripture the difference between Christs Universal Laws, (which* 1.72 bind all his Subjects in all times and places) and those that are but local, personal or alterable Laws;* 1.73 lest you think that you are bound to all that ever God bound any others to. The Universal Laws and un∣alterable are those which result from the Foundation of the universal and unalierable nature of persons and things, and those which God hath supernaturally revealed as suitable constantly to all. The par∣ticular local or temporary Laws are those, which either resulted from a particular or alterable nature of persons and things as mutually related (as the Law of nature bound Adams Sons to marry their Sisters, which bindeth others against it) or those which God supernaturally enacted only for some particular people or person, or for a time. If you should mistake all the Iewish Laws for universal Laws (as to persons or duration) into how many errours would it lead you? So also if you mistake every personal mandate sent by a Prophet or Apostle to a particular man, as obliging all, you would make a snare of it. Every man is not to abstain from Vineyards and Wine as the Rechabites were: nor every man to go forth to Preach in the garb as Christ sent the twelve and seventy Disciples: Nor every man to administer or receive the Lords Supper in an upper room of a house, in the Evening, with eleven or twelve only, &c. nor every one to carry Pauls Cloak and Parchments, nor go up and down on the messages which some were sent on. And here (in precepts about Worship) you must know what is the thing primarily intended in the command, and what it is that is but a subservient means: For many Laws are universal and immutable as to the matter primarily intended, which are but local and temporary as to the matter subservient and secondarily intended. As the command of saluting one another with a holy Kiss and using Love feasts in their sacred Communion primarily intended the ex∣ercising and expressing holy Love by such convenient signes as were then in use, and suitable to those times: But that it be done by those particular signes, was subservient, and a local alterable Law; as appeareth, 1. In that it is actually laid down by Gods allowance, 2. In that in other places and times the same signes have not the same signification, and aptitude to that use at all, and therefore would be no such expression of Love; or else have also some ill signification. So it was the first way of Baptizing to dip them overhead: which was fit in that hot Countrey; which in colder Countreys it would not be, as being destructive to health, and more against modesty: Therefore it is plain that is was but a local alterable Law. The same is to be said of not-eating things strangled and blood, which was occasioned by the offence of the Jews; and other the like. This is the case in almost all precepts about the external worshipping gestures: The thing that God commandeth uni∣versally is a humble reverent adoration of him by the mind and body. Now the adoration of the mind is still the same; but the bodily expression altereth according to the custome of Countreys: In most Countreys kneeling or prostration are the expressions of greatest veneration and submission: In some few Countreys it is more signified by sitting with the face covered with their hands: In some it is signified best by standing: kneeling is ordinarily most fit, because it is the most common sign of humble re∣verence: but where it is not so, it is not fit. The same we must say of other gestures and of habits: The Women among the Corinthians were not to go uncovered because of the Angels, 1 Cor. 11. 10. and yet in some places where long hair or covering may have a contrary signification, the case may be contrary. The very fourth Commandment however it was a perpetual law as to the proportion of time, yet was alterable as to the seventh day. Those which I call Universal Laws, some call Moral: But that's no term of distinction; but signifieth the common nature of all Laws, which are for the Governing of our Manners. Some call them Natural Laws, and the other Positive: But the truth is, There are some Laws of Nature which are Universal, and some that are particular, as they are the Result of Universal or Particular Nature: And there are some Laws of Nature that are perpetual,* 1.74 which are the result of an unaliered foundation▪ and there are some that are Temporary, when it is* 1.75 some Temporary alterable thing in Nature from whence the duty doth result: So there are some Po∣sitive Laws that are Universal or unalterable, (during this World) and some that are Local, particu∣lar, or temporary only.

§. 24. Direct. 13. Remember that whatever duty you seem obliged to perform, the obligation still* 1.76 supposeth that it is not naturally impossible to you, and therefore you are bound to do it as well as you can:* 1.77 And when other mens force, or your natural disability hindereth you from doing it as you would, you are not therefore disobliged from doing it at all: but the total omission is w••rse than the defective per∣formance

of it, as the defective performance is worse than doing it more perfectly. And in such a case the Defects which are utterly involuntary are none of yours imputatively at all, but his that hinder∣eth you (unless as some other sin might cause that). As if I were in a Countrey where I could have liberty to Read and Pray but not to Preach, or to Preach only once a moneth and no more: It is my duty to do so much as I can do, as being much better than nothing, and not to forbear all, because I cannot do all.

Obj. But you must forbear no part of your duty?

Answ. True: but nothing is my duty which is* 1.78 naturally impossible for me to do. Either I can do it, or I cannot: If I can I must (supposing it a duty in all other respects) but if I cannot I am not bound to it.

Obj. But it is not suffering that must deter you: for that is a carnal reason: and your suffering* 1.79 may do more good than your preaching.

Answ. Suffering is considerable either as a pain to the flesh, or as an unresistible hindrance of the work of the Gospel: As it is meerly a pain to the flesh, I ought not to be deterred by it from the work of God: But as it forcibly hindereth me from that work, (as by Imprisonment, death, cutting out the tongue, &c.) I may lawfully foresee it, and by lawful means avoid it, when it is sincerely for the work of Christ, and not for the saving of the flesh. If Paul foresaw that the Preaching of one more Sermon at Damascus was like to hinder his preaching any more, because the Jews watcht the gates day and night to kill him, it was Pauls duty to be let down by the wall in a basket, and to escape, and preach elsewhere, Act. 9. 25. And when the Chri∣stians could not safely meet publickly they met in secret, as Ioh. 19. 38. Act. 12. 12, &c. whether Pauls suffering at Damascus for Preaching one more Sermon, or his preaching more elsewhere, was to be chosen, the interest of Christ and the Gospel must direct him to resolve: That which is best for the Church, is to be chosen.

§. 25. Direct. 14. Remember that no material duty is formally a duty at all times: that which* 1.80 is a duty in its season is no duty out of season. Affirmative precepts bind not to all times, (ex∣cept only to habits, or the secret intention of our ultimate end, so far as is sufficient to animate and actuate the means, while we are waking and have the use of reason). Praying and Preaching that are very great duties, may be so unseasonably performed as to be sins: If forbearing a prayer or Sermon or Sacrament one day or month, be rationally like to procure your help or liberty to do it afterward, when that once or few times doing it were like to hinder you from doing it any more, it would be your duty then to forbear it for that time (unless in some extraordinary case): For even for the life of an Oxe or an Asse, and for Mercy to mens bodies, the rest and holy work of a Sabbath might be interrupted: much more for the souls of many. Again I warn you, as you must not pretend the interest of the end against a peremptory absolute command of God, so must you not easily conclude a command to be absolute and peremptory to that which certainly contradicts the End: nor easily take that for a Duty which certainly is no means to that good which is the end of duty, or which is against it. Though yet no seeming apti∣tude as a means, must make that seem a duty, which the prohibition of God hath made a sin.

§. 26. Direct. 15. It is ever unseasonable to perform a lesser duty of Worship, when a greater* 1.81 should be done: Therefore it much concerneth you to be able to discern when two duties are inconsistent which is then the greater and to be preferred: In which the Interest of the end must much direct you: that being usually the greatest which hath the greatest tendency to the great∣est good.

§. 27. Direct. 16. Pretend not one part of Gods Worship against another, when all in their* 1.82 place and order may be done. Set not Preaching and Praying against each other: nor pub∣lick and private Worship against each other: nor internal Worship against external; but do all.

§. 28. Direct. 17. Let not an inordinate respect to man, or common custome be too strong a byas to* 1.83 pervert your judgements from the Rule of Worship: nor yet any groundless prejudice make you distaste that which is not to be disliked. The errour on these two extreams doth fill the World with cor∣ruption and contentions about the Worship of God. Among the Papists, and Russians and other ignorant sort of Christians, abundance of corruptions are continued in Gods Worship by the* 1.84 meer power of custome, tradition and education: and all seemeth right to which they have been long used: and hence the Churches in South, East and West continue so long overspread with ignorance and refuse reformation. And on the other side meer prejudice makes some so much distaste a prescribed form of Prayer, or the way of Worship which they have not been used to, and which they have heard some good men speak against, whose judgements they high∣lyest esteemed, that they have not room for sober impartial reason to deliberate try and judge. Factions have engaged most Christians in the World into several parties, whereby Satan hath got this great advantage, that instead of Worshipping God in Love and Concord, they lay out their zeal in an envious, bitter, censorious, uncharitable reproaching the manner of each others Wor∣ship. And because the interest of their Parties requireth this, they think the interest of the Church and Cause of God requireth it: and that they do God service when they make the Religion of other men seem odious: when as among most Christians in the World, the errours

of their modes of Worship are not so great as the adverse parties represent them (except only the two great crimes of the Popish Worship: 1. That it's not understood, and so is* 1.85 souleless. 2. They Worship bread as God himself, which I am not so able as willing to excuse from being Idolatry). Judge not in such cases by passion, partiality and preju∣dice.

§. 29. Direct. 18. Yet judge in all such Controversies with that reverence and charity which* 1.86 is due to the universal and the Primitive Church. If you find any thing in Gods Worship which the primitive or universal Church agreed in, you may be sure that it is nothing but what is consistent with acceptable Worship: For God never rejected the Worship of the primitive or uni∣versal Church. And it is not so much as to be judged erroneous without great delibera∣tion and very good proof. We must be much more suspicious of our own understand∣ings.

§. 30. Direct. 19. In circumstances and modes of Worship not forbidden in the Word of God, affect* 1.87 not singularity, and do not easily differ from the practice of the Church in which you hold Communion, nor from the commands or directions of your lawful Governours. It's true if we are forbidden with* 1.88 Daniel to Pray, or with the Apostles to speak any more in the name of Christ, or are commanded as the three witnesses, Dan. 3. to Worship Images, we must rather obey God than man; and so in case of any sin that is commanded us: But in case of meer different modes and circumstances and order of Worship, see that you give authority and the consent of the Church where you are their due.

§. 31. Direct. 20. Look more to your own hearts than to the abilities of the Ministers, or the Ce∣remonies* 1.89 or manner of the Churches Worship in such lesser things. It is Heart-work and Heaven-work that the sincere believer comes about; and it is the corruption of his heart that is his hea∣viest burden, which he groaneth under with the most passionate complaints: A hungry soul, enflamed with Love to God and man, and tenderly sensible of the excellency of common truths and duties, would make up many defects in the manner of publick administration, and would get nearer God in a defective imperfect mode of Worship, than others can do with the greatest helps: When Hypocrites find so little work with their Hearts and Heaven, that they are* 1.90 taken up about words and forms and ceremonies and external things, applauding their own way, and condemning other mens, and serving Satan under pretence of Worshipping God.

CHAP. III. Directions about the Christian Covenant with God, and Baptism.

§. 1. THough the first Tome of this Book is little more than an explication of the Christian Covenant with God, yet being here to speak of Baptism as a part of Gods Worship, it is needful that I briefly speak also of the Covenant it self.

§. 1. Direct. 1. It is a matter of great importance that you well understand the nature* 1.91 of the Christian Covenant, what it is. I shall therefore here briefly open the nature of it, and then speak of the Reasons of it: and then of the solemnizing it by Baptism, and next of our Renewing it, and lastly of our Keeping it.

§. 3. The Christian Covenant is a Contract between God and man, through the Mediation of Iesus Christ,* 1.92 for the return and reconciliation of sinners unto God, and their Iustification, Adoption, Sanctification and Glorification by him, to his Glory.

§. 4. Here we must first consider, who are the Parties in the Covenant: 2. What is the matter of the Covenant on Gods Part: 3. What is the matter on Mans Part: 4. What are the terms of it pro∣pounded on Gods Part. 5. Where and how he doth express it. 6. What are the necessary Qualifica∣tions on mans part. 7. And what are the Ends and Benefits of it.

§. 5. I. The Parties are GOD and MAN: GOD the FATHER, SON and HO∣LY GHOST on the one part, and REPENTING BELIEVING SINNERS on the other part. Man is the party that needeth it; but God is the party that first offereth it: Here note, 1. That Gods part of the Covenant is made Universally and Conditionally with all mankind (as to the tenor enacted,) and so is in Being before we were born. 2. That it is not the Father, Son and Holy Ghost considered simply as persons in the Godhead; but as Related to Man for the ends of the Covenant. 3. That it is only Sinners that this Covenant is made with, because the Use of it is for the restoration of those that broke a former Covenant in Adam. It is a Covenant of Reconciliation and therefore supposeth an Enmity antecedent. 4. When I say that it is Repenting and Believing sin∣ners that are the party, I mean, 1. That taking the Covenant in its first Act, it is Repentance and faith themselves that are that Act, and are our very Covenanting. But taking the Covenant in its ex∣ternal expression, so it is a Repenting Believing sinner that must make it, it being but the expression of his Repentance and faith, by an explicit contract with God. 5. Note, that though Gods Covenant be by one Universal Act (of which more anon), yet mans is to be made by the several acts of the indivi∣dual persons each one for himself, and not by the Acts of Societies only.

§. 6. II. The matter of the Covenant on Gods Part is in General, that He will be our God: more particularly; that God the Father will be our Reconciled God and Father in Jesus Christ; that God the Son will be our Saviour; and God the Holy Ghost will be our Sanctifier. And the Relation of a God to us essentially containeth these three parts: 1. That as on the title of Creation and Redemption he is our Owner, so he doth take us as his own peculiar people: 2. That as he hath title to be our Absolute King or Governour, so he doth take us as his Subjects: 3. That he will be our Grand Benefactor and Felicity, or our most Loving Father (which comprizeth all the rest.) And as he will be thus Related to us, so he will do for us, all that these Relations do import. As, 1. He will do all that belongeth to a Creator for his creature, in our preservation and supplies. 2. He will save us from our sins, and from his wrath and Hell. 3. And he will sanctifie us to a perfect conformity to our Head. Also 1. He will use us and defend us as his own peculiar ones: 2. He will govern us by a Law of Grace and righteousness: 3. He will make us fully happy in his Love for ever.

§. 7. III. The Matter on mans part of the Covenant is, 1. In respect of the Terminus a quo, that we will forsake the Flesh, the World and the Devil as they are adverse to our Relations and Du∣ties to God: 2. In regard of the Terminus ad quem, that we will take the Lord for our God: and more particularly, 1. That we do take God the Father for our Reconciled Father in Iesus Christ, and do give up our selves to him, as Creatures to their Maker. 2. That we do take Iesus Christ for our Redeemer, Saviour, and Mediator, as our High-Priest, and Prophet, and King, and do give up our selves to him as his Redeemed ones to be reconciled to God, and saved by him. 3. That we do take the Holy Ghost for our Regener••••er and Sanctifier, and do give up our selves to be perfectly re∣newed and sanctified by him, and by his operations carryed on to God in his holy service. Also 1. That we do take God for our Absolute Lord or Owner, and do give up our selves to him as his Own. 2. That we take him for our Universal Soveraign Governour, and do give up our selves unto him as his subjects. 3. That we do take him for our most bountiful Benefactor, and loving Father, and felici∣ty,

and do give up our selves to him as his children, to seek him, and please him, and perfectly to Love him, Delight in him, and Enjoy him for ever in Heaven as our Ultimate End. And in consenting to these Relations, we covenant to do the Duties of them in sincerity.

§. 8. IV. The Terms or Conditions which God requireth of man in his Covenant are Consent, and Fidelity or Performance: He first Consenteth conditionally, if we will consent: And he consenteth to be actually our God, when we consent to be his people: so that as bare Consent, without any performance doth found the Relation between Husband and Wife, Master and Servant, Prince and People; but the sincere performance of the duties of the Relation which we consent to, are needful afterward to continue the Relation, and attain the benefits and ends; so is it also between God and man. We are his Children in Covenant as soon as we consent; but we shall not be glorified but on Condition of sincere performance and obedience.

§. 9. V. Gods Covenant with man is nothing else but the Universal Promise in the Gospel; and (to the solemnization,) the Declaration, and Application, and solemn Inv••stiture or Delivery by his autho∣rized Ministers. 1. The Gospel as it relateth the matters of fact in and about the work of our Re∣demption, is a Sacred History: 2. As it containeth the Terms on which God will be served, and commandeth us to obey them for our salvation, it is called The Law of Christ or Grace. 3. As it con∣taineth the Promise of life and salvation conditionally offered, it is called Gods Promise, and Covenant, (viz. on his part, as it is Proposed only). 4. When by our Consent the Condition is so far performed, or the Covenant Accepted, then Gods Conditional Universal Promise or Covenant, becometh actual and particular as to the effect, and so the Covenant becometh Mutual between God and man: As if a King make an Act or Law of Pardon and Oblivion, to a Nation of Rebels, saying, Who ever cometh in by such a day, and confesseth his fault, and sueth out his pardon, and promiseth fidelity for the fu∣ture shall be pardoned: This Act is a Law in one respect, and it is an Universal Conditional pardon of all those Rebells: or a Promise of pardon; and an Offer of pardon to all that it is revealed to: But it is an Actual Pardon to those that come in, and conferreth on them the benefits of the Act as if they were named in it, and is their very Title to their pardon, of which their Consent is the Condition; and the Condition being performed, the Pardon or Collation of the benefit becometh particular and actual, without any new act; it being the sense of the Law it self, or Conditional Grant, that so it should do. So as to the reality of the Internal Covenant-interest and benefits, Iustification and Adop∣tion, it is ours by vertue of this Universal Conditional Covenant, when we perform the condition. But as to our Title in foro Ecclesiae, and the due solemnization and Investiture, it is made ours when Gods Minister applyeth it to us in Baptism by his Commission. As the Rebel that was fundamentally pardoned by the Act of Oblivion, must yet have his personal pardon delivered him by the Lord Chan∣cellor under the Great Seal. In this sense Ministers are the instruments of God, not only in declaring us to de pardoned, but in Delivering to us the pardon of our sins, and solemnly investing us therein: As an Attorney delivereth possession to one that before had his fundamental Title. Thus God entreth into Covenant with man.

§. 10. VI. The Qualifications of absolute Necessity to the Validity of our Covenant with God in* 1.93 foro interiore are these, 1. That we understand what we do as to all the Essentials of the Covenant: For ignorantis non est consens••s. 2. That it be our own act, performed by our Natural, or Legal selves, that is, some one that hath power so far to dispose of us (as Parents have of their children). 3. That it be Deliberate, sober and rationall, done by one that is compos mentis, in his wits, and not in Drunkenness, madness or incogitancy. 4. That it be seriously done with a real intention of doing the thing, and not histrionically, ludicrously or in jeast. 5. That it be done entirely as to all essential parts; for if we leave out any essential part of the Covenant, it is no sufficient consent: (As to con∣sent that Christ shall be our Iustifier, but not the Holy Ghost our Sanctifier). 6. That it be a Present consent to be presently in Covenant with God: For to Consent that you will be his servants to mor∣row or hereafter, but not yet, is but to purpose to be in Covenant with him hereafter, and is no pre∣sent covenanting with him. 7. Lastly, It must be a Resolved and Absolute Consent without any open or secret Exceptions or Reserves.

§. 11. VII. The Fruits of the Covenant which God reapeth (though he need nothing) is the Pleasing of his Good and Gracious Will, in the exercise of his Love and Mercy, and the Praise and Glory of his Grace, in his peoples Love and Happiness for ever. The fruits or Benefits which ac∣crew to man are unspeakable, and would require a Volume competently to open them: Especially that God is our God, and Christ our Saviour, Head, Intercessor and Teacher, and the Holy Ghost is our Sanctifier; and that God will regard us as his own, and will protect us, preserve us, and provide for us, and will govern us, and be our God and Joy for ever: that he will Pardon us, Justifie and Adopt us, and Glorifie us with his Son in Heaven.

§. 12. Direct. 2. When you thus understand well the Nature of the Covenant, labour to understand the special Reasons of it. The Reasons of the Matter of the Covenant you may see in the fruits and be∣nefits now mentioned. But I now speak of the Reason of it as a Covenant in genere, and such a Cove∣nant in specie. 1. In General, God will have man to receive Life or Death as an Accepter and Keeper, or a Refuser or Breaker of his Covenant, because he will do it not only as a Benefactor, or Absolute Lord, but also as a Governour, and will make his Covenant to be also his Law, and his Promise and Benefits to promote obedience. And because he will deal with man as with a free agent, and not as with a bruit that hath no choosing and refusing power, conducted by Reason: Mans life and death shall be in his own hands, and still depend upon his own will, though God will secure his own Do∣minion, interest and ends, and put nothing out of his own power by putting it into mans; nor have ever the less his own will, by leaving man to his own will. God will at last as a Righteous Judge, de∣termine all the world to their final Joy or Punishment, according to their own choice while they were in the flesh, and according to what they have done in the Body whether it be good or evil, Matth. 25. Therefore he will deal with us on Covenant-terms.

§. 13. 2. And he hath chosen to Rule and Judge men according to a Covenant of Grace, by a Re∣deemer, and not according to a rigorus Law of works, that his Goodness and Mercy may be the full••er manifested to the sons of men; and that it may be easier for man to Love him, when they have so wonderful demonstrations of his Love: And so that their service here, and their work and happi∣ness hereafter, may consist of Love, to the Glory of his Goodness, and the Pleasure of his Love for ever.

§. 14. Direct. 3. Next understand rightly the nature, use and ends of Baptism. Baptism is to the* 1.94 mutual Covenant between God and man, what the solemnization of Marriage is to them that do be∣fore Consent; or what the Listing a Souldier by giving him Colours, and writing his name, is to one that Consented before to be a Souldier. In my Universal Concord, p. 29, 30. I have thus described it* 1.95 [Baptism is a holy Sacrament instituted by Christ, in which a person professing the Christian faith (or the Infant of such) is Baptized in water into the Name of the Father, the Son, and Holy Ghost, in signification and solemnization of the holy Covenant, in which as a Penitent Believer (or the seed of such) he giveth up himself (or is by the Parent given up) to God the Father, Son and Holy Ghost, forsaking the Devil, the World and the Flesh, and is solemnly entered a visible member of Christ and his Church, a pardoned regenerate Child of God, and an heir of Heaven].

§. 15. As the word [Baptism] is taken for the meer Administration or external Ordinance, so the Internal Covenanting or faith and Repentance of the (adult) person to be baptized, is no essential part of it, nor requisite to the Being o•• it; but only the Profession of such a faith and Repentance, and the external entering of the Covenant: But as [Baptism] is taken for the Ordinance as performed in all its essential parts, according to the true intent of Christ in his Institution (that is, in the first and proper meaning of the word); so the Internal Covenanting of a Penitent sincere Believer is necessary to the Being of it. And indeed the word [Baptism] is taken but equiv••••ally or Analogically at most, when it is taken for the meer external administration and action: For God doth not institute worship ordinances for bodily motion only: when he speaketh to man and requireth Worship of man, he speaketh to him as to a man, and requireth humane actions from him, even the work of the soul, and not the words of a Parrot or the motion of a Poppe••. Therefore the word [Baptism] in the first and proper signification, doth take in the inward actions of the Heart, as well as the outward Profession and actions. And in this proper sense [Baptism is the mutual Covenant between God the Fa∣ther,* 1.96 Son and Holy Ghost, and a penitent Believing sinner, solemnized by the washing of water, in which as a Sacrament of his own appointment God doth engage himself to be the God and reconciled Father, the Sa••i••ur and the Sanctifier of the Believer, and taketh him for his reconciled Child in Christ, and delivereth to him by solemn investiture, the pardon of all his sins, and title to the mercies of this life and of that which is to come.] What I say in this Description of a Penitent Believer is also to be understood of the Children of such that are dedicated by them in Baptism to God, who thereupon have their por∣tion in the same Covenant of Grace.

§. 16. The word [Baptism] is taken in the first sense when Simon Magus is said to be Baptized, Act. 8. and when we speak of it only in the ecclesiastick sense, as it is true Baptism in foro ecclesiae: But it is taken in the later sense when it is spoken of as the compleat ordinance of God, in the sense of the Institution, and as respecting the proper ends of Baptism, as pardon of sin and life eternal; and in foro coeli.

§. 17. In this full and proper sense it is taken by Christ when he saith, Mark 16. 16. He that be∣lieveth and is Baptized shall be saved; that is, He that Believeth, and is by Baptism entered into the Covenant of God: And in this sense the Ancients took it, when they affirmed that all that were Baptized were Regenerated, pardoned and made the Children of God. And in this sense it is most true, that he that is Baptized (that is, is a sincere Covenanter) shall be saved if he die in that Condition* 1.97 that he is then in. All that the Minister warrantably Baptizeth are sacramentally Regenerate, and are in foro ecclesiae members of Christ and Children of God and Heirs of Heaven: But it is only those that are sincerely delivered up in Covenant to God in Christ, that are spiritually and really Regenerate, and are such as shall be owned for members of Christ and Children of God in foro ••oeli. Therefore it is not unfit that the Minister call the Baptized, Regenerate and pardoned members of Christ, and Chil∣dren of God and Heirs of Heaven, supposing that in soro ecclesiae they were the due subjects of Ba∣ptism. But if the persons be such as ought not to be Baptized, the sin then is not in calling Baptized persons Regenerate, but in Baptizing those that ought not to have been Baptized, and to whom the ••eal of the Covenant was not due.

§. 18. None ought to be Baptized but those that either personally Deliver up themselves in Covenant to God the Father, Son, and Holy Ghost, professing a true Repentance, and faith and consent to the Cove∣nant▪ or else are thus delivered up and dedicated and entred into-Covenant in their Infancy, by those that being Christians themselves have so much interest in them and power of them, that their act may be esteemed as the Infants act, and legally imputed to them as if themselves had done it. If any others are unduly Baptized, they have thereby no title to the pardon of sin or life eternal, nor are they taken by God to be in Covenant, as having no way consented to it.

§. 19. Direct. 4. When you enter a child into the Christian Covenant with God, address your selves to* 1.98 it as to one of the greatest works in the world: as th••se that know the Greatness of the Benefit, of the Duty, and of the Danger. The Benefit to them that are sincere in the Covenant, is no less than to have the pardon of all our sins▪ and to have God himself to be our God and Father, and Christ our Saviour, and the Holy Ghost our Sanctifier, and to have title to the blessings of this life and of that to come. And for the Duty, how Great a work is it, for a sinner to enter into so solemn a Cove∣nant with the God of Heaven, for Reconciliation and Newness of life, ••nd ••or salvation? And therefore if any should abuse God by Hypocrisie, and take on them to conse•••• to the terms of the Co∣venant, (for themselves, or their Children) when indeed they do not, the Danger of such prophane∣ness and abuse of God must needs be great. Do it therefore with that due preparation, reverence and seriousness, as beseemeth those that are transacting a business of such unspeakable importance with God Almighty.

§. 20. Direct. 5. Having been entered in your Infancy into the Covenant of God by your Parents, you* 1.99 must, at years of discretion, review the Covenant which by them you made, and renew it personally your selves; and this with as great seriousness, and resolution, as if you were n••w first to enter and subscribe it, and as if your everlasting Life or death, were to depend on the sincerity of your consent, and per∣formance. For your Infant Baptismal Covenanting will save none of you that live to years of dis∣cretion, and do not as heartily own it in their own persons, as if they had been now to be baptized. But this I pass by, having said so much of it in my Book of Confirmation.

§. 21. Direct. 6. Your Covenant thus, 1. Made, 2. Solemnized by Baptism 3. And Owned at age,* 1.100 must, 4. Be frequently renewed through the whole course of your lives. As, 1. Your first consent must* 1.101 be habitually continued all your dayes; for if that ceaseth your Grace and title to the benefits of Gods Covenant ceaseth. 2. This Covenant is virtually renewed in every act of Worship to God: For you speak to him as your God in Covenant, and offer your selves to him as his Covenanted people. 3. This Covenant should be actually renewed frequently in Prayer and Meditation, and other such acts of communion with God. 4. Especially when after a fall we beg the pardon of our sins, and the mercies of the Covenant, and on dayes of Humiliation and Thanksgiving, and in great distresses or exhilerating mercies. 5. And the Lords Supper is an ordinance instituted to this very end. It is no small part of our Christian diligence and watchfulness, to keep up and renew our Covenant-consent.

§. 22. Direct. 7. And as careful must you be to keep or perform your Covenant, as to enter it, and* 1.102 renew it: which is done, 1. By continuing our consent, 2. By sincere obedience, 3. And by perseverance. We do not (nor dare not) promise to obey perfectly, nor promise to be as obedient as the higher and better sort of Christians, though we Desire both: But to obey sincerely we must needs promise, because we must needs perform it.

§. 23. Obedience is sincere, 1. When the radical consent or subjection of the Heart to God in Christ is Habitually and heartily continued. 2. When Gods interest in us is most predominant, and his au∣thority and law can do more with us, than any fleshly lust or worldly interest, or than the authority, word or perswasions of any man whosoever. 3. When we unfeignedly Desire to be perfect, and ha∣bitually and ordinarily have a predominant Love to all that is good, and a hatred to that which is evil, and had rather do our duty than be excused from it, and rather be saved from our sin than keep it.

§. 24. Direct. 8. While you sincerely consent unto the Covenant, live by faith upon the promised Be∣nefits of it, believing that God will make Good on his part all that he hath promised. Take it for your Title to pardon, sonship and eternal life. O think what a mercy it is to have God in Covenant with you to be your God, your Father, Saviour, Sanctifier and felicity! And in this continually rejoice.

CHAP. IV. Directions about the Profession of our Religion to others.

§. 1. Direct. 1. UNderstand first how great a duty the Profession of true Religion is, that you may* 1.103 not think as some foolish people, that every man should conceal his Religion,* 1.104 or keep it to himself. Observe therefore these Reasons following which re∣quire it.

§. 2. 1. Our Tongues and bodies are made to exercise and shew forth that acknowledgement and adoration of God which is in our hearts. And as he denyeth God with the Heart who doth not Believe in him and worship him in his heart, so he denyeth God imputatively with his Tongue and life, who doth not profess and honour him with his tongue and life: and so he is a practical Atheist. Isa. 45. 23, 24, 25. I have sworn by my self: the word is gone out of my mouth in righteousness and shall not return, that to me every knee shall bow, every tongue shall swear; surely shall one say, In the Lord have I righteousness and strength—In the Lord shall all the seed of Israel be justified and shall glory. So Phil. 2. 9, 10, 11. Wherefore God also hath highly exalted him, and given him a name above every name, that at the name of Iesus every knee should bow—and that every tongue should confess that Iesus Christ is the Lord, to the Glory of God the father. Isa. 44 5. One shall say, I am the Lords: and another shall call him by the name of Jacob: and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel.

§. 3. 2. The publick Assemblies, and Worship of God, are purposely appointed by him, that in them we might make open profession of our Religion. He that denyeth Profession denyeth the pub∣lick faith and worship of the Church, and denyeth Baptism and the Lords Supper, which are Sacra∣ments appointed for the solemn profession of our faith.

§. 4. 3. Our Profession is needful to our Glorifying God: Men see not our Hearts: nor know whether we believe in God or not, nor what we believe of him, till they hear or see it in our profession and actions. Pauls life and death was a Profession of Christ, that in his boldness Christ might be magnified in his body, Phil. 1. 20. Matth. 5. 14, 15, 16. Ye are the Light of the world! A City that is set on an hill cannot be hid: Neither do men light a candle to put it under a bushel, but on a candlestick, and it giveth light to all that are in the house: Let your light so shine before men, that they may see your good works, and glorifie your Father which is in Heaven.

§. 5. 4. Our Profession is the means of saving others: that which is secret, is no means to pro∣fit them. They must see our good works that they may Glorifie God, Phil. 1. 12, 13, 14.

§. 6. 5. God hath required our open and bold Profession of him, with the strictest commands, and upon the greatest penalties. 1 Pet. 5. 3. Sanctifie the Lord God in your hearts, and be ready alway to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear. Rom. 10. 9, 10. If thou shalt confess with thy mouth the Lord Iesus and shalt believe in thy heart that God hath raised him from the d••ad, thou shalt be saved: For with the heart man believeth unto righte∣ousness, and with the mouth confession is made unto salvation. Mark 8. 38. Whosoever shall be ashamed of me and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed,* 1.105 when he c••meth in the glory of his father with the holy Angels.

§. 7. Direct. 2. Next, Understand what it is in Religion that you must principally profess. It is not every lesser truth, much less every opinion of your own, in which you are confident that you are wiser than your brethren. This is the meaning of Rom. 14 22. Hast thou faith? have it to thy self before God. By [faith] here is not meant the substance of the Christian belief, or any one necessary Article of it. But a Belief of the indifferency of such things as Paul spake of, in meats and drinks: If thou know these things to be Lawful when thy weak brother doth not, and so thou be wiser than he, thank God for thy knowledge, and use it to thy own salvation, but do not proudly or uncharita∣bly contend for it, and use it uncharitably to the danger of anothers soul: much less to the wrong of the Church and Gospel, and the hinderance of greater truths. 2 Tim 2. 14. Of these things put them in remembrance (that is, of the Saints hope in Gods faithfulness) charging them before the Lord that they strive not about words to no profit, but the subverting of the hearers. Yet for the faith we must earnestly contend. Jude 2, 3. So 2 Tim. 2. 2. 23, 24. But foolish and unlearned questi〈…〉〈…〉 avoid, knowing that they do gender strife. And the servant of the Lord must not strive, but be gentle to all men—

§. 8. But that which is the chiefest matter of our Profession is, The being and perfections of God himself: His love to man and power over him, and mans subjection and obligations unto God: The person and office and works and benefits of our Redeemer; with all the duty that we owe to him in perfect holiness, and all the hopes that we have in him: the happiness of the Saints, the odiousness of sin, and the misery of the wicked: These and such as these are things that we are called to Profess: yet so as not to deny or renounce the smallest truth.

§. 9. Direct. 3. Understand also the manner, how we must make Profession of Religion. 1. There is* 1.106 a Professing by words, and a professing by Actions. 2. There is a solemn profession by Gods publick ordinances, and an occasional or privater profession by conference, or by our conversations. And all these wayes must Religion be professed.

§. 10. Direct. 4. Understand also the season of each sort of Profession, that you omit not the season, nor do it* 1.107 unseasonably. 1. Profession by Baptism, Lords Supper and Church-assemblies, must be done in their sea∣son, which the Church-guides are the conducters of. 2. Profession by an innocent, blameless, obedient life is never out of season. 3. Profession by private conference, and by occasional acts of piety, must be when opportunity inviteth us, and they are likely to attain their ends. 4. The whole frame of a Believers life should be so Holy and Heavenly and mortified and above the world, as may amount to a serious profession that he liveth in confident hope of the life to come, and may shew the world the difference between a Worldling and an heir of Heaven; between corrupted nature and true grace. The Professors of Godliness must be a peculiar people zealous of good works, and adorned with them.* 1.108

§. 11. Direct. 5. Take special care that your Profession be sincere, and that you be your selves as good* 1.109 as you profess to be. Otherwise, 1. Your profession will condemn your selves. 2. And it will disho∣nour the truth which you deceitfully profess. There can scarce a greater injury befall a good cause, than to have a bad and shameful patron to defend it. Rom. 2. 3. And thinkest thou this O man, that judgest them which do such things, and dost the same that thou shalt escape the, judgement of God. Vers. 13. to 25. Thou that makest thy boast of the Law, through breaking the Law dishonourest thou God? For the name of God is blaspheamed among the Gentiles through you.—

§. 12. Direct. 6. Let not your profession be so much of your own sincerity as of God and his excellen∣cies:* 1.110 Boast not of your selves, but of God and Christ, and the promise, and the Hope of true believers: and do it to Gods praise, and not for your own. Be sure that in all your profession of Religion, you be seeking honour to God, and not unto your selves. And then in this manner he that doubteth of his own sincerity, yet may and must make profession of Christ and true Religion: when you cannot proclaim the uprightness of your own hearts, you may boldly proclaim the excellencies of Religion, and the happiness of Saints.

§. 13. Direct. 7. Live upon God alone, and trust his Alsufficiency, and abhor that pusillanimity and* 1.111 baseness of spirit which maketh men afraid or ashamed openly to own the truth. Remember the example of your Lord, who before Pontius Pilate witnessed a good confession, 1 Tim. 6. 13. who came for this end into the world, to bear witness to the truth. Fear not the face of man, whose breath is in his* 1.112 nostrils, and is perishing even while he is threatning. If thou believe not that Christ can secure thee from the rage of man, thou believest not indeed in Christ: If thou believe not that Heaven will sa∣tisfie for all that by scorns or cruelties thou sufferest from sinners, thou hast not indeed the hope of a believer. And no wonder if thou profess not that which thou believest not: But if thou believe that God is God, and Christ is Christ, and Heaven is Heaven, and the Gospel is true, thou hast enough in thy Belief to secure thee against all the scorns and cruelties of man, and to tell thee that Christ will bear thy charges, in all that thou sufferest for his sake. O what abundance are secretly convinced of, the truth, and their Consciences bear witness to the wisdom of the Saints, and a holy life; and yet they dare not openly own and stand to the truth which they are convinced of for fear of being mockt by the tongues of the profane, or for fear of losing their places and preferments! O wretch, dost thou not tremble when thou art ashamed of Christ, to think of the day when he will be ashamed of thee? Then when he comes in Glory none will be ashamed of him! Then where is the tongue that mockt him and his servants? Who then will deride his holy wayes. Then that will be the greatest Glory, which thou art now ashamed of? Canst thou believe that day, and yet hide thy profession, through cowardly fear or shame of man? Is man so great, and is Christ no greater in thine eyes than so? If he be not more regardable than man, believe not in him: If he be, regard him more; and let not a worm be preferred before thy Saviour.

§. 14. Direct. 8. If any doubt arise, whether thou shouldst now make particular Profession of the truth,* 1.113 (as in the presence of scorners, or when required by magistrates or others, &c.) let not the advise or interest* 1.114 of the flesh have any hand at all in the resolving of the case; but let it be wholly determined as the interest of Christ requireth. Spare thy self when the interest of Christ requireth it; not for thy self, but for him: But when his interest is most promoted by thy suffering, rejoice that thou art any way capable of serving him.

§. 15. Direct. 9. Though sometimes a particular profession of the faith may be unseasonable, yet you* 1.115 must never make any profession of the contrary, either by words or actions. Truth may be sometimes si∣lenced, but a Lye may never be professed or approved.

§. 16. Direct. 10. If any that Profess Christianity reproach you for the profession of Holiness and Dili∣gence convince them that they Hypocritically profess the same, and that Holiness is essential to Christianity: Open their Baptismal Covenant to them, and the Lords Prayer in which they daily pray that Gods will may be done on earth even as it is in Heaven, which is more strictly than the best of us can reach. The difference between them and you is but this, whether we should be Christians hypocritically in jeast, or in good earnest.

CHAP. V. Directions about Vows and particular Covenants with God.

Tit. 1. Directions for the right making such Vows and Covenants.

§. 1. Direct. 1. UNderstand the Nature of a Vow, and the Use to which it is ap∣pointed.* 1.116

A Vow is a Promise made to God. 1. It is not a bare Assertion or Ne∣gation. 2. It is not a meer Pollicitation; or expression of the purpose or re∣solution of the mind: For he that saith or meaneth no more than [I am purposed or resolved to do this] may upon sufficient reason do the contrary: For he may change his mind and resolution, with∣out any untruth or injury to any. 3. It is not a meer Devoting of a thing to God for the present by actual resignation. For the present actual Delivery of a thing to Sacred Uses is no Promise for the future. Though we usually joyn them both together, yet Devovere may be separated from Vov••re. 4. It must be therefore a Promise, which is, A voluntary obliging ones self to another de futuro for some Good. 5. It is therefore implyed that it be the Act of a Rational creature, and of one that in that act hath some competent use of Reason, and not of a fool, or ideot, or mad man, or a child that hath* 1.117 not reason for such an act, no nor of a brainsick or melancholy person, who (though he be caetera sanus) is either delirant in that business, or is irresistibly born down and necessitated by his Disease to Vow against the sober deliberate conclusion of his reason at other times, having at the Time of Vowing Reason enough to strive against the Act, but not self-government enough to restrain a passionate Me∣lancholy Vow. 6. Whereas some Casuists make Deliberation necessary, it must be understood that to the Being of a Vow so much Deliberation is requisite as may make it a rational humane act, it must be an act of Reason: but for any further Deliberation, it is necessary only to the well-being, and not to the being of a Vow, and without it, it is a Rash Vow, but not No Vow. 7. When we say, It must be a Voluntary Act, the meaning is not that it must be totally and absolutely Voluntary, without any fear or threatning to induce us to it; but only that it be really Voluntary, that is, an act of choice, by a free agent, that considering all things doth choose so to do. He that hath a Sword set to his breast, and doth Swear or Vow to save his life, doth do it Voluntarily, as choosing rather to do it, than to dye. Man having free-will may choose rather to dye, than Vow, if he think best: His will may be moved by fear, but cannot be forced by any one, or any means whatsoever. 8. When I say that a Vow is a Promise, I imply that the Matter of it is necessarily some real or supposed good; to be good, or to do good, or not to do evil. Evil may be the matter of an Oath; but it is not properly a Vow, if the matter be not supposed good. 9. It is a promise made to God, that we are now speaking of: Whether the name of a Vow belong to a promise made only to man, is a question de nomine which we need not stop at.

§. 2. A Vow is either a simple Promise to God, or a Promise bound with an Oath or imprecation.* 1.118 Some would appropriate the Name of a Vow to this last sort only, (when men swear they will do this or that). Which indeed is the most formidable sort of vowing; but the true nature of a Vow is found also in a simple self-obliging Promise.

§. 3. The true Reason and Use of Vows is but for the more certain and effectual performance of* 1.119 our Duties: not to make new Laws, and Duties, and Religions for us: but to drive on the backward lingering soul to do its duty; and to break over difficulties and delayes: that by strengthening our bonds, and setting the danger before our eyes, we may be excited to escape it.

§. 4. It is a great question, whether our own Vows can add any new obligation to that which be∣fore* 1.120 lay upon us from the command of God. Amesius saith (Cas. Consc. l. 4. c. 16.) Non additu•• pr••∣prie in istis nova obligatio, neque augetur in se prior: sed magis agn scitur & recipitur a nobis:

Passive in istis aeque fuimus antea obligati: sed activa recognitione arctivùs nobis applicatur a nobis∣me••ipsis. Others commonly speak of an additional obligation. And indeed there is a double obligation added by a Vow, to that which God before had laid on us, to the Matter of that Vow. Premising this distinction between Obligatio imponentis, a Governing obligation (which is the effect of Governing right or Authority) and obligatio consentientis, a self-obliging by voluntary consent (which is the effect of that dominion which a Rational free agent hath over his own actions), I say, 1. He that* 1.121 voweth doth oblige himself who before was obliged by God only. And that man hath a power to oblige himself, is discerned by the light of Nature, and is the ground of the Law of Nations, and of humane Converse. And though this is no Divine Obligation, yet is it not therefore none at all. 2. But more∣over he that voweth doth induce upon himself a New Divine obligation by making himself the subject of it. For example; God hath said, Honour the Lord with thy substance: This command obligeth me to obey it whether I vow it or not. The same God hath said, Pay thy Vows to the Most High, Psal. 50. 14. And, When thou vowest a Vow to God, defer not to pay it, Eccles. 5. 4. This layeth no obligation on me till I vow: but when I have vowed it doth: so that now I am under a double Di∣vine obligation (one to the matter of the duty, and another to keep my Vow), and under a self∣obligation of my own Vow. Whence also a greater penalty will be due if I now offend, then else would have been.

§. 5. Hence you may see what to think of the common determination of Casuists concerning Vows materially sinful, when they say, A man is not obliged to keep them. It is only thus far true, that God ob∣ligeth* 1.122 him not to do that particular thing which he voweth: For God had before forbidden it: And he changeth not his Laws, upon mans rash Vowings: But yet there is a self-obligation which he laid upon himself to do it: And this self-obligation to a sinful act was it self a sin, and to be repented of, and not performed: but it bringeth the person under a double obligation to penalty, as a per∣jured person, even Gods obligation who bindeth the perjured to penalty, and the obligation of his own consent to the punishment, if there was any Oath or imprecation in the Vow. If it were true that such a person had brought himself under no kind of obligation at all, then he could not be pro∣perly called Perjured, nor punished as Perjured. But he that sweareth and voweth to do evil (as the Jews to kill Paul) though he ought not to do the thing (because God forbiddeth it) yet he is a perjured person for breaking his Vow, and deserveth the penalty, not only of a rash Vower, but of one perjured. Thus Error may make a man sinful and miserable, though it cannot warrant him to sin.

§. 6. Direct. 2. T••y well the matter of your Vows, and venture not on them till you are sure that they* 1.123 are not things forbidden: Things sinful or doubtful are not fit matter for a Vow: In asserting, sub∣scribing and witnessing, you should take care, that you know assuredly that the matter be True, and ••enture not upon that which may prove false: Much more should you take care that you venture not* 1.124 doubtingly in Vows and Oaths. They are matters to be handled with dread and tenderness, and not to be played with, and rashly ventured on, as if it were but the speaking of a common word. Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God, Eccles. 5. 2. It is a grievous snare that men are oft brought into by ignorant and rash Vows. As the case of Ieph∣tha, and Herod, and many another tell us for our warning: An error in such cases is much more safely and cheaply discerned before, than afterward. To have a rash vow, or perjury to repent of, is to set a bone in joynt, or pull a thorn out of your very eye; and who would choose such pain and smart? Suffer not thy mouth to cause thy flesh to sin; neither say thou before the Angel that it was an error: Wherefore should God be angry at thy voice, and destroy the work of thy hands, Eccles. 5. 6. It is a snare to the man who devoureth that which is holy, and after vows to make enquiry, Prov. 20. 25. Be careful and deliberate to prevent such snares.

§. 7. Direct. 3. Vow not in a Passion: Stay till the storm be over: whether it be anger, or desire,* 1.125 or what ever the Passion be, delay and deliberate before you Vow: For when Passion is up, the judge∣ment is upon great disadvantage. In your Passion you are apt to be most peremptory and confident when you are most deceived. If it be your Duty to Vow, it will be your duty to morrow when you are calm. If you say, that [Duty must not be delayed, and that you must do it while the Spirit moveth you]: I answer, Was it not as much a duty before your passion was kindled as now: It is no sinful delaying of so great a duty, to stay till you have well proved whether it be of God. If it be the Spirit of Christ that moveth you to it, he will be willing that you deliberate and try it by that Word which the same Spirit hath endited to be your rule. Gods Spirit worketh principally upon the judgement and the will, by setled convictions, which will endure a rational tryal: It is liker to be your own Spirit which worketh principally on the passion, and will not endure the tryal, nor come into the light, Iohn 3. 18, 19. Isa. 8. 20.

§. 8. Direct. 4. Make not a Vow of things indifferent and unnecessary: If they be not good, in a true* 1.126 comparing practical judgement, which considereth all accidents and circumstances, they are no fit mat∣ter for a Vow. Some say, [Things indifferent are the fittest matter both for Vows and humane Laws.] But either they speak improperly or untruly, and therefore dangerously at the best. If an idle word be a sin, then an idle action is not a thing to be vowed, because it is not a thing to be done; being as truly a sin as an idle word. And that which is wholly indifferent is idle; For if it be good for any

thing it is not wholly indifferent. And because it is antecedently useless, it is consequently sinful to be done.

§. 9. Object. 1. But those that say things Indifferent may be Vowed, mean not, things useless or un∣profitable* 1.127 to any good end; but only those things that are Good and Useful, but not commanded: such as are the matter of Gods Counsells, and tend to mans perfection, as to Vow Chastity, Poverty and absolute obedience.

Answ. There are no such things, as are morally Good and not commanded: This is the fiction of men that have a mind to accuse Gods Laws and Government of imperfection, and think sinful man* 1.128 can do better than he is commanded, when none but Christ ever did so well.

Quest. 1. What is moral goodness in any creature and subject, but a conformity to his Rulers will expressed in his Law? And if this Conformity be its very form and being, it cannot be that any thing should be morally good that is not commanded.

Quest. 2. Doth not the Law of God command us to love him with all our heart, and soul, and strength, and accordingly to serve him? And is it possible to give him more than all? or can God come after and counsel us to give him more than is possible?

Quest. 3. Doth not the Law of Nature oblige us to serve God to the utmost of our Power? He that denyeth it, is become unnatural, and must deny God to be God, or deny himself to be his rational creature: For nothing is more clear in nature, than that the Creature who is nothing, and hath nothing but from God, and is absolutely His Own, doth owe him all that he is able to do.

Quest. 4. Doth not Christ determine the Case to his Disciples? Luke 17. 10.

5. A middle between Good and Evil in Morality is a contradiction: There is no such thing. For Good and Evil are the whole of Morality: Without these species there is no Morality.

§. 10. Object. 2. It seems then you hold that there is nothing indifferent, which is a paradox.* 1.129

Answ. No such matter: There are thousands and millions of things that are indifferent; But they* 1.130 are Things Natural only, and not Things Moral. They are indifferent as to Moral Good and Evil, be∣cause they are neither: But they are not Indifferentia Moralia: The Indifferency is a Negation of any Morality in them in genere, as well as of both the species of Morality. Whatsoever participateth not of Virtue or Vice, and is not Eligible or Refusable by a moral agent as such, hath no morality in it. There may be two words so equal as it may be indifferent which you speak; and two Eggs so equal, as that it may be indifferent which you eat: But that is no more than to say, the choosing of one before the other, is not actus moralis: There is no matter of Morality in the choice.

§. 11. Object. 3. But if there may be Things Natural that are Indifferent, why not things* 1.131 M••ral?

Answ. As Goodness is convertible with Entity, there is no Natural Being but is good: As Goodness signifieth Commodity, there is nothing but is Profitable or Hurtful, and that is Good to one that is Hurtful to another: But if it were not so, yet such Goodness or Badness is but Accidental to Natural Being; but Moral Goodness and Badness is the whole Essence of Morality.

§. 12. Object. 4. But doth not the Apostle say, He that marrieth doth well, and he that marrieth not* 1.132 doth better? Therefore all is not sin, which is not best.

Answ. The Question put to the Apostle to decide, was about Marrying or not Marrying, as it belong∣ed* 1.133 to all Christians in general, and not as it belonged to this or that individual person by some spe∣cial reason differently from others. And so in respect to the Church in general, the Apostle deter∣mineth that there is no Law binding them to marry, or not to marry: For a Law that is made for many must be suited to what is common to those many. Now Marriage being good for one and not for another, is not made the matter of a common Law, nor is it fit to be so, and so far is left in∣different: But because that to most it was rather a hinderance to good in those times of the Church, than a help, therefore for the present necessity the Apostle calleth marrying, doing well, because it was not against any Universal Law, and it was a state that was suitable to some: But he calls not marry∣ing, doing better, because it was then more ordinarily suited to the ends of Christianity. Now God maketh not a distinct Law for every individual person in the Church; but one Universal Law for all: And this being a thing variable according to the various Cases of individual persons, was unfit to be particularly determined by an Universal Law. But if the question had been only of any one indi∣vidual person, then the decision would have been thus: Though marrying is a thing not directly commanded or forbidden, yet to some it is helpful as to Moral Ends, to some it is hurtful, and to some it is so equal or indifferent, that it is neither discernably helpful nor hurtful: Now by the Ge∣neral Laws or Rules of Scripture, to them that (consideratis considerandis) it is discernably helpful, it is not indifferent, but a duty: To them that it is discernably hurtful, it is not indifferent, but a sin: To them that it is neither discernably helpful or hurtful as to Moral Ends, it is indifferent, as be∣ing neither duty nor sin; for it is not a thing of Moral choice or nature at all. But the Light of Na∣ture telleth us that God hath not left it Indifferent to men to Hinder themselves, or to Help themselves as to Moral Ends: Else why pray we, Lead us not into temptation? And marriage is so great a Help to some, and so great a Hurt to others, that no man can say that it is Morally Indifferent to all

men in the world: And therefore that being none of the Apostles meaning, it followeth that his meaning is as aforesaid.

§. 13. Object. 5. But there are many things indifferent in themselves, though not as cloathed with* 1.134 all their accidents and circumstances: And these actions being Good in their accidents, may be the matter of a Vow.

Answ. True: but those actions are commanded duties, and not things indifferent as so circum∣stantiated. It is very few actions in the world that are made simply duties or sins, in their simple nature without their circumstances and accidents: The commonest matter of all Gods Laws, is Actions or dispositions which are Good or Evil in their circumstances and accidents. Therefore I conclude, Things wholly Indifferent are not to be Vowed.

§. 14. Direct. 5. It is not every Duty that is the matter of a lawful Vow. Else you might have as* 1.135 many Vows as Duties: Every good thought, and word, and deed might have a Vow. And then every sin which you commit would be accompanied and aggravated with the guilt of Perjury. And no wise man will run his soul into such a snare. Object. But do we not in Baptism Vow Obedience to God? And doth not Obedience contain every particular Duty? Answ. We Vow sincere Obedience, but not per∣fect Obedience. We do not Vow that we will never sin, nor neglect a duty (nor ought we to do so). So that as sincere obedience respecteth every known duty as that which we shall practise in the bent of our lives, but not in perfect constancy or degree, so far our Vow in Baptism hath respect to all known duties, but no further.

§. 15. Direct. 6. To make a Vow Lawful, besides the Goodness of the thing which we Vow, there* 1.136 must be a rational discernable probability that the Act of Vowing it, will do more good than hurt: and this to a wise foreseeing judgement. For this Vowing is not an ordinary worship to be offered to God (except the Baptismal Vow renewed in the Lords Supper and at other seasons). But it is left as an extraordinary Means, for certain ends which cannot by ordinary means be attained: And therefore we must discern the season, by discerning the necessity or usefulness of it: Swearing is a part of the ser∣vice of God, but not of his daily worship, nor frequently and rashly to be used, by any that would not be held guilty of taking the Name of God in vain: And so it is in the case of Vowing. There∣fore he that will make a Lawful Vow, must see before hand, what is the probable Benefit of it, and what is the probable hurt or danger: And without this foresight it must be rash, and cannot be law∣ful. And therefore no one can make a lawful Vow, but wise foreseeing persons, and those that ad∣vise* 1.137 with such, and are guided by them, if they be not such themselves: unless in a case where* 1.138 God hath prescribed by his own determining commands (as in the Covenant of Christianity).* 1.139 Therefore to one man the same Vow may be a sin, that to another may be a duty: because one may have more reason for it, or necessity of it, and less danger by it than another. One man may fore∣see that Vowing (in case where there is no Necessity) may ensnare him either in perplexing doubts, or terrors, which will make all his life after more irregular or uncomfortable. Another man may discern that he is lyable to no such danger.

§. 16. Direct. 7. No man should pretend danger or scruple against his renewing the Vow of Christia∣nity,* 1.140 or any one essential part of it; viz. To take God the Father, Son and Holy Ghost for my God, and Saviour, and Sanctifier, my Owner, Governour and Father; renouncing the Devil, the world and the flesh. Because there is an absolute necessity (praecepti & medii) of performing this, and he that doth it not, shall certainly be damned: And therefore no worse matter can stand up against it: He that de∣nyeth it, giveth up himself despairingly to damnation. Yet I have heard many say, I dare not pro∣mise to turn to God, and live a holy life, lest I break this promise, and be worse than before: But dost thou not know, that it must be both made and kept, if thou wilt be saved? Wilt thou choose to be damned, for fear of worse? There is but one Remedy for thy soul, and all the hope of thy salva∣tion lyeth upon that alone: And wilt thou refuse that one, for fear lest thou cast it up and dye? When thou shalt certainly dye unless thou both take it, and keep it, and digest it.

§. 17. Direct. 8. About particular sins and duties, deliberate resolutions are the ordinary means of* 1.141 governing our lives; and Vows must not be used where these will do the work without them. For extra∣ordinary means must not be used, when ordinary will serve turn. Nor must you needlesly draw a double guilt upon your selves in case of sinning. And in mutable or doubtful cases, a Resolution may be changed, when a Vow cannot: Try therefore what deliberate Resolutions will do, with the help of other ordinary means, before you go any further.

§. 18. Direct. 9. When ordinary Resolutions and other helps will not serve the turn, to engage the will* 1.142 to the forbearance of a known sin, or the performance of a known duty, but temptations are so strong as to bear down all, then it is seasonable to bind our selves by a solemn Vow, so it be cautelously and delibe∣rately done, and no greater danger like to follow. In such a case of necessity, 1. You must deliberate on the benefits and need: 2. You must foresee all the assaults that you are like to have to tempt you to perjury, that they come not unexpected: 3. You must joyn the use of all other means for the keep∣ing of your Vows.

§. 19. Direct. 10. Make not a Law and Religion to your selves by your voluntary Vows which God* 1.143 never made you by his Authority: Nor bind your selves for futurity to all that is a duty at present, where it is possible that the change of things may change your duty. God is our King and Governour, and not we our selves: It is not we, but He that must give Laws to us. We have work enough to do of his appointing: we need not make more to our selves, as if he had not given us enough. Vows are not to make us New Duties or Religions, but to further us in the obedience of that which our Lord hath imposed on us. It is a self-condemning sin of foolish Will-worshippers, to be busie in lay∣ing more burdens on themselves, when they know, they cannot do so much as God requireth of them? Yea, some of them murmur at Gods Laws as too strict, and at the observers of them as too precise, (though they come far short of what is their duty); and yet will be cutting out more work for themselves.

§. 20. And it is not enough that what you Vow be your Duty at the present, but you must bind your selves to it by Vows no longer than it shall remain your duty. It may be your Duty at the present to live a single life: But if you will Vow therefore that you will never marry, you may bind your selves to that which may prove your sin: you know not what alterations may befall you in your body or estate, that may invite you to it. Are you sure that no change shall make it necessary to you? Or will you presume▪ to bind God himself by your Vows, that he shall make no such alteration? Or if you were never so confident of your own unchangeableness, you know not what fond and violent affections another may be possessed with, which may make an alteration in your duty. At the pre∣sent it may be your duty to live retiredly, and avoid Magistracy and publick employments: But you may not therefore Vow it for continuance: For you know not but God may make such alterations, as may make it so great and plain a duty, as without flat impiety or cruelty, you cannot refuse: Per∣haps at the present it may be your duty to give half your yearly revenews to charitable and pious uses: But you must not therefore Vow it for continuance (without some special cause to warrant it): For perhaps the next year it may be your duty to give but a fourth or a tenth part, or none at all, according as the providence of God shall dispose of your estate and you. Perhaps God may im∣pose a clear necessity on you, of using your estate some other way.

§. 21. Direct. 11. If you be under Government, you may not lawfully Vow without your Governours* 1.144 consent, to do any thing which you may not lawfully do without their consent, in case you had not Vowed it. For that were 1. Actually to disobey them at the present, by making a Vow without the dire∣ction and consent of your Governours: 2. And thereby to bind your selves to disobey them for the future, by doing that without them, which you should not do without them. But if it be a thing that you may do, or must do, though your Governours forbid you, then you may Vow it though they forbid you, (if you have a call from the necessity of the Vow).

§. 22. Direct. 12. If Oaths be commanded us by Usurpers that have no authority to impose them, we* 1.145 must not take them in formal obedience to their commands. For that were to own their Usurpation and encourage them in their sin: If we owe them no obedience in any thing, we must not obey them in so great a thing: Or if they have some authority over us in other matters, but none in this (as a Constable hath no power to give an Oath) we must not obey them in the point where they have no authority. But yet it is possible that there may be other reasons that may make it our duty to do it, though not as an act of formal obedience: As I may take an Oath when a Thief or Murde∣rer requireth it, not to obey him, but to save my life. And if any man command me to do that which God commandeth me, I must do 〈…〉〈…〉 because God commandeth it.

§. 23. Direct. 13. If a lawful Magistrate impose an Oath or Vow upon you, before you take it you* 1.146 must consult with God, and know that it is not against his will. God must be first obeyed in all things: but especially in matters of so great moment, as Vows and Promises.

§. 24. Quest. 1. What if I be in doubt whether the Oath or promise imposed be lawful? Must I take it, or not? If I take an Oath which I judge unlawful or false, I am a perjured or prophane despiser of God: And if a man must refuse all Oaths or promises, which the Magistrate commandeth, if he do but doubt whether they be lawful, then Government and Iustice will be injured, while every man that hath ignorance enough to make him dubious, shall refuse all Oaths and promises of Allegiance, or for witness to the truth.

Answ. 1. I shall tell you what others say first in the case of doubting: Dr. Sanderson saith Praelect. 3. Sect. 10. pag. 74, 75. [

Tertius Casus est cum quis juramento pollicetur se facturum aliquid in se fortassis licitum, quod tamen ipse putat esse illicitum. Ut siquis ante haec tempora admittendus ad be∣neficium (ut vocant) Ecclesiasticum, promisisset in publicis sacris observare omnes ritus legibus Ec∣clesiasticis imperatos; vestem scilicet lineam, crucis signum ad sacrum fontem, ingeniculationem in per∣cipiendis Symbolis in sacra coena, & id genus alios; quos ipse tamen ex aliquo levi praejudicio pu∣taret esse superstitiosos & Papisticos: Quaeritur in hoc casu quae sit Obligatio? Pro Resp. dico tria: Dico 1. Non posse tale juramentum durante tali errore si••e gravi peccato suscipi. Peccat enim gra∣viter qui contra conscientiam peccat, etsi erroneam. Iudicium enim intellectus cum sit unicuique pro∣xima agendi regula; Voluntas, si judicium illud non sequatur, deficiens a regula sua, necesse est ut in obliquum feratur. Tritum est illud, Qui facit contra conscientiam aedificat ad gehennam. Sane qui jurat in id quod putat esse illicitum, nihilominus juraturus esset, si esset revera illicitum; Atque ita res illa, ut ut alii licita, est tamen ipsi illicita; sententiam ferente Apostolo, Rom. 14. 14. &c. Dico 2. Tale juramentum non obligare, &c.—that is, [The third case is, when a man promiseth by Oath that he will do a thing which in it self perhaps is lawful, but he thinketh to be unlawful: As if one before these times being to be admitted to an Ecclesiastical Benefice (as they call it) had

promised that in publick worship he would observe all the rites commanded in the Ecclesiastick Laws, to wit, the Surplice, the Sign of the Cross at the sacred Font, kneeling in the receiving of the symbols in the holy Supper, and others the like; which yet out of some light prejudice, he thought to be super∣stitious and Papistical. The Question is. What Obligation there is in this case? For answer I say three things. 1. I say that an Oath, while such an error lasteth, cannot be taken without grievous sin: For he grievously sinneth, who sinneth against his conscience, although it be erroneous. For when the judge∣ment of the intellect is to every man the nearest rule of action, it must be that the will is carryed in∣to obliquity, if it follow not that judgement, as swerving from its rule: Its a common saying, He that doth against his conscience, buildeth unto Hell: Verily he that sweareth to that which he thinketh to be* 1.147 unlawful, would nevertheless swear if it were indeed unlawful. And so the thing, though lawful to another, is to him unlawful, the Apostle passing the sentence, Rom. 14. 14, &c. 2. I say, that such an Oath bindeth not, &c.—

] Of the Obligation I shall speak anon: but of the Oath or Pro∣mise, I think the truth lyeth here as followeth.

§. 25. 1. The Question de esse must first be resolved, before the Question of Knowing or Opinion. Either the thing is really lawful which is doubted of, or denyed, or it is not. If it be not, then it is a sin to swear or promise to it; and here there is no case of error. But if it be really lawful, and the vowing of it lawful, then the obligations that lye upon this man are these, and in this order, 1. To have a humble suspicion of his own understanding: 2. To search, and learn and use all means to discern it to be what it is. 3. In the use of these means to acknowledge the truth: 4. And then to promise and obey accordingly. Now this being his duty, and the order of his duty, you cannot say that he is not obliged to any one part of it, though he be obliged to do it all in this order, and therefore not to do the last first without the former: For though you question an hundred times, [What shall he do as long as he cannot see the truth?] the Law of God is still the same: and his error doth not disoblige him: Nemini debetur commodum ex sua culpa. So many of these acts as he omitteth, so much he sinneth: It is his sin if he obey not the Magistrate; and it is his sin that he mis-judgeth of the thing, and his sin that he doth not follow the use of the means till he be informed. So that his erring conscience entangleth him in a necessity of sinning: but disob∣ligeth him not at all from his obedience. 2. But yet this is certain, that in such a case, he that will swear because man biddeth him, when he taketh it to be false, is a perjured prophane despiser of God; but he that forbeareth to swear for fear of sinning against God, is guilty only of a pardonable involuntary weakness.

§. 26. Direct. 14. Take heed lest the secret prevalency of carnal ends or interest, and of fleshly wis∣dom* 1.148 do byas your judgement, and make you stretch your consciences to take those vows or promises, which otherwise you would judge unlawful and refuse. Never good cometh by following the rea∣sonings and interest of the flesh; even in smaller matters: much less in cases of such great impor∣tance. Men think it fitteth them at the present, and doth the business which they feel most ur∣gent; but it payeth them home with troubles and perplexities at the last: It is but like a draught of cold water in a Feavor: You have some present charr to do, or some straight to pass through, in which you think that such an Oath, or Promise, or Profession would much accommodate you; and therefore you venture on it, perhaps to your perdition: It is a foolish course to cure the parts (yea, the more ignoble parts) with the neglect and detriment of the whole: It is but like those that cure the Itch by anointing themselves with Quicksilver: which doth the charr for them, and sendeth them after to their graves, or casteth them into some far worse Disease. Re∣member how deceitful a thing the heart is, and how subtilly such poyson of carnal ends will insi∣nuate it self. O how many thousands hath this undone! that before they are aware, have their Wills first charmed and inclined to the forbidden thing, and fain would have it to be lawful; and then have brought themselves to believe it lawful, and so to commit the sin; and next to defend it, and next to become the champions of Satan, to fight his battels, and vilifie and abuse them, that b•• holy wisdom and tenderness, have kept themselves from the deceit.

Tit. 2. Directions against Perjury and Perfidiousness: and for keeping Vows and Oaths.

§. 1. Direct. 1. BE sure that you have just apprehensions of the Greatness of the sin of Per∣jury.* 1.149 Were it seen to men in its proper shape, it would more affright* 1.150 them from it than a sight of the Devil himself would do. I shall shew it you in part in these par∣ticulars.

§. 2. 1. It containeth a Lye, and hath all the malignity in it which I before shewed to be in* 1.151 Lying, with much more. 2. Perjury is a denyal or contempt of God. He that appealeth to his Iudgement by an Oath, and doth this in falshood, doth shew that either he believeth not that there is* 1.152 * 1.153 a God, or that he believeth not that he is the righteous Governour of the world, who will justly determine all the causes that belong to his Tribunal. The Perjured person doth as it were bid defi∣ance to God; and setteth him at nought, as one that is not able to be avenged on him. 3. Perjury is a calling for the vengeance of God against your selves. You invite God to plague you, as if you bid him do his worst: you appeal to him for judgement in your guilt, and you shall find that he will not hold you guiltless. Imprecations against your selves are implyed in your Oaths: He that sweareth doth say in effect, Let God judge and punish me as a perjured wretch, if I speak not the truth. And it is a dreadful thing to fall into the hands of the Living God, Heb. 10. 31. For Vengeance is his, and he will recompence, v. 30. And when he judgeth the wicked, he is a consuming fire, Heb. 12. 29. 4. Perjury and perfidiousness is a sin that leaveth the conscience no ease of an extenuation or excuse; but it is so heinous a villany, that it is the seed of self-tormenting desperation. Some sins consci∣ence can make shift a while to hide, by saying, [It is a Controversie:] and [Many wise men are of another mind]. But perjury is a sin which Heathens and Infidels bear as free a testimony against, (in their way) as Christians do. Some sins are shifted off by saying, [They are little ones]: But † 1.154 Christians and Heathens are agreed that Perjury is a sin almost as great as the Devil can teach his servants to commit. Saith Plutarch, * 1.155 He that deceiveth his enemy by an Oath, doth confess thereby that he feareth his enemy, and despiseth God. Saith Cicero, The penalty of Perjury is destruction from God, and shame from man. Saith Q. Curtius, Perfidiousness is a crime which no merits can mitigate. Read Cicero de Offic. l. 3. Saith Aristotle, He that will extenuate an Oath, must say, that those villanous wretches that think God seeth not, do think also to go away with their perjury unpunished. In a word, the Heathens commonly take the revenge of Perjury to belong in so special a manner to the Gods, that they conclude that man, and usually his posterity, to be destinated to ruine, that is perjured and perfidious: In so much that it is † 1.156 written of Agesilaus (and many others) that when their enemies were perjured and broke their Covenants, they took it for a sign of victory, and the best prog∣nostick of their success against them. Plutarch recordeth this story of Cleomenes, that having made a truce for seven dayes with the Argives, he set upon them, and killed and took many of them in the night; and when he was charged with perfidiousness, answered, I made not a truce with them for seven nights, but for seven dayes: But the women fetcht arms out of the Temples of the Gods, and re∣pulsed him with shame, and he ran mad, and with his Sword did mangle his own body, and dyed in a most hideous manner. When Conscience is awakened to see such a sin as Perjury, no wonder if such run mad, or hang themselves; as perfidious Achitophell and Iudas did. No doubt but ever∣lasting horror and desperation will be the end of such, if true Conversion do not prevent it. 5. It is * 1.157 a sin that ruineth families and societies, like fire that being kindled in the thatch, never stoppeth till it have consumed all the house. Though the curse of the Lord is in the house of the wicked, (but he blesseth the Habitation of the just, Prov. 3. 33. Yet among all the wicked, there are few so com∣monly marked out with their families to shame and ruine, as the perjured. What ever Nation is stig∣matized with a fides punica vel Graeca, with the brand of Perjury, it is not only their greatest infa∣my, but like [Lord have mercy on us] written on your doors, a sign of a destroying plague with∣in. Saith † Silius,

Non illi domus aut conjux aut vita manebit Unquam expers luctus, lachrymaeque: aget aequore semper Ac tellure premens; aget aegrum nocte die{que} Despecta ac violata fides—

Saith Claud.

In prolem dilatarunt perjuria patris Et poenam merito filius ore luit.—

So Tibull.

Ab miser: & siquis primo perjuria celat, Sera tamen tacitis poena venit pedibus.

Saith Pausanias, The fraud that is committed by perjury, falleth upon posterity. 6. Perjury and perfi∣dicusness are virtually Treason▪ Rebellion and Murder against Kings and Magistrates, and no more to be favoured in a Kingdom, by a King that loveth his life and safety, than the Plague in a City, or poison to the body. Tristissimum & domesticum regibus omnibus pharmacum, liberorum, amicorum & exercitus perfidia, saith Appian. What security have Princes of their Crowns or lives, where Oaths and Covenants seem not obligatory? There is then nothing left but fear of punishment to restrain the violence of any one that would do them mischief: And craft or strength will easily break the bonds of fear. He that would dissolve the bond of Oaths, and teach men to make light of perjury, is no more to be endured in a Kingdom, than he that openly inviteth the Subjects to kill their King, or rise up in rebellion against him. If he that breaketh the least of Gods commands, and teacheth men so to do, shall be called, Least in the Kingdom of God, then surely he that breaketh the Great* 1.158 commands by the most odious sin of Perjury, and teacheth men so to do, should neither be Great, nor any thing, in the Kingdoms of men. 7. Perjury is the poyson of all Societies, and of friendship, and of humane converse, and turneth all into a state of enmity or hostility, and teacheth all men to live to∣gether like foes. He that is not to be believed when he sweareth, is never to be believed: And when Oaths and Covenants signifie nothing, and no man can believe another, what are they but as so ma∣ny foes to one another? How can there be any Relations of Governours and Subjects? Of Husband and Wife? Of Master and Servants? Or how can there be any trading or commerce, when there is no trust? Perjury dissolveth all societies by loosening all the bonds of association▪ Well might Dio∣nys. Halic. l. 3. say, [The Perfidious are far worse than open enemies, and worthy of far greater punish∣ment. For a man may more easily avoid the ambushments of foes, and repell their assaults, than escape the perfidiousness of seeming friends.] Saith Valerius Max. (l. 9. c. 6.) [Perfidiousness is a ••idden and ensnaring mischief; whose effectual force is in lying and deceiving: its fruit consisteth •••• some horrid villany; which is ripe and sure when it hath compassed cruelty with wicked bonds; bringing as great mischief to mankind, as fidelity bringeth good and safety.] He that teacheth the doctrine of Per∣jury and perfidiousness, doth bid every man shift for himself, and trust no more his friend or neigh∣bour, but all take heed of one another as so many Serpents or Wild Beasts. Lyons and Bears may better be suffered to live loose among men, than those that teach men to make light of Oaths. 8. Thus also it destroyeth personal Love, and teacheth all men to be haters of each other: For it can be no better, when men become such hateful creatures to each other, as not at all to be credited or sociably conversed with. 9. Perjury and perfidiousness do proclaim men deplorate; and stigmatize them with this character, that they are persons that will stick at the committing of no kind of Villany in the world, further than their fleshly interest hindereth them: No charity hindeth a man to think that he will make conscience of murder, rebellion, deceit, adultery, or any imaginable wickedness, who maketh no conscience of Perjury and perfidiousness. Such a person alloweth you to judge that if the temptation serve he will do any thing that the Devil bids him: and that he is virtually a compound of all iniquity, and prepared for every evil work. 10. Lastly, As Perjury doth thus dissolve societies, and turn mankind into enmity with each other, so it would make the misery uncurable, by making even penitents incredible: Who will believe him, even while he professeth to Repent, that hath shewed that when he sweareth he is not to be believed? He that dare forswear himself, dare lye when he pretendeth Repentance for his Perjury. It must be some deed•• that are more credible than Words and Oaths that must recover the credit of such a mans professions. If Perjury have violated any Relations, it leaveth the breach almost uncurable, because no professions of repentance or future fidelity can be trusted. Thus I have partly shewed you the Malignity of Perjury and Covenant-breaking.

§. 3. Direct. 2. Be sure that you make no Vow or Covenant which God hath forbidden you to keep.* 1.159 It is rash vowing and swearing which is the common cause of Perjury▪ You should at the making of your Vow, have seen into the bottom of it, and foreseen all the evils that might follow it, and the Temptations which were like to draw you into perjury. He is virtually perjured as soon as he hath sworn, who sweareth to do that which he must not do: The preventive means are here the best.

§. 4. Direct. 3. Be sure you take no Oath or Vow which you are not sincerely resolved to per∣form.* 1.160 They that Swear or Vow with a secret reserve, that rather than they will be ruined by keeping it, they will break it, are Habitually and Reputatively perjured persons, even before they* 1.161 break it: Besides that, they shew a base hypocritical profligate conscience, that can deliberately com∣mit so great a sin.

§. 5. Direct. 4. See that all fleshly worldly interest be fully subdued to the interest of your souls,* 1.162 and to the will of God. He that at the heart sets more by his body than his soul, and loveth his worldly prosperity above God, will lye, or swear, or forswear, or do any thing, to save that carnal interest which he most valueth: He that is carnal and worldly at the heart, is false at the heart: The Religion of such an Hypocrite will give place to his

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temporal safety or commodity, and will carry him no further than the way is fair: It is no wonder* 1.163 that a proud man, or a worldling will renounce both God and his true felicity for the World, seeing indeed he taketh it for his God and his felicity: even as a Believer will renounce the world for God.

§. 6. Direct. 5. Beware of inordinate fear of man, and of a distrustful withdrawing of your hearts* 1.164 from God. Else you will be carryed to comply with the will of man, before the will of God, and to avoid the wrath of man before the wrath of God. Read and fear that heavy curse, Ier. 17. 5, 6. God is unchangeable, and hath commanded you so far to imitate him, as [If a man Vow a Vow unto the Lord, or swear an oath to bind his soul with a bond, he shall not break his word; he shall do according to all that proceedeth out of his mouth, Numb. 30. 2.] But man is mutable, and so is his interest and his affairs, And therefore if you are the servants of men, you must swear one year, and for swear it, or swear the contrary the next: when their interest requireth it, you must not be thought worthy to live among men if you will not promise or swear as they command you: And when their interest altereth and requireth the contrary, you must hold all those bonds to be but straws, and break them for their end••.

§. 7. Direct. 6. Be sure that you lose not the fear of God, and the tenderness of your consciences.* 1.165 When these are lost your understanding, and sense and life is lost; and you will not stick at the great∣est wickedness; nor know when you have done it, what you did. If faith see not God continually present, and foresee not the great approaching day, Perjury or any villany will seem tolerable, for worldly ends: For when you look but to mens present case, you will see that the righteous and the wise and their works are in the hands of God: no man knoweth Love or hatred by all that is before them: All things come alike to all: there is one event to the righteous and the wicked: to the good, and to the clean and to the unclean; to him that sacrificeth and to him that sacrificeth not: as is the Good, so is the sinner▪ and he that sweareth as he that feareth an ••ath▪ Eccles. 9. 1, 2. But in the end, men shall discern between the righteous and the wicked, Mal. 3. 18. Therefore it is the believing foresight of the end, that by preserving the fear of God and tenderness of Conscience, must save you from this, and all other heynous sin.

§. 8. Direct. 7. Be not bold and rash about such dreadful things as Vows. Run not as fearlesly* 1.166 upon them as if you were but going to your dinner: The wrath of God is not to be jeasted with: Usq▪ ad aras, was the bounds even of a Heathens kindness to his friend. Meddle with Oathes with the greatest fear and caution and circumspection. It's terrible here to find that you were mistaken, through any temerity or negligence or secret seduction of a carnal interest.

§. 9. Direct. 8. Especially be very fearful of owing any publick doctrine, or doing any publick act,* 1.167 which tendeth to harden others in their Perjury, or to encourage multitudes to commit the sin. To be* 1.168 forsworn your selves is a dreadful case; but to teach whole Nations or Churches to forswear themselves, or to plead for it, or justifie it as a lawful thing, is much more dreadful: And though you teach not or own not Perjury under the name of Perjury, yet if first you will make plain per∣jury to seem no Perjury, that so you may justifie it, it is still a most inhumane horrid act. God knoweth I insult not over the Papists, with a delight to make any Christians odious: But with grief I remember how lamentably they have abused our holy profession, while not only their great Doctors, but their approved General Council at the Laterane under P. Innocent the third, in the third Canon hath Decreed that the Pope may depose Temporal Lords from their Dominions, and give them unto others, and discharge their Vassals from their Allegiance and fidelity, if they be hereticks, or will not exterminate Hereticks (even such as the holy men there condemned were; in the Popes account) To declare to many Christian Nations, that it is lawful to break their Oathes and promises to their lawful Lords and Rulers; or their Vows to God, and to undertake by defending or owning this, to justifie all those Nations that shall be guilty of this Perjury and perfidiousness, O what a hor∣rid crime is this? what a shame even unto humane nature! and how great a wrong to the Christian name!

§. 10. Direct. 9. Understand and remember these following Rules, to acquaint you how f••r a vow is* 1.169 obligatory: which I shall give you for the most part out of Dr. Sanderson, because his decisions of these cases are now of best esteem.

§. 11. Rule 1. The General Rule laid down, Numb. 30. 2, 3. doth make a Vow as such to be ob∣ligatory,* 1.170 though the party should have a secret equivocation or intent that though he speak the words to deceive another, yet he will not oblige himself. Such a reserve not to oblige himself hindereth not the obligation, but proveth him a perfidious hypocrite. D. Sanders. pag. 23. Iuramentum omne ex suâ naturâ est obligatorium: Ita ut si quis juret non intendens se obligare, nihilominus tamen suscipi∣endo juramentum ipso facto obligetur: that is, If he so far understand what he doth as that his words may bear the definition of an oath or Vow: Otherwise if he speak the words of an Oath in a strange language, thinking they signifie something else, or if he spake in his sleep, or deliration, or distraction, it is no Oath, and so not obligatory.

§. 12. Rule 2. Those conditions are to be taken as intended in all Oathes (whether exprest or no)* 1.171 which the very nature of the thing doth necessarily imply (unless any be so bruitish as to express the* 1.172 contrary): And these are all reducible to two heads, 1. A natural, and 2. A moral Impossibility. 1. Whoever sweareth to do any thing, or give any thing, is supposed to mean [If I live; and if I

be not disabled in my body, faculties, estate; If God make it not impossible to be, &c. For no man can be supposed to mean, [I will do it whether God will or not, and whether I live or not, and whether I be able or not.] 2. Whoever Voweth or sweareth to do any thing, must be understood to mean it [If no change of Providence make it a sin: or if I find not contrary to my present supposition, that God forbiddeth it.] For no man that is a Christian is to be supposed to mean when he Voweth, [I will do this though God forbid it, or though it prove to be a sin] especially when men therefore Vow it because they take it to be a duty. Now as that which is sinful is morally Impossible, so there are di∣vers ways by which a thing may appear or become sinful to us. 1. When we find it forbidden directly in the Word of God, which at first we understood not. 2. When the change of things doth make that a sin, which before was a duty: of which may be given an hundred instances: As when the change of a mans estate, of his opportunities, of his Liberty, of his parts and abilities, of ob∣jects, of customes, of the Laws of Civil Governours, doth change the very matter of his duty.* 1.173

§. 13. Quest. But will every change disoblige us? If not, what change must it be? seeing Casuists* 1.174 use to put it as a condition in general, Rebus sic stantibus. Answ. No: it is not every change of* 1.175 things that disobligeth us from the bonds of a Vow. For then Vows were of no considerable sig∣nification. But, 1. If the very Matter that was Vowed, or about which the Vow was, do cease, Cessante materiâ cessat obligatio: As if I promise to teach a pupil, I am disobliged when he is dead. If I promise to pay so much money in Gold, and the King should ••orbid Gold and change his coyne, I am not obliged to it. 2. Cessante termino vel correlato cessat obligatio: If the party dye to whom I am bound, my personal obligation ceaseth. And so the conjugal bond ceaseth at death, and civil bonds by civil death. 3. Cessante fine, cessat obligatio. If the use and end wholly cease my obligation which was only to that use and end ceaseth. As if a Physicion promise to give Phy∣sick for nothing for the cure of the Plague, to all the poor of the City; when the Plague ceaseth, his end, and so his obligation ceaseth. 4. Cessante personâ naturali rela••â cessat obligatio personalis. When the natural person dyeth, the obligation ceaseth. I cannot be ••bliged to do that when I am dead which is proper to the living. The subject of the obligation ceasing, the Accidents must cease. 5. Cessante relatione vel personâ civili, cessat obligatio talis, quâ t••lis: The obligation which lay on a person in any Relation meerly as such, doth cease when that Relation ceaseth. A King is not bound to Govern or protect his subjects if they trayterously depose him, or if he cast them off and take anothor Kingdom (as when H. 3. of France left the Kingdom of P••land); nor are subjects bound to Allegiance and obedience to him that is not indeed their King: A Judge, or Justice, or Constable, or Tutor, is no longer bound by his oath to do the offices of these Relations, than he con∣tinueth in the Relation: A divorced Wife is not bound by her conjugal vow to her Husband as be∣fore: nor masters and servants when their relations cease: nor a Souldier to his General by his military Sacrament when the Army is disbanded, or he is cashiered or dismist.* 1.176

§. 14. Rule 3. No Vows or promises of our own can dissolve the obligation, laid upon us by the Law of God. For we have no co-ordinate, much less superiour authority over our selves; Our self-obligations are but for the furthering of our obedience.* 1.177

§. 15. Rule 4. Therefore no Vows can disoblige a man from any present duty, nor justifie him in the committing of any sin. Vows are to engage us to God, and not against him: If the matter which we vow be evil, it is a sin to Vow it, and a sin to do it upon pretence of a Vow. Sin is no acceptable sacrifice to God.

§. 16. Rule 5. If I vow that I will do some duty better, I am not thereby disobliged from doing it at* 1.178 all, when I am disabled from doing it better. Suppose a Magistrate seeing much amiss in Church* 1.179 and Commonwealth, doth Vow a Reformation, and Vow against the abuses which he findeth; If now the peoples obstinacy and rebellion disable him to perform that Vow, it doth not follow that he must lay down his Scepter, and cease to Govern them at all, because he cannot do it as he ought, if he were free. So if the Pastors of any Church do Vow the Reformation of Church abuses, in their places, if they be hindred by their Rulers, or by the people, it doth not follow that they must lay down their callings, and not Worship God publickly at all, because they cannot do it as they would, and ought if they were free; as long as they may worship him without committing any sin. Gods first obligation on me is, to Worship him, and the second for the manner, to do it as near his order as I can: Now if I cannot avoid the imperfections of Worship, though I vowed it, I must not therefore avoid the worship it self (as long as corruptions destroy not the very nature of it, and I am put my self upon no actual sin) For I was bound to Worship God before my Vows, and in order of nature before my obligation de modo: And my Vow was made with an implyed condition, that the thing were possible and lawful: And when that ceaseth to be possible or lawful which I vowed, I must nevertheless do that which still remaineth possible and lawful. To give over Gods solemn Wor∣ship with the Church, is no Reformation. To pre••er no-worship, before Imperfect-worship, is a greater Deformation and corruption, than to prefer Imperfect-worship before that which is more perfect. And to prefer a worship imperfect in the manner, before no-church worship at all, is a greater Refor∣mation than to prefer a more perfect manner of worship before a more imperfect and defective. To Worship God Decently and in order, supposeth that he must be worshipped: And he that doth not

worship at all, doth not worship him decently. If a Physicion Vow that he will administer a certain effectual Antidote to all his Patients that have the Plague, and that he will not administer a certain less-effectual preparation, which some Apothecaries through Covetousness or Carelesness had brought into common use, to the injury of the sick: His Vow is to be interpreted with these exceptions [I will do it if I can, without dishonesty or a greater mischief: I will not administer the sophisticated antidote when I can have better: I Vow this for my Patients benefit, and not for their destruction.] Therefore if the Sophisticated antidote is much better than none, and may save mens lives, and the Patients grow wilful, and will take no other, or Authority forbid the use of any other, the Physicion is neither bound to forsake his Calling rather than use it, nor to neglect the life of his Patients: (If their lives indeed lye upon his care, and they may not be in some good hopes without him, and the good of many require him not to neglect a few): But he must do what he can, when he cannot do what he would, and only shew that he consenteth not to the sophistication.

§. 17. Rule 6. Though he that voweth a lawful thing, must be understood to mean, If it continue* 1.180 possible and lawful; yet if he himself be the culpable cause that afterwards it becometh unpossible or un∣lawful, he violateth his Vow. He that voweth to give so much to the poor, and after prodigally wasteth it, and hath it not to give, doth break his Vow; which he doth not if fire or thieves de∣prive him of it against his will. He that Voweth to Preach the Gospel, if he cut out his own tongue, or culpably procure another to imprison, silence or hinder him, doth break his Vow; which he did not if the hinderance were involuntary (and insuperable;) Consent doth make the impedition his own act.

§. 18. Rule 7. In the taking and keeping of Oaths and Vows we must deal simply and openly with∣out* 1.181 equivocations and deceit. Psal. 84. 3, 4. Who shall ascend into the hill of the Lord? and who shall* 1.182 stand in his holy place? He that hath clean hands and a pure heart, who hath not lift up his soul to vanity, nor sworn deceitfully: He shall receive the blessing from the Lord, and righteousness from the God of his salvation.

§. 19. Rule 8. He that jugleth or stretcheth his Conscience by fraudulent shifts and interpretations* 1.183 afterward, is as bad as he that dissembleth in the taking of the oath. To break it by deceit, is as bad* 1.184 as to take it in deceit. Psal. 15 1, 4. Lord who shall abide in thy Tabernacle—He that sweareth to his own hurt and changeth not. Saith Dr. Sanderson [Ista mihi aut non cogitare, &c. [

It seemeth to me that the greater part of the men of these times either think not of these things, or at least not seriously: who fear not, at large and in express words, without going about, to swear to all that, whatever it be, which is proposed to them by those that have power to hurt them: yea and they take themselves for the only wise men, and not without some disdain deride the simplicity and needless fear of those, that lest they hurt their Consciences forsooth, do seek a knot in a rush, and oppose the forms prescribed by these that have power to prescribe them. And in the mean time they securely free them∣selves from all crime and fear of perjury, and think they have looked well to themselves and their Consciences, if either when they swear, like Iesuits they can defend themselves by the help of some tacite equivocation, or mental reservation, or subtile interpretation which is strained and utterly aliene from the words; or else after they have sworn can find some chink to slip through, some cunning eva∣sion, as a wise remedy, by which they may so elude their oath, as that keeping the words, the sence may by some Sophisin be eluded, and all the force of it utterly enervated. The ancient Christians knew not this Divinity: nor the sounder Heathens this moral Philosophy. Far otherwise saith Au∣gustine [They are perjured, wh•• keeping the words, deceive the expectation of those they swear to:] And otherwise saith Cicero, &c.

He goeth on to confirm it at large by argument.

§. 20. Rule 9. An Oath is to be taken and interpreted strictly. Sandersoa saith, Iuramenti obligatio* 1.185 est stricti juris; that is, non ut excludat juris interpretationem aequitate temperatam; sed ut excludat juris interpretationem gratia corruptam: not as excluding an equitable interpretation, but as excluding an interpretation corrupted by partiality: that it be a Iust interpretation, between the extreams of Rigid, and favourable or partial; and in doubtful cases it is safer to follow the strict than the benign* 1.186 or favourable sense. It is dangerous stretching and venturing too far in matters of so sacred a nature, and of such great importance as Vows and Oaths.

§. 21. Rule 10. In the exposition of such doubtful oaths and Vows, 1. We must specially watch against* 1.187 self-interest or commodity that it corrupt not our understandings. 2. And we must not take our oaths or* 1.188 any part of them in such a sense, as a pious prudent stander-by that is impartial and no whit interested in the business, cannot easily find in the words themselves,

§. 22. Rule 11. In doubtful cases the greatest danger must be most carefully avoided, and the safer* 1.189 side preferred: But the danger of the soul by perjury is the greatest, and therefore no bodily danger should* 1.190 so carefully be avoided: And therefore an oath that in the common and obvious sense seemeth unlawful should not be taken, unless there be very full evidence that it hath another sence. Sand. p. 46. Nititur autem, &c. This reason leaneth on that general and most useful rule, that in doubtful cases we must fol∣low the safer side: But it is safer not to swear, where the words of the oath proposed, do seem according to the common and obvious sence of the words to contain in them something unlawful; than by a loose interpretation so to lenifie them for our own ends, that we may the more securely swear them. For it is plain that such an oath may be refused without the peril of perjury; but not that it can be taken with∣out some danger or fear. The same Rule must guide us also in keeping Vews.

§. 23. Rule 12. It is ordinarily resolved that imposed Oaths must be kept according to the sense of* 1.191 the imposer. See Sanders. p. 191, 192. But I conceive that assertion must be more exactly opened and bounded. 1. Where justice requireth that we have respect to the will or right of the imposer, there the oath imposed must be taken in his sence. But whether it must be kept in his sence is further to be considered. 2. When I have done my best to understand the sence of the imposer in taking the Oath, and yet mistake it, and so take it (without fraud) in another sense, the Question then is some∣what hard, whether I must keep it in the sense I took it in, or in his sense, which then I under∣stood not. If I must not keep it in my own sense, which I took it in, then it would follow that I must keep another oath, and not that which I took: For it is the sense that is the oath. And I never obliged my self to any thing, but according to my own sense: And yet on the other side, if every man may take Oaths in their private sense, then oaths will not attain their ends, nor be any security to the imposers.

§. 24. In this case you must carefully distinguish between the formal obligation of the Oath or Vow as such, and the obligation of justice to my neighbour which is a consequent of my Vow. And for the former, I conceive (with submission) that an Oath or Vow cannot bind me, formally as such, in any sense but my own in which bonâ fide I took it. Because formally an oath cannot bind me which I never took: But I never took that which I never meant, nor thought of; if you so define an oath as to take in the sense which is the soul of it.

§. 25. But then in regard of the consequential obligation in point of Iustice unto man, the question I think must be thus resolved. 1. We must distinguish between a lawful imposer or contracter, and a violent usurper or robber that injuriously compelleth us to swear. 2. Between the obvious usual sense of the words and an unusual forced sense. 3. Between a sincere, involuntary misunderstand∣ing the imposer, and a voluntary fraudulent reservation or private sense. 4. Between one, that I owe something to antecedently, and one that I owe nothing to but by the meer self-obligation of my Vow. 5. Between an Imposer that is himself the culpable cause of my misunderstanding him, and one that is not the cause, but my own weakness or negligence is the cause. 6. Between a case where both senses may be kept, and a case where they cannot, being inconsistent. Upon these Di∣stinctions, I thus resolve the question.

§. 26. Prop. 1. If I fraudulently and wilfully take an oath in a sense of my own, contrary to* 1.192 the sense of the Imposer and the common and just sense of the words themselves, I am guilty of perfi∣diousness and prophaneness in the very taking of it.

Prop. 2. If it be long of my own culpable ignorance or negligence that I misunderstood the Im∣poser, I am not thereby disobliged from the publick sense.

Prop. 3. When the Imposer openly putteth a sense on the words imposed contrary to the usual obvious sense, I am to understand him according to his own expression, and not to take the oath, as im∣posed, in any other sense.

Prop. 4. If the Imposer refuse or neglect to tell me his sense any otherwise than in the imposed words, I am to take and keep them according to the obvious sense of the words, as they are commonly used in the time and place which I live in.

Prop. 5. If it be long of the Imposers obscurity, or refusing to explain himself, or other culpable cause, that I mistook him, I am not bound to keep my oath in his sense, as different from my own (unless there be some other reason for it).

Prop. 6. If the Imposer be a robber or usurper, or one that I owe nothing to in justice, but what I oblige my self to by my oath, I am not then bound at all to keep my oath in his sense, if my own sense was according to the common use of the words.

Prop. 7. Though I may not lye to a robber or tyrant that unjustly imposeth promises or oaths upon me, yet if he put an oath or promise on me which is good and lawful in the proper usual sense of the words, though bad in his sense, (which is contrary to the plain words), whether I may take this to save my liberty or life, I leave to the consideration of the judicious: that which may be said against it is, that Oaths must not be used indirectly and dissemblingly: that which may be said for it is: 1. That I have no obligation to fit my words to his personal private sense: 2. That I deceive him not, but only permit him to deceive himself, as long as it is he and not I that misuseth the words. 3. That I am to have chief respect to the publick sense: and it is not his sense, but mine that is the publick sense. 4. That the saving of a mans life or liberty is cause enough for the taking a lawful oath.

Prop. 8. In case I misunderstood the imposed Oath through my own default, I am bound to keep it in both senses (my own and the imposers) if both be consistent and lawful to be done. For I am bound to it in my own sense, because it was formally my oath or Vow which I intended. And I am bound to it in his sense, because I have in Justice made the thing his due. As if the King command me to Vow that I will serve him in wars against the Turk: And I misunderstand him as if he meant only to serve him in wars against the Turk: And I misunderstand him as if he meant only to serve him with my purse: And so I make a Vow with this intent, to expend part of my estate to maintain that War: whereas the true sense was that I should serve him with my Person: In this case, I see not but I am bound to both.

Indeed if it were a promise that obliged me only to the King, then I am obliged no further, and no longer than he will: For he can remit his own right: But if by a Vow I become obliged directly to God himself as a party, then no man can remit his right, and I must perform my Vow as made to him.

§. 27. Rule 13. If any impose an ambiguous oath, and refuse to explain it, and require you only to* 1.193 swear in those words, and leave you to your own sense, Dr. Sanderson thinketh that an honest man* 1.194 should suspect some fraud in such an oath and not take it at all, till all parties are agreed of the sense, pag. 193, 194. And I think he should not take it at all, unless there be some other cause that maketh it his duty. But if a Lawful Magistrate command it, or the interest of the Church or State require it, I see not but he may take it, on condition that in the plain and proper sense of the words the oath be lawful, and that he openly profess to take it only in that sense.

§. 28. Rule 14. If any power should impose an Oath or Vow or promise which in the proper usual sense* 1.195 were downright impious or blaspheamous or sinful, and yet bid me take it in what sense I pleased, though I could take it in such a sense as might make it no real consent to the impiety, yet it would be impious in the sense of the would, and of such heynous consequence as will make it to be unlawful. As if I must sub∣scribe or say or swear those words [There is no God; or Scripture is untrue] though it's easie to use these or any words in a good sense, if I may put what sense I will upon them, yet the publick sense of them is Blaspheamy; and I may not publickly blaspheam, on pretence of a private right sence and intention.

§. 29. Rule 15. If the Oath imposed be true in the strict and pr••per sense, yet if that sense be not* 1.196 vulgarly known, nor sufficiently manifest to be the imposers sense, and if the words are false or blaspheamous in the vulgar sense of those that I have to do with, and that must observe and make use of my example, I must not take such an oath, without leave to make my sense as publick as my oath. As if I were commanded to swear that [God hath no fore-knowledge, no knowledge, no will, &c.] It were easie to prove that these terms are spoken primarily of man, and that they are attributed to God but analogically or metaphorically, and that God hath no such humane acts formaliter, but eminenter and that forma dat nomen, and so that strictly it is not knowledge and will in the primary proper notion, that God hath at all, but something infinitely higher, for which man hath no other name. But though thus the words are true and justifiable in the strictest proper sense, yet are they unlawful, because they are blaspheamy in the vulgar sense: And he that speaks to the Vulgar is supposed to speak with the Vulgar: Unless he as publickly explain them.

§. 30. Rule 16. If the supream power should impose an oath or promise which in the ordinary obvious* 1.197 sense were sinful, and an inferiour officer would bid me take it in what sense I pleased, I might not therefore take it: because that such an officer hath no power to interpret it himself; much less to allow me to take it in a private sense. But if the Law giver that Imposeth it bid me take it in what sense I will, and give me leave to make my sense as publick as my oath, I may take it, if the words be but dubious▪ and not apparently false or sinful: (so there be no reason against it, aliunde, as from ill consequents, &c.)

§▪ 31. Rule 17. If any man will say in such a case, (when he thinketh that the imposers sense is bad) I* 1.198 take not the same Oath or Engagement which is imposed, but another in the same words, and I suppose not inferiour officers authorized to admit any interpretation, but I look at them only as men that can actually execute or not execute the Laws upon me; and so I take a Vow of my own according to my own sense, though in their words, as a means of my avoiding their severities: As this is a collusion in a very high and tender business; so that person (if the publick sense of the oath be sinful) must make his pro∣fessed sense as publick as his Oath or promise; It being no small thing to do that which in the publick sense is impious, and so to be an example of perfidiousness to many.

§. 32. Rule 18. Though an Oath imposed by an Usurper or by violence is not to be taken in formal obe∣dience,* 1.199 nor at all, unless the greatness of the benefit require it, yet being taken it is nevertheless obligatory* 1.200 (supposing nothing else do make it void). Man is a free Agent and cannot be forced though he may be frightned: If he swear to a thief for the saving of his life, he voluntarily doth choose the inconveniences of the oath, as a means to save his life. Therefore being a voluntary act it is ob∣ligatory. Else there should be no obligation on us to suffer for Christ, but any thing might be sworn or done to escape suffering: See of this Dr. Sanderson largely Praelect 4. sect. 14, 15, 16. The Imposition and the Oath are different things. In the Imposition, a thief or Tyrant is the party commanding, and I am the party commanded: And his having no authority to command me, doth nullifie only his command, and maketh me not obliged to obey him, nor to take it in any obedi∣ence to him: But yet if I do take it without any authority obliging me (as private oathes are taken) it is still an Oath or Vow, in which the Parties are God and man: Man Vowing and making himself a Debtor to God: And God hath Authority to require me to Keep my Vows, when men have no au∣thority to require me to make them. All men confess that private Vows bind: And the nullity of the Imposers authority, maketh them but private Vows. This case is easie and commonly agreed on.

§. 33. Rule 19. If in a complex Vow or promise there be many things which prove materially unlawful,* 1.201 and one or more that are lawful, the conjunction of the things unlawful doth not disoblige me from the Vow of doing the Lawful part. Otherwise a man might make void all his Vows to God, and Oaths and Covenants with men, by putting in something that is Evil with the good: And so God and the King and our Neighbours would all have their debts paid by our sin and injury done them on the by.

§. 34. Rule 20. If some part of that which you Vowed become Impossible, that doth not disoblige* 1.202 you from so much as remaineth possible. As if you vow Allegiance to the King; and Tyrants or disability hinder you from serving him as Subjects in some one particular way, you remain still ob∣liged to serve him by those other wayes in which you are yet capable to serve him. So if you had taken an Oath against Popery, to Preach against it, and reject the practice of it, and for ever re∣nounce it; this would not bind you from the common truths and duties of Christianity which Pa∣pists hold in common with all other Christians: nor could you Preach against Popery, if you were hindered by imprisonment, banishment or restraint: But you have still power to forbear Approving, consenting, subscribing, or practising their errours: And this you are still bound to do.

§. 35. Rule 21. Though you are not bound to do that of your Vow which changes have made im∣possible* 1.203 or unlawful, yet if another change make them possible and lawful again, your obligation doth re∣turn afresh (unless you made it with such limitation). It is not a temporary cessation of the matter or end or correlate that will perpetually discharge you from your Vow. If your Wife be taken Captive many years, when she returneth, you are bound to the duties of a Husband. If the King be expelled by Usurpers, you are bound at present to so much duty as is possible, and to obey him as your actual Governour when he returneth. But in the case of servants and Souldiers and other temporary Rela∣tions it is otherwise; For a removal may end the Relation it self. If you promise to Preach the Go∣spel, to medicate the sick, to relieve the poor, to reform your families, &c. you are not hereby ob∣liged to do it, while any unresistible impediment maketh it impossible: But when the hinderance ceaseth, you are obliged to do it again; the matter and your capacity being restored.

§. 36. Rule 22. Therefore many a Vow and promise may be lawfully unperformed, which may not be* 1.204 renounced or disclaimed. When you are taken Captives you must forbear your duty to your King, your father, your husband or wife: but you may not therefore renounce them, and say I have no obligation to them: no not to the death: because they are Relations for life: And how improbable soever it may seem that you should be returned to them, yee God can do it, and you must wait on him.

§. 37. Rule 23. A former Vow or promise is not nullified by a later that contradicteth it. Other∣wise* 1.205 a m••n might disoblige himself at his pleasure. Yet he that maketh contrary Vows▪ obligeth* 1.206 himself to contraries and impossibles: and bringeth a necessity of perjury on himself, for not doing the things impossible which he vowed. And in some cases a later promise to men may null a former, when we made the former with the reserve of such a power or liberty, or are justly supposed to have power, to recall a former promise: or when it is the duty of a mutable Relation which we Vow (as of a Physicion, a Schoolmaster, &c.); and by a later Vow we change the Relation it self: (which we may still lawfully change).

§. 38. Rule 24. The Actus jurandi must still be distinguished from the materia juramenti: And it* 1.207 very often cometh to pass that the Act of swearing (or the oath as our act) is unlawfully done, and was a sin from the beginning, and yet it is nevertheless obligatory, as long as the res jurata, the matter* 1.208 sworn is lawful or necessary. Dr. Sanderson instanceth in Ioshua's oath to the Gibeonites. The na∣ture of the thing is proof enough: For many a thing is sinfully done, for want of a due call, or manner or end, that yet is done, and is no nullity. A man may sinfully enter upon the Ministry that yet is bound to do the duty of a Minister: And many marriages are sinful that are no null ties.

§. 39. Rule 25. The nullity of an oath ab initio is quando realiter vel reputative non juravimus:* 1.209 when really or reputatively we did not swear: The sinfulness of an oath is when we did swear really* 1.210 but unlawfully as to the ground or end or matter or manner or circumstances. Really that man did not swear, 1. Who spake not (mentally nor orally) the words of an oath: 2. Who thought those words had signified no such thing, and so had no intent to swear either mentally or verbally. As if an Englishman be taught to use the words of an oath in French, and made believe that they have a contrary sense. 3. Who only narratively recited the words of an oath, as a reporter or historian, without a real or professed intent of swearing. 2. Reputatively he did not swear, 1. Who spake the words of an Oath in his sleep, or in a deliration, distraction, madness, or such prevalent melancholy as mastereth Reason: When a man is not compos mentis his act is not actus humanus: 2. When a mans hand is forcibly moved by another against his will to subscribe the words of an Oath or Covenant. For if it be totally involuntary it is not a moral act. But Words cannot be forced. For he that sweareth to save his life, doth do it voluntarily to save his life. The will may be moved by fear, but not forced. Yet the person that wrongfully frighteneth another into consent, or to swear, hath no right to any benefit which he thought to get by force or fraud, and so in foro civili such Pro∣mises, or Covenants or oaths may quoad effectum be reputatively null: And he that by putting his sword to another mans breast doth compell him to swear or subscribe and seal a deed of Gift, may be judged to have no right to it, but to be punishable for the force: But though this Covenant or promise be Null in foro humano because the person cannot acquire a right by violence, yet the Oath is not a Nullity before God: For when God is made a party, he hath a right which is inviolable: and when he is appealed to, or made a witness, his name must not be taken in vain. 3. It is a nullity reputatively when the person is Naturally uncapable of self-obligation: as in infancy when Reason is

not come to so much maturity as to be naturally capable of such a work: I say [Naturally uncapable] for the Reasons following.

§. 40. Rule 26. We must distinguish between a Natural incapacity of Vowing or Swearing at all, and* 1.211 an incapacity of doing it lawfully: And between a true Nullity, and when the Oath is only quasi nul∣lum, or as Null quoad effectum; or such as I must not keep. There are many real Oaths and Vows which must not be kept, and so far are quasi nulla as to the effecting of the thing Vowed: but they are not simply Null. For they have the effect of making the man a sinner and perjured. They are sinful Vows▪ and therefore Vows. A Natural incapacity proveth it no Vow at all. But if I am natu∣rally capable, and only forbidden (by God or man), this maketh it not No Vow, but a sinful Vow, of which ••••me must be kept, and some must not.

§. 41. In these following cases a real Vow is quasi nullum, or must not be kept.* 1.212

1. In case the thing Vowed (all things considered) be a thing which God hath forbidden to be done: that is, in case it be a thing in it self evil: But if the thing in it self be a duty, though there be some inseparable sins which we shall be guilty of in the performance, we must not therefore leave the duty it self undone which we have vowed: As if I vow to Praise God, and yet am sure that I cannot praise him without a sinful defect of that Love and Delight in him which is due, I must not therefore for∣bear to praise him: Else we must cast off all other duty, because we cannot do it without some sin. But yet, though in case of unwilling infirmity, we must thus do the duty though we are sure to sin in it, yet in case of any chosen voluntary sin, which we have an immediate power to avoid, we must rather forbear the duty it self (Vowed or not Vowed) than commit such a sin. As i•• I vow to preach the Gospel, and am forcibly hindered unless I would voluntarily tell one Lye, or commit one sin wilfully for this liberty; I ought rather never to preach the Gospel: nor is it then a duty, but become morally impossible to me: As if in France or Spain I may not preach unless I would take Pope Pius his Trent Confession or Oath. Nay, if those very defects of Love, and wandering thoughts, which now inseparably cleave to my best performances, were morally and immediately in my power, and I could avoid them, I ought not Electively and by Consent to commit them, for any liberty of duty, but rather to forbear the Duty it self, as no Duty to me when it cometh upon such conditions: For then it is supposed that I could serve God better without that Duty, because I could Love him more, &c.

Yet here is observable a great deal of difference between Omissions and Commissions. A man may ne∣ver commit a sin that good may come by it, though he vowed the good: But a man may oft times omit that which else would have been his duty, to do some good which he hath vowed: For Nega∣tive commands bind semper & ad semper: but the Affirmative do not (at least as to outward duty): Therefore in case of necessity a man may himself Consent to the present omission of some good, for the escaping of greater unavoidable omissions another time, or for the performing of a Vow or greater duty which is to be preferred.

§. 42. 2. A Vow is not to be kept, when the matter of it is unjust and injurious to another (un∣less you have his consent): As if you Vow to give away another mans lands or goods, or to do him wrong by word or deed! Or if you vow to forbear to pay him his due, or to do that which you owe him: As if a servant vow to forbear his Masters work (unless it be so small an injury as he can other wayes repair); or a Husband, or Wife, or Parents, or Children, or Prince, or Subjects should Vow to deny their necessary duties to each other. Here mans right together with Gods Law doth make it unjust to perform such Vows.

§. 43. 3. A Vow is as Null or not to be kept, when the matter is something that is morally or ci∣villy out of our power to do: As if a Servant, or Child, or Subject vow to do a thing, which he can∣not do lawfully without the consent of his superiour: This Vow is not simply Null: for it is a sinful Vow! (unless it was conditional): Every rational creature is so far sui juris as that his soul be∣ing immediately subject to God, he is capable of obliging himself to God; and so his Vow is a real sinful Vow; when he is not so far sui juris as to be capable of a Lawful Vowing, or doing the thing which he voweth. Such a one is bound to endeavour to get his superiours consent, but not without it to perform his Vow: no though the thing in it self be lawful. For God having antece∣dently bound me to obey my superiours in all lawful things, I cannot disoblige my self by my own Vows.

§. 44. Yet here are very great difficulties in this case, which causeth difference among the learnedst* 1.213 pious Casuists, 1. If a Governour have before hand made a Law for that which I vow against, it is supposed by many that my Vow is not to be kept (the thing being not against the Law of God): Because the first obligation holdeth: 2. Yet some think that Magistrates Poenal Laws binding but aut ad obedientiam aut ad poenam, to obedience or punishment, I am therefore obliged in indifferent things to bear his penalty, and to keep my Vow. 3. But if I first make an Absolute Vow in a thing indiffe∣rent, (as to drink no Wine, or to wear no Silks, &c.) and the Magistrate afterwards command it me, some think I am bound to keep my Vow; because though I must obey the Magistrate in all things lawful, yet my Vow hath made this particular thing to be to me unlawful before the Magistrate made it a duty: 4. Though others think that even in this case the general obligation to obey my superiours preventeth my obliging my self to any particular which they may forbid in case I had not vowed it,

or against any particular which they may command. 5. Others distinguish of things lawful or indif∣ferent, and say that some of them are such as become accidentally so useful or needful to the common good the end of Government, that it is fit the Magistrate make a Law for it, and the breaking of that Law will be so hurtful, that my Vow cannot bind me to it, as being now no indifferent thing: But other indifferent things, they say, belong not to the Magistrate to determine of (as what I shall eat or drink, whether I shall marry or not, what Trade I shall be of, how each Artificer, Trades∣man, or Professor of Arts and Sciences shall do the business of his profession, &c.) And here the Ma∣gistrate they think cannot bind them against their Vows, because their power of themselves in such private cases is greater than his power over them in those cases. All these I leave as so many Questi∣ons unfit for me to resolve in the midst of the contentions of the Learned. The great Reasons that move on both sides you may easily discern, 1. Those that think an Oath in lawful things, obligeth not contrary to the Magistrates antecedent or subsequent command, are moved by this reason, that else subjects and children might by their Vows exempt themselves from obedience, and null Gods com∣mand of obeying our superiours. 2. Those that think a Vow is obligatory against a Magistrates command, are moved by this reason, because else, say they, a Magistrate may at his pleasure di∣spense with all Vows, except in things commanded before by God: For he may come after and cross our Vows by his commands, which, against the Popes pretensions, Protestants have denyed to be in the power of any mortal man: And, God, say they, hath the first right, which none can take away. I must not be forward in determining where Rulers are concerned: only to those that may and must determine it, I add these further materials to be considered of.

§. 45. 1. It is most necessary to the decision of this case, to understand how far the Inferiour that voweth was sui juris, and had the power of himself when he made the Vow, as to the making of it, and how far he is sui juris as to the act which he hath vowed: and to that end to know, in a case where there is some power over his act, both in his superiour and in himself, whether his own power, or his superiours as to that act be the greater.

2. It is therefore needful to distinguish much between those acts that are of Private use and significa∣tion only, and those that (antecedently to the Rulers command) are of publick use and nature, or such as the Ruler is as much concerned in as the inferiour.

3. It is needful to understand the true intent and sense of the command of our superiour; whe∣ther* 1.214 it be really his intent to bind inferiours to break their Vows, or whether they intend only to bind those that are not so entangled and pre-engaged by a Vow, with a tacite exception of those that are. And what is most just must be presumed, unless the contrary be plain.

4. It must be discerned whether the commands of superiours intend any further penalty than that which is affixed in their Laws: As in our Poenal Laws about using Bow and Arrows; and about fish∣ing, hunting, &c. whether it be intended that the offender be guilty of damnation, or only that the threatned temporal penalty do satisfie the Law: And whether God bind us to any further penalty than the superiour intendeth.

5. The End of the Laws of men must be distinguished from the words: And a great difference must be put between those forbidden acts that do no further harm than barely to cross the Letter of the Law, or Will of a Superiour, and those that cross the just end of the Command or Law; and that either more or less; as it is more or less hurtful to others, or against the common good: For then the matter will become sinful in it self.

6. Whether Perjury, or the unwilling violation of humane Laws, be the greater sin, and which in a doubtful case should be most feared and avoided, it is easie to discern.

§. 46. Rule 27. A Vow may be consequently made Null or Void, 1. By cessation of the matter, or* 1.215 any thing essential to it, (of which before §. 13.) or by a Dispensation or dissolution of it by God to whom we are obliged. No doubt, it is in Gods power to disoblige a man from his Vow: But how he ever doth such a thing, is all the doubt: extraordinary revelations being ceased, there is this way yet ordinary, viz. by bringing the matter which I vowed to do, under some prohibition of a General Law, by the Changes of his Providence.

§. 47. Rule 28. As to the power of man to dispense with Oaths and Vows, there is a great and most* 1.216 remarkable difference between those Oaths and Vows where Man is the only party that we are primarily bound to, and God is only appealed to as witness or judge, as to the keeping of my word to man; and those Oaths or Vows where God is also made (either only or conjunct with man) the party to whom I primarily oblige my self. For in the first case man can dispense with my Oath or Vow, by remitting his own right, and releasing me from my promise; but in the second case no created power can do it. As e. g. if I promise to pay a man a summ of money, or to do him service, and swear that I will perform it faithfully; if upon some after bargain or consideration he release me of that promise, God releaseth me also; as the Witnesses and Iudge have nothing against a man, whom the Creditor hath discharged. But if I Swear or Vow that I will amend my life, or reform my family of some great abuse, or that I will give so much to the poor, or that I will give up my self to the work of the Gospel, or that I will never marry, or never drink Wine, or never consent to Popery or Error, &c. No man can dispense with my Vow, nor directly disoblige me in any such case; because no man can give away Gods right: All that man can do in any such case is, to become an occasion of Gods disob∣liging me: If he can so change the case, or my condition, as to bring me under some Law of God, which commandeth me the contrary to my Vow, then God disobligeth me (or maketh it unlaw∣ful to keep that Vow). And here because a Vow is commonly taken for such a Promise to God, in which we directly bind our selves to him, therefore we say, that a Vow (thus strict∣ly

taken) cannot be dispensed with by man; though in the sense aforesaid, an Oath sometimes may.

§. 48. The Papists deal most perversly in this point of Dispensing with Caths and Vows: For they give that Power to the Pope over all the Christian world, who is an Usurper, and none of our Go∣vernour, which they deny to Princes and Parents that are our undoubted Governours: The Pope may disoblige Vassals from their Oaths of Allegiance to their Princes (as the Council of Lateran before cited), but no King or Parent may disoblige a man from his Oath to the Pope: nay, it a Child vow a Monastical life, and depart from▪ his Parents, they allow not the Parents to disoblige him.

§. 49. Rule 29. In the determining of controversies about the Obligation of Oaths and Vows, it is* 1.217 safest to mark what Scripture saith, and not to presume, upon uncertain pretences of Reason, to release our selves, where we are not sure that God releaseth us.

§. 50. Rule 30. That observable Chapter, Numb. 30. about dispensations, hath many things in it that* 1.218 are plain for the decision of divers great and usual doubts: But many things which some do collect and conclude as consequential or implyed, are doubtful and controverted among the most judicious Ex∣positors and Casuists.

§. 51. 1. It is certain that this Chapter speaketh not of a total Nullity of Vows ab initio, but of a Relaxation, or disannulling of them by superiours. For, 1. Bare silence (which is no efficient cause) doth prove them to be in force. 2. It is not said, [She is bound, or not bound]: but [Her Vow and bond shall stand, v. 4. 7, 9, 11. or shall not stand, v. 5. 12. and He shall make it of none effect:* 1.219 v. 8. The Hebrew vers. 5. signifieth Quia annihilavit pater ejus illud. And v. 8. Et si in die audire virum ejus, annihilaverit illud, & infregerit votum ejus—] 3. It is expresly said, that she had [bound her soul] before the dissolution. 4. It is said, The Lord shall forgive her, v. 5, 8, 12. which signifieth a Relaxation of a former bond. Or at the most, the Parents silence is a confirmation, and his disowning it hindereth only the confirmation: So the Chaldee Paraphrase, the Samaritan and Ara∣bick [Non erunt confirmata.] The Syriack [Rata vel irrita erunt].

2. It is certain that a Father hath the Power of relaxation here mentioned as to an unmarried daughter in her youth living in his house, and a Husband over his Wife: For it is the express words of the Text.

3. It is certain that this power extendeth to Vows about all things in which the inferiour is not sui juris, but is under the superiours care and oversight, and cannot perform it (in case there had been no Vow) without the superiours consent.

4. It is certain that it extendeth not only to matters concerning the Governours themselves, but concerning Vows to God, as they are good or hurtful to the inferiours.

5. It is certain that there are some Vows so necessary and clearly for the inferiours good, that in them he is sui juris, and no superiour can suspend his Vows: As to have the Lord for his God: and not to commit Idolatry, Murder, Theft, &c. No superiour can disoblige us here: For the power of su∣periours is only for the Inferiours indempnity and good.

6. It is certain that the superiours recall must be speedy or in time, before silence can signifie a consent, and make a confirmation of the Vow.

7. It is certain that if the superiour have once ratified it by silence or consent, he cannot afterwards disannull it.

8. It is agreed, that if he a while dissent and disannull it, and afterward both inferiour and supe∣riour consent again, that it remaineth ratified.

9. It is agreed that the superiour that can discharge the Vow of the inferiour cannot release himself from his own Vows (If the Pope could release all men, who shall release him?)

§. 52. 2. But in these points following there is no such Certainty or Agreement of judgements, because the Text seemeth silent about them, and men conjecture variously as they are prepared. 1. It is uncertain whether any but Women may be released by vertue of this Text: 1. Because the Text expresly distin∣guishing between a man and a woman doth first say, [Si Vir—If a man Vow a Vow unto the Lord, or swear an Oath to bind his soul with a bond; he shall not break his word; he shall do according to all that proceedeth out of his mouth.] And 2. Because women are only instanced in; when Scripture usually speaketh of them in the Masculine Gender, when it includeth both Sexes, or extendeth it to both. 3. And in the recapitulation in the end, it is said by way of recital of the contents, v. 16. [These are the Sta∣tutes which the Lord commanded Moses between a Man and his Wife; between the Father and his daugh∣ter—in her youth in her Fathers house:] As it he would caution us against extending it any further: And though many good Expositors think that it extendeth equally to Sons as to Daughters▪ in their minority, because there is a parity of reason, yet this is an uncertain conjecture, 1. Because God seemeth by the expression to bound the sense. 2. Because God acquainteth not man with all the rea∣sons of his Laws. 3. Because there may be special reasons for an indulgence to the weaker Sex in such a weighty case. And though still there is a probability it may extend to Sons, it is good keeping* 1.220 to Certainties in matters of such dreadful importance as Oaths and Vows to God.

2. It is uncertain, whether this power of disanulling Vows do belong also to other Superiours, to Princes, to inferiour Magistrates, to Pastors, to Masters, to Commanders as to their Souldiers,

as well as to Parents and Husbands: some think it doth, because there is, say they, a parity of reason. Others think it is dangerous disanulling Oaths and Vows upon pretences of parity of reason, when it is uncertain whether we know all Gods reasons: and they think there is not a parity, and that it ex∣tendeth not to others. 1. Because Parents and Husbands are so emphatically named in the Contents in the end, v. 16. 2. Because it had been as easie to God to name the rest. 3. Because there is no instance in Scripture of the exercise of such a power, when there was much occasion for it. 4. Be∣cause else Vows signifie no more in a Kingdom than the King please, and in an Army than the Ge∣neral and officers please: and among servants than the master please, which is thought a dangerous doctrine. 5 Because there will be an utter uncertainty when a Vow bindeth and when it doth not, to almost all people in the world: For one superiour may contradict it, and another or an hundred may be silent: The King and most of the Magistrates through distance will be silent, when a Master or a Justice or a Captain that is at hand may disanul it: one officer may be for it and another against it: A master or a Pastor may be for it, and the Magistrate against it: and so Perjury will become the most controverted sin, and a matter of jeast. 6. Because Publick Magistrates and Commanders and Pastors have not the neer and natural interest in their Inferiours as Parents and Husbands have in their Children and Wives: And therefore Parents have not only a restraining power (as Husbands here also have) but also a disposing power of the Relation of their infant Children, and may enter them in Baptism into the Vow and Cove∣nant of Christianity, the will and act of the Parents standing for the Childs till he come to age: But if you say that upon a Parity of Reason, all Princes and Rulers and Pastors may do so with all that are their inferiours, it will seem incredible to most Christians. 7. Because publick Magistrates are justly supposed to be so distant from almost all their individual subjects, as not to be capable of so speedy a disowning their personal Vows. Whatever this Text doth, it is certain that other Texts enough forbid Covenants and Combinations against the Persons or power or rights of our Gover∣nours, and not only against them but without them, in cases where our place and calling alloweth us not to act without them. But it is certain that God who commanded all Israel to be entered sucessively into the Covenant of Circumcision with him, would not have held them guiltless for refusing that Covenant, if the Prince had been against it. And few Divines think that a subject or Souldier or servant that hath vowed to forbear wine or feasting or marriage is discharged, if his Prince or Cap∣tain or Masters be against it. Ionathan and David were under an Oath of friendship; (called the Lords oath, 2 Sam. 21. 7.) Saul as a Parent could not discharge Ionathan as being a man at full age. Quaere, whether Saul as a King being against it, did null the oath to David and Ionathan? No, the Scripture sheweth the contrary. 8. Because else that benefit which God extendeth only to a weaker sort, would extend to any, the wisest and most learned persons through the world, whose Vows to God even for the afflicting of their own souls, may be nulled by the King or other superiours. Many such reasons are urged in this case.

3. It is uncertain whether this Chapter extend to assertory or testimonial oaths, (if not certain that it doth not:) It speaketh but of binding their souls in vows to God, which is to offer or do something which by errour may prove prejudicial to them. But if a Parent or Husband (much more a King or General) might nullifie all the testimonial Oaths of their inferiours that are given in judge∣ment, or discharge all their Subjects from the guilt of all the Lyes or false oaths which they shall take, it would make a great change in the morality of the World.

4. It is not past all Controversie how far this Law is yet in for force: seeing the Mosaical Law as such is abrogated; this can be now no further in force than as it is the Law of nature, or some way confirmed or revived by Christ. The equity seemeth to be natural.

§. 53. Rule 31. It is certain that whoever this power of disanulling Vows belongeth to, and to whom∣soever* 1.221 it may be given, that it extendeth not to discharge us from the promise or Vow of that which is antecedently our necessary duty by the Law of God. Else they should dispense with the Law of God, when none but the Law-giver can relax or dispense with his Laws, (unless it be one Superiour to the Law-giver): Therefore none can dispense with the Laws of God. But I speak this but of a Duty necessary also as a means to our salvation or the good of others, or the honouring of God: For otherwise as to some smaller things, the Duty may be such as man cannot dispense with, and yet a Vow to do that duty may be unnecessary and sinful. As if I swear to keep all the Law of God, and never to sin, or never to think a sinful thought: To do this is good, but to Vow it is bad, because I may foreknow that I shall break it.

§. 54. Rule 32. In some cases a Vow may oblige you against that which would have been your duty* 1.222 if you had not Vowed, and to do that which would else have been your sin: viz. If it be such a thing as is sin or duty but by some lesser accident, which the accident of a Vow may preponderate or prevail against. As if you swear to give a penny to a wandering beggar, or to one that needeth it, which by all cir∣cumstances would have been an unlawful mis-employing of that which should have been better used; yet it seemeth to me your duty to do it when you have vowed it. To cast away a cup of drink is a sin, if it be causelesly: But if you vow to do it, it is hard to say that a man should rather be per∣jured than cast away a cup of drink, or a penny or a pin: The Jesuites think it lawful to exercise the Obedience of their Novices by bidding them sometime cast a cup of wine into the sink, or do some such action which causelesly done were sin: And shall not a Vow require it more strongly? Suppose it would be your duty to pray or read at such or such an hour of the day (as being fittest to your body and occasions): yet if you have (foolishly) vowed against it, it seemeth to me to be your duty to put it off till another time. For perjury is too great a thing to be yielded to on every such small oc∣casion. Dr. Sanderson (ubi supra) giveth this instance. If there be a Law that no Citizen elected* 1.223

to it, shall refuse the office of a Praetor: and he that doth refuse it shall be fined: Cajus sweareth that he will not bear the office: His oath is unlawful (and disobedience would have been his sin if he were free) yet it seems he is bound to pay his fine, and disobey the precept of the Law, ra∣ther than break his Vow.

§. 55. Rule 33. There are so great a number of sins and duties that are such by accidents and* 1.224 circumstantial alterations, and some of these greater and some less, that it is a matter of exceeding great difficulty in morality to discern when they are indeed sins and duties and when not, which must be by dis∣cerning the preponderancy of accidents; and therefore it must be exceeding difficult to discern when a Vow shall weigh down any of these accidents and when not.

§. 56. Rule 34. The exceeding difficulty and frequency of such cases maketh it necessary to those that* 1.225 have such entanglements of vows, to have a very wise and faithful Counsellor to help them better to re∣solve their particular cases, upon the knowledge of every circumstance, than any book or general rules can do, or any that are not so perfectly acquainted with the case. And O what great ability is necessary in Divines that are employed in such works!

§. 57. Rule 35. Thus also the case must be resolved whether an oath bind that hindereth a greater* 1.226 Good which I might do if I had not taken it. In some cases it may bind: As if I swear to acquaint none with some excellent medicine which I could not have known my self unless I had so sworn: or in case that the breaking of the oath, will do more hurt to me or others than the good comes to* 1.227 which I omit: or in case all things considered, the doing of that good hic & nunc is not my duty: See Dr. Sanders. of the difficulties here also, pag. 78, 79.

§. 58. Rule 36. No personal hurt or temporal loss is any sufficient cause for the violation of an oath.* 1.228 He that taketh a false oath, or breaketh a promissory oath for the saving of his life or a thousand* 1.229 mens lives, or for lands or riches or Crowns and Kingdoms, hath no considerable excuse for his per∣fidiousness and perjury, all temporal things being such inconsiderable trifles in comparison of the will and pleasure of God, and life everlasting: That which will not justifie a Lye, will much less justifie perjury.

§. 59. Rule 37. If the matter of an oath prove only a Temptation to sin, and not sin it self, it must* 1.230 be kept: But with the greater vigilancy and resolution! As if a man have marryed a froward Wife that will be a Temptation to him all his life, he is not disobliged from her.

§. 60. Rule 38. If the matter of an Oath be such as maketh me directly the Tempter of my self or* 1.231 others, it is a sin, and not to be kept, unless some greater good preponderate that evil. For though it be no sin to be Tempted, yet it is a sin to Tempt: Though it be no sin to Tempt by a necessary tryal (as a Master may lay money before a suspected servant to try whether he be a thief), nor no sin to Tempt accidentally by the performance of a duty (as a holy life doth accidentally Tempt a malig∣nant person to hatred and persecution); yet it is a sin to be Directly and needlesly a Tempter of our selves or others unto sin; and therefore he that Voweth it must not perform it. As if you had Vowed to perswade any to unchastity, intemperance, errour, rebellion, &c.

§. 61. Rule 39. If the matter of an oath be such as accidentally layeth so strong a temptation before men* 1.232 (especially before a multitude), as that we may foresee it's exceeding likely to draw them into sin, when* 1.233 there is no greater good to preponderate the evil of such a temptation, it is a sin to do that thing, though in performance of a Vow. When actions are good or evil only by accident, then Accidents must be put in the ballance against each other, and the weightyest must preponderate. As in matter of tempo∣ral commodity or discommodity, it is lawful to do that action which accidentally bringeth a smaller hurt to one man, if it bring a greater good to many; or which hurteth a private person to the great good of the Common-wealth: But it is not lawful to do that which clearly tendeth (though but by accident) to do more hurt than good. As to sell powder and armes, when we foresee it will be used against the King and Kingdom; or to sell Ratsbane when you foresee it is like to be used to poison men. Much more should the salvation of many or one be preferred before our temporal com∣modity; and therefore for a lesser good, we may not tempt men to evil, though but accidentally: As he that liveth where there is but little need of Taverns or Alehouses, and the common use of them is for drunkenness, it is unlawful for him there to sell Ale or Wine, unless he can keep men from being drunk with it: (As if they take it home with them, or be unruly, he cannot.) For thus to be a foreknowing tempter and occasion, unnecessarily, is to be a Moral cause. Two things will warrant a man to do that which by accident tempteth or occasioneth other men to sin: One is a command of God: when it is a duty which we do: The other is a greater good to be attained by the action, which cannot be attained in a less dangerous way. As in a Countrey where there is so great a ne∣cessity of Alehouses and Taverns that the good that is done by them is greater than the hurt is like to be, though some will be drunk; it is lawful to use these trades though some be hurt by it: It is lawful to ••ell flesh though some will be gluttonous: It is lawful to use moderate decent ornaments though some vain minds will be tempted by the sight to lust. As it is lawful to go to Sea though some be drowned. To act a Comedy, or play at a lawful game, with all those cautions, which may secure you that the good of it is like to be greater than the hurt, is not unlawful: But to set up a common Play-house or gaming house, where we may foresee that the mischief will be far greater than the good (though the acts were lawful in themselves), this is but to play the Devils part, in laying snares for souls: Men are not thus to be tised to Hell and damned in sport, though but acci∣dentally, and though you Vowed the act.

§. 62. Rule 40. Thus also must the case of scandal be resolved: As scandal signifieth an action that oc∣casioneth* 1.234 another to sin, or a stumbling block at which we foresee he is like to fall to the hurt of his soul,* 1.235

(which is the sense that Christ and the Apostles usually take it in) so it is the same case with this last* 1.236 handled, and needs no other resolution: But as scandal signifieth (in the late abusive sense) the meer displeasing of another, or occasioning him to censure you for a sinner, so you must not break a Vow to escape the censures or displeasure of all the world. Otherwise Pride would be still producing Perjury, and so two of the greatest sins would be maintained.* 1.237

§. 63. Rule 41. Though in the Question about the obligation of an oath that is taken ignorantly, or by deceit, there be great difficulties, yet this much seemeth clear, 1. That he that is culpably ignorant is more obliged by his vow or contract while he useth all the outward form, than he that is inculpably ignorant. 2. That though the deceit (as the force) of him that I swear to, do forfeit his right to what I promise him, yet my Oath or Vow obligeth me to do or give the thing, having interessed God himself in the cause. 3. That all such errour of the essentials of an Oath or Vow as Nullifieth it (of which I spake before) or make the matter sinful, do infer a nullity in the obligation (or that it must not be kept) But no smaller errour (though caused by Deceit doth disoblige.)

The commonest doubt is, Whether an errour about the very person that I swear to, and this caused by* 1.238 his own deceit do disoblige me? All grant that I am obliged notwithstanding any circumstantial* 1.239 errour, (as if I think a Woman rich whom I marry, and she prove poor, or wise and godly and she prove foolish or ungodly: yea if the errour be about any integral part: as if I think she had two eyes or legs, and she have but one:) And all grant that an errour about an essential part, that is, which is essential to the Relation or thing Vowed, (if inculpable at least) disobligeth: As if I took a man in marriage thinking he had been a woman! Or if I took a person for a Pastor, a Physicion, a Councellour, a Pilote, that hath no tolerable ability or skill in the essentials of any of those professi∣ons. But whether I am bound if I swear to Thomas thinking it was Iohn, or if I marry Leah thinking she is Rachel, is the great doubt. And most Casuists say I am not: And therefore I dare not* 1.240 be bold to contradict them. But I much suspect that they fetcht their decision from the Lawyers▪ who truly say, that in foro civili it inferreth no obligation: But whether it do not oblige me Ethically* 1.241 and in foro conscientiae & coeli I much doubt, 1. Because it seemeth the very case of Ioshua and the Israelites, who by the guile of the Gibeonites were deceived into an error personarum, taking them to* 1.242 be other persons than they were: And yet that this oath was Obligatory saith Dr. Sanderson is ap∣parent, 1. In the text it self, Iosh. 9. 19. 2. In the miracle wrought for that victory which Ioshua obtained in defending the Gibeonites, when the Sun stood still, Iosh. 10. 8, 13. 3. In the severe revenge that was taken on the lives of Sauls posterity for offering to violate it, 2 Sam. 21. 2. And this seemeth to be the very case of Iacob who took not himself disobliged from Leah not∣withstanding the mistake of the person through deceit. And though the Concubitus was added to the contract, that obliged most as it was the perfecting of the Contract, which an Oath doth as strongly. 3. And the nature of the thing doth confirm my doubt; because when I see the person before me there is the individuum determinatum, in the haec hom••, and so all that is essential to my Vow is in∣cluded in it: If I mistake the name or the quality, or birth or relations of the person, yet my Cove∣nant is with this determinate person that is present, though I be induced to it be a false supposition that she is another. But this I leave to the discussion of the judicious.

§. 64. Rule 42. The question also is weighty and of frequent use, If a man Vow a thing as a duty in* 1.243 obedience to God and Conscience, which he would not have done if he had taken it to be no duty, and if he afterward find that it was no duty, is he obliged to keep this Vow? And the true answer is, that the discovery of his errour doth only discover the nullity of his obligation to make that Vow, and to do the thing antecedently to the Vow: But if the thing be lawful he is bound to it by his Vow notwithstanding the mistake which induced him to make it.

§. 65. Rule 43. Vows about trifles (not unlawful) must be kept though they are sinfully made. As* 1.244 if you vow to take up a straw, or to forbear such a bit or sort of meat, or garment, &c. But to* 1.245 make such is a great prophanation of Gods name, and a taking it in vain as common swearers do.

§. 66. Rule 44. A General Oath though taken upon a particular occasion must be generally or strictly in∣terpreted* 1.246 (unless there be special reasons for a restraint, from the Matter, End, or other evidence.) As if you are afraid that your Son should marry such a Woman, and therefore swear him not to marry without your Consent: He is bound thereby neither to marry that Woman not any other. Or if your servant haunt one particular Alehouse, and you make him forswear All Houses in General, he must avoid all other. So Dr. Sanderson instanceth in the Oath of Supremacy, p. 195.

§. 67. Rule 45. He that Voweth absolutely or implicitly to obey another in all things, is bound to obey* 1.247 him in all lawful things, where neither God, nor other superiour or other person is injured; unless the nature of the relation, or the ends or reasons of the oath, or something else infer a limitation as implyed.

§. 68. Rule 46. Still distinguish between the falshood in the words as disagreeing to the Thing sworn, and* 1.248 the falshood of them as disagreeing from the swearers mind. The former is sometime excusable, but the later never.

There are many other Questions about Oaths that belong more to the Chapter of Contracts and Justice between man and man; and thither I refer them.

CHAP. VI. Directions to the People concerning their Internal and Private Duty to their Pa∣stors, and the improvement of their Ministerial Office and Guifts.

THe Peoples Internal and Private duty to their Pastors (which I may treat of without an ap∣pearance of ••ncroachment upon the work of the Canons, Rubricks and Diocesans) I shall open to you in these Directions following.

§. 1. Direct. 1. Understand first the true Ground, and Nature, and Reasons of the Ministerial* 1.249 Office, or else you will not understand the Grounds, and Nature, and Reasons of your duty to them. The* 1.250 Nature and Works of the Ministerial Office I have so pl••inly opened already that I shall referr you to it to avoid repetition. H••re are two sorts of Reasons to be given you: 1. The Reasons of the necessity of the Ministerial work: 2. Why certain persons must be separated to this work, and it must not be left to all in common.

§. 2. 1. The Necessity of the work it self appeareth in the very Nature of it, and enumeration of the parts of it. Two sorts of Ministers Christ hath made use of for his Church: The first s••rt was for* 1.251 the Revelation of some New Law or Doctrine, to be the Churches Rule of Faith or Life: And these were to prove their authority and credibility by some Divine attestation; which was especially by Mi∣racles; and so Moses revealed the Law to the Jews, and (Christ and) the Apostles revealed the Go∣spel. The second sort of Ministers are appointed to Guide the Church to salvation by opening and ap∣plying the Rule thus already sealed and delivered: And these as they are to bring no new Revelati∣ons or Doctrines of faith, or Rule of life▪ so they need not bring any Miracle to prove their call or authority to the Church: For they have no power to deliver any new Doctrine or Gospel to the Church, but only that which is confirmed by Miracles already. And it is impudency to demand that the same Gospel be proved by new Miracles by every Minister that shall expound or preach it: That would make Miracles to be no Miracles.

§. 3. The work of the ordinary Ministry (such as the Priests and Teachers were under the Law,* 1.252 and ordinary Pastors and Teachers are under the Gospel) being only to Gather and Govern the Churches, their work lay in Explaining and Applying the Word of God, and delivering his Sacra∣ments, and now containeth th••se particulars following: 1. To Preach the Gospel for the Conversion* 1.253 of the unbelieving and ungodly world. And that is done, partly by expounding the words by a Translation into a tongue which the hearers or readers understand; and partly by opening the sense* 1.254 and matter. 2. In this they are not only Teachers, but Messengers sent from God the Father, Son and Holy Ghost to charge, and command, and intreat men in his N••me to Repent, and believe, and be re∣conciled* 1.255 to God; and in his Name to offer them a s••al••d pardon of all their sins, and title to eternal life. 3. Those that become the Disciples of Christ, they are (as his Stewards) to receive into his* 1.256 house, as fellow Citizens of the Saints, and of the Houshold of God; and as his Commissioned Officers,* 1.257 to solemnize by Baptism their enterance into the holy Covenant, and to receive their engagement to God, and to be the Messengers of Gods Engagement unto them, and by Investiture to deliver them by that Sacrament, the pardon of all their sin, and their title by Adoption to ••ternal life: As a house is de∣livered by the delivery of a Key, or Land, by a Twig and Turfe, or Knighthood by a Sword or Gar∣ter, &c. 4. These Ministers are to gather these Converts into solemn Assemblies, and ordered Churches* 1.258 for their solemn worshipping of God, and mutual edification, communion and safe proceeding in their Christian course. 5. They are to be the stated Teachers of the Assemblies, by expounding and applying that Word which is fit to build them up. 6. They are to be the Guides of the Congrega∣tion* 1.259 in publick▪ Worship, and to stand between them and Christ in things pertaining to God, as sub∣servient to Christ in his Priestly Office: And so both for the people, and also in their names, to put* 1.260 up the publick Prayers and Praises of the Church to God. 7. It is their duty to Administer to them as in the Name and stead of Christ, his Body and Blood as broken and shed for them, and so in the frequent renewals of the holy Covenants to subserve Christ especially in his Priestly Office, to offer and deliver Christ and his benefits to them, and to be their Agent in offering themselves to God. 8. They are appointed to Overs••e and Govern the Church, in the publick Ordering of the solemn Worship of God, and in r••buking any that are there disorderly, and seeing that all things be done to edification. 9. They are appointed as Teachers for every particular Member of the Church to have private and personal recourse to (as far as may be), for the resolving of their weighty doubts, and instruction in cases of difficulty and necessity, and for the setling of their peace and comfort. 10. They are appointed, as Physicions under Christ, to watch over all the individual Members of their charge, and take care that they be not infected with Heresie, or corrupted by vice; and to admo∣nish the offenders, and reduce them unto the way of Truth and Holiness, and if they continue im∣penitent

after publick admonition, to reject them from the Communion of the Church, and com∣mand* 1.261 the Church to avoid them. 11. They are as to bind over the impenitent to answer their con∣tumacy* 1.262 at the Barr of Christ, so to Absolve the penitent, and comfort them, and require the Church to re-admit them to their Communion. 12. They are appointed, as Stewards in the houshold of Christ, to have a tender care of the very bodily welfare of their flocks, so as to endeavour the sup∣plying* 1.263 of their wants, and stirring up the rich to relieve the poor, and faithfully (by themselves or the Deacons) to distribute what is intrusted with them for that use. 13. They are especially to visit the sick, and when they are sent for, to pray for them and with them, and to instruct them in* 1.264 their special preparations for Death, and confirm them against those last assaults. 14. They are ap∣pointed* 1.265 to be the publick Champions of the Truth, to defend it against all Heretical and prophane op∣posers, and thereby to preserve the flock from being seduced. 15. They are appointed to be (un∣der Christ the Head) the Nerves and Ligaments of the several Churches, by which they are kept* 1.266 not only in vigour by communication of nutriment, but also in Concord, and such Communion as they* 1.267 are capable of, by the correspondencies and consultations, and councils of their Pastors. All these are the distinct and special uses to which Christ hath appointed the Office of the Sacred Ministry: which having but named to you, I need to say no more to shew you the Excellency, and Necessity,* 1.268 and Benefits of it.

§. 4. Herein also the Reasons are apparent, why Christ did institute this Sacred Office. 1. Because* 1.269 it was meet his Kingdom should have Officers, suited to his work in the Administration of it: 2. It was meet that they be Men, like our selves, that we can familiarly converse with. 3. The great ne∣cessity of his Church required it, where the most are weak▪ and insufficient to perform all these Of∣fices for themselves; and cannot well subsist without the support of others. It was meet therefore that the Pastors were selected persons, wiser, and holier, and stronger than the people, and fit for so great and necessary a work. 4. It was requisite also to the Order of the Church: For if it were like an Army without Officers, there would be nothing but confusion, and neither order nor edi∣fication.

§. 5 By this you may also see the Nature and Reasons of your Obedience to your Pastors: As they are not appointed to Govern you by * 1.270 force, but willingly, † 1.271 not for filthy lucre, but of a ready mind, not as being Lords over Gods Heritage, but as ensamples to the flock, so you must willingly and chearfully obey them in their work. As their * 1.272 Government is not by and bodily penalties or mulcts (for that is the Magistrates work and not theirs) but a Government by the force of TRUTH and LOVE; so your Obedience of them consisteth in the Loving and Thankful reception of the Truth which they teach you, and the mercies which they offer you from Christ.

§. 6. You see then that the Reasons of your obedience are manifold: 1. Some of them from God: He hath sent his Messengers to you, and set his Officers over you; and Christ hath told you that he that heareth them heareth him, and he that despiseth them despiseth him, and him that sent him:* 1.273 He commandeth you to hear and obey them as his Officers. 2. From themselves: They have Au∣thority by their Commission, and they have Ability in their qualifications, which require your obedience and improvement. 3 From your selves: Have you reason to obey your natural Parents on whom your livelihood in the world dependeth? Have you reason to obey him that tendereth you a Pardon from the King when you are condemned? o•• that offereth you Gold or Riches in your want? or that inviteth you to a feast in a time of famine? or that offereth to defend and save you from your enemies? Much more have you reason to obey Christs Ministers when they call you to Repentance, and offer you pardon of sin, and peace, and salvation, and eternal life. Did you ever hear a man so mad or churlish, as to say to one that offered him Riches, or Liberty, or Life, I am not bound to obey you: Offer them to those that you have authority over! When the Office of the Ministry is as well subservient to Christ as a Saviour and Benefactor, as to Christ as your Teacher and your King, the ve∣ry nature of their work engageth you to obey them as you Love your selves. If you were in Hell and Christ should send for you out, you would not refuse to go, till the Messenger had proved his authority: And when you are the Heirs of Hell, condemned by the Law, and going thither, will you refuse to turn back, and yield to the offers and commands of Grace, till you have skill enough to read the Ministers Commission?

§. 7. By this also you see, that the power of your Pastors is not absolute, nor coercive and Lordly* 1.274 but Ministerial: And though the Papists make a scorn of the word [Minister] it is but in that pride, and p••ssion, and malice which maketh them speak against their knowledge: For their Pope himself calleth himself the Servant of Gods Servants; and Paul saith, 1 Cor. 4. 1. Let a man so ac∣count of us as of the Ministers of Christ, and Stewards of the Mysteries of God, 1 Cor. 3. 5. Who then is

Paul, and who is Apollo, but Ministers by whom ye believed, 2 Cor. 3. 6. Who made us able Ministers* 1.275 of the New Testament. 2 Cor. 6. 4. In all things approving our selves as the Ministers of God: Even Magistrates, yea, and Angels are not too good to be called (and used as) the Ministers of God for the good of his servants, Rom. 13. 3, 6. Heb. 1. 7. and to minister for them shall be heirs of salva∣tion, Heb. 1. 14. Yea, Christ himself is so called, Rom. 15. 8. And therefore you have no more ex∣cuse for your disobedience, than for refusing his help that would pull you out of fire or water when you are perishing. You see here that your Pastors cannot command you what they list; nor* 1.276 how they list: They have nothing to do with the Magistrates work; nor can they usurp the Power of a Master over his Servants, nor command you how to do your work and worldly business (except in the Morality of it). In the fifteen particulars before mentioned their work and office doth consist, and in those it is that you owe them a rational obedience.

§. 8. Direct. 2. Know your own Pastors in particular: and know both what you owe to a Minister as a Minister of Christ in common, and what you owe him moreover as your Pastor by special relation and charge. When any Minister of Christ delivereth his Word to you, he must be heard as a Minister of Christ, and* 1.277 not as a Private man: But to your own Pastor you are bound in a peculiar relation, to an ordinary* 1.278 and regular attendance upon his Ministry in all the particulars before mentioned that concern you: Your own Bishop must in a special manner be obeyed:

1. As one that laboureth among you, and is over you in the Lord, and admonisheth you, and preach∣eth to you the Word of God, watching for your souls as one that must give account, 1 Thess. 5. 12.* 1.279 Heb. 13. 7. 17. and as one that Ruleth well, and especially that laboureth in the Word and Doctrine, 1 Tim. 5. 17. teaching you publickly and from house to house, taking heed to himself, and to all the flock over which the Holy Ghost hath made him an Overseer, not ceasing to warn every one night and day with tears. Acts 20. 19, 20, 24, 28, 31, 33. Preaching Christ, and warning every man, and teaching every man in all wisdom, that he may present every man perfect in Christ, Col. 1. 28.

2. He is to be obeyed as the Guide of the Congregation in the management of Gods publick wor∣ship: you must seriously and reverently joyn with him every Lords Day at least in the publick Pray∣ers and Praises of the Church, and not ordinarily go from him to another.

3. You must receive from him or with him, the Sacrament of the Body and Blood of Christ: which of old was administred every Lords Day, and that only in the Church where the Bishop was,* 1.280 that is, in every Church of the faithful: for as Ignatius most observably saith [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] UNUM ALTARE OMNI ECCLESIAE, ET UNUS EPISCOPUS CUM PRESBITERIO ET DIACONIS—IN EVERY CHURCH there is ONE ALTAR, and ONE BISHOP, WITH THE PRESBYTERY and DEACONS—] So in his Epist. ad Magnes. [Come all as one, to the Temple of God, as to one Altar, as to one Iesus* 1.281 Christ:] And saith Tertullian, [Eucharistae Sacramentum—nec de aliorum manu quam praesidentium sumimus] We take not the Sacrament of the Eucharist from the hand of any but the President.

4. You must have recourse to him especially for the resolution of your weighty doubts, in* 1.282 private.

5. You must hear your Bishops and Repent, when in Meekness and Love they convince and admo∣nish you against your sins, and not resist the Word of God which they powerfully and patiently lay home to your Consciences, nor put them with grief to cut you off, as impentient in scandalous sins, from the Communion of the Church.

6. You must after any scandalous sin which hath brought you under the censure of the Church, go humble your selves by penitent confession, and crave absolution and restoration to the Communi∣on of the Church.

7. Your publick Church-alms should ordinarily be deposited into the Bishops hands, who relieveth the* 1.283 Orphans and Widows, and is the Curator or Guardian to all absolutely that are in want, saith Ignatius to Poly••. cited by Dr. Hammond on 1 Cor. 12. 28.

8. You must send for him in your sickness to pray with you and advise you: See Dr. Hammond on Iames 5. 14. And on 1 Cor. 12. 28. he saith, [Polycarp himself speaking of the Elders or Bishops saith, They visit and take care of all that are sick, not neglecting the Widows, the Orphans or the poor:] And Dr. Hammond on Iam. 5. 14. sheweth out of Antiquity, that [One part of the Bishops Office is* 1.284 set down that they are those that Visit all the sick:] Not but that a stranger may be made use of also; but ordinarily and especially your own Bishop must be sent for: Because as you are his spe∣cial charge, and he watcheth for your souls as one that must give account, Heb. 13. 17. So it is sup∣posed that he is better acquainted with your spiritual state and life than others are, and therefore in less danger of wronging you by mistake and misapplications: For its supposed that you have ac∣quainted him with your personal condition in your health, having taken him as your ordinary Counsellor for your souls, and that he hath acquainted himself with your condition, and confirmed you, and watcht over you by name, as Ignatius to Polycarpe Bishop of Smyrna saith [Saepe Congregationes

fiant: ex nomine omnes quaere: servos & ancillas ne despicias] (as Bishop Ushers old Latine Transl. hath* 1.285 it) [Let Congregations be often held: Enquire after all by name: Despise not Servants and Maids.] The Bishop took notice of every Servant and Maid by name; and he had opportunity to see whe∣ther they were in the Congregation.

9. You must use him as your Leader or Champion against all Hereticks, Infidels and subtle adver∣saries of the truth, with whom you are unable to contend your selves, that your Bishop may clear up and defend the cause of Christ and righteousness, and by irresistible evidence, stop the mouths of all* 1.286 gain-sayers. It is for your own benefit, and not for theirs, that you are required in all these works of their office to use them and readily obey them. And what hurt can it do you to obey them in any of these?

§. 9. Direct. 3. Understand how it is that Christ doth authorize and send forth his Ministers, lest* 1.287 Wolves and deceivers should either obtrude themselves upon you as your lawful Pastors, or should alienate you from th••se that God hath set over you, by puzling you in subtle questioring or disputing against their call. Not only Pauls warnings, Act. 20. 30. and 2 Tim. 3. 6. but lamentable experience, telleth us what an eager desire there is in Proud and Self-conceited men, to obtrude themselves as Teachers and Pastors on the Churches, to creep into houses and lead people captive, and draw away Disciples after them, and say (and perhaps think) that others are deceivers, and none are the true Teachers indeed but they. And the first part of the art and work of wolves, is to separate you from your Pastors, and catch up the straglers that are thus separated: The malice, and slanders and lies, and railing of hirelings and deceivers and all the powers of Hell, are principally poured out on the faithful Pastors and leaders of the flocks: The principal work of the Jesuits against you, is to make you believe that* 1.288 your Pastors are no true Pastors, but uncalled private persons, and meer usurpers: and the reason must be, because they have not an Ordination of Bishops successively from the Apostles without inter∣ruption. I confess if our interruptions had been half as lamentable as theirs (by their Schisms, and variety of Popes at once; and Popes accused, or condemned by General Councils, for Hereticks; and their variety of wayes of electing Popes, and their incapacities by Simony, Usurpation, &c.) I should think at least that our Ancestors had cause to have questioned the calling of some that were then over them. But I will help you in a few words to discern the jugling of these deceivers, by shewing you the truth concerning the way of Christs giving his commission to the Ministers that are truly called, and the needlesness of the proof of an uninterrupted succession of regular ordination, to your reception of your Pastors and their Ministrations.

§. 10. The ministerial commission is contained in, and conveyed by the Law of Christ, which is the* 1.289 Charter of the Church, and every true Bishop or Pastor hath his Power from Christ, and not at all from the efficient conveyance of any mortal man: Even as Kings have their power not from man, but from God himself, but with this difference, that in the Church Christ hath immediatly determined of the species of Church offices, but in the Civil Government, only of the Genus (absolutely and imme∣diatly.) You cannot have a plainer illustration, than by considering how Mayors and Bailiffs and Constables are annually made in Corporations: The King by his Charter saith that [every year at a certain time the freemen or Burgesses shall meet, and choose one to be their Mayor, and the Steward or Town Clerk shall give him his oath, and thus or he shall be invested in his place, and this shall be his power and work and no other:] So the King by his Law appointeth that Constables and Church-wardens shall be chosen in every Parish. Now let our two questions be here decided: 1. Who it is that giveth these Officers their Power? 2. Whether an uninterrupted succession of such officers through all generations since the enacting of that Law be necessary to the validity of the present officers authority? To the first, It is certain that it is the King by his Law or Charter that giveth the officers their power; and that the Corporations and Parishes do not give it them by electing, or investing them: yea though the King hath made such election and Investiture to be in a sort his instrument in the conveying it, it is but, as the opening of the door, to let them in, sine quo non; but it doth not make the Instruments to be at all the Givers of the Power, nor were they the receiving, or containing mediate causes of it. The King never gave them the Power which the officers receive, either to Use, or to Give: but only makes the Electors his Instruments to determine of the person that shall receive the Power immediately from the Law or Charter; and the Investers he ma keth his Instruments of solemnizing the Tradition and admission: which if the Law or Charter make absolutely Necessary ad esse officii, it will be so: but if it make it necessary only ad melius esse, or but for order and regular admittance when no necessity hindereth it, the necessity will be no more. And to the second question, It is plain that the Law which is the Fundamentum juris remaining still the same, if a Parish omit for divers years to choose any Con∣stable or Church-warden, yet the next time they do choose one according to Law, the Law doth authorize him, nevertheless, though there was an interruption or vacancy so long: And so in Cor∣porations, (unless the Law or Charter say the contrary): so is it in the present case. 1. It is the established Law of Christ, which describeth the office, determineth of the degree and kind of power, and Granteth or Conveyeth it, when the person is determined of by the Electors and Ordainers, though by Ordination the Delivery and Admission is regularly to be solemnized; which actions are of just so much necessity as that Law hath made them, and no more. 2. And if there were never so long an interruption or vacancy, he that afterward entereth lawfully, so as to want nothing which the Law of Christ hath made necessary to the Being of the office, doth receive his power nevertheless immediatly from the Law of Christ. And Bellarmine himself saith that it is not necessary to the

people, and to the validity of Sacraments and offices to them, to know that their Pastors be truly called or ordained: And if it be not necessary to the validity of Sacraments, it is not necessary to the validity of Ordination. And W. Iohnson confesseth to me that Consecration is not absolutely necessary* 1.290 ad esse officii to the Pope himself: no nor any one sort of Electors in his Election (p. 333.) And in his Repl. Term. Expl. pag. 45. he saith [Neither Papal nor Episcopal jurisdiction (as all the Learned know) de∣pends of Episcopal or Papal ordination: nor was there ever interruptions of successions in Episcopal ju∣risdiction in any see, for want of that alone, that is necessary for consecrating others validly, and not for jurisdiction over them.] You see then how little sincerity is in these mens disputations, when they would perswade you to reject your lawful Pastors as no true Ministers of Christ, for want of their Ordination or Succession.

§. 11. Direct. 4. Though the Sacraments and other ministerial offices are valid, when a Minister is qua∣lified* 1.291 (in his abilities and call) but with so much as is essential to the office, though he be defective in degree of parts and faithfulness, and have personal faults which prove his own destruction; yet so great is the dif∣ference between a holy, heavenly, learned, judicious, experienced, skilful, zealous, laborious, faithful Minister, and an ignorant, ungodly, idle, unskilful one; and so highly should every wise man value the best means and advantages to his eternal happiness, that he should use all lawful means in his power to enjoy and live un∣der* 1.292 such an able, godly, powerful ministry, though he part with his worldly wealth and pleasure to attain it. I know no evil must be done for the attainment of the greatest helps: (For we cannot expect that God should bless a sinful course, or that our sin should tend to the saving of our souls.) And I know God can bless the weakest means, when they are such as he appointeth us to use; and can teach us by Angels when he denyeth us the help of men: But Scripture, reason and experience telleth us, that ordinarily he worketh morally by means, and fitteth the means to the work which he will do by them: And as he doth not use to light men by a cold or stone, but by a Candle, nor by a rotten post or Glow-worm so much as by a Torch or Luminary; so he doth not use to work as much, by an ignorant, drunken, idle person; who despiseth the God, the Heaven, the Christ, the Spirit, the Grace, the sacred Word which he Preacheth, and vilifieth both his own, and other mens souls; as he doth by an able and compassionate Minister. And the soul is of so much more worth than the Body, and Eternal things than temporal, that a little commodity to the soul in order to the securing of our salvation, must be preferre•• before a great deal of worldly riches. He that knoweth what his soul, hi•• S••viour, and Heaven is worth, will not easily sit down contented, under such a dark and dull and st••rving Minister 〈…〉〈…〉 feeleth he can but little profit by, if better may be had on lawful terms. H•• that feeleth no difference between the Ministry of these two sorts of men, it is because he is a stranger to the work of the Gospel on the soul: And if the Gospel (in its truth or worth or use) be ••id, it is ••id to them that ••re lost, the † 1.293 God of this world having blinded their minds. It must be no small matter that must satis••ie a serious Christian to cast his soul upon any hurtful or dange∣rous disadvantage. Though Daniel and his company may live well on pulse, yea and Ezekiel upon bread baked with dung, when God will have it so, yet no wise man will choose such a dyet, espe∣cially if his diseases require the exactest dyet, or his weakness the most restorative, and all to•• little; which, alas, is the common case. Yet this caution you must here take with you, 1. That you pre∣tend not your own Benefit, to the common loss or hurt of others. 2. And that you consider as well where you may do most good, as where you may get most: For the way of greatest service, is the way of Greatest gain.

§. 12. Direct. 5. Understand what sort and measure of Belief it is that you owe to your Teachers, that* 1.294 so your incredulity hinder not your faith in Christ, nor your overmuch credulity betray you not to heresie, nor make you the servants of men, contrary to Matth. 23. 8, 9, 10. Ephes. 4. 13. 2 Cor. 1. 24. Act. 20. 30. We see on one side how many poor souls are cheated into Schism and dangerous ••rrours, by forsaking their ••eachers and refusing their necessary help, and all upon this pretence, that [they must not make men the Lords of their faith, nor pin their faith on the Ministers sleeve, nor take their Religion upon trust]. And on the other side we see among the Papists, and in every Sect, what

lamentable work is made by an overmuch credulity and belief of ambitious, worldly, facti∣ous,* 1.295 proud and erroneous Guides. That you may escape both these extreams you must observe the truth of these conclusions following, which shew you what it is that your Teachers have to Reveal unto you, and in what Order, and how far the several particulars are, or are not to be taken upon their words.

§. 13. And first, as a preparative, it is presupposed, 1. That you find your self ignorant, and one that needeth a Teacher: For i•• you think you know all that you need to know already, you are like a full bottle that will hold no more. 2. It is presupposed that you take the man that you learn of to be wiser than your self and fit to teach you: either because fame or other mens reports have told you so (as the Woman Ioh. 4. drew the Samaritans to Christ), or because his own Profession of skill doth make you think so (as you will hearken to him that professeth to be able to Teach you any Art or Science): Or else because your present hearing his discourse doth convince you of his Wis∣dom: By one of these means you are brought to think that he is one that you may learn of, and is fit for you to hear: (so that here is no need that first you take him to be infallible, or that you know which is the true Church, as the Papists say) These are presupposed.

§. 14. The Doctrines which he is to teach you are these, and in this method to be taught. 1. He* 1.296 will teach you the natural knowledge of your self; that being a man▪ you are a Rational free ag••nt, made by another for his will and use, and by him to be Ruled in order to your ultimate end, being wholly his, and at his dispose.

§. 15. 2. He will next teach you that there is a God that made you, and what he is, and what* 1.297 relation he standeth in to you, and you to him, as your Creatour, your Owner, your Ruler and your Benefactor and your End: And what duty you owe him in these Relations, to submit to him and re∣sign your selves to him as his own, to be obedient to all his Laws, and to Love him and delight in him: and this with all your heart and soul and might; even to serve him with all the Powers of your soul and Body and with your estates and all his blessings.

§. 16. 3. He will next teach you that this God hath made your souls immortal, and that there is* 1.298 a lite after this where everlasting Happiness or M••sery will be your part, and where the Great Rewards and Punishments are executed by the Judge o•• all the World as men have behaved themselves in this present life. That your End and happiness is not here, but in the life to come, and that this Life is th•• way and time of preparation, in which everlasting Happiness is won or lost.

§. 17. Thus far he needeth no supernatural proof of what he saith; but can prove it all to you from the light of nature: And these things you are not primarily to receive of him as a Testifier by m••er Believing him; but as a Teacher by Learning of him the Evidences by which you may by degrees come to know these things your selves.

§. 18. Yet it is supposed that all along you give him so much credit as the difference between his Knowledge and yours doth require, so far as it appeareth to you: As you will hear a Physicion, a Lawyer, a Philosopher, or any man with reverence, while he discourseth of the matters of his own profession; as confessing his judgement to be better than yours, and therefore more suspecting your own apprehensions than his. Not but that the Truth may compell you to discern it, though you should come with no such reverence or respect to him; but then you cast your self upon much disadvantage irrationally: And this humane belief of him is but a medium to your Learning, and so to the know∣ledge of the matter: so that you do not stop and rest in his authority or credibility, but only use it in order to your discovery of that evidence which you rest in, which as a Teacher he acquaints you with.

§. 19. These things being thus far revealed by natural light are (usually) at first apprehended by natural reason, not so as presently to put or prove the soul in a state of saving grace; but so as to awaken it to make further enquiry, and so when the soul is come so far as to see the same truths by supernatural Grace in the supernatural revelation of the Holy Scriptures, then they become more effe∣ctual and sa••ing, which before were known but preparatorily: And so the same Truths are then both the objects of Knowledge and of faith.

§. 20. 4. Having acquainted you with mans ultimate End and Happiness in the life to come, the* 1.299 next thing to be taught you by the Ministers of Christ is, that [Christ as our Saviour, and faith and repentance and sincere obedience to be performed by us through his grace, is the way to Heaven, or the means by which we must attain this end]. Though the Knowledge of the Preachers wisdom, piety and credibility remove some impediments which would make the receiving of this the more difficult to you, yet you are not to take it barely on his word, as a point of humane faith; but you are to call for his proof of it, that you may see better reasons than his affirmations for the entertainment of it.

§. 21. 5. The proof that he will give you is in these two Propositions, 1. Gods Revelations are all* 1.300 true: 2. This is one of Gods Revelations: This is an argument [Whatsoever God saith is true: But this God saith, Therefore this is true.] The first Proposition you ••re not to take upon the trust of his word, but to learn of him as a Teacher to know it in its proper Evidence: For it is the formal ob∣ject of your faith: The veracity of God is first known to you, by the same Evidence and means as you know that there is a God: And then it is by the force of this that you believe the particular truths which are the material object of faith. 2. And the second Proposition [that God hath re∣vealed this] is orderly to be first proved, and so received upon its proper evidence; and not taken meerly upon your Teachers word: Yet if you do believe him by a humane faith as a man that is

likely to know what he saith, and this in order to a Divine faith, it will not hinder, but help your Di∣vine faith and salvation; and is indeed no more than is your duty.

§. 22. Here not, 1. That primarily these two Great Principles of faith, [God is True, and this is Gods revelation] are not themselves Credenda, the Material objects of Divine faith, but of Knowledge.* 1.301 2. That yet the result of both is de fide, matter of faith. 3. And the same principles are secondarily de fide, as it is that there is a God. For though they are first to be known by natural evidence, yet when the Scripture is opened to us, we shall find them there revealed: And so the same thing may be the object both of knowledge and of faith. 4. And Faith it self is a sort of Knowledge: For though humane faith have that uncertainty in its premises (for the most part), as forbiddeth us to say (properly) I know this to be true, because such a man said it: Yet Divine faith hath that cer∣tainty which may make it an excellent sort of Knowledge: (as I have proved copiously elsewhere.) In believing man we argue thus [Whatsoever so wise and honest a man saith, is credible, that is, most* 1.302 likely to be true: But this he saith: Therefore, &c. But in believing God we argue thus: What∣ever God saith is credible, that is, as infallible truth: But this God saith, Therefore, &c.] So that the word Credible, signifieth not the same thing in the two arguments; nor is Divine Faith, and Humane faith the same.

§. 23. 6. The next thing that the Preacher hath to teach you is the proof of the foresaid Minor* 1.303 Proposition (for the Major was proved in the proof of a Deity) And that is thus: The Gospel which Christ and his Apostles first Preached, and is now delivered in the Sacred Scriptures is the Word (or infallible revelation of God:) But this doctrine, that Christ, with faith and Repentance and obedience on our parts, are the way to life Eternal, is the Gospel which Christ and his Apostles first Preached, &c. Therefore it is the Word of God. For the Minor you need not take your Teachers word, if you can read; for you may see it in the Books: (of which more anon): But the Major is that which all men will desire to be assured of (that the Gospel is Gods word) And for that, though a Belief of your Teacher is a help and good preparatory yet you are not there to stop, but to use him as a Teacher to shew you the Truth of it in the proofs: (else you must take any thing for Gods Word, which your Teacher affirmeth to be such). And the proof which he will give you, must be some Divine attestation which may be shewed to those whom we would convince.

§. 24. 7. This Divine attestation, which he is next to shew you, hath many parts (that it may be* 1.304 compleat and satisfactory) 1. Gods antecedent Testimony. 2. His inherent or impressed testimony. 3. His adherent concomitant Testimony. 4. His subsequent Testimony. 1. Gods Antecedent Testi∣mony by which he attesteth the Gospel, is the train of Promises, Prophesies, Types, and the pre∣paring Ministry of Iohn, which all foretold Christ, and were fulfilled in him. 2. Gods impressed* 1.305 testimony, is that Image and superscription of God (in his Governing-wisdom, Holiness and Love) which is unimmitably engraven on the Gospel; as an Image upon a seal, which is thereby made the Instrument to imprint the same on other things. Thus as the Sun, the Gospel shineth, and proveth it self by its proper light. 3. The con••omitant attestation of God is that of [multitudes of certain uncontrouled miracles;] done by Christ and his Apostles, which proved the approving hand of God, and oblige all rational creatures to believe a testimony so confirmed to them. Among these Christs own Resurrection and Ascension, and the Gifts of his Apostles are the chief. 4. The subsequent at∣testation of God is, the power and efficacy of the Gospel, in calling and sanctifying unto Christ a pecu∣liar people zealous of good works, and directing and confirming them against all temptations and torments to the end: Producing that same Image of God on the souls of his Elect, which is (more perfectly engraven on the word it self:) making such changes, and gathering such a people unto God, as no other doctrine ever did. And all these four attestations are but one, even the Holy Spi∣rit,* 1.306 who is become the great witness of Christ and his Gospel in the World: viz. 1. The spirit of Prophesie is the antecedent attestation: 2. The Holy Image which the spirit hath Printed on the Gospel it self, is the inherent evidence. 3. The miracles of the spirit, is the concomitant attestation or evi∣dence. 4. And the sanctifying work of the spirit is the subsequent attestation, renewed and accom∣panying it to the end of the World. So that the Argument runs thus [That doctrine which hath this witness of the Holy Ghost, antecedently in such prophecies, inherently bearing his image so unimitably, accompanyed by so many certain uncontrouled miracles, and followed and attended with such matchless success in the sanctification of the body of Christ, is fully attested by God to be his own: But such is the* 1.307 doctrine of the Gospel?] Therefore, &c. The Major you are not to take upon trust from your Teachers (though your esteem of their judgement may the better dispose you to learn); But you are to discern the evidences of truth which is apparent in it. For he that denyeth this must by force of argument be driven to deny, 1. Either that God is the Governour of the World; or that he is the supream; but say he is controuled by another: 3. Or that he is Good and True; and must affirm that he either Governeth the world by meer deceits, and undiscernable lyes, or that he hath given up the power to some one that so governeth it: All which is but to affirm that there is no God (which is supposed to be proved before.)

§. 25. 8. There now remaineth nothing to be taught you, as to prove the truth of the Gospel* 1.308 but only those matters of fact which are contained and supposed in the Minor of the two last argu∣ments: And they are these particulars. 1. That there were such persons as Christ and his Apostles, and such a Gospel Preached by them. 2. That such Miracles were done by them, as are supposed.* 1.309 3. That both Doctrine and Miracles were committed to writing by them, in the Scriptures, for the* 1.310

certainer preserving them to the Churches use. 4. That Churches were planted, and souls converted and confirmed by them in the first ages, many of whom did seal them with their blood. 5. That there have been a succession of such Churches as have adhered to this Christ and Gospel. 6. That this which we call the Bible is that very Book containing those sacred Writings fore-mentioned. 7. That it hath been still copyed out, and preserved without any such depravation or corru∣ption as might frustrate its ends. 8. That the Copies are such out of which we have them Translated, and which we shew. 9. That they are so truly translated as to have no such corru∣ptions or mistakes, as to frustrate their ends, or make them unapt for the work they were ap∣pointed to. 10. That these particular words are indeed here written which we read; and these particular Doctrines containing the Essentials of Christianity, together with the rest of the material objects of faith.

§. 26. All these ten particulars are matters of fact that are meerly subservient to the constituting∣principles of our faith; but yet very needful to be known. Now the question is, How these must be known, and received by us, so as not to invalidate our faith? And how far our Teachers must be here believed? And first it is very useful to us to enquire, How so many of these matters of fact as were then existent were known to the first Christians? As How knew they in those dayes that there were such persons as Christ and his Apostles? that they preached such Doctrines, and spake such Languages, and did such Works, and that they wrote such Books, and sent such Epistles to the Churches, and that Churches were hereby converted and confirmed, and Martyrs sealed this with their blood; &c. Its easie to tell how they were certain of all these: Even by their own eyes, and ears, and sensible observation, as we know that there are Englishmen live in England: And those that were remoter from some of the matters of fact, knew them by such report of those that did see them, as those among us that never saw the King, or Court, or his Restoration, do know that such a thing there was, and such a person there is. Thus they knew it then.

§▪ 27. From whence I note, 1. That in those dayes it was not necessary to the being of true faith, that any supernatural testimony of the Spirit, or any other sort of proof, than their very senses and reason, should acquaint them with those matters of fact which they were eye-witnesses of. 2. That credible report or history was then the means for any one that saw not a matter of fact to know as much as they that saw it. 3. That therefore this is now the way also of producing faith: Some things we have yet sight and sense for: as that such Bibles, and such Churches are existent; that such holy effects this Doctrine hath upon the soul (which we see in others by the fruits; and after feel in our selves:) The rest we must know by History, Tradition, or Report.

§. 28. And in the reception of these historical passages note further, 1. That humane belief is here a naturally necessary means to acquaint us with the matter of our Divine belief: 2. That there are va∣rious* 1.311 degrees of this belief, and some need more of it by far than others, according to the various degrees of their ignorance: As he that cannot read himself, must know by humane belief (in great part) that the Preacher readeth truly, or that such words indeed are in the Gospel as he saith are there: But a literate person may know this by his eye▪ sight, and not take it upon trust. So he that understandeth not Hebrew and Greek, must take it upon trust that the Scripture is truly translated: But another that understandeth those Tongues, may see it with his eyes. 3. History being the pro∣per means to know matters of fact that are done in times past, and out of our sight, the same in∣dustry that is necessary to a thorough acquaintance with other History, is necessary to the same ac∣quaintance with this: 4. That the common beginning of receiving all such historical truths, is first by Believing our Teachers so far as becometh Learners, and in the mean time going on to Learn till we come to know as much as they, and upon the same historical Evidence as they. 5. That if any man be here necessitated to take more than others upon the trust or belief of their Teachers, it is long of their Ignorance: and therefore if such cry out against their taking things on trust, it is like a mad mans raving against them that would order him: or as if one should reproach a Nurse for feeding Infants, and not letting them feed themselves. Oportet discentem credere: He that will not believe his Teacher will never learn. If a Child will not believe his Master, that tells him which are the Letters, the Vowels and Consonants, and what is their power, and what they spell, and what every word signifieth in the Language which he is teaching him, will he be ever the better for his teaching? 6. That he that knoweth these historical matters no otherwise than by the belief of his particular Teacher, may nevertheless have a Divine and saving faith: For though he believe by a hu∣mane faith that these things were done, that this is the same Book, &c. yet he believeth the Gospel it self (thus brought to his knowledge) because God is true that hath attested it. Even as it was a saving faith in Mary and Martha that knew by their eyes and ears, and not only by Belief, that Laza∣rus was raised, and that Christ preached thus and thus to them: but believed his Doctrine to be true, because of Gods Veracity who attested it. 7. That it is the great wisdom and mercy of God to his weak and ignorant people, to provide them Teachers to acquaint them with these things, and to ••ou chsafe them such a help to their salvation; as to make it a standing Office in his Church to the end of the world, that the Infants and ignorant might not be cast off, but have Fathers, and Nurses, and Teachers to take care of them. 8. But specially mark, that yet these Infants have much disad∣vantage in comparison of others, that know all these matters of fact by the same convincing evi∣dence as their Teachers: And that he that followeth on to learn it as he ought, may come to prove

these subservient matters of fact, by such a concurrence of evidences, as amounteth to an infalibili∣ty or moral certainty, beyond meer humane faith as such: As e. g. an illiterate person that hath it but from others, may be certain that it is indeed a Bible which is ordinarily read and preached to him; and that it is so truly translated as to be a sufficient Rule of faith and life, having no mistake which must hazard a mans salvation: Because the Bible in the Original tongues is so commonly to be had, and so many among us understand it, and there is among them so great a contrariety of judgements and interests, that it is not possible but many would detect such a publick lye, if any should deal falsly in so weighty and evident a case. There is a Moral certainty (equal to a Natu∣ral) that some actions will not be done by whole Countreys which every individual person hath power and natural liberty to do: As e. g. there is no man in the Kingdom but may possibly kill him∣self, or may fast to morrow, or may lye in bed many dayes together. And yet it is certain, that all the people in England will do none of these: So it is possible that any single person may lye even in a palpable publick case, as to pretend that this is a Bible when it is some other Book, or that this is the same Book that was received from the Apostles by the Churches of that age, when it is not it, &c. But for all the Countrey, and all the world that are competent witnesses, to agree to do this, is a meer impossibility, I mean such a thing as cannot be done without a Miracle, yea, an universal Miracle. And more than so, it is impossible that God should do a Miracle to accomplish such an universal wickedness and deceit; whereas it is possible that natural causes by a Miracle may be turned out of course, where there is nothing in the nature of God against it (as that the Son should stand still, &c.) We have a certainty that there was a Iulius Caesar, a William the Conquerour, an Aristotle, a Cicero, an Augustine, a Chrysostome, and that the Laws and Statures of the Land were really enacted by the Kings and Parliaments whose names they bear; because the Natural and Civil interest•• of so many thousands that are able to detect it, could never be reconciled here to a deceit. When Judges and Counsellors, Kings and Nobles, and Plaintiffs and Defendants utter enemies are all agreed in it, it is more certain to a single person than if he had seen the passing of them with his eyes. So in our case, when an Office was stablished in the Church, to read and preach this Gospel in the Assemblies; and when all the Congregations took it as the Charter of their salvation, and the Rule of their faith and life, and when these Pastors and Churches were dispersed over all the Christian world, who thus worshipped God from day to day; and all Sects and enemies were ready to have detected a falsifi∣cation or deceit, it is here as impossible for such a Kind of History, or Tradition, or testimony to be false, in such material points of fact, as for one mans senses to deceive him, and much more.

§. 29. Thus I have at once shewed you the true order of the Preaching, and proofs, and receiving of the several matters of Religion, and how and into what our Faith must be resolved; and how far your Teachers are to be Believed? And here you must specially observe two things: 1. That there can be no danger in this Resolution of faith, of derogating either from the work of the Holy Ghost, or the Scriptures self-evidence, or any other cause what ever: Because we ascribe nothing to History or Tra∣dition which was ascribed to any of these causes by the first Christians; but only put our Reception by Tradition instead of their Reception immediately by sense: Our receiving by infallible history, is but in the place of their receiving by sight; and not in the place of the self-evidence of Scripture, or any testimony or teaching of the Spirit. The method is exactly laid down, Heb. 2. 3, 4. How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed to us by them that heard him: God also ••earing them witness both with signs and wonders and divers miracles, and gifts of the Holy Ghost according to his own will. Here is the sum of what I have been saying.

§. 30. 2. Observe also the great difference between us and the Papists in this controversie of using Tradition in the resolution of our Faith. 1. They decide the main question in gross by Tradi∣tion, viz. Whether the Scripture be the Word of God? But we only decide the questions about hi∣story or matters of fact by it, which are subservient to the other. 2. The Tradition which most of them plead is nothing but the Authoritative judgement of the successive Pastors of the Church in a Ge∣neral Council confirmed by the Pope, and as another faction among them saith, The reception of the whole Church both Laity and Clergie; and this Church must be only the Roman faction: But the Tradition which we plead is the concurrent Testimony of friends and foes, Orthodox and Hereticks; and of all the Churches throughout the world, both Greek and Latine, Ethiopian, Armenian, Protestants, &c. And this Testimony we plead, not meerly as a humane testimony (much less as such as is credible chiefly for the meer Power (real or pretended) of the Testifiers: but as such as by a concurrence of testi∣monies and circumstances hath (besides the Teachers authority) the evidences of infallible moral cer∣tainty, in the very History; as we have of the Statutes of the Realm.

§. 31. Direct. 6. Understand what kind and measure of Obedience it is that you owe your lawful Pa∣stors,* 1.312 that you neither prove Schismatical and unruly, nor yet have a hand in setting up Idols and usurpa∣tions in the Church. This you may learn from the foregoing description of the Pastors work. The kind of your obedience is commensurate to the kind of his Office and Work. You are not to obey your* 1.313 Pastors, as Civil Magistrates that bear the Sword; nor as Physicions to tell you what you must do for your health, nor as Artificers to command you how to plow, and sow, and trade, &c. (except in the

Morality of these): But it is as your Teachers and Guides in the matters of salvation that you must obey them. And that not as Prophets or Law-givers to the Church; but as the stated Officers of Christ to open and apply the Laws that he hath given, and determine of such circumstances as are subservient thereunto. Not as those that have dominion of your faith, or may preach another* 1.314 Gospel, or contradict any truth of God, which by Scripture or Nature he hath revealed, or can di∣spence with any duty which he hath commanded: But as those that have all their power from God,* 1.315 and for God and your salvation, and the good of other mens souls; to edification only, and not to destru∣ction: Particular cases I here purposely forbear.

§. 32. Direct. 7. Be sure that you look on them as the Officers of Christ in all that they do as such;* 1.316 and see not only their natural, but their Ecclesiastical Persons, that through them you may have to do with God. Especially in Preaching and Administring the Sacraments, and binding the impenitent, and ab∣solving the penitent, and comforting the sad and humbled souls. All the holiness, and life, and power of your spiritual converse with them consisteth in your seeing and conversing with God in them, and using them as his Messengers or Officers, that deliver his message and do his work, and not their own. If you disobey them in his work, it is God that you disobey: And if they Teach you his Word, or deliver you Christ and his benefits in the Sacraments, it is Christ himself that doth it by them as by his instruments, so far as they do it according to his Commission and his Will. This observing Christ in their Teaching will possess you with due reverence and care, and cause you to do it as a holy work: And to see Christ in them, delivering and sealing his Covenant to you, will very much increase your joy: when Man as Man is but a shadow.* 1.317

§. 33. Direct. 8. Make use of their help in private, and not in publick only: As the use of a Phy∣sicion is not only to read a Lecture of Physick to his Patients, but to be ready to direct every person according to their particular case (there being such variety of temperatures, diseases and accidents, that in dangerous cases the direction of the judicious is needful in the application): So here, it is not the least of the Pastoral work, to oversee the individuals, and to give them personally such par∣ticular advice as their case requireth. Never expect that all thy Books, or Sermons, or Prayers, or Meditations should serve thy turn without the counsel of thy Pastors, in greater cases: for that were but to devise how to prove Gods Officers needless to his Church. If thou be an ignorant or uncon∣verted sinner, go to the Minister, and ask him, what thou must do to be saved? And resolve to fol∣low his sound advice. If thou be in doubt of any weighty point of faith or godliness, or as∣saulted perillously by any adversary, or need his advice for thy setled Peace, thy assurance of Par∣don and Salvation, and thy preparation for death; go ask counsel of thy Pastors, and receive their help with readiness and thankfulness: Or if thou live where there is none that is able and willing thus to help thee, remove to them that are such, if lawfully thou canst.

§. 34. Direct. 9. Assist your Pastors in the work of God, by the duties of your places which tend* 1.318 thereto: Labour by your holy serious conference, to instruct the ignorant, and convince the unbeliev∣ing,* 1.319 and convert the ungodly, and strengthen the weak, with whom you have fit opportunity for* 1.320 such work. Labour by your holy examples, by Love and Concord, and Meekness, and Sobriety, and contempt of the world, and a heavenly life, to shine as lights in the midst of a dark and crooked Ge∣neration. Preach all of you, by the examples of your blameless, humble holy lives: O how abun∣dantly would this course promote the success of the publick preaching of the Gospel? If you would cause those men to see the glory and power of the Gospel in your holy and heavenly lives, who can∣not see it in it self: Then many that would not be won by the Word, might be won without it (to seek after it at least) by your conversations. Thus all must preach and be helpers of the Ministers of Christ.

§. 35. Direct. 10. Forsake not your faithful Pastors to follow deceivers; but adhere to them who spend and are spent for you: Defend their innocency against false accusers; and refuse them not such maintenance as is needful to their entire giving up themselves to that holy work to which they are de∣voted: Read and study well Ephes. 4. 13, 14, 15. Acts 20. 30. It is for your sakes that your faith∣ful* 1.321 Pastors are singled out in the world to bear the slanders and contradictions of the wicked; and to lead the way in the fiery tryal. If they would forsake you, and that sacred truth and duty that is needful to your salvation, and sell you up into the hands of cruell and deceitful men, it were as easie for them to have the applause of men, and the prosperity of the world as others: It is perfidious ingratitude to forsake them in every tryal, that must lose their lives and all the world, rather then forsake you or betray your souls: Or to grudge them food and rayment that lay by the gainful employments of the world, that they may attend continually on the service of your souls.

CHAP. VII. Directions for the discovery of the Truth among Contenders, and the escape of He∣resie and Deceit.

§. 1. THough Truth be naturally the Object of mans Understanding, to which it hath a cer∣tain* 1.322 inclination, and though it be a delightful thing to know the truth: yet that which is saving meeteth with so much opposition in the flesh, and in the world, that while it is applauded in the general, it is resisted and rejected in particulars: And yet while the Use of holy truth is hated and obstinately cast away, the name and the barren profession of it is made the matter of the glorying of hypocrites, and the occasion of reproaching dissenters as Hereticks, and the world is filled with bloody persecutions, and inhumane implacable enmities and divisions, by a wonderful zeal for the Name of Truth, even by those men that will rather venture on damnation, than they will obey the Truth which they so contend for: Multitudes of men have* 1.323 tormented or murdered others as Hereticks, who themselves must be tormented in Hell, for not being Christians. It concerneth us therefore to deal very wisely, and cautelously in this business.

§. 2. Direct. 1. Take heed lest there be any carnal interest or lust which maketh you unwilling to* 1.324 receive the truth, or inclineth you to error that it may serve that interest or lust. It is no small num∣ber of men that are strangers or enemies to the truth, not because they cannot attain the knowledge of it, but because they would not have it to be truth. And men of great learning and natural parts are frequently thus deceived and led into error by a naughty carnal byassed heart: Either because that error is the vulgar opinion, and necessary to maintain their popular reputation, and avoid re∣proach; or because it is the way of men in power, and necessary to their preferment and great∣ness in the world; or because the Truth is contrary to their fleshly lusts and pleasures, or contrary to their honour and worldly interest; and would hazard their reputations or their lives. How loth* 1.325 is a sensual ungodly man to believe, that without Holiness none shall see God, and that he that is in Christ is a new creature, and that if any man have not the Spirit of Christ, the same is none of his, and that if they live after the flesh they shall dye? How loth is the ambitious Minister to believe that the way of Christs service lyeth not in worldly pomp, or ease, or pleasures, but in taking up the Cross, and following Christ in self-denyal, and in being as the servant of all, in the unwearied performance of careful oversight, and compassionate exhorta∣tions unto all the flock. Let a controversie be raised about any of these points, and the mind of lazy ambitious men doth presently fall in with that part which gratifieth their fleshly lusts, and ex∣cuseth them from that toilsome way of duty, which they already hate. The secret lusts and vices of a false hypocritical heart, are the commonest and the powerfullest arguments for error: And such men are glad, that Great men, or Learned men will give so much ease to their consciences, and shel∣ter to their reputations, as to countenance, or make a Controversie at least of that which their lusts desire to be true. Above all, therefore see that you come not to enquire after Truth with an un∣sanctified heart, and unmortified lusts; which are a byass to your minds, and make you warp from the truth which you enquire after: For if the carnal mind neither is nor can be subject to the Law of God, you may easily perceive that it will be loth to believe it; when in so doing they believe their own condemnation. An honest sanctified heart is fittest to entertain the truth.

§. 3. Direct. 2. Seek after the truth for the love of truth, and love it especially for its special use, as* 1.326 it formeth the heart and life to the Image and Will of God; and not for the fanciful delight of knowing;* 1.327 much less for carnal worldly ends. No means are used at all as means, where the End is not first determined of. And to do the same thing materially to another end, is not indeed to do the same: For thereby its made another thing. Your Physicion will come to you if you you seek to him as a Physicion; but not if you send to him to mend your Shoos. So if you seek knowledge for the true ends of knowledge, to fill your hearts with the Love of God, and guide your lives in holiness and righteousness, God is engaged to help you in the search: But if you seek it only for to please your pride or fansie, no wonder if you miss of it; and it is no great matter whether you find it or not, for any good its like to do you: Every Truth of God is appointed to be his Instrument, to do some holy work upon your heart: Let the Love of Holiness be it that maketh you search after Truth, and then you may expect that God should be your teacher.

§. 4. Direct. 3. Seek after Truth without too great or too small regard to the judgement of others: neither contemn them, nor be captivated to them: Use the help of the wise; but give not up your* 1.328

Reason absolutely to any. Engage not your selves in a Party, so as to espouse their errors, or* 1.329 implicitely to believe whatever they say: For this breedeth in you a secret desire to please your party, and interesseth you in their dividing interest, and maketh you betray the Truth to be account∣ed Orthodox by those you value.

§. 5. Direct. 4. Take heed of Pride, which will make you dote upon your own conceits, and cause* 1.330 you to slight the weightiest reasons that are brought by others, for your conviction. And if once you have espoused an error it will engage all your wit, and zeal, and diligence to maintain it: It will make you uncharitable and furious against all that cross you in your way: and so make you either Persecutors (if you stand on the higher ground) or Sect-leaders, or Church-dividers and turbulent and censorious if you are on the lower ground. There is very great reason in Pauls advice for the choice of a Bishop, 1 Tim. 3. 6. Not a Novice; lest being lifted up with pride he fall into the condem∣nation of the Devil. It is no more wonder to see a Proud man erroneous, and in the confidence of his own understanding, to rage against all that tell him he is mistaken, than to hear a drunken man boasting of his wit, to the increase of his shame.

§. 6. Direct. 5. Take heed of slothfulness and impatience in searching after Truth, and think not* 1.331 to find it in difficult cases, without both hard and patient studies, and ripeness of understanding to enable you therein: And suspect all opinions which are the off-spring of idleness and ease, what ever Divine il∣lumination they may pretend (except as you take them from others upon trust (in a slothful way, who attained them by diligent studies) For God that hath called men to labour, doth use to give his blessing to the laborious: And he that hath said by his Spirit, 1 Tim. 4. 15. Meditate upon these things: give thy self wholly to them, that thy profiting may appear to all doth accordingly cause those men to profit, who seek it in this laborious way of his appointment: And he that hath said, The desire of the slothful killeth him, doth not use to bless the slothful with his teachings. He that* 1.332 will say to him in judgement, Thou wicked and slothful servant, will not encourage the slothfulness which he condemneth. My Son, if thou wilt receive my words, and hide my commandments with thee; so that thou incline thine ear to wisdom, and apply thine heart to understanding. Yea, if thou cryest after knowledge, and liftest up thy voice for understanding: If thou seekest her as Silver, and searchest for her as for hid treasures; Then shalt thou understand the fear of the Lord, and find the knowledge of God: For the Lord giveth Wisdom: Prov. 2. 1, 2, 3, 4, 5, 6. Mark here to whom God giveth wis∣dom: All the godly are taught of God: But mark here how it is that he teacheth them. Not while they scorn at Studies and Universities, and look that their knowledge should cost them nothing, or that the Spirit should be instead of serious studies, or that their understandings should discern whats true or false at the first appearance: But while they think no pains or patience too great to learn the truth in the School of Christ.

§. 7. Direct 6. Keep out Passion from your Disputes, and in the management of all your controversies* 1.333 in Religion. For though Passion be useful both antecedently to the the Resolution of the Will, and con∣sequently* 1.334 to the effectual execution of its Resolutions, yet it is commonly a very great seducer of the understanding, and strangely blindeth and perverteth judgement: so that a Passionate man is seldome so far from the truth, as when he is most confident he is defending it. When Passion hath done boyling, and the heart is cooled, and leaveth the judgement to do its work without any clamour and disturbance, its strange to see how things will appear to you, to be quite of another tendency and reason, than in your Passion you esteemed them.

§. 8. Direct. 7. Keep up a sense of the evil and danger of both extreams; and be not so wholly in∣tent* 1.335 upon the avoiding of one extream, as to be fearless of the other. The narrow minds of unexpe∣rienced men are hardly brought to look on both sides them, and to be duly sensible of the danger of both extreams: But while they are taken up only with the hating and opposing one sort of errors, they forget those on the other side: And usually the sin or error which we observe not, is more dangerous to us than that which we do observe (if the wind of temptation sit that way).* 1.336

§ 9. Direct. 8. When you detect any antient error or corruption, enquire into its original; and see whether Reformation consist not rather in a restitution of the primitive state, than in an extirpation of the whole. Even in Popery it self there are many errors and ill customs, which are but the corrupti∣on of some weighty truth, and the degenerating of some duty of Gods appointment: And to reduce all in such cases, to the primitive verity, is the way of wise and true reformation; and not to throw away that which is Gods, because it is fallen into the dirt of humane depravation. But in cases where all is bad, there all must be rejected.

§. 10. Direct. 9. Pretend not Truth and Orthodoxness against Christian Love and Peace: and so fol∣low* 1.337 * 1.338 Truth, as that you lose not Love and Peace by it; (As much as in you lyeth live peaceably with all men). Charity is the End of Truth: And it is a mad use of Means, to use them against the End. Make sure of the sincerity of your Charity, and hold it fast; and then no error that you hold will be destructive to you: But if you know more than others, and use your knowledge to the weakning

of your Love, you are but (as our first Parents) deceived and destroyed by a d••sire of fleshly un∣effectual knowledge. Such knowledge puffeth up, but charity edifieth, 1 Cor. 8. 1. To contend for Truth, to the l••ss of Love, in your selves, and the destruction of it among others, is but to choak your selves with excellent food, and to imitate that Orthodox Catholick Physicion, that gloried that he killed his Patients secundum artem, by the most accurate method, and excellent Rules of Art that men could dye by.

§. 11. Direct. 10. Pretend no Truth against the power and practice of Godliness. For this also is* 1.339 its pr••p•••• End: I•• •••• be not Truth that is acc••rding to Godliness, it is no truth worthy our seeking or* 1.340 c••ntending ••or. And if it be contrary to Godliness in it self, it is no truth at all: Therefore if it be used agai••st Godliness, it is used contrary to the Ends of Truth. Those men that suppress or hin∣der t••e 〈◊〉〈◊〉 Knowledge, and Holiness, and Concord, and Edification, under pretence of se∣curing, d••••••••nding or prop••gating the Orth••d••x belief, will find one day, that God will give them as* 1.341 little thanks for their bl••••d pr••posterous zeal ••o•• truth, as a tender Father would do to a Physicion, that killed his Children, b••c••us•• they distasted or spit out his Medicines. It is usually a pitiful defence of Truth, that is made by the Enemies of Godliness.

More near and particular Directions against Error.

§. 12. Direct. 1. Begin at the Greatest, most Evident, Certain and Necessary Truths, and so proceed* 1.342 orderly to the knowledge of the less, by the help of these. As you climb by the Body of the Tree un∣to* 1.343 the branches. If you begin at those truths, which spring out of greater common truths, and know not the premises, while yo•• plead for the conclusion, you abuse your Reason and lose the Truth and your labour both: For th••re is no way to the branches but by ascending from the stock. The Principles w••ll laid, must b•• your help to all your following knowledge.

§. 13. Direct. 2. The two first Things which you are to learn are, what man is, and what God is:* 1.344 the N••ture and Rel••tion of the two Parties is the first thing to be known in order to the knowledge of the C••venant it self, and all following trans••ctions between God and man: One error here will introduce abundance. A thousand other points in Natural Philosophy you may safely be ignorant of; b••t if you know not what Man is, what Reason is, what Natural Free-will is, and what the inferi••ur sensi∣tive* 1.345 faculti••s are, as to their Uses, it will lay you open to innumerable errors. In the Nature of man, you must see the foundation of his relations unto God: And if you know not those Great Re∣l••••i••ns the duties of which must take up all our lives, you may easily foresee the cons••quents of such ignorance or error. So if you know not what God is, and what his Relations to us are, so far as is necessary to our living in the duties of those Relations, the consequents of your ignorance will b•• sad. If learned men be but perverted in their apprehensions of some on•• Attribu••e of God (as those that think his Go••dness is nothing but his Benignity, or proneness to do good, or that he is a N••••••••s••••ry ag••••t d••ing good ad ultimum posse, &c.) what abundance of ho••rid and impious conse∣qu••nts will follow?

§. 14. Direct. 3. H••ving s••undly understood both these and other Principles of Religion, try all the subse∣quent truths ••er••••y, and receive nothing as truth that is certainly inconsistent with any of these prin∣ciples. Even Principles, that are not of sense, may be disputed till they are w••ll r••ceived; and with those that have ••••t received them: But afterward they are not to be called i•• question; for then you w••uld never proceed ••or build higher, if you still stand questioning all your grounds. Indeed no truth is inconsistent with any other truth: But yet when two dark or doub••ful points are compared together, it is hard to know which of them to reject. But here it is easie: Nothing that contradicteth the tr••e Nature of G••d or man, or any Principle must be h••ld.

§▪ 15. Direct. 4. B••lieve not••ing which certainly contradicteth the End of all Religion. If it be of a* 1.346 na••••r••l or necessary tendency to ungodliness, against the Love of God, or against a holy and heavenly mind and conversation, it cannot b•• truth what ever it pre••end.

§. 16. Direct. 5. Be sure to distinguish well betwixt revealed and unrevealed things: And before you* 1.347 dispute any question, search first whet••er th•• ••••solution be Revealed o•• not: And if it be not, lay it* 1.348 by; and take it as part of your necessary submission, to be ignorant of what God would have you ignorant, as it is part of your obedience to labour to know what God would have you know. And when some things unr••ve••l••d are mixed in the controversie, take out those and lay them by, before you go any further, and see that the resolution of the r••st be not laid upon them, nor twisted with them, to ••ntangle the whole in uncertainty or confusion Thus God instructed Iob, by convincing him of* 1.349 his ignorance, and sh••wing him how many things were past his knowledge. Thus Christ instructed Nic d••mus about the work of Regeneration, so as to let him know, that though the Necessity of it must be known, y••t the manner of the Spirits acc••sses to the soul cannot be known, Iohn 3. 7, 8. And Paul in his disc••urse of Election, takes notice of the unsearchable depths, and the creatures unfitness to dispute with God, Rom. 9. When you find any dispu••es about Predetermination or Predestination resolved into such points as th••se: Whether God do by physical premoving influx, or by concourse, or by moral operation ut fini••, determine or sp••cifie moral acts of man? Whether a Positive Dec••ee quoad actum be necessary to the N••gation of effects, (as that such a one shall not have grace given him, or be c••••verted or saved; that all the millions of possible persons names and things shall not be future:) What Understanding, Will or Power ar•• formally in God? How he knoweth future contingents? with a hun∣dred such like; Then remember that you make use of this rule, and say with M••ses, D••u••. 29. 29. The secret things belong to the Lord our God, but those things that are revealed, unto us and to our chil∣dren

for ever, that we may do all the words of his Law. There are many rare profound discoveries much glory••d of by the Masters of several Sects, of which you may know the sentence of the Holy Ghost, by that instance, Col. 2. 18. Let no man beguile you of your reward, in a v••luntary humility and worshipping of Angels, intruding into th••se things which he hath not seen, vainly puft up by his fleshly mind. Reverently withdraw from things that are unrevealed, and dispute them not.

§. 17. Direct. 6. Be a careful and accurate (though not a vain) Distinguisher: and suffer not ambi∣guity* 1.350 and confusion to dec••ive you: Suspect every word in your Question, and anatomize it, and agree* 1.351 upon the sense of all your common terms, before you dispute with any adversary: It is not only in* 1.352 many words, but in one word or syllable that so much ambiguity and confusion may be contained, as may make a long dispute to be but a vain and ridiculous wrangling. Is it not a ridiculous business to hear men dispute many hours about the Cur credis, and Into what faith is to be resolved? and in the end come to understand, that by [Cur] one of them, speaks of the Principium or Causa Ve∣ritatis, and the other of the Principium pat••factionis, or the Evidentia Veritatis, or some other cause? And when one speaks of the Resolution of his faith as into the formal Object, and another into the subservient testimony or means, or into the proofs of Divine attestation, or many other causes. Or to hear men dispute Whether Christ dyed for all: when by [for] one man meaneth [for the benefit of all,] and another means [in the place or stead of all, or for the sins of all as the procuring cause, &c.] Yet here is but a syllable to contain this confusion? What a tedious thing it is to read long disputes between many Papists and Protestants, about Justification, while by Iustification one meaneth one thing, and another meaneth quite another thing? He that cannot force every word to make a plain confession of its proper signification, that the Thing intended may be truly dis∣cerned in the Word, he will but deceive himself and others, with a wordy insignificant dispute.

§. 18. Direct. 7. Therefore be specially suspicious of Metaphors; as being all but ambiguities till an* 1.353 explication hath fixed or determined the sense. It is a noisome thing to hear some dispute upon an un∣explained* 1.354 Metaphorical word, when neither of them have enucleated the sense, and when there are proper words enow.

§. 19. Direct. 8. Take special notice of what kind of beings your enquiry or disputation is, and let* 1.355 all your terms be adapted and interpreted according to the kinds of beings you dispute of. As if you* 1.356 be enquiring into the nature of any Grace, as Faith, Repentance, Obedience, &c. remember that it is in genere moris, a moral act: And therefore the terms are not to be understood as if you disputed about meer Physical acts, which are considered but in genere entis. For that Object which must es∣sentiate one Moral act, containeth many Physical particles, which will make up many Physical acts.* 1.357 If you take such a man for your King, your Commander, your Master, your Physicion, &c. if you should at the Barr when you are questioned for unfaithfulness, dispute upon the word [take] whe∣ther it be an act of the phantasie, or sense, or intellect, or will, &c. would you not be justly laught at? So when you askt, What act Faith or Repentance is? which contain many particular Physical acts. When you dispute of Divinity, Policy, Law, Warr, &c. you must not use the same terms in the same sense, as when you dispute of Physicks or Metaphysicks.

§. 20. Direct. 9. Be sure in all your disputes that you still keep distinguished before your eyes, the* 1.358 Order of Being, and the Order of Knowing: that the questions de esse lying undetermined in your way,* 1.359 do not frustrate all your dispute about the question de cognoscere. As in the question, Whether a man should do such or such a thing when he thinketh that it is Gods Command? How far Conscience must be obeyed? It must first be determined de esse, whether indeed the thing be commanded, or lawful, or not? Before the case can be determined about the obligation that followeth my apprehension. For, what ever my Conscience or Opinion say of it, the Thing either is Lawful, or it is not: If it be Lawful, or a duty, the case is soon decided: But if it be not Lawful, the error of my Conscience altereth not Gods Law, nor will it make it lawful unto me. I am bound first to know and then to do what God revealeth and commandeth: and this I shall be bound to, what ever I imagine to the con∣trary; and to lay by the error which is against it.

§. 21. Direct. 10. Be sure when you first enter upon an enquiry or dispute, that you well discover how* 1.360 much of the controversie is verbal de nomine, and ••ow much is material de re: And that you suffer not* 1.361 your adversary to go on upon a false supposition, that the Controversie is de re, when it is but de* 1.362 nomine. The difference between names and things is so wide, that you would think no reasonable man should confound them: And yet so heedless in this point are ordinary disputers, that it is a usual thing to make a great deal of stir about a controversie before they discern whether it be de no∣mine or de r••. Many a hot and long dispute I have heard, which was managed as about the very heart of some material cause (as about mans Power to do good, or about the sufficiency of Grace, or about Iustification, &c.) when the whole contest between the Disputers was only or principally* 1.363 de nomine, and neither of them seemed to take notice of it. Be sure as soon as you peruse the terms of your question, to sift this throughly, and dispute verbal controversies, but as verbal, and not as real and material. We have real differences enow: we need not make them seem more by such a blind or heedless manner of Disputing.

§. 22. Direct. 11. Suffer not a rambling mind in study, nor a rambling talker in Disputes, to in∣terrupt* 1.364 your orderly procedure, and divert you from your argument before you bring it to the natural issue. Both deceiving Sophisters, and giddy headed praters, will be violent to start another game, and spoil the chase of the point before you: But hold them to it, or take them to be unworthy to be disputed with, and let them go (except it be where the weakness of the Auditors requireth you to follow them in their Wild-goose Chase.) You do but lose time in such rambling studies or disputes.

§. 23. Direct. 12. Be ca••telous of admitting false suppositions: or at least of admitting any in∣ference* 1.365 that dependeth upon them. In some cases a supposition of that which is false may be made, while it no way tends to infer the truth of it: But nothing must be built upon that falshood, as inti∣mating it to be a truth. False suppositions cunningly and secretly workt into arguments, are very ordinary instruments of deceit.

§. 24. Direct. 13. Plead not uncertainties against certainties: But make certain points the mea∣sure* 1.366 to try the uncertain by. Reduce not things proved and sure to those that are doubtful and justly controverted: But reduce points disputable to those that are past doubt.

§. 25. Direct. 14. Plead not the darker Texts of Scripture against those that are more plain* 1.367 and clear, nor a few texts against many that are as plain: For that which is interpreted against the most plain and frequent expressions of the same Scripture is certainly mis-interpreted.

§▪ 26. Direct. 15. Take not obscure Prophecies for Precepts: The obscurity is enough to make* 1.368 you cautelous how you venture your self in the Practice of that which you understand not; But if there were no obscurity, yet Prophecies are no warrant to you to fulfill them; no though they be for the Churches good. Predictions tell you but de eventu what will come to pass, but warrant not you to bring it to pass: Gods Prophesies are oft-times fulfilled by the wick∣edest men, and the wickedest means. As by the Jews in killing Christ, and Pharaoh in re∣fusing to let Israel go, and Iehu in punishing the house of Ahab. Yet many self-conceited persons think that they can fetch that out of the Revelations or the Prophecies of Daniel, that will justifie very horrid crimes, while they use wicked means to fulfil Gods Prophecies.

§. 27. Direct. 16. Be very cautelous in what cases you take mens practice or example to be instead of* 1.369 precept, in the sacred Scriptures. In one case a Practice or example is obligatory to us as a Precept: and that is when God doth give men a commission to establish the form or orders of his Church and Wor∣ship (as he did to Moses and to the Apostles), and promiseth them his Spirit to lead them into all truth in the matters which he employeth them in, here God is engaged to keep them from miscarry∣ing; for if they should, his work would be ill done, his Church would be ill constituted and framed, and his servants unavoidably deceived: The Apostles were authorized to constitute Church officers, and orders for continuance, and the Scripture which is written for a great part, historically, acquaints us what they did (as well as what they said and wrote) in the building of the Church in obedience to their commission (at least in declaring to the World what Christ had first appointed). And thus if their practice were not obligatory to us, their words also might be avoided by the same pretenses. And on this ground (at least) the Lords day is easily proved to be of Divine appointment and obligation. Only we must see that we carefully distinguish between both the Words and Practices of the Apostles which were upon a particular and temporary occasion (and obligation) from those that were upon an universal or permanent ground.

§. 28. Direct. 17. Be very cautelous what Conclusions you raise from any meer works of Providence.* 1.370 For the bold and blind exposition of these, hath lead abundance into most heynous sins: No provi∣dence is instead of a Law to us: But sometimes and oft-times providence changeth the Matter of our duty, and so occasioneth the change of our obligations: (As when the husband dyeth, the Wise is disobliged, &c.) But men of worldly dispositions, do so over-value worldly things, that from them they venture to take the measure of Gods Love and hatred, and of the causes which he approveth or disapproveth in the World. And the wisdom of God doth seem on purpose, to cause such wonderful unexpected mutations in the affairs of men, as shall shame the principles or spirits of these men, and manifest their giddiness and mutability to their confusion. One year they say, This is sure the cause of God, or else be would never own as he doth: Another year they say, If this had been Gods cause he would never have so disowned it: Just as the Barbarians judged of Paul when the Viper seized on his hand. And thus God is judged by them to own or disown by his prospering or afflicting, more than by his Word.

§. 29. Direct. 18. In controversies which much depend on the sincerity or experience of Godly men, take* 1.371 heed that you affect not singularity, and depart not from the common sense of the Godly. For the workings of Gods spirit are better judged of, by the ordinary tenour of them, than by some (real or supposed) case that is extraordinary.

§. 30. Direct. 19. In Controversies which most depend on the testimony of Antiquity, depart not from* 1.372 the judgement of the ancients. They that stood within View of the dayes of the Apostles could better tell what they did, and what a condition they left the Churches in, than we can do. To appeal to the Ancients in every cause, even in those where the later Christians do excell them, is but to be fools in reverence of our fore-fathers wisdom. But in points of History, or any thing in which they had the advantage of their posterity, their testimony is to be preferred.

§. 31. Direct. 20. In Controversies which depend on the Experience of particular Christians or of the* 1.373 Church, regard most the judgement of the most experienced, and prefer the judgement of the later ages of the Church before the judgement of less experienced ages: (except the Apostolical age that had the greater help of the spirit). An ancient experienced Christian or Divine is more to be regarded in many points, which require experience, than many of the younger sort, that are yet more zealous and of quicker understanding and expression than the elder. So those that we call the Fathers or Ancients were indeed in the younger ages of the Church, and we that are faln into the later and more exprienced age, have all the helps of the wisdom and experience of the Ages that were before us: And therefore God will require at our hands an account of these greater talents which we have received! As it were unexcusable now in a Physicion, that hath the help of such Voluminous institutions, observations and experiments of former ages, to know no more than those former times that had no such helps; so would it be as unexcusable for this present age of the Church to be no wiser than those former ages. When Aquinas, Scotus, Ariminensis and other Schoolmen, de∣livered the Doctrine of Christianity to the Church in a dress so far different from Ignatius, Irenaeus, Tertullian, Cyprian, or any of those former ages, they certainly thought that they had attained to a far greater excellency and accurateness in the Knowledge of Divinity than those their Ancestors had attained: And whatever they swear in the Trent O••th▪ of not expounding any Scripture otherwise than the Fathers do, I doubt not but Suarez, and Vasquez and others of their modern Schoolmen thought so too, and would have been loth to be accounted wise in the measure only of those an∣cients. The later and elder ages of the Church have had abundant experience, e. g. of the tend••ncy of Ambition and Papal aspirings and usurpations; of the mischiefs of composing and imposing the Popish Missals and numerous ceremonies, and of their implicite faith, and their concealment of the Scriptures from the Vulgar, and many such points; And if we are never the wiser for all this experience, we are the more unexcusable; and may be judged as the negl••cters of our greater helps.

§. 32. Direct. 21. In Controversies which depend most upon skill in the Languages Philosophy or other* 1.374 parts of common learning, prefer the judgement of a few that are the most Learned in those matters, before the judgement of the most ancient, or the most Godly, or of the greatest numbers, even whole Churches, that are unlearned: In this case neither Numbers, nor Antiquity, nor Godliness will serve turn: but as one clear eye will see further then ten thousand that are purblind, so one Hierome or Origen may judge better of a translation, or the Grammatical sense of a Text than a hundred of the other Fathers could. One man that understandeth a Language is fitter to judge of it, than a whole Nation that understand it not. One Philosopher is fitter to judge of a philosophical question, than a thousand illiterate persons. Every man is most to be regarded in the matters which he is best acquainted with.

§. 33. Direct. 22. In Controversies of great difficulty where Divines themselves are disagreed and a* 1.375 clear and piercing wit is necessary, regard more the judgement of a few acute, judicious, well▪studied Divines that are well verst in those Controversies, than of a multitude of dull and common wits that think to carry it by the reputation of their number. It is too certainly attested by experience, that Judici∣ous* 1.376 men are very few, and that the multitude of the injudicious that have not wit enough to under∣derstand them, nor humility enough to confess it, and to learn of them, have yet pride and arro∣goncy enough to contradict them, and often malice enough to vilifie them. In such differences it is not only a sign of a wise man to be content with the approbation of a few, but also to have but few approvers: (except where the injudicious do implicitly believe those few that are judicious.) Com∣monly a very few that are wiser than the multitude, are fain to stand by, and compassionate not only the World but the Church, and see the disease, and the easie remedy, and all in vain; while they are but neglected or despised by the rest, that will not be made wiser by them.

§. 34. Direct. 23. In all contentions hold close to that which all sides are agreed in: There is so* 1.377 much agreed on, even between the Papists and the Protestants, as would certainly save them all, if all of them did sincerely believe, Love and Practise it. For they all confess that the whole Canonical Scripture is true. Therefore be more studious sincerely to hold and improve those common truths which they all profess, than to oppose the particular opinions of any, further than that common truth requireth it. See that the Articles of the common Creed which all profess, be unfeignedly believed by you; and that the Petitions in the Lords Prayer be sincer••ly and earnestly put up to God; and that the ten Com∣mandments be heartily and entirely obeyed; and then no errour or difference will be damning to you.

§. 35. Direct. 24. Take nothing as necessary to salvation in point of faith, nor as universally ne∣cessary* 1.378 in point of practice, which the universal Church in every age since Christ did not receive: For if any thing be necessary to salvation which the Church received not in every age, then the Church it self of that age could not be saved; and then the Church was indeed no Church: For Christ is the Saviour of his body. But certainly Christ had in every age a Church of saved∣ones, who openly professed all that was of common necessity to salvation. An opinion may be true which accuseth the generality in the Church of some errour or imperfection: For it is most certain that the Church on Earth is composed, of none (that have the use of rea∣son) but erring and imperfect members: But no opinion can be true that condemneth all the Church to Hell, in any one age: For the Head and Husband of the Church must be her Judge.

§. 36. Direct. 25. Be not born down by the censoriousness of any, to overrun your own under∣standing* 1.379 and the truth, and to comply with them in their errours and extreams: But hold to the truth* 1.380 and keep your station: Jer. 15. 19. Let them return unto thee, but return not thou unto them. It is too usual for the younger and more injudicious sort of Christians to be most zealous about some little Opinions, Ceremonies and Words, and to censure all those that differ from them, with such bitter censures, (as ungodly, flashearted, &c.) that hereupon some of the more judicious forsake the truth and simplicity of the Gospel, to comply with these censurers meerly to escape them; (or as some say, that they may keep an interest in them to do them good:) But such carnal compliances, though with the most zealous men, will bring nothing home at last but repen∣tance and shame: Truth which is the means of the good of souls, must not be betrayed as for the good of souls.

§. 37. Direct. 26. Doubt not of well proved Truths, for every difficulty that appeareth against them:* 1.381 There is scarce any truth in the World so plain, but in your own thoughts, or in the c••v••ls of a wrangling wit, there may such difficulties be raised as as you can hardly answer: And there is scarce any thing so evident, that some will not dispute against. You see that even the learnedst Jesuits, and all the Clergy of the Roman Kingdom, will not stick to dispute all the World (if they could) out of the belief of all their senses, while they maintain that Bread is not Bread, and wine is not wine. And yet how many Princes, Lords and Rulers follow them, and many milli∣ons of the people; because they be not able to confute them. If they had said▪ that a man is no man but a warm, Psal. 22. 6. they might in reason have expected as much belief.

§. 38. Direct. 27. Abuse not your own knowledge by subjecting it to your carnal interest or sensu∣ality:* 1.382 He that will sin against his Conscience, and will not obey the Knowledge which he hath, doth* 1.383 deserve to be given over to blindness and deceit, and to lose even that which he hath, and to be forsaken till he believe and defend a lye: that all they might be damned who obeyed not the truth, but had pleasure in unrighteousness, 2 Thes. 2. 10, 11, 12. God will not hold him guiltless who debaseth his sacred truth so far, as to make it stoop to his commodity and ••ust: where he is a Teacher he will be a King, and sendeth his Truth as the instrument of his Government, and not as a slave or pandor to the flesh: He that will do Gods will shall know it, Joh. 7. 17. But the carnal mind that cannot be subject to Gods Law, is unfit to receive it, because it is spiritually discerned, Rom. 8. 7. 1 Cor. 2. 14.

CHAP. VIII. Directions for the Union and Communion of Saints, and the avoiding unpeaceable∣ness and Schism.

THE PEACE and CONCORD of Believers is a thing that almost all those plead* 1.384 for, who call themselves Believers; and yet a thing that almost all men hinder and resist while they commend it. The Discord and DIVISIONS of believers, are as commonly spoken against, and by the same men, as commonly fomented. The few that are sincere (both Rulers and private men) desire Concord and hate Divisions in Love to Holiness which is pro∣moted by it, and in Love to the Church, and good of souls, and the honour of Religion and the Gl••ry of God: And the few of those few that are experienced, wise, judicious persons, do choose the means that is fittest to attain these ends, and do prudently and constantly prosecute them accordingly: But these being in the World as a spoonful of fresh water cast into the Sea, or a spoonful of water cast into the flames of a house on fire, no wonder if the brinish Sea be not sweetened by them, nor the consuming raging fire quenched by them. The other Rulers of the world and of the Churches, are for Concord and against Division, because this tendeth to the quieting of the people under them,* 1.385 and the making of men submissive and obedient to their wills, and so to confirm their dignities, domi∣nions and interests: And all men that are not H••ly, being predominantly SELFISH, they would all be themselves the Center of that Union, and bond of that concord which they desire: And they would have it accomplished upon such terms, ••••d by such means as are most agreeable to their prin∣ciples and Ends: In which there are almost a many minds as Men: so that among all the Com∣menders of UNITY and concord, there are none that take the way to attain it, but those that would center it all in GOD, and seek it upon his terms, and in his way. The rest are all tearing Unity and Peace in pieces, while they commend it; and they fight against it while they seek it: every man seeking it for Himself, and upon his own terms and in his own way: which are so various and inconsistent, that East and West may sooner meet than they.

§. 2. Yet must the sons of God be still the sons of Peace, and continue their prayers and endeavours for UNITY, how small soever be the hopes of their success: If it be possible, as much as in us lyeth,* 1.386 we must live peaceably with all men: So far must they be from being guilty of any Schismes or un∣lawful Divisions of the Church, that they must make it a great part of their care and work to preserve the Unity and peace of Christians. In this therefore I shall next Direct them.

§. 3. Direct. 1. Understand first wherein the Unity of Christians and Churches doth consist: Or else* 1.387 you will neither know how to preserve it, nor when you violate it. Christians are said to be United* 1.388 to Christ, when they are entered into Covenant with him, and are become his Disciples, his Subjects and the members of his (Political) Body: They are united to one another when they are united to Christ their common head, and when they have that spirit, that faith, that Love which is communi∣cated to every living member of the body. This Union is not the making of many to be One Chri∣stian; but of many Christians to be one Church: which is considerable either as to its Internal Life, or its external order and profession. In the former respect the bonds of our Union are, 1. The heart-Covenant (or faith); 2. And the spirit: The Consent of Christ and of our selves concurring, doth make the match or marriage between us; and the spirit communicated from him to us is as the nerves or ligaments of the body, or rather as the spirits which pass through all. The Union of the Church considered Visibly in its outward Policy, is either that of the whole Church, or of the Particular Churches within themselves, or of divers particular Churches accidentally united. 1. The Union of the wh••le, is Essential, integral or accidental: The essential Union is that Relation of a Head and members, which is between Christ and all the visible members of his Church: The foundation of it is the mutual Covenant between Christ and them, considered on their part as made Externally, whether sincerely or not: This is usually done in Baptism, and is the chiefest act of their Profession of the faith. Thus the Baptismal Covenant doth constitute us members of the visible Church. The Inte∣gral and accidental Union I pass by now. 2. Besides this Union of the Universal Church with Christ the Universal Head, there is in all Particular organized Churches a subordinate Union, 1. Between* 1.389 the Pastor and the flock, and 2. Between the People one towards another: which consisteth in these their special Relations to each other. 3. And there is an Accidental Union of many particular Churches: As when they are United under one Civil Government; or Consociated by their Pastors in one Synod or Council. These are the several sorts of Church-Union.* 1.390

§. 4. Direct. 2. Understand also wherein the Communion of Christians and Churches doth consist: that you may know what it is that you must hold to. In the Universal Church your Internal Commu∣nion with Christ consisteth in his communication of his spirit and grace, his word and mercies unto

you; and in your returnes of Love, and Thanks and Obedience unto him; and in your seeking to him, depending on him, and receivings from him: Your Internal Communion with the Church or Saints, consisteth, in mutual Love, and other consequent affections, and in praying for, and doing good to one another as your selves, according to your abilities and opportunities. Your external communion with Christ and with most of the Church in Heaven and Earth, is not mutually visible and local: For it is but a small number comparatively that we ever see: But it consisteth in Christs visible communication of his word, his officers, and his ordinances and mercies unto you, and in your visible learning and reception of them, and obedience to him, and expressions of your Love and Gratitude towards him. Your external communion with the Universal Church, consisteth in the Prayers of the Church for you, and your prayers for the Church: In your holding the same faith, and professing to Love and Worship the same God, and Saviour and Sanctifier, in the same holy or∣dinances, in order to the same eternal end.

§. 5. Your external Communion in the same particular Congregations consisteth in your assembling together to hear the Preaching of Gods word, and to receive the Sacrament of the Body and Blood of Christ, and pray and praise God, and to help each other in knowledge and holiness, and walk together in the fear of the Lord.

§. 6. Your Communion with other neighbour Churches, lyeth in praying for and counselling each other, and keeping such correspondencies as shall be found necessary to maintain that Love and Peace and Holiness which all are bound to seek, according to your abilities and opportunities.

§. 7. Note here that Communion is one thing, and subjection is another: It is not your subjection to other Churches that is required to your communion with them: The Churches that Paul wrote to at Rome, Corinth, Galatia, Ephesus, Philippi, &c. had Communion together according to their capa∣cities in that distance: but they were not subject one to another (any otherwise than as all are commanded to be subject to each other in humility, 1 Pet. 5. 5.) The Church of Rome now ac∣cuseth all the Christians in the World of separating from their Communion, unless they will take them for their Rulers, and obey them as the Mistres Church: But Paul speaketh not one syllable to any of the Churches of any such thing, as their obedience to the Church of Rome. To your own Pa∣stors you owe subjection statedly as well as communion; and to other Pastors of the Churches of Christ (fixed or unfixed) you owe a temporary subjection so far as you are called to make use of them (as sick persons do to another Physicion, when the Physicion of the Hospital is out of the way): But one Church is not the Ruler of another, or any one o•• all the rest, by any appointment of the King of the Church.

§. 8. Direct. 3. By the help of what is already said you are next distinctly to understand how far* 1.391 you are bound to Union or Communion with any other, Church or person, and what distance, separation or division is a sin, and what is not: that so you may neither causlesly trouble your selves with scruples,* 1.392 nor trouble the Church by sinful Schism.

§. 9. I. There must be a Union among all Churches and Christians in these following particu∣lars. 1. They have all but One God. 2. And One Head and Saviour, Jesus Christ. 3. And One Sanctifier, the Holy Ghost. 4. And One Ultimate End and Hope, even the frui••••on of God in Hea∣ven. 5. And one Gospel to teach them the Knowledge of Christ, and contain the promise of their salvation. 6. And one kind of faith that is wrought hereby. 7. And one and the same Covenant* 1.393 (of which Baptism is the seal) in which they are engaged to God. 8. And the same Instrumental founders of our faith, under Jesus Christ, even the Prophets and Apostles. 9. And all members of the* 1.394 same Universal Body. 10. And all have the same new nature and Holy disposition, and the same Holy Affections, in Loving God and Holiness, and Hating sin. 11. They all own as to the essential* 1.395 parts, the same Law of God, as the Rule of their faith and life, even the sacred Canonical Scri∣ptures.* 1.396 12. Every member hath a Love to the whole, and to each other, especially to the more excellent and useful members; and an inclination to holy Communion with each other. 13. They have all a propensity to the same holy means and employment, as Prayer, learning the word of God, and doing good to others. All these things the True living members of the Church have in sincerity, and the rest have in Profession.* 1.397

§. 10. II. There will be still a diversity among the Churches and particular Christians in these following points, without any dissolution of the fore-described Unity. 1. They will not be of the same Age or standing in Christ; but some babes, some young men and some fathers. 2. They will not have the same degrees of strength, of Knowledge and of Holiness: some will have need to be fed with milk, and be unskilful in the word of Righteousness. 3. They will differ in the kind and* 1.398 measure of their gifts: some will excell in one kind, and some in another, and some in none at all.* 1.399 4. They will differ in their natural temper, which will make some to be more hot and some more mild, some more quick and some more dull, some of more regulated wits and some more scattered and confused. 5. They will differ in spiritual health and soundn••ss: one will be more Orthodox and another more erroneous: one will have a better appetite to the wholsome word than others* 1.400 that are inclining to novelties and vain janglings: one will walk more blamelesly than another: some are full of Joy and peace, and others full of grief and trouble. 6. They differ much in use∣fulness* 1.401 and service to the Body: some are Pillars to support the rest, and some are burdensome and troublers of the Church. 7. It is the will of Christ that they differ in Office and employment: some being Pastors and Teachers to the rest. 8. There may be much difference in the manner of their

worshipping God; some observing dayes and difference of meats and drinks, and forms and other* 1.402 Ceremonies, which others observe not: And several Churches may have several modes. 9. These differences may possibly by the temptation of Satan, arise to vehement contentions, and not only to the censuring and despis••ng of each other, but to the rejecting of each other from the Communion* 1.403 of the several Churches and forbidding one another to Preach the Gospel, and the banishing or imprisoning one another, as Constantine himself, did banish Athanasius; and as Chrysostom and many another have felt. 10. Hence it followeth that as in the Visible Church some are the members of Christ, and some are indeed the Children of the Devil, some shall be saved and some be damned,* 1.404 even with the ••orest damnation, (the greatest difference in the World to come being betwixt the visible members of the Church), so among the Godly and sincere themselves they are not all alike amiable or happy, but they shall differ in Glory as they do in Grace: All these differences there have been, are, and will be in the Church, notwithstanding its unity in other things.

§. 11. III. The word [Schism] cometh from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, disseco, lacero, and signifieth any sinful Divi∣sion* 1.405 among Christians: some Papists (as Iohnson) will have nothing called Schism, but a Dividing ones self from the Catholick Church: Others maintain that there is nothing in Scripture called Schism, but making divisions in particular Churches. The truth is, (obvious in the thing it self) that there are several sorts of Schism or Division. 1. There is a causing Divisions in a particular Church, when yet no party divideth from that Church, much less from the Universal. Thus Paul blameth the Divisions that were among the Corinthians, while one said I am of Paul, and another, I am of Ap••llo, &c. 1 Cor. 3. 3. And 1 Cor. 11. 18. I hear that there be divisions among you: not that they separated from each others Communion, but held a disorderly Communion. Such divi∣sions he vehemently disswadeth them from 1 Cor. 1. 10. And thus he perswadeth the Romans (16. 17.) to mark them which cause Divisions and offences among them, contrary to the doctrine which they had learned and avoid them; which it seems therefore were not such as had avoided the Church first. He that causeth differences of judgement and practice, and contendings in the Church, doth cause Divisions, though none separate from the Church.

2. And if this be a fault, it must be a greater fault to cause Divisions from, as well as in, a particular Church, which a man may do that separateth not from it himself: As if he perswade others to separate; or if he sow those tares of errour which cause it, or if he causlesly excommunicate or cast them out.

3. And then it must be as great a sin, to make a causeless separation from the Church that you are in your self, which is another sort of Schism: If you may not Divide in the Church, nor Divide others from the Church, then you may not causelesly Divide from it your selves.

4. And it is yet a greater Schism, when you Divide not only from that one Church, but from many, because they concur in opinion with that one (which is the common way of Dividers.)

5. And it is yet a greater Schism, when whole Churches separate from each other, and renounce due Communion with each other without just cause: as the Greeks, Latines, and Protestants in their present distance, must some of them (whoever it is) be found guilty.

6. And yet it is a greater Schism than this, when Churches do not only separate from each other causelesly, but also unchurch each other, and endeavour to cut off each other from the Church-Uni∣versal, by denying each other to be true Churches of Christ. It is a more grievous Schism to with∣draw from a true Church as no-Church, than as a corrupt-Church; that is, to cut off a Church from Christ and the Church-Catholick, than to abstain from Communion with it as a scandalous or of∣fending Church.

7. It is yet (caeteris paribus) a higher degree of Schism to Divide your selves (a person or a Church) from the Universal Church without just cause, though you separate from it but secundum quid, in some accidental respect where unity is needfull (For where Unity is not required, there dis-union is no sin: Yet such a person that is separate but secundum quid, from something accidental, or integral, but not essential to the Catholick Church, is still a Catholick Christian, though he sin.

8. But as for the highest degree of all, viz. to separate from the Universal-Church simpliciter, or in some Essential respect, this is done by nothing but by Heresie or Apostacie. However the Papists make men believe that Schismaticks that are neither Hereticks nor Apostates, do separate themselves wholly or simply from the Catholick Church, this is a meer figment of their brains. For he that separateth not from the Church in any thing essential to it, doth not truly and simply separate from the Church, but secundum quid, from something separable from the Church. But whatever is* 1.406 essential to the Church is necessary to salvation: And he that separateth from it upon the account of his denying any thing necessary to salvation, is an Heretick or an Apostate: that is, If he do it, as d••nying some one (or more) Essential point of faith or Religion, while he pretendeth to hold all the rest, he is an Heretick: If he deny the whole Christian faith he is a flat Apostate: and these are more than to be Schismaticks.

§. 12. The word [Heresie] also is variously taken by Ecclesiastick writers: Austin will have Heresie to be an inveterate schism: Hierome maketh it to be some perverse opinion: Some call every Schism which gathereth a separated party from the rest, by the name of Heresie: Some call it a Heresie if there be a perillous errour though without any Schism. Some call it a Heresie only when

Schism is made, and a party separated upon the account of some perillous errour. Some say this errour must be damnable, that is, in the essentials of Religion: And some say, it is enough if it be but dangerous. Among all these the commonest sense of [a Heretick] is One that obstinately erreth in some essential point, and divideth from the Communion of other Christians upon that account. And so Paraeus and many Protestants take Heresie for the Species, and Schism for the Genus: All Schism is not Heresie; but all Heresie, say they, is Schism. Remember that all this is but a Con∣troversie de nomine, and therefore of small moment.

§. 13. By this that I have said you may perceive who they be that are guilty of Church-divisions:* 1.407 As, 1. The sparks of it are kindled when Proud and self-conceited persons, are brainsick in the fond estimation of their own opinions; and heart-sick by a feaverish zeal for the propagating of them. Ignorant souls think that every change of their opinions is made by such an accession of heavenly light, that if they should not bestir them to make all of the same mind, they should be betrayers of the truth, and do the world unspeakable wrong. When they measure and censure men as they receive or reject their peculiar discoveries or conceits, schism is in the Egge.

§. 14. 2 The fire is blown up, when men are desirous to have a party follow them and cry them up, and thereupon are busie in perswading others to be of their mind, and do speak perverse things to* 1.408 draw away disciples after them. And when they would be counted the Masters of a party.

§. 15. 3. The flames break forth, when by this means the same Church, or divers Churches do* 1.409 fall into several Parties, burning in zeal against each other, abating charity, censuring and condemn∣ing one another; backbiting and reviling each other, through envy and strife: when they look strangely at one another as being on several sides; as if they were not Children of the same Father, nor members of the same body; or as if Christ were divided; one being of Paul, and another of Apollo and another of Cepha••, and every one of a faction, letting out their thoughts in jealousies and evil surmises of each other: perverting the words and actions of each to an ugly sense: and snatch∣ing occasions to represent one another as fools or odious to the hearers, as if you should plainly say, [I pray you hate or despise these people whom I hate and despise.] This is the core of the Plague sore: It is schism in the bud.

§. 16. 4. When people in the same Church do gather into private meetings, not under the guidance of their Pastors, to edifie one another in holy exercises in Love and peace, but in opposition to their lawful Pastors, or to one another, to propagate their singular opinions, and increase their parties, and speak against those that are not on their side; schism is then ready to bring forth and multiply, and the swarm is ready to come forth and be gone.

§. 17. 5. When these people actually depart, and renounce or forsake the Communion of the Church, and cast off their faithful Pastors, and draw into a separated body by themselves, and choose them Pastors and call themselves a Church, and all without any just sufficient cause; When thus Churches are gathered out of Churches, before the old ones are dissolved, or they have any warrant to depart; when thus Pastor is set up against Pastor, Church against Church, and Altar against Altar; this is schism ripe and fruitful: The swarm is gone, and hived in another place.

§. 18. 6. If now the neighbour Churches by their Pastors in their Synods, shall in compassion seek to reclaim these straglers, and they justifie their unjust separation, and contemn the counsel of the Churches and Ministers of Christ; this is a confirmed obstinate schism.

§. 19. 7. If they shall also judge that Church to be no Church from which they separated, and so cut off a part of the body of Christ, by an unrighteous censure and condemn the innocent, and usurp authority over their Guides; this is disobedience and uncharitableness with schism.

§. 20. 8. If they shall also condemn and unchurch all the other Churches, that are not of their mind and way, and renounce communion with them all, and so condemn unjustly a great part of the Body of Christ on Earth, this is to add fury and rebellion to an uncharitable schism. And if to cover their sin, they shall unjustly charge these Churches which they reject, with Heresie or wickedness, they do but multiply their crimes by such extenuations.

§. 21. 9. If the opinion that all this adoe is made for, be a damning errour, against some essential point of the true Religion, then it is Heresie as well as Schism.

§. 22. 10. If this separation from the Church be made in defense of an ungodly life against the Discipline of the Church: If a wicked sort of men shall withdraw from the Church to avoid the disgrace of confession or excommunication; and shall first cast off the Church, lest the Church should proceed to cast out them; and so they separate that they may have none to govern and trouble them but themselves; this is a Prophane rebellious schism. This is the common course of schism when it groweth towards the height.

§. 23. 11. Besides all these, there is yet a more pernicious way of Schism, which the Church or Court of Rome is guilty of: They make new articles of faith, and new points of Religion, and a new worship—of God, shall I say, or of Bread as if it were a God? And all these they put into a Law, and impose them on all the other Churches, yea they put them into an Oath, and require men to swear that without any doubting they believe them to be true: They pretend to have autho∣rity for all this, as Rome is the Mistress of all other Churches: They set up a new Universal Head, as an Essential part of the Catholick Church, and so found or fain a new kind of Catholick Church: And he that will not obey them in all this, they renounce Communion with him, and to hide this horrid notorious schism, they call all Schismaticks that are not thus subjected to them.

§. 24. 12. And to advance their schism to the height, as far as arrogance can aspire, they not only refuse communion with those, from whom they separate but condemn them as no Pastors, no Churches,

no Christians, that are not subject to them in this their Usurpation: And they that are but about the third or fourth part (at most) of the Christian world, do condemn the Body of Christ to Hell (even all the rest) because they are not Subjects of the Pope.

§. 25. Besides all this criminal odious Schism, of Imposers or Separaters, there is a degree of Schism or unjust Division, which may be the infirmity of a good and peaceable person. As if a humble tender Christian should mistakingly think it unlawful to do some action that is imposed upon all that will hold communion with that particular Church (such as Paul speaketh of Rom. 14. if they had been imposed): And if he suspecting his own understanding, do use all means to know the truth, and yet still continueth in his mistake: If this Christian do forbear all reviling of his superiours, and censuring those that differ from him, and drawing others to his opinion, but yet dare not joyn with the Church in that which he taketh to be a sin, this is a sinful sort of withdrawing, be∣cause it is upon mistake: But yet it is but a pardonable infirmity, consistent with integrity, and the favour of God.

§. 26. IV. In these cases following Separation is our duty and not a sin. 1. The Churches separation* 1.410 from the Unbelieving world is a necessary duty: For what is a Church, but a society dedicated or sanctified to God, by separation from the rest of the world? 2 Cor. 6. 17, 18. Wherefore come out from among them, and be ye separate saith the Lord, and touch not the unclean thing, and I will re∣ceive* 1.411 you, and will be a Father unto you, and ye shall be my Sons and Daughters, saith the Lord Al∣mighty. The Church is a Holy people, and therefore a separated people.

§. 27. 2. If a Church apostatize and forsake the faith, or if they turn notoriously Heretical de∣nying openly any one Essential Article of the faith, and this not only by an undiscerned consequence, but directly in express terms or sense, it is our duty to deny to hold communion with such Apostates or Hereticks: For it is their separating from Christ that is the sinful separation, and maketh it ne∣cessary to us to separate from them. But this is no excuse to any Church or person, that shall falsly accuse any other Church or person of Heresie (because of some forced or disowned consequences of his Doctrine), and then separate from them when they have thus injured them by their calumnies or censures.

§. 28. We are not bound to own that as a Church which maketh not a visible Profession of faith and ho∣liness: that is, If the Pastors and a sufficient number of the flock make not this Profession. For as the Pastor and flock are the constituent parts of the Church, politically considered, so Profession of faith and holiness is the essential qualification of the members. If either Pastors or people want this profession, it is no Political Church: But if the people profess true Religion, and have no Pastors, it is a community of believers, or a Church unorganized, and as such to be acknowledged.

§. 29. 4. If any shall unlawfully constitute a new Political Church-form, by making new constitutive Officers to be its Visible Head, which Christ never appointed, we are not to hold communion with the Church in its devised form or Polity: though we may hold Communion with the members of it conside∣red as Christians and members of the Universal Church. Mark well, that I do not say that every new devi∣sed Officer disobligeth us from such communion, but such as I describe; which I shall sullyer open.

§ 30. Quest. May not men place new Officers in the Church: and new forms of Government which* 1.412 God never instituted? or is there any form and Officers of Divine institution?

Answ. Though I answered this before, I shall here briefly answer it again; 1. There are some sorts of Officers that are essential to the Polity, or Church-form, and some that are only needful to the well∣being of it, and some that are only Accidental: 2. There is a Church-form of Gods own institution, and there is a superadded humane Polity, or form: There are two sort of Churches, or Church-forms of Gods own institution. The first is the Universal Church considered Politically as Headed by Jesus Christ: This is so of Divine appointment, as that it is an Article of our Creed. Here if any man devise and superinduce another Head of the Universal Church, which God never appointed, though he pretend to hold his Soveraignty from Christ and under him, it is Treason against the soveraignty of Christ, as setting up an Universal Government or Soveraign in his Church without his authority and consent. Thus the Pope is the Usurping Head of a Rebellion against Christ, and in that sense by Protestants called Antichrist: And he is guilty of the Rebellion that subscribeth to, or owneth his Usurpa∣tion, or sweareth to him as his Governour, though he promise to obey him but in licitis & honestis: Because it is not lawful or honest to consent to a Usurpers Government. If a Usurper should trayte∣rously without the Kings consent, proclaim himself Vice-King of Ireland or Scotland, and falsly say that he hath the Kings Authority, when the King disclaimeth him, he that should voluntarily swear obedience to him in things lawful and honest, doth voluntarily own his Usurpation and Treason. And its not the lawfulness and honesty of the matter which will warrant us to own the Usurpation of the Commander. And Secondly, There is another subordinate Church-form of Christs institution: that is,* 1.413 Particular Churches consisting of Pastors and people conjoyned for personal Communion in Gods Worship. These are to the Universal Church, as particular Corporations are to a Kingdom, even such Parts of it as have a distinct subordinate Polity of their own: It is no City or Corporation, if they have not their Mayors, B••ilists, or other Chief Officers, subject to the King, as Governours of the people un∣der him: And it is no particular Church, in a Political sense, but only a Community, if they have not their Pastors to be under Christ, their spiritual Conductors in the matters of salvation; as there is no School which is not constituted of Teacher and Sch••lars. That particular organized Political Churches are of Christs institution (by his Spirit in the Apostles:) is undenyable: Acts 14. 23. They ordained them Elders in every Church. Tit. 1. 5. Ordain Elders in every City as I commanded thee:

Acts 20. 17. He sent to Ephesus and called the Elders of the Church: 28. Take heed to your selves and to all the flock, over which the Holy Ghost hath made you overseers, to feed the Church of God—So 1 Thess. 5. 12, 13. Heb. 13. 7, 17, 24, &c. 1 Cor. 7. 23. If the whole Church be come together into one place, &c. Thus far it is no question but Church-forms and Government is of Divine appoint∣ment: And man can no more alter this, or set up such other without Gods consent, than a subject can alter or make Corporations without the Kings consent. 2. But besides these two sorts of Divine institution, there are other allowable associations which some call Churches: God hath required these particular Churches to hold such Communion as they are capable of, for promoting the common Ends of Christianity: And Prudence is left to determine of the Times and Places, and manner of their Pa∣stors Assemblies, Councils and Correspondencies according to Gods general Rules. If any will call these Councils, or the Associations engaged for special correspondencies, by the name of Churches I will not trouble any with a strife about the Name: In this case so far as men have power to make that Association or Combination which they call a Church, so also if they make Officers suited to its ends, not encroaching upon the Churches or Officers of Christs own institution, I am none of those that will contend against them: Nor will this allow us to deny Communion with them. 3. And in those Churches which Christ himself hath instituted, there are Officers that make but for the Integri∣ty, and not for the Political Essence of the Church: As Deacons, and all Pastors or Presbyters more than One. For it is not essential to it to have any Deacons, or many Pastors. As to this sort of Of∣ficers Christ hath appointed them, and it is not in mans power to alter his institution, nor to set up any such like in co-ordination with these: But yet if they should do so, as long as the true Es∣sentials of the Church remain: I am not to deny communion with that Church, so I own not this corruption. 4. But there are also as circumstantial employments about Gods Worship, so Officers to do those employments, which men may lawfully institute: As Clerks, Church-wardens, Door-keepers, Ringers, &c. It is not the adding of these that is any sin. By this time you may see plainly both how far Churches, Officers, and Church-Government is jure Divino, and how far man may or may not add or alter, and what I meant in my Proposition, viz. That if men introduce a new Universal Head to the Church Catholick, or a new Head to particular Churches, instead of that of Christs institution, this is in sensu Politico, to make new species of Churches, and destroy those that Christ hath instituted; (for the pars gubernans, and pars gubernata are the essential Constituents of a Church.) And with such a Church as such in specie, I must have no communion (which is our case with the Papal Church;) though with the Material parts of that Church, as members of Christ, I may hold communion still.

§. 30. 5. If particular members are guilty of obstinate impenitency in true Heresie, or ungodli∣ness or any scandalous crime, the Church may and must remove such from her communion: For it is the Communion of Saints. And the offender is the Cause of this separation.

§. 31. 6. If a whole Church be guilty of some notorious scandalous sin, and refuse with obstinacy* 1.414 to Repent and Reform, when admonished by neighbour Churches, or if that Church do thus defend such a sin in any of her members, so as openly to own it; other Churches may refuse communion with her, till she Repent and be Reformed. Or if they see cause to hold communion with her in other respects, yet in this they must have none.

§. 32. 7. If any Church will admit none to her personal Communion, but those that will take some false Oath, or subscribe any untruth, or tell a lye, though that Church do think it to be true, (as the Trent Oath which their Priests all swear), it is not lawful to do any such unlawful thing to obtain* 1.415 communion with that Church: And he that refuseth in this case to commit this sin, is no way guilty of the separation, but is commendable for being true to God: And though the case may be sad to be deprived of the liberty of publick Worship, and the benefits of publick communion with that Church, yet sin is worse; and * 1.416 obedience is better than Sacrifice: God will not be served with sin, nor accept the Sacrifice of a disobedient fool, Eccles. 5. 1, 2. Nor must we lye to glorifie him, nor do evil that good may come by it: Just is the damnation of such servers of God, Rom. 1. 7, 8. All publick Worship is rather to be omitted, than any one sin committed to enjoy it: (Though neither should be done where it is possible to do better). It is not so unwise to think to feed a man with Poysons, as to think to serve God acceptably by sin.

§. 33. 8. If any one Church would ambitiously Usurp a Governing power over others (as Rome doth over the world) it is no unwarrantable separation to refuse the Government of that Usurping Church. We may hold communion with them as Christians, and yet refuse to be their subjects. And therefore it is a proud and ignorant complaint of the Church of Rome, that the Protestants separate from them as to Communion, because they will not take them for their Governours.

§. 34. 9. If any by violence will banish or cast out the true Bishops or Pastors of the Church, and set up Usurpers in their stead (as in the Arrians persecution it was commonly done), it is no culpable separation, but laudable and a duty, for the people to own their Relation to their true Pastors, and deny communion with the Usurpers; as the people of the Eastern Churches did commonly refuse communion with the intruding Bishops, even to the Death, telling the Civil Rulers, that they had Bishops of their own, to whom they would adhere.

§. 35. 10 If a true Church will obstinately deny her members the use of any one Ordinance of God, as Preaching, or Reading Scripture, or Prayer, or Praise, or Discipline, while it retaineth all the rest, though we may not separate from this Church as no Church (which yet in the case of total re∣jection of Prayer or Praise, is very questionable at least) yet if we have opportunity, we must re∣move our local communion to a more edifying Church, that useth all the publick Ordinances of God: unless the publick good forbid, or some great impediment, or contrary duty be our excuse.

§. 36. 11. If a true Church will not cast out any impenitent, notorious scandalous sinner, though* 1.417 I am not to separate from the Church, yet I am bound to avoid private familiarity with such a person, that he may be ashamed, and that I partake not of his sin.

§. 37. 12. As the Church hath diversity of members, some more holy, and some less, and some of whole sincerity we have small hope, some that are more honourable, and some less; some that walk* 1.418 blamelesly, and some that work iniquity: So Ministers and private members, are bound to difference between them accordingly, and to honour and love some far above others, whom yet we may not ex∣communicate: And this is no sinful separation.

§. 38. 13. If the Church that I live and communicate with, do hold any tolerable error, I may differ therein from the Church, without a culpable separation. Union with the Church may be con∣tinued with all the diversities before mentioned D. 3. §. 10.

§. 39. 14. In case of persecution in one Church or City, when the servants of Christ do flye to ano∣ther (having no special reason to forbid it,) this is no sinful separation, Matth. 10. 23.

§. 40. 15. If the publick service of the Church require a Minister or a private Christian to remove to another Church, if it be done deliberately and upon good advice, it is no sinful separation.

§. 41. 16. If a Lawful Prince or Magistrate command us to remove our habitation, or command a Minister from one Church to another, when it is not notoriously to the detriment of the common in∣terest of Religion, it is no sinful separation to obey the Magistrate.

§. 42. 17. If a poor Christian that hath a due and tender care of his salvation, do find that un∣der one Minister his soul declineth and groweth dead, and under another that is more sound, and clear, and lively he is much edified to a holy and heavenly frame and life, and if hereupon, prefer∣ring his salvation before all things he remove to that Church and Minister where he is most edified, without unchurching the other by his censures, this is no sinful separation, but a preferring the One thing needful before all.

§. 43. 18. If one part of the Church have leisure, opportunity, cause and earnest desires to meet ofter for the edifying of their souls, and redeeming their time, than the poorer, labouring, or care∣less and less zealous part will meet, in any fit place, under the oversight and conduct of their Pa∣stors, and not in opposition to the more publick full assemblies, as they did, Acts 12. 12. to pray for Peter at the house of Mary, where many were gathered together praying; and Acts 10. 1, &c. this is no sinful separation.

§. 44. 19. If a mans own outward affairs require him to remove his habitation from one City or Countrey to another, and there be no greater matter to prohibite it, he may lawfully remove his local communion from the Church, that he before lived with to that which resideth in the place he goeth to: For with distant Churches and Christians I can have none but Mental Communion or by di∣stant means (as writing, messengers, &c.); It is only with present Christians that I can have local personal communion.

§. 45. 20. It is possible in some cases that a man may live long without local personal communion with any Christians or Church at all, and yet not be guilty of sinful separation. As the Kings Em∣bassadour or Agent in a Land of Infidels, or some Traveller, Merchants, Factors, or such as go to convert the Infidels, or those that are banished or imprisoned. In all these twenty cases, some kind of separation may be lawful.

§. 46. 21. One more I may add, which is, when the Temples are so small, and the Congregati∣ons so great, that there is no room to hear and joyn in the publick Worship: or when the Church is so excessively great, as to be uncapable of the proper ends of the society; in this case to divide or withdraw, is no sinful separation: When one Hive will not hold the Bees, the swarm must seek them∣selves another, without the injury of the rest.

By all this you may perceive, that sinful separation is first in a censorious uncharitable mind, condemning Churches, Ministers and Worship causelesly, as unfit for them to have communion with: And Secondly, it is in the personal separation which is made in pursuance of this censure: But not in any local removal that is made on other lawful grounds.

§. 47. Direct. 4. Understand and consider well the Reasons why Christ so frequently and earnestly* 1.419 presseth Concord on his Church, and why he so vehemently forbiddeth Divisions. Observe how much the Scripture speaketh to this purpose, and upon what weighty Reasons. Here are four things distinctly to be represented to your serious consideration. 1. How many, plain and urgent are the Texts that speak for Unity, and condemn Division. 2. The great Benefits of Concord. 3. And the mischiefs of Discord and Divisions in the Church. 4. And the Aggravations of the sin.

§. 48. I. A true Christian that hateth fornication, drunkenness, lying, perjury, because they are forbidden in the Word of God, will hate Divisions also when he well observeth how frequent∣ly and vehemently they are forbidden, and Concord highly commended and commanded.

John 17. 21, 22, 23. That they all may be One, as thou Father art in me, and I in thee: that they also* 1.420 may be one in us, that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them, that they may be One, even as we are One: I in them, and thou in me, that they may be made perfect in One; and that the world may know that thou hast sent me, and hast loved them as* 1.421 thou hast loved me. Here you see, that the Unity of the Saints must be a special means to convince the Infidel world of the truth of Christianity, and to prove Gods special Love to his Church, and* 1.422 also to accomplish their own perfection. 1 Cor. 1. 10. Now I beseech you brethren, by the name of our Lord Iesus Christ, that ye all speak the same thing, and that there be no divisions (or Schisms) among you, but that ye be perfectly joyned together in the same mind, and in the same judgement. For it hath been declared to me of you, my brethren,—that there are contentions among you—* 1.423 1 Cor. 3. 3. For ye are yet carnal: for whereas there is among you envying, (zeal) and strife, and divisions, (or parties, or factions) are ye not carnal, and walk as men? For while one saith, I am of Paul, and another I am of Apollos, are ye not carnal? Phil. 2. 1, 2, 3, 4. If there be any consolation in Christ: if any comfort of love, if any fellowship of the Spirit; if any bowels and mercies, fulfill ye my joy, that ye be like minded, having the same Love, of one accord, of one mind. Let nothing be done through strife or vain glory, but in lowliness of mind, let each esteem others better than themselves. Rom. 16, 17, 18. Now I beseech you brethren, mark them which cause divisions (or parties) and of∣fences (or scandals) contrary to the doctrine which ye have learned, and avoid them. Abundance more such Texts may be recited.

§. 49. II. The great Benefits of the Concord of Christians are these following. 1. It is necessary* 1.424 to the very Life of the Church and its several members, that they be all One Body. As their Union with Christ the Head and Principle of their life is principally necessary, so Unity among themselves is secondarily necessary, for the conveyance and reception of that Life which floweth to all from Christ. For though the Head be the Fountain of Life, yet the nerves and other parts must convey that life unto the members: And if any member be cut off or separated from the Body, it is se∣parated also from the Head, and perisheth. Mark well those words of the Apostle, Ephes. 4. 3. to 16. [Endeavouring to keep the Unity of the Spirit in the bond of peace: There is one Body, and one Spirit, even as ye are called in one Hope of your calling: One Lord, one Faith, one Baptism, one God and Father of all, who is above all, and through all, and in you all: But unto every one of us is given Grace according to the measure of the gift of Christ.—And be gave some Apostles, and some Prophets, and some Evangeli••ts, and some Pastors and Teachers: For the perfecting of the Saints, for the work of the Ministry, for the Edifying of the Body of Christ, till we all come in the Unity of the faith, and of the knowledge of the Son of God, to a perfect man, unto the measure of the stature of the fulness of Christ, that—speaking the truth in Love, we may grow up into him in all things, which is the Head, even Christ; From whom the whole Body fitly joyned together, and compacted by every joynt of supply, according to the effectual working in the measure of every part, maketh increase of the Body to the edifying of it self in Love:] See here how the Churches Unity, is necessary to its life and increase, and to the due nutrition of all the parts.

§. 50. 2. The Unity of the Church and the Concord of Believers, is necessary to its strength and safety; for Christ also strengtheneth as well as quickneth them by suitable means. Wo to him that is alone: But in the Army of the Lord of Hosts we may safely march on, when straglers are catcht up or killed by the weakest enemy. A threefold cord is not easily broken. Enemies both spiritual and corporal are deterred from assaulting the Church or any of its members, while they see us walk in our Military Unity and Order. In this posture every man is a blessing and defence unto his neighbour. As every Souldier hath the Benefit of all the conduct, wisdom and valour of the whole Army, while he keepeth in his place; so every weak Christian hath the use and benefit of all the Learning, the Wisdom and Gifts of the Church, while he keepeth his station, and walketh orderly in the Church. The hand, the eye, the ear, the foot, and every member of the Body, is as ready to help or serve the whole, and every other particular member as it self: But if it be cut off, it is nei∣ther helpful, nor to be helped. O what a mercy is it for every Christian, that is unable to help him∣self, to have the help of all the Church of God? their directions, their exhortations, their Love, their prayers, their liberality and compassion, according to their several abilities and opportu∣nities? As infants and sick persons have the help of all the rest of the family that are in health.

§. 51. 3. Unity and Concord as it proceedeth from Love, so it greatly cherisheth and increaseth* 1.425 Love: even as the laying of the Wood or Coals together is necessary to the making of the fire, which the separating of them will put out. Holy Concord cherisheth holy converse and communi∣on: And holy communion powerfully kindleth holy Love. When the servants of Christ do see in each other the lustre of his Graces, and hear from each other the heavenly language which floweth from a Divine and heavenly mind, this potently kindleth their affections to each other, and maketh them close with those as the sons of God, in whom they find so much of God, Yea, it causeth them to

Love God himself in others, with a reverent, admiring, and transcendent Love, when others at the best, can Love them but as men. Concord is the womb and soil of Love, although it be first its pro∣geny. In quietness and peace the voice of peace is most regarded.

§. 52. 4. Unity and Concord is the Churches Beauty: It maketh us amiable even to the eye of na∣ture, and venerable and terrible even to the eye of malice. A concord in sin is no more honour, than it is for conquered men to go together in multitudes to prison or captivity: or for beasts to go by droves unto the slaughter. But to see the Churches of Christ with one heart and soul acknow∣ledging their Maker and Redeemer, and singing his Praise as with one voice, and living together in Love and Concord, as those that have one Principle, one Rule, one nature, one work, one Interest and Hope, and End, this is the truly beauteous symmetry, and delectable harmony. Psal. 133. Behold how good and how pleasant it is, for brethren to dwell even together in unity? It is like the pretious oynt∣ment upon the head, that ran down upon the heard, even Aarons beard, that went down to the skirts of his garment: As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. The Translators well put this as the Contents of this Psalm [The benefit of the communion of Saints].

§ 53. 5. The concord of Believers doth greatly conduce to the successes of the Ministery, and propa∣gation of the Gospel, and the conviction of unbelievers, and the conversion and salvation of ungodly souls. When Christ prayeth for the Unity of his Disciples, he redoubleth this argument from the effect or end, [that the world may believe that thou hast sent me:] and [that the world may know that thou hast sent me, and hast loved them, &c. Joh. 17. 21, 23.] Would this make the world believe that Christ was sent of God? Yes, undoubtedly if all Christians were reduced to a Holy Concord, it would do more to win the Heathen world, than all other means can do without it. It is the Divisions and the wickedness of professed Christians, that maketh Christianity so contemned by the Mahometanes, and other Infidels of the world: And it is the Holy Concord of Christians that would convince and draw them home to Christ. Love and Peace and concord are such vertues, as all the world is forced to applaud, notwithstanding natures enmity to good. When the first Christian Church were all with one accord in one place, and continued daily with one accord in the Temple, and breaking bread from house to house partook of food with gladness and singleness of heart, and when the multitude of belie∣vers were of one heart and of one soul, &c. Act. 2. 1, 46. & 4. 32. then did God send upon them* 1.426 the Holy Ghost, and then were three thousand converted at a Sermon; And with great power gave the Apostles witness of the Resurrection of the Lord Iesus, and great grace was upon them all.* 1.427

Our Concord in Religion hath all these advantages for the converting of unbelievers and ungodly men. 1. It is a sign that there is a constraining evidence of truth in that Gospel which doth con∣vince so many: A concurrent satisfaction and yielding to the truth, is a powerful testimony for it. 2. They see then that Religion is not a matter of worldly Policy and design, when so many men of contrary interests do embrace it. 3. And they see it is not the fruit of a Melancholy constitu∣tions, when so many men of various temperatures entertain it. 4. They may see that the Gospel hath Power to conquer that self-love and self interest which is the most potent thing in vitiated na∣ture: Otherwise it could never make so many unite in God as their common interest and end. 5. They may see that the Gospel and spirit of Christ, is stronger than the devil and all the allure∣ments of the flesh and world, when it can make so many agree in the renouncing of all earthly va∣nities, for the hopes of everlasting life. 6. They will see that the Design and doctrine of Christia∣nity is Good and excellent, beseeming God, and desirable to man; when they see that it doth pro∣duce so good effects, as the Love and Unity and Concord of manking. 7. And it is an exceeding great and powerful help to the Conversion of the World in this respect, because it is a thing so conspicuous in their sight, and so intelligible to them, and so approved by them. They are little wrought on by the doctrine of Christ alone, because it is visible or audible but to few, and understood by fewer, and containeth many things which nature doth distaste: But the holy Concord of Believers is a thing that they are more able to discern and judge of, and do more generally approve. The HOLY CONCORD of Christians, must be the CONVERSION of the unbelieving world, if God have so great a mercy for the world: which is a consideration that should not only deter us from* 1.428 Divisions, but make us zealously study and labour with all our interest and might, for the healing of the lamentable Divisions among Christians, if we have the hearts of Christians, and any sense of the interest of Christ.

§. 54. 6. The Concord of Christians doth greatly conduce to the ease and peace of particular Believers. The very exercise of Love to one another doth sweeten all our lives and duties: We sail towards Heaven in a pleasant Calm, with wind and tide, when we live in Love and peace together: How easie doth it make the work of Godliness? How light a burden doth Religion seem, when we are all as of one heart and soul?

§. 55. 7. Lastly, Consider whether this be not the likest state to Heaven, and therefore have not in it the most of Christian excellency and perfection? In Heaven there is no discord, but a perfect consort of glorified spirits, harmoniously loving and praising their Creator. And if Heaven be de∣sirable, holy Concord on earth is next desirable.

§. 56. III. On the contrary, consider well of the Mischiefs of Divisions. 1. It is the killing of* 1.429 the Church (as much as lyeth in the dividers) or the wounding it at least. Christs Body is One, and it is sensible; and therefore Dividing it tendeth directly to the destroying it, and at least will cause its smart and pain. To Reform the Church by Dividing it, is no wiser than to cut out the Liver or

Spleen or Gall to cleanse them from the filth that doth obstruct them, and hinder them in their office: you may indeed thus cleanse them, but it will be a mortal cure. As he that should Divide the King∣dom into two Kingdoms dissolveth the old Kingdom, or part of it at least, to erect two new ones: so he that would divide the Catholick Church into two, must thereby destroy it, if he could succeed: or destroy that part which divideth it self from the rest. Can a member live that is cut off from the Body, or a branch that is separated from the tree?

§. 57. Quest. O but, say the Romanists, why then do you cut off your selves from us: The Division* 1.430 is made by you, and we are the Church, and you are dead till you return to us? How will you know which part is the Church, when a Division is once made?

Answ. Are you the Church? Are you the* 1.431 only Christians in the World? The Church is [all Christians united in Christ their Head]. You traiterously set up a new usurping Head; and proclaim your selves to be the whole Church, and con∣demn all that are not subjects to your new Head: We keep our station, and disclaim his Usurpa∣tion, and deny subjection to you, and tell you that as you are the subjects of the Pope, you are none of the Church of Christ at all: From this treasonable conspiracy we withdraw our selves: But as* 1.432 you are the subjects of Christ we never divided from you, nor denyed you our Communion. Let Reason judge now who are the Dividers. And is it not easie to know which is the Church in the Division? It is all those that are still united unto Christ: If you or we be divided from Christ, and from Christians that are his Body, we are then none of the Church: But if we are not Divided from Christ, we are of the Church still: If part of a Tree, (though the far greater part) be out off or separated from the rest, it is that part (how small soever) that still groweth with the Root that is the living Tree. The Indian Fig-tree, and some other Trees, have branches that take root when they touch the ground: If now you ask me whether the branches springing from the second Root, are members of the first Tree, I answer; 1. The rest that have no new Root are more undoubtedly members of it; 2. If any branches are separated from the first Tree, and grow upon the new root alone, the case is out of doubt. 3. But if yet they are by continuation joyned to both, that Root which they receive their nutriment most from, is it which they most belong to. Suppose a Tyrant counterseit a Commission from the King to be Vice-King in Ireland; and proclaimeth all them to be Traytors that receive him not: The King disclaimeth him: the wisest subjects renounce him; and the rest obey him but so as to profess they do it because they believe him to be commissioned by the King. Let the question be now, who are the Dividers in Ireland? and who are the Kings truest subjects? and what Head it is that denominateth the Kingdom? and who are the Traytors? This is your case.

§. 58. 2. Divisions are the deformities of the Church. Cut off a nose, or pluck out an eye or dismember either a man, or a picture, and see whether you have not deformed it. Ask any com∣passionate Christian? ask any insulting enemy, whether our Divisions be not our deformity and shame; the lamentation of friends and the scorn of enemies?

§. 59. 3. The Churches Divisions are not our own dishonour alone, but the injurious dishonour of Christ and Religion and the Gospel. The World thinketh that Christ is an impotent King, that cannot keep his Kingdom at unity in it self, when he hath himself told us, that every Kingdom divided against it self is brought to desolation, and every City or House divided against it self shall not stand, Mat. 12. 25. They think the Gospel tendeth to Division, and is a doctrine of dissention, when they see divisions and dissentions procured by it; They impute all the faults of the subjects to the King, and think that Christ was confused in his Legislation, and knew not what to teach or command, be∣cause men are confounded in their opinions or practices, and know not what to think or do. If men misunderstand the Law of Christ, and one saith, This is the sense and another saith that is the sense, they are ready to think that Christ spake non-sense, or understood not himself, because the igno∣rant understand him not: Who is there that converseth with the ungodly of the World, that hear∣eth not by their reproach and scorns, how much God and Religion are dishonoured by the Divisions of Religious people.

§. 60. 4. And thus also our Divisions do lamentably hinder the progress of the Gospel, and the con∣version and salvation of the ungodly World: They think they have small encouragement to be of your Religion, while your Divisions seem to tell them, that you know not what Religion to be of your selves. Whatever Satan or wicked men would say against Religion to discourage the ungodly from it, the same will exasperated persons in these Divisions say against each others way: And when every one of you condemneth another, how should the Consciences of the ungodly perswade them to expect salvation in any of those ways, which you thus condemn? Doubtless the Divisions of the Christian world, have done more to hinder the conversion of Infidels, and keep the Heathen and Ma∣hometane World in their damnable ignorance and delusions, than all our power is able to undoe? and have produced such desolations of the Church of Christ, and such a plentiful harvest and King∣dom for the Devil, as every tender Christian heart, is bound to lament with tears of bitterness. If it must be that such offence shall come, yet woe to those by whom they come.

§. 67. 5. Divisions lay open the Churches of Christ, not only to the scorn, but to the malice, will and fury of their enemies. A Kingdom or house divided cannot stand, Matth. 12. 25. where hath the Church been destroyed, or Religion rooted out, in any Nation of the Earth, but divisions had a* 1.433 principal hand in the effect? O what desolations have they made among the flocks of Christ! As Seneca and others opened their own veins and bled to death, when Nero or such other Tyrants, did send them their commands to Die; even so have many Churches done by their divisions, to the gratifying of Satan, the enemy of souls.

§. 62. 6. Divisions among Christians do greatly hinder the edification of the members of the Church: while they are possessed with envyings and distaste of one another, they lose all the benefit of each others gifts, and of that holy communion which they should have with one another. And they are possessed with that zeal and wisdom, which Iames calleth earthly, sensual and devillish, which cor∣rupteth* 1.434 all their affections, and turneth their food to the nourishment of their disease, and maketh their very worshipping of God to become the increase of their sin. Where divisions and conten∣tions are, the members that should grow up in humility, meekness, self-denyal, holiness and love, do grow in pride, and perverse disputings, and passionate strivings, and envious wranglings: The Spirit of God departeth from them, and an evil Spirit of malice and vexation taketh place; though in their passion, they know not what Spirit they are of: Whereas if they be of one mind, and live in peace, the God of love and peace will be with them. What lamentable instances of this calamity have we in many of the Sectaries of this present time: Especially in the people called Quakers, that while they pretend to the greatest austerities, do grow up to such a measure of sowre pride, and uncha∣ritable contempt of others, and especially of all superiours, and hellish railing against the holiest Mi∣nisters and people, as we have scarce known, or ever read of?

§. 63. 7. These Divisions fill the Church with sin: even with sins of a most odious nature. They introduce a swarm of errors, while it becomes the Mode for every one to have a doctrine of his own, and to have something to say in Religion which may make him notable, Acts 20. 30. Of your own selves shall men arise, speaking perverse things, to draw away Disciples after them. They cherish pride, and malice, and belying others (the three great sins of the Devil) as naturally as dead flesh breedeth Worms: They destroy impartial Christian Love, as naturally as bleeding doth consume our vital heat and moisture. What wickedness is it that they will not cherish? In a word, the Scripture telleth us* 1.435 that where envying and strife is, there is confusion, and every evil work. (And is not this a lamentable way of Reformation of some imaginary or lesser evils)?

§. 64. 8. These Divisions are the grief of honest spectators, and cause the sorrows of those that are guilty of them. They make all their duties uneasie to them, and turn their Religion into a bitter unpleasant wrangling toil: Like Ox••n in the yoke that strive against each other, when they should draw in order and equality. What a grievous life is it to Husband and Wife, or any in the family, if they live in discord? So is it to the members of the Church. When once men take the Kingdom of God to consist of meats, or drinks, or ceremonies, which consisteth in Righteousness, and Peace, and* 1.436 Joy in the Holy Ghost, and turn to strive about unedifying questions, they turn from all the sweetness of Religion.

§. 65. 9. Sects and Divisions lead directly to Apostacy from the faith. Nothing is more in the design of Satan, than to confound men so with variety of Religions, that they may think there is no certainty in any: that so both the ignorant spectators may think all Religion is but fancy and de∣ceit, and the contenders themselves wheel about from Sect to Sect, till they come to the point where they first set out, and to be at last deliberately of no Religion, who at first were of none for want of deliberation. And it is no small success that Satan hath had by this tempta∣tation.

§. 66. 10. The Divisions of Christians do oft proceed to shake States and Kingdoms, having a ••amentable influence upon the Civil peace: And this stirreth up Princes jealousies against them, and to the use of those severities, which the suffering party takes for persecution: yea, and Turks and all Princes that are enemies to Reformation and Holiness, do justifie themselves in their cruellest per∣secutions, when they see the Divisions of Christians, and the troubles of States that have followed thereupon. If Christians, and Protestants in special, did live in that Unity, Peace and Order as their Lord and Ruler requireth them to do, the consciences of persecuters would even worry and torment them, and make their lives a Hell on earth, for their cruelty against so excellent a sort of men: But now when they see them all in confusions, and see the troubles that follow hereupon, and hear them reviling one another, they think they may destroy them as the troublers of the earth, and their con∣sciences scarce accuse them for it.

§. 67. IV. It is necessary also for your true understanding the malignity of this sin, that you* 1.437 take notice of the Aggravations of it, especially as to us. 1. It is a sin against so many, and clear, and vehement words of the Holy Ghost, (which I have partly before recited) that it is therefore utterly without excuse: Whoredoms, and Treasons, and Perjury are not oftner forbidden in the Gospel than this.

§. 68. 2. It is contrary to the very design of Christ in our Redemption; which was to Reconcile us all to God, and unite and center us all in him: To gather together in one the Children of God that are scattered abroad, John 11. 52. To gather together in one all things in Christ, Ephes. 1. 10. To make in himself of twain one new man, so making peace, Ephes. 2. 15. And shall we joyn with Satan the divider and destroyer, against Christ the Reconciler, in the very design of his Redemption?

§. 69. 3. It is contrary to the design of the Spirit of Grace, and contrary to the very nature of Christianity it self. By one Spirit we are all baptized into one body—and have all been made to drink into one Spirit, 1 Cor. 12, 13. As there is one Body and one Spirit, so it is our charge to keep the unity of the Spirit in the bond of peace, Ephes. 4. 3, 4. The new nature of Christians doth consist in Love, and desireth the Communion of Saints as such: And therefore the command of this special Love, is called the New Commandment, John 17. 21. & 13. 34. & 15. 12, 17. And they are said to be taught of God to love one another, 1 Thess. 4 9. As self-preservation is the chief principle in the Na∣tural

body, which causeth it to abhorr the wounding, or amputation of its members, and to avoid division as destruction, except when a gangrened member must be cut off, for the saving of the body; so it is also with the mystical body of Christ. He is senseless and graceless that abhorreth not Church-wounds.

§. 70. 4. These Divisions are sins against the nearest bonds of our high Relations to each other: We are Brethren, and should there be any strife among us? Gen. 13. 8. We are all the children of* 1.438 God by faith in Christ Iesus, Gal. 3. 26. We are the fellow-members of the body of Christ; and* 1.439 should we tear his body, and separate his members, and cut his flesh, and break his bones? Eph. 5. 23. 30. For as the Body is one, and hath many members, and all the members of that one body being ma∣ny, are one body; so also is Christ, 1 Cor. 12. 12. As we have many members in one body—so we being many, are one body in Christ; and every one members one of another, Rom. 12. 4, 5. He that woundeth or dismembreth your own bodies, shall scarce be taken for your friend: And are you Christs friends, when you dismember or wound his body? Is it lovely to see the children or servants* 1.440 in your family together by the ears? Is Civil Wars for the safety of a Kingdom? Or doth that tend to the honour of the children of God, which is the shame of common men? Or is that the safety of his Kingdom, which is the ruine of all others? We are all fellow-citizens with the Saints, and of the houshold of God, Ephes. 2. 19. We are Gods building, 1 Cor. 3. 9. Know ye not that ye are the Temple of God? and that the Spirit of God dwelleth in you? If any man defile the Temple of God, him shall God destroy: for the Temple of God is holy, which Temple ye are: 1 Cor. 3. 16, 17. Will he destroy the defilers? and will he Love the Dividers and destroyers? If it be so great a sin to go to Law unneces∣sarily with Brethren, or to wrong them, 1 Cor. 6. 8. What is it to disown them, and cast them off? And if they that salute and love only their Brethren, and not also their enemies, are not the Children of God? Matth. 5. 47. What are they that separate from, and condemn even their brethren?

§. 71. 5. Church-dividers either would Divide Christ himself between them, or else would rob him of a great part of his inheritance: And neither of these is a little sin: If you make several bodies, you would have several Heads: And is Christ divided? saith the Apostle, 1 Cor. 1. 13. Will you make him a Sect Master? He will be your common head as Christians; but he will be no Head of your Sects and Parties: (I will not name them). Or would you tear out of the hands of Christ, any part of his possessions? Will he cut them off, because you cut them off? Will he separate them from him∣self, because you separate from them, or separate them from you? Will he give them a bill of divorce when ever you are pleased to lay any odious accusation against them? (Who shall condemn them, when it is he that justifieth them? Who shall separate them from the Love of God? Can your Censure or separation do it, when neither life, nor death, nor any creature can do it? Rom. 8. 33, &c.) Hath he not told you, that he will give them eternal life, and they shall never perish, neither shall any pluck them out of his hand, John 10. 28. Will he lose his Iewels, because you cast them away as dirt? He suffered more for souls than you, and better knoweth the worth of souls? And do you think he will forget so dear a purchase? or take it well that you rob him of that which he hath bought so dearly? Will you give the members and inheritance of Christ to the Devil, and say, They are Satans, and none of Christs. Who art thou that judgest another mans servant?

§. 72. 6. Church-dividers are guilty of self-ignorance, and pride, and great unthankfulness against that God that beareth with so much in them, who so censoriously cast off their brethren. Wast thou ever humbled for thy sin? Dost thou know who thou art, and what thou carryest about thee? and how much thou offendest God thy self? If thou do: surely thou wilt judge tenderly of thy brethren, as knowing what a tender hand thou needest, and what mercy thou hast found from God. Can he cruelly judge his brethren to Hell, upon his petty differences, who is sensible how the gracious hand of his Redeemer, did so lately snatch him from the brink of Hell? Can he be forward to condemn his brethren, that hath been so lately and mercifully saved himself?

§. 73. 7. Church-dividers are the most successful servants of the Devil, being enemies to Christ in his family and livery. They gratifie Satan, and all the Enemies of the Church, and do the very work that he would have them do, more effectually than open enemies could do it. As Mutineers in an Army may do more to destroy it, than the power of the Enemy.

§. 74. 8. It is a sin that contradicteth all Gods Ordinances and Means of Grace; which are pur∣posely to procure and maintain the Unity of his Church. The Word and Baptism is to gather them in∣to one body, and the Lords Supper to signifie and maintain their Concord, as being one bread, and one body, 1 Cor. 10. 17. And all the communion of the Church is to express and to maintain this con∣cord. The use of the Ministry is much to this end, to be the bonds and joynts of the unity of be∣lievers, Ephes. 4. 13, 14, 16. All these are contemned and frustrated by Dividers.

§. 75. 9. Church-division is a sin (especially to us) against as great and lamentable experiences as almost any sin can be. About sixteen hundred years the Church hath smarted by it: In many Countreys where the Gospel prospered, and Churches flourished, division hath turned all into deso∣lation, and delivered them up to the curse of Mahometanism and Infidelity. The contentions be∣tween Constantinople and Rome, the Eastern and the Western Churches, have shaken the Christian inte∣rest upon Earth, and delivered up much of the Christian world to tyranny and blindness, and given advantage to the Papacy to captivate and corrupt much of the rest, by pretending it self to be the

Center of Unity. O what glorious Churches, where the Learned Writers of those ages once lived, are now extinct, and the places turned to the Worship of the Devil and a Deceiver; through the ambition and contentions of the Bishops, that should have been the bonds of their Unity and peace? But doth England need to look back into History, or look abroad in forreign Lands, for instances of the sad effects of discord? Is there any one, good or bad in this age, that hath spent his dayes in such a sleep, as not to know what Divisions have done, when they have made such ruines in Church and State, and kindled such consuming flames, and raised so many Sects and Parties, and filled so ma∣ny hearts with uncharitable rancour, and so many mouths with slanders and revilings, and turned so many prayers into sin, by poysoning them with pride and factious oppositions, and hath let out streams of blood and fury, over all the Land? He that maketh light of the Divisions of Christians in these Kingdoms, or loveth not those that speak against them, doth shew himself to be so impenitent in them, as to be one of those terrible effects of them, that should be a pillar of Salt to warn after agis to take heed.

§. 76. 10. Yea, this is a heinous aggravation of this sin, that commonly it is justified, and not repented of by those that do commit it. When a drunkard, or a whoremonger will confess his sin, a Church-divider will stand to it, and defend it: And wo to them that call evil good, and good evil. Impenitency is a terrible aggravation of sin.

§. 77. 11. And it is yet the more heinous, in that it is commonly fathered upon God. If a drun∣kard or whoremonger should say, God commandeth me to do it, and I serve God by it, would you not think this a horrid aggravation? When did you ever know a Sect or party, how contrary soever among themselves, but they all pretended Gods authority, and entitled him to their sin, and called it his service, and censured others as ungodly, or less godly, that would not do as bad as they? St. Iames is put to confute them that thought this wisdom was from above, and so did glory in their sin▪ and lye against the truth, when their wisdom was from beneath, and no better than earthly, sensual and deviliish. For the wisdom from above, is first pure, then peaceable, gentle, easie to be entreated, full of mercy, &c. James 3. 17.

§. 78. 12. Church divisions are unlike to our Heavenly state, and in some regard worse than the Kingdom of the Devil, for he would not destroy it, by dividing it against it sel••, Matth. 12. 26. O what a blessed harmony of united holy souls, will there be in the Heavenly Ierusalem, where we hope to dwell for ever? There will be no discords, envyings, Sideings or contendings, one being of this party, and another of that: but in the Unity of perfect Love, that world of Spirits, with joyful* 1.441 praise will magnifie their Creator. And is a snarling envy or jarring discord the likely way to such an end? Is the Church of Christ a Bab••l of confusion? Should they be divided party against party here, that must be one in perfect Love for ever? Shall they here be condemning each other, as none of the children of the Most High, who there must live in sweetest concord? If there be shame in Heaven, you will be ashamed to meet those in the delights of Glory, and see them entertained by the Lord of Love, whom you reviled and cast out of the Church, or your communion causelesly on earth.

§. 79. Remember now that Schism▪ and making parties and divisions in the Church, is not so small a sin as many take it for: It is the accounting it a duty, and a part of Holiness, which is the greatest cause that it prospereth in the world: And it will never be reformed till men have right apprehensions of the evil of it. Why is it that sober people are so far and free from the sins of swearing, drunkenness, fornication and lasciviousness, but because these sins are under so odious a character, as helpeth them easily to perceive the evil of them: And till Church-divisions be rightly apprehended, as whoredom, and swearing, and drunkenness are, they will never be well cured. Im∣print therefore on your minds the true Character of them, which I have here laid down, and look abroad upon the effects, and then you will fear this confounding sin, as much as a consuming Plague.

§. 80. The two great causes that keep Divisions from being hated as they ought, are 1. A chari∣table* 1.442 respect to the good that is in Church-dividers, carrying us to overlook the evil of the sin: judging of it by the Persons that commit it, and thinking that nothing should seem odious that is theirs, because many of them are in other respects of blameless pious conversations. And indeed every Christian, must so prudently reprehend, the mistakes and faults of pious men, as not to asperse the piety which is conjunct; and therefore not to make their persons odious, but to give the person all his just commendations for his piety, while we oppose and aggravate his sin: Because Christ himself so distinguisheth between the good and the evil, and the person and the sin; and loveth his own for their good, while he hateth their evil; and so must we: And because it is the grand design of Satan, by the faults of the godly to make their Persons hated first, and their Piety next, and so to banish Re∣ligion from the world: And every friend of Christ must shew himself an enemy to this design of Satan. But yet the sin must be disowned and opposed, while the person is Loved according to his worth. Christ will give no thanks for such Love to his children, as cherisheth their Church-destroy∣ing sins: There is no greater enemy to sin than Christ, though there be no greater friend to souls. Godliness was never intended to be a fortress for iniquity; or a battery for the Devil to mount his Cannons on against the Church; nor for a blind to cover the Powder-mines of Hell. Satan never opposeth Truth, and Godliness, and Unity so dangerously, as when he can make Religious men his instruments. Remember therefore that all men are vanity, and Gods interest and honour must not be sacrificed to theirs, nor the most Holy be abused, in reverence to the holiest of sinful men.

§. 81. The other great hinderance of our due apprehension of the sinfulness of divisions, is our too deep sense of our sufferings by superiours, and our looking so much at the evil of persecutions, as not to look at the danger of the contrary extream. Thus under the Papacy, the people of Germany at Luthers Reformation were so deeply sensible of the Papal cruelties, that they thought by how ma∣ny wayes soever men fled from such bloody persecutors, they were very excusable. And while men were all taken up in decrying the Roman Idolatry, corruptions and cruelties, they never feared the danger of their own divisions till they smarted by them. And this was once the case of many good people here in England, who so much hated the wickedness of the Prophane and the Haters of Godli∣ness, that they had no apprehensions of the evil of Divisions among themselves: And because many prophan•• ones were wont to call sober godly people, Schismaticks and Factious, therefore the very names beg••n with many to grow into credit, as if they had been of good signification, and there had been re∣ally no such sin as schism and facti••n to be feared: Till God permitted this sin to break in upon us with such fury, as had almost turned us into a Babel, and a desolation. And I am perswaded God did purposely permit it, to teach his people more sensibly to know the evil of that sin by the ef••••cts, which they would not know by other means: And to let them see when they had reviled and ruined each other, that there is that in themselves which they should be more afraid of, than of any enemy without.

§. 82. Direct. 5. Own n••t any cause which is an enemy to Love: And pretend neither Truth, nor Ho∣liness,* 1.443 nor Unity, nor Order, nor any thing against it. The Spirit of Love is that one Vital Spirit which* 1.444 doth animate all the Saints. The increase ••f Love is the powerful Bal••••me that healeth all the Chur∣ches wounds. Though loveless, lifeless Physicions think that all these wounds must be healed by the Sword. And indeed the Weapon-salve is now become the proper cure. It is the Sword that must be medicated, that the wounds made by it may be healed. The decayes of Love, are the Churches dis∣solution, which first causeth sissures and separations, and in process crumbleth us all to dust: And therefore the Pastors of the Church are the fittest instruments for the cure, who are the Messengers of Love, and whose Government is paternal, and hurteth not the body, but is only a Government of Love; and exercised by all the means of Love. All Christians in the world confess that LOVE is the very •••••••• and perfection of all Grace, and the End of all our other duties, and that which maketh us like to God, and that i•• Love dwelleth in us, God dwelleth in us; and that it will be the everlasting Grace, and the work of Heaven, and the Happiness of souls: and that it is the excellent way, and the character of Saints, and the N••w Commandm••nt. And all this being so, it is most certain that no way is the* 1.445 way of God, w••••c•• •••• not the way of Love: And therefore what specious pretences soever they may have, and one may cry up Truth, and another Holiness, and another order, and another Unity it se••••, to j•••••••••• their ••nvyings, hatred, cruelties, it is most certain that all such pretences are Satani∣cal decei••••: And •••• they bile and devour one another, they are not like the sheep of Christ, but shall be d••••••••••••d one of another, Gal. 5. 15. Love worketh no ill to his neighbour: therefore Love is the fulfilling* 1.446 of the Law, Rom. 13. 10. When Papists that shew their love to mens souls by racking their bodies, and fry••••g them in the fire, can make men apprehensive of the excellency of that kind of Love, they may •••••••• it to the healing of the Church. In the mean time as their Religion is, such is their Con∣cord, while all those are called Members of their Union, and Professors of their Religion, who must be burnt to ashes if they say the contrary. They that give God an Image and Carkass of Religion,* 1.447 are thus content with the Image and Carkass of a Church for the exercise of it. And if there were no∣thing ••ll•• but this to detect the sinfulness of the Sect of Quakers, and many more, it is enough to satisfie any sober man, that it cannot be the way of God: God is not the author of that Spirit and way which tends to wrath, emulation, hatred, railing, and the extinction of Christian Love, to all ••••v•• their own Sect and party. Remember as you love your souls, that you shun all wayes that are destructive to universal Christian Love.

§. 83. Direct. 6. Make nothing necessary to the unity of the Church, or the communion of Christians,* 1.448 which God hath not made necessary, or directed you to make so. By this one ••olly, the Papists are be∣come* 1.449 the most notorious Schismaticks on earth: even by making new Articles of faith, and new parts of worship, and imposing them on all Christians, to be sworn, subscribed, professed or pra∣ctised, so as that no man shall be accounted a Catholick, or have communion with them (or with the Universal Church, if they could hinder it) that will not follow them in all their Novelties. They that would subscribe to all the Scriptures, and to all the antient Creeds of the Church, and would do any thing that Christ and his Apostles have enjoyned, and go every step of that way to Heaven that Peter and Paul went, as far as they are able, yet if they will go no further, and believe no more (ye••, if they will not go against some of this) must be condemned, cast out, and called Schismaticks by these notorious Schismaticks. If he hold to Christ the Universal Head of the Church, and will not be subject or sworn to the Pope, the Usurping Head, he shall be taken as cut off from Christ. And there is no certainty among these men what measure of faith, and worship, and obe∣dience to them, shall be judged necessary to constitute a Church-member: For as that which served in the Apostles dayes, and the following ages, will not serve now, nor the subscribing to all the other pretended Councils until then, will not serve without subscribing to the Creed or Council of Tr••nt; so no body can tell, what New Faith, or Worship, or Test of Christianity, the next Council (if the world see any more) may require: and how many thousand that are Trent-Catholicks now, may be judged Hereticks or Schismaticks then, if they will not shut their eyes, and follow them any whither, and change their Religion as oft as the Papal interest requireth a change. Of this

Chillingworth, Hales, and Dr. H. More have spoken plainly. If the Pope had imposed but one lye* 1.450 to be subscribed, or one sin to be done, and said [All Nations and persons that do not this, are no Christians, or shall have no communion with the Church; the man that refuseth that imposed lye or sin, is guiltless of the Schism, and doth but obey God, and save his soul: And the Usurper that imposeth them, will be found the heinous Schismatick before God, and the cause of all those Di∣visions of the Church.] And so if any private Sectary, shall feign an opinion or practice of his own to be necessary to salvation or Church communion, and shall refuse communion with those that are not of his mind and way, it is he and not they, that is the cause of the uncharitable se∣paration.* 1.451

§. 84. Direct. 7. Pray against the Usurpations or intrusions of intrusions of impious, carnal, ambitious,* 1.452 covetous Pastors into the Churches of Christ. For one wicked man in the place of a Pastor, may do more* 1.453 to the increase of a Schism or faction, than many private men can do. And carnal men have carnal minds and carnal interests, which are both unreconcileable to the spiritual holy mind and interest: For the carnal mind is enmity against God, and is not subject to his Law, nor can be, Rom. 8. 7. And they that are in the flesh cannot please God, v. 8. And you may easily conceive what work will be made in the Ship, when an enemy of the Owner hath subtilly possessed himself of the Pilots place? He will charge all that are faithful as mutineers, because they resist him when he would carry all away. And if an enemy of Christ shall get to be Governour of one of his Regiments or Garrisons, all that are not Traytors shall be called Traytors, and cashiered that they hinder not the treason which he intendeth. And as then he that was born after the flesh, persecuted him that was born after the spirit, even so it is now: But what saith the Scripture? cast out the bond-woman and her son, &c. Gal. 4. 29, 30. It is not the sacred office of the Ministry nor the profession of the same religion, that will cure the enmity of a carnal heart, against both Holiness and the Holy seed. The whole business of the world from age to age is but the management of that war, proclaimed at sins first entrance into the World, between the seed of the woman and the Serpent; And none of the serpents seed are more cruel or more suc∣cessful,* 1.454 than those of them that creep into the Armies of Christ; and especially that get the conduct of his Regiments. Neither Brotherhood nor Unity of profest Religion, would hold the hands of* 1.455 malignant Cain from murdering his Brother Abel. The same Religion and father and family re∣conciled not scoffing Ishmael to Isaac, or prophane Esau to his brother Iacob. The family of Christ, and an Apostles office, did not keep Iudas from being a Traytor to his Lord. If carnal men invade the Ministry, they take the way of ease and honour and worldly wealth, and strive for Dominion, and who shall be the greatest, and care not how great their Power and Iurisdiction is, nor how little their profitable work is: and their endeavour is to fit all matters of Worship and discipline to their ambitious covetous ends; and the spiritual Worshipper shall be the object of their hate: And is* 1.456 it any wonder, if the Churches of Christ be torn by Schism, and betrayed to prophaneness, where there are such unhappy guides?

§. 85. Direct. 8. In a special manner, take heed of pride; Suspect it and subdue it in your selves;* 1.457 and do what you can to bring it into disgrace with others. Only by Pride cometh contention, Prov.* 1.458 13. 10. I never yet saw one schism made, in which Pride conjunct with Ignorance was not the cause: nor never did I know one person forward in a schism (to my remembrance), but Pride was dis∣cernably his disease. I do not here intend (as the Papists) to charge all with Schism or Pride, that

renounce not their understandings, and choose not to give up themselves to a beastial subjection to Usurpers or their Pastors: he that thinks it enough that his Teacher hath Reason and be a man, instead of himself, and so thinketh it enough that his Teacher be a Christian and Religious; must be also content that his Teacher alone be saved: (But then he must not be the Teacher of such a damning way). But by Pride I mean a plain over-valuing of his own understanding, and Conceits and Rea∣soning••, quite above all the Evidences of their worth, and an undervaluing and contempt of the judgements and reasonings of far wiser men, that had evidence enough to have evinced his folly and ••rror to a sober and impartial man. Undoubtedly it is the Pride of Priests and people, that hath so l••mensably in all ages ••orn the Church. He that readeth the Histories of Schisms and Church-con∣fusions, and marketh the effects which this age hath shewed, will no more doubt whether Pride were the cause, than whether it was the wind that blew down Trees and houses, when he seeth them one way overturned by multitudes, where the tempest came with greatest force. Therefore a Bi∣shop must be no N••vice l••st being lifted up with pride (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) he fall into the condemnation of the Devil, 1 Tim. 3. 6. And if such Starrs fall from Heaven, no wonder if they bring many down headlong with them. Humble souls dwell most at home, and think themselves unworthy of the com∣munion of their brethren, and are most quarrelsome against their own corruptions: They do nothing in grife and vain glory, but in lowliness of mind, each one esteemeth other better than themselves, Phil. 2. 2, 3. and judge not l••st they he judged, Matth. 6. 1. And is it likely such should be Dividers of the Church? But Proud men, must either be great and domineer, and as Diotrephes, 3 John 9, 10. love to have the preheminence, and cast the Brethren out of the Church, and prate against their faithfullest Pa∣stors with malitious words; or else must be noted for their supposed excellencies, and set up them∣selves, and speak perverse things, to draw away disciples after them, and think the brethren un∣worthy of their Communion, and esteem all others below themselves; and as the Church of* 1.459 Rome, confound Communion and Subjection, and think none fit for their Communion that obey them not, or comp••y not with their opinion and will. There is no hope of Concord where Pride hath power to prevail.

§. 86. Direct. 9. Take heed of singularity, and narrowness of mind, and unacquaintedness with the* 1.460 former and present state of the Church and world. Men that are bred up in a corner, and never read nor heard of the common condition of the Church or world, are easily mislead into Sschism, through ignorance of those matters of fact that would preserve them. Abundance of this sort of honest peo∣ple that I have known, have known so little beyond the Town or Countrey where they lived, that they have thought they were very Catholick in their Communion, because they had one or two Congre∣gations, and divided not among themselves. But for the avoiding of Schism, 1. Look (with pity) on the Unbelieving world, and consider that Christians of all sorts, are but a sixth part of the whole earth: And then 2. Consider of this sixth part how small a part the reformed Churches are: And if you be willing to leave Christ any Church at all, perhaps you will be lothe to separate yet into a nar∣rower party, which is no more to all the world, than one of your Cottages is to the whole King∣dom. And is this all the Kingdom on earth that you will ascribe to Christ? Is the King of the Church, the King only of your little party? Though his flock be but a little flock, make it not next to none: As if he c••••e into the World on so low a design as the gathering of your sect only: The less his stock is, the more sinful it is to rob him of it, and make it lesser than it is: It is a little flock, if it contained all the Christians, Protestants, Greeks, Armenians, Abassines and Papists on the E••••th. Be singular and separate from the unbelieving world, and spare not: And be singular in H••liness from Prophane and nominal hypocritical Christians. But affect not to be singular in opinion or practice, or separated in Communion, from the universal Church, or generality of sound believers: or if you forsake some common errour, yet hold still the Common Love and Communion, with all the faithful according to your opportunities. 3. And it will be very useful when you are tempted to separate from any Church for the defectiveness of its manner of Worship, to en∣quire how God is worshipped in all the Churches on Earth, and then consider, whether if you lived* 1.461 * 1.462 among them you would forsake Communion with them all, for such defects (while you are not forced to justifie or approve them). 4. And it is very useful to read Church history and to understand what Heresies have been in times past, and what havock Schisms have caused among Christians: For if this much had been known by well-meaning persons in our dayes, we should not have seen those same Opinions applauded as new light, which were long agoe exploded as old Heresies: nor should we have seen many honest people, taking that same course to reform the Church now, and advance the Gospel, which in so many ages and Nations hath heretofore destroyed the Church, and cast out the Gospel. A narrow soul, that taketh all Christs interest in the world, to lye in a few of their separated meetings, and shutteth up all the Church in a Nutshell, must needs be guilty of the foulest schisms. It is a Catholick spirit and Catholick principles, loving a Christian as a Christian, ab∣horring the very names of Sects and Parties as the Churches wounds, that must make a Catho∣lick indeed.

§. 87. Direct. 10. Understand well the true difference between the visible Church, and the world,* 1.463 lest you should think that you are bound to separate as much from a corrupted Church, as from the world. It is not True faith, but the Profession of true faith, that maketh a man fit to be acknowledged a member of the Visible Church. If this Profession be unsound, and accompanied with a vitious life, it is the sin and misery of such an Hypocrite, but it doth not presently put him as far unrelated to you, as if he were an infidel without the Church? If you ask what advantage have such unsound Church-members? I answer with the Apostle, Rom. 3. 1, 2. Much every way, chiefly because unto them are

committed the Oracles of God. Rom. 9. 4. To them pertaineth the Adoption and the glory and Covenants, and the giving of the Law, and the service of God and the promises: Till the Church find cause to cast them out, they have the external priviledges of its Communion. It hath made abundance to incur the guilt of sinful separation, to misunderstand those Texts of Scripture that call Christians to separate from Heathens, Infidels and Idolaters: As 2 Cor. 6. 17. Wherefore come out fr••m among them and be ye separate saith the Lord, &c. The Text speaketh only of separating from the world▪ who are Infidels and Idolaters, and no members of the Church, and ignorant people ordinarily expound it, as if it were meant of separating from the Church because of the ungodly that are members of it: But that God that knew why he called his people to separate from the World, doth never call them to separate from the Church universal, nor from any particular Church by a mental separation so as to unchurch them. We read of many loathsome corruptions in the Churches, of Corinth, Galatia, La••dicea, &c. but yet no command to separate from them. So many abuse Rev. 18. 4. Come out of her my people: As if God commanded them to come out of a true Church because of its corruptions or imperfections, because he calleth them out of Babylon? It's true, you must partake with no Church in their sins, but you may partake with any Church in their holy profession and worship, so far as you can do it without partaking with them in their sins.

§. 88. Direct. 11. Understand what it is that maketh you partakers of the sins of a Church, or any* 1.464 member of it; lest you think you are bound to separate from them in good, as well as in evil. Many fly from the publick Assemblies, lest they partake of the sins of those that are there present. Cer∣tainly nothing but Consent (direct or indirect) can make their faults to become yours: And there∣fore nothing which signifieth not some such consent should be on that account avoided. 1. If you by word or subscription or furtherance own any mans sin, you directly consent to it: 2. If you neglect any duty which lyeth upon you for the cure of his sin, you indirectly consent: For you consent that he shall rather continue in his sin, than you will do your part to help him out of it. Consider there∣fore how far you are bound to reprove any sin, or to use any other means for the reformation of it, whether it be in the Pastor or the people; and if you neglect any such means, your way is to re∣form your own neglect, and do your duty, and not to separate from the Church, before you have done your duty to reform it. But if you have done all that is your part, then the sin is none of yours, though you remain there present.

§. 89. It is a turbulent fan••ie and disquieting errour of some people to think, that their presence* 1.465 in the Assembly and continuance with the Church doth make them guilty of the personal faults of those they joyn with: If so, who would ever joyn with any Assembly in the World? Quest. But what if they be gross and scandalous sinners that are members of the Church? Answ. If you be wanting in your duty to reform it, it is your sin: But if bare presence made their sins to be ours, it would also make all the sins of the Assembly ours: But no word of God doth intimate any such thing. Paul never told the Churches of Galatia and Corinth so, that had so many defiled members. Quest. But what if they are sins committed in the open Assembly, even by the Minister himself in his praying, preaching and other administrations? and what if all this be imposed on him by a Law, and so I am certain before hand, that I must joyn with that which is unwarrantable in Gods Worship? Answ. The next Direction containeth those distinctions that are necessary to the answer of this.

§. 90. Direct. 12. Distinguish carefully, 1. Between a Ministers Personal faults, and his Ministerial* 1.466 faults, 2. Between his tolerable weaknesses and his intolerable insufficiencies. 3. And between the work* 1.467 of the Minister and of the Congregation. And then you will see your doubt resolved in these follow∣ing Propositions.

§. 91. 1. A Ministers personal faults (as swearing, lying, drunkenness, &c.) may damn himself,* 1.468 and must be matter of lamentation to the Church; and they must do their best to reform them, or to get a better Pastor by any lawful means: But in case they cannot, his sin is none of theirs, nor doth it make his administration null of ineffectual: nor will it allow you to separate from the Worship which he administreth. Though many of the Priests were wicked men the Godly Jews were not thereby disobliged from Gods publick Worship or sacrifices which were to be offered by their hands. Otherwise how sad a case were the Church in, that must answer for the sins which they never commit∣ted, nor could reform! But no Scripture chargeth this upon them.

§. 92. 2. It is not all Ministerial faults that will allow you to separate from, or disown a Minister,* 1.469 but only those that prove him or his ministration utterly intolerable. Such are, 1. An utter insufficiency in knowledge or utterance for the necessary parts of the Ministerial work: As if he be not able to Teach the necessary points of Christian Religion, nor to administer the Sacraments and other parts of publick Worship. 2. If he set himself to oppose the very ends of his Ministry, and Preach down* 1.470 Godliness, or any part of it that is of necessity to salvation: For then he doth the Devils work, in seeking the damnation of souls, and so maketh himself the Devils Minister, and is not the Minister of Christ. For the end is essential to the Relation. Herein I include a Preacher of Heresie, that doth preach up any damning errour, and preach down any necessary saving Truth: that is, that

preacheth such errour as subverteth either Faith or Godliness; and doth more harm in the Church, than Good. 3. If he so deprave Gods publick Worship as to destroy the substance of it, and make it unacceptable, and offer up a publick false-worship to God, which he disowneth in the very matter of it. As if he put up blaspheamy for praise and prayer, or commit Idolatry, or set up New Sacra∣ments, and guide the people thus in publick Worship. As the Papists Priests do that adore bread with Divine Worship, and pray to the dead, and offer real Sacrifices for them, &c. Such Worship is not to be joyned in. 4. Or if they impose any actual sin upon the people: As in their Responds to speak any falshood, or to adore the bread, or the like: These faults discharge us from being present with such Pastors at such Worship. But besides these there are many Ministerial faults which war∣rant not our separation. As, 1. The internal vices of the Pastors mind, though manifested in their Ministration: As some tolerable errours of judgement; or envy and pettish opposition to others. Phil. 1. 15. Some indeed preach Christ of envy and strife, and some of good will: The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds; but the other of love, &c. Here is an odious vice in the publick Ministry, even an endeavour to increase the sufferings of the Apostle: yet it was lawful to hear such preachers; though not to prefer them before better: Most sects among Christians are possessed with a tang of envy and uncharitableness against dissenters; which useth to break forth in their preaching and praying: and yet it is lawful to joyn with such. 2. It is not unlawful to joyn with a Minister that hath many defects and infirmities in his Ministration or man∣ner of Worship. As if he preach with some ignorance, disorder, unfit expressions or gestures, un∣meet repetitions; or if he do the like in Prayer or in the Sacraments, putting something last that should be first, and leaving out something that should be said, or praying coldly and formally: These and such like are faults which we should do our best to reform; and we should not prefer such a Ministry before a better: but it is lawful and a duty to joyn with such, when we have no better. For all men are imperfect, and therefore the manner of Worship as performed by them will be im∣perfect: Imperfect men cannot be perfect in their Ministrations: We must joyn with a defective and imperfect mode of Worship, or joyn with none on earth: And we must perform such or none our selves. Which of you dare say that in your private prayers, you have no disorder, vain repetiti∣ons, flatness or defects? 3. It is not unlawful to joyn with a Minister that hath some material errour or untruth in his preaching or praying, so be it we be not called to approve it, or make it ours, and so it be not pernicious and destructive to the ends of his Ministry. For all men have some errour, and they that have them may be expected sometime to vent them. And it is not our presence that is any signification of our consent to their mistakes. If we run away from all that vent any untruth or mistake in publick or private Worship, we shall scarce know what Church or person we may hold Communion with: The Reason of this followeth.

§. 93. 3. The sense of the Church and all its members is to be judged of by their publick professi∣ons, and not by such words of a Minister which are his own, and never had their consent. I am by Profession a Christian, and the Scripture is the Professed Rule of my Religion: And when I go to the Assemblies, I profess to Worship God according to that Rule: I profess my self a hearer of a Mi∣nister of the Gospel, that is to Preach the Word of God, and that hath promised in his Ordination [out of the holy Scriptures to instruct the people committed to his charge, and to teach nothing (as re∣quired of necessity to eternal salvation) but that which he shall be perswaded may be concluded and proved by the Scripture] This he professed when he was ordained, and I profess by my presence only to hear such a Preacher of the Gospel, and Worship God with him in those Ordinances of Worship, which God hath appointed. If now this man shall drop in any mistake in Preaching, or modifie his prayers or administrations amiss, and do his part weakly and disorderly, the hearers are no way guilty of it by their presence. For if I must run away from Gods publick worship because of mens mis-performance, 1. I should joyn with none on Earth (For a small sin may no more be wilfully done or owned than a greater.) 2. And then another mans weakness may disoblige me and discharge me from my duty. To order and word his Prayers and Preaching aright, is part of the Ministers own work, and not the peoples: And if he do it well, it is no commendation to me that am present, but to himself: And therefore if he do it amiss, it is no fault of mine or dispraise to me, but to himself. If the Common-Council of London, or the Court of Aldermen agree to Petition the King for the Re∣newing of their Charter, and commit the expressing of their request to their Recorder, in their presence: If he Petition for something else instead of that which he was intrusted with, and so be∣tray them in the substance of his business, they are openly to contradict him and disown his treachery or mistake: But if he deliver the same Petition which he undertook, with stammering, disorder, defectiveness, and perhaps some mixture of untruths in his additional reasons and discourse, this is his failing in the personal performance of his duty, and no way imputable to them that sent him, and are present with him, though (in modesty) they are silent and speak not to disown it; For how can it be their fault that a man is wanting in his personal sufficiency and duty: (unless it be that they chose not a better.) And whether he speak ex tempore or more deliberately, in a written form or without, in words that other men taught him, or wrote for him, or in words of his own devising, it altereth not their case.

§. 94. Obj. But if a man fail through weakness in his own performance, I know not of that be∣fore* 1.471 hand: But if his faulty manner of praying be prescribed and imposed on him by a Law, then I know it before hand, and therefore am guilty of it.

Answ. To avoid confusion, fix upon that which you think is the thing sinful. 1. Either it is because the Prayers are defective and faulty; 2. Or because they are imposed: 3. Or because you know the fault before hand. But none of all these can prove your joyning with them sinful: 1. Not* 1.472 because they are faulty: for you may joyn with as faulty prayers you confess, if not imposed: 2. Not because imposed: 1. Because that is an extenuation, and not an aggravation: For it proveth the Minister less-voluntary of the two, than those are that do it without any command, through the errour of their own judgements, (as most erroneous persons will.) 2. Because (though lawful things oft become unlawful when superiours forbid them, yet) no reason can be given why a Lawful* 1.473 thing should become unlawful because a lawful superiour doth command i••. Else superiours might take away all our Christian liberty, and make all things unlawful to us by commanding th••m: You would take it for a wilde conceit in your Children or servants, if they say, when you bid them learn a Catechism or use a form of Prayer, It was lawful to us till you commanded us to do it; but because you bid us do it, it is unlawful. If it be a duty to obey Governours in all lawful things, then it is not a sin to obey them. 3. And it is not your knowing before hand that maketh it unlaw∣ful: For, 1. I know in general before hand, that all imperfect men will do imperfectly: And though I know not the particular, that maketh it never the lawfuller, if fore knowledge it s••l•• did make it un∣lawful. 2. If you know that e. g. an Antinomian or some mistaken Preacher would constantly drop some words for his errour in Prayer or Preaching, that will not make it unlawful in your own judgement for you to joyn, (if it be not a flat Heresie.) 3. It is an ther mans errour or fault that you for••know and not your own: and therefore fore-knowledge maketh it not your own. 4. God himself doth as an Universal Cause of Nature concur with men in those acts which he foreknoweth they will sinfully do: and yet God is not to be judged either an Author or approver of the sin because of such concurrence and fore-knowledge: Therefore our fore-knowledge maketh us no approvers, or guilty of the failings of any in their sacred Ministrations, unless there be some other guilt. If you say that it is no one of these that maketh it unlawful, but all together, you must give us a distinct argument to prove that the concurrence of these three will prove that unlawful, which cannot be proved so by any of them alone, for your affirmation must not serve the turn: and when we know your argument I doubt not but it may be answered. One thing I still confess may make any defective Worship to be unlawful to you; and that is, When you prefer it before better, and may (without a greater inconvenience) enjoy an abler Ministry, and purer Administration, but will not.

§. 95. Obj. But he that sitteth by in silence in the posture as the rest of the Congregation, seemeth to* 1.474 consent to all that is said and done: and we must avoid all appearance of evil.

Answ. The appearance of evil which is evil indeed, m••st be alway avoided: But that appearance of* 1.475 evil which is indeed good must not be avoided. We must not forsake our duty lest we seem to sin: that were but to prefer hypocrisie before sincerity, and to avoid appearances more than realities: The omission of a duty is a real sin: and that must not be done to avoid a seeming sin. And whom doth it appear so to? If it appear evil to the blind or prejudiced, it is their eyes that must be cured: But if it appear so to the wise, then it's like it is evil indeed: For a wise man should not judge that to be evil that is not. But I confess that in a case that is altogether indifferent, even the mistakes of the ignorant may oblige us to forbear: But the Worship of God must not be so ••orb ••••••••. It is an ir∣rational fancy to think that you must be Uncivil, by contradicting, or covering your heads, or doing something ••ff••••••••ive to the Congregation, when any thing is said or done which you disallow. Your pres••n••▪ signifieth your Consent to all that you pr••fess, even to Worship God according to his Word, and not to all the humane imperfections that are there exp••••ss••d.

§. 96. Direct. 13. Distinguish carefully between your personal private duties, and the duty of the* 1.476 Pastor •••• Church with which you must concurr. And do not think that if the Church or Pastor, do not their duty that you are bou••d to do it for them. To cast out an ob••••••••nate impenitent sinner by sen∣tence from the Communion of the Church, is the Pastors or Churches duty, and not yours, unless in concurrence, or sub••erviency to the Church: Therefore if it be not done, enquire whether you did your duty towards it: If you did, the sin is no••e of yours: For it is not in your power to cast out all that are unworthy from the Church: But private familiarity is in your power to refuse; and with such •••••••• not to ••••••••.

§ 97. Direct. 14. Take the measure of your accidental duties more from the Good or hurt of the* 1.477 Church, or f••••m my, than from the immediate good or hurt that cometh to your self. You are not to take that for the station of your duty, which you feel to be most to the commodity of your souls; but that in which you may do God most service: If the service of God for the good of many, re∣quire you to stay with a weaker Minister, and defective administrations, you will find in the end that this was not only the place of your duty, but also of your benefit: For your life is in Gods hands, and all your comforts; and that is the best way to your peace and happiness, in which you are most pleasing unto God, and have his Promise of most acceptance and grace. I know the least ad∣vantage to the soul, must be preferred before all earthly riches; but not before the publick good: Yea, that way will prove most advantageous to us, in which we exercise most obedience.

§. 98. Direct. 15. Take heed of suffering prejudice and fansie to go for reason, and raise in your* 1.478 minds unjustifiable distastes of any way or mode of Worship. It is wonderful to see what fansie and prejudice can do? Get once a hard opinion of a thing, and your judgements will make light of all that is said for it, and will see nothing that should reconcile you to it: Partiality will carry you away from equity and truth. Abundance of things appear now false and evil, to men that once

imagine them to be so, which would seem harmless, if not laudable, if they were tryed by a mind that's clear from prejudice.

§. 99. Direct. 16. Iudge not of doctrines and worship by Persons, but rather of persons by their doctrine* 1.479 and worship (together with their lives). The world is all prone to be carryed by respect to persons; I confess where any thing is to be taken upon trust, we must rather trust the intelligent, experi∣enced, honest and credible, than the ignorant and incredible: But where the Word of God must be our Rule, it is perverse to judge of Things by the Persons that hold them or oppose them: Sometimes a bad man may be in the right, and a good man in the wrong: Try the way of the worst men before you reject it (in disputable things.) And try the opinions and way of the best and wisest before you venture to receive them.

§. 100. Direct. 17. E••slave not your selves to any Party of men, so as to be over-desirous to please* 1.480 them, nor over fearful of their consare. Have a respect to all the rest of the world as well as them. Most men that once engage themselves in a party, do think their honour and interest is involved with them, and that they stand or fall with the favour of their party, and therefore make them (be∣fore they are aware) the masters of their Consciences.

§. 101. Direct. 18. Regard more the judgement of aged ripe experienced men, that have seen the* 1.481 fruits of the various courses of professors of Religion, than of the young, unripe, unexperienced, hot-headed sort. Zeal is of great use to execute the resolutions of a well-informed man: And the Zeal of others is very useful to warm the hearts of such as do converse with them. But when it comes to matter of Iudgement once, to decide a case of difficulty, aged experience hath far the advantage: And in no cases more, than in those where Peace and Concord are concerned, where rash hot-headed youth is very prone to precipitant courses, which must be afterward repented of.

§. 102. Direct 19. When fervent self conceited people would carry down all by censoriousness and pas∣sion,* 1.482 it is time for the Past••••s and the aged and riper sort of Christians openly to rebuke them, and ap∣pear against them and stand their ground, and not to comply with the mis-guided sort to escape their censures. Nothing hath more caused schisms in the Church (except the Pride and ambition of the Clergie) than that the riper and more judicious sort of people together with the Ministers themselves, have been so loth to lye under the bitter censures of the unexperienced younger hotter sort, and to avoid such censures and keep in with them, they have followed those whom they should have led, and have been drawn quite beyond their own understandings. God hath made WISDOM to be the Gui••e of the Church, and ZEAL to follow and diligently execute the commands of Wisdom: Let ignorant well-meaning people censure you as bitterly as they please, yet keep your ground, and be not so proud or weak as to prefer their good esteem before their benefit, and before the pleasing of God. Sin not against your knowledge to escape the censure of the ignorant. If you do, God will make those men your scourges whom you so much over-valued: And they shall prove to their spiritual Fa∣thers as cockered children (like Absalom) do to their natural fathers, and perhaps be the breaking of your hearts. But if the Pastors and the riper experienced Christians will stand their ground, and slick together, and rebuke the exorbitancies of the censorious younger-ones, they will maintain the cre∣dit of the Gospel, and keep the truth, and the Churches Peace, and the hott spurs will in time either repent and be sober, or be shamed and disabled to do much hurt.

§. 103. Direct. 20. Take heed how you let loose your zeal against the Pastors of the Church, lest you* 1.483 bring their persons and next their effice into contempt, and so break the b••nds of the Churches Unity and Peace. There is no more hope of maintaining the Churches Unity and Concord without the Ministry, than of keeping the strength or Unity of the members without the Nerves. If these nerves be weak or labour of a Convulsion or other disease, it is curing and strengthening them, and not the cutting them asunder that m••st prove to the welfare and safety of the body. Middle with the faults of the Mini∣stry only so far as tendeth to a cure, of them or of the Church, but not to bring them into disgrace, and weaken their interest in the people, and disable them from doing good. Abhor that proud re∣bellious spirit, that is prone to set up it self against the officers of Christ, and under pretence of greater Wisdom or Holiness, to bring their Guides into contempt; and is picking quarrels with them behind their back, to make them a scorn or odious to the hearers. Indeed a Minister of Satan that doth more harm in the Church than good must be so detected as may best disable him from doing harm. But he that doth more good than hurt, must so be disswaded from the hurt as not to be disabled from the Good. My brethren be not many Masters (or Teachers) knowing that ye shall receive the greater* 1.484 condemnation.

§. 104. Direct. 21. Look more with an eye of Charity on what is Good in others and their worship of* 1.485 God, than with an eye of malice to carp at what appeareth evil. Some men have such distempered eyes, that they can see almost nothing but faultiness, in any thing of another party which they look at: envy and faction maketh them carp at every word and every gesture: And they make no Consci∣ence of aggravating every failing, and making Idolatry of every mistake in Worship, and making Heresie or Blaspheamy of every mistake in judgement, and making Apostacy of every fall; nay perhaps the truth it self shall have no better a representation. As Dr. H. More well noteth, It would do much more good in the world, if all parties were forwarder to find out and commend what is good in the doctrine and worship of all that differ from them. This would win them to hea••ken to re∣forming advice, and would keep up the credit of the common truths and duties of Religion in the world, when this envious snarling at all that others do, doth tend to bring the world to A••h••ism, and banish all reverence of Religion, together with Christian Charity from the Earth.

§. 105. Direct. 22. Keep not strange to those from whom you differ, but be acquainted with them,* 1.486 and placidly hear what they have to say for themselves: O•• else converse with them in Christian Love in* 1.487 all th••se duties in which you are agreed, and this (if you never talk of your differences) will do much to reconcile you in all the rest. It is the common way of division, uncharitableness, yea, and cruelty* 1.488 at last, to receive hard reports of those that differ from us, behind their backs, and to believe and ag∣gravate* 1.489 all, and proceed to detraction and contention at a distance, and in the dark; and never be familiarly acquainted with them at all: There is something in the apprehension of places, and persons, and things by the eye sight, which no reports are able to match: And so there is that satisfa∣ction about men by familiar acquaintance, which we cannot attain by hearsay from any how judici∣ous soever. All factions commonly converse together, and seek no familiar converse with others, but believe them to be any thing thats naught, and then report them to be so, before they ever knew the persons of whom they speak: I am perswaded this is one of the greatest feeders of enmity un∣charitableness, contention and slanders in the world. I speak it upon great observation and experi∣ence; I have seldom heard any man bitterly oppose the servants of Christ, but either the grosly wick∣ed, or those that never had much acquaintance with them: And I see commonly, how bitter soever men were before, when once they converse together, and grow acquainted, they are more recon∣ciled: The reason is, partly because they find less evil, and more good in one another than before they did believe to be in them; and partly because uncharitableness and malice, being an ugly monster, is bolder at a distance, but ashamed of it self before your face: And therefore the pens of the Champions of malice, are usually more bitter than their tongues when they speak to you face to face. Of all the furious adversaries that have raged against me in the later part of my life, I re∣member not one enemy that I have or ever had, that was ever familiar or acquainted with me: And I have my self heard ill reports of many: which by personal acquaintance I have found to be all false. Keep together, and either silence your differences, or gently debate them; yea, rather chide it out, than withdraw asunder: Familiarity feedeth Love and Unity.

§. 106. Direct. 23. When ever you look at any corruption in the Church, look also at the contrary ex∣••r••am,* 1.490 and see and avoid the danger of one as well as of the other. Be sure every error and Church-cor∣ruption hath its extream: And if you do not see it, and the danger of it, you are the liker to run in∣to it. Look well on both sides if you would be safe.

§. 107. Direct. 24. Worship God your selves in the purest manner, and under the most edifying Mi∣nistry* 1.491 that lawfully you can attain: but be not too forward to condemn others that reach not to your mea∣sure, or attain not so much happiness: And deny not personal communion sometimes, with Churches that are more blemished, and fit for Communion. And when you cannot joyn locally with them, let them have the communion of your Hearts, in faith, and charity, and prayer for each other. I fear not here openly to tell the world, that if I were turned loose to my own liberty, I would ordinarily worship God in that manner that I thought most pure, and agreeable to his Will and Word: but I would sometimes go to the Churches of other Christians, that were fit for Christian communion, if there were such about me: Sometime to the Independants, sometime to the moderate Anabaptists, sometime to such as had a Liturgie as faulty as that of the Greek or the Ethiopian Churches: to shew by my practice, what communion my heart hath with them all.

§. 108. Direct. 25. Take heed that you interess not Religion or the Church in Civil differences: This* 1.492 error hath divided and ruined many famous Churches, and most injuriously made the holy truth and worship of God to be a reproach and infamy among selfish partial carnal men. When Princes and* 1.493 States fall out among themselves, they will needs draw the Ministers to their sides, and then one side will certainly condemn them, and call them all that self-interest and malice can invent: And commonly when the controversie is only in point of Law or Politicks, it is Religion that bears the blame of all: and the differences of Lawyers and Statesmen must be charged upon Divines, that the Devil may be able to make them useless, as to the good of all that party that is against them, and may make Religion it self be called Rebellion. And O that God would maintain the Peace of Kingdoms; and Kings and Subjects were all Lovers of peace, the rather because the differences in States do cause so commonly divisions in the Church. It would make a man wonder, (and a lover of History to lament) to observe in the differences between the Pope and Henry the fourth, and other Emperours, how the Historians are divided, one half commending him that the other half con∣demneth: and how the Bishops and Churches were one half for the Pope, and the other for the Emperour; and one half still accounted Rebels or Schismaticks by the other, though they were all of one Religion. It is more to ruine the Church, than Kingdoms, that Satan laboureth so much to kindle Warrs, and breed Civil differences in the world: And therefore let him that loveth the Churches Peace, be an obedient Subject, and an enemy of Sedition, and a Lover and defender of the Civil Peace and Government in the place that God hath set him in: For this is pleasing unto God.

§. 109. I know there are some, that with too bloody and calamitous success, have in most ages, given other kind of Directions, for the extirpation of Error, Heresie and Schism, than I have here given! But God hath still caused the most wise, and holy, and charitable, and experienced Christians* 1.494 to bear their testimony against them! And he hath ever caused their way of cruelty to turn to their own shame: And though (like Treasons and Robberies) it seem for the time present to serve their

turn, it is bitterness in the end, and leaveth a stinking memorial of their names and actions to po∣sterity. And the Treatises of Reconcilers (such as our Halls, Ushers, Bergius, Burroughs and many other) by the delectable savour of Unity and Charity are sweet and acceptable to prudent and pea••••∣able persons, though usually unsuccessful with the violent that needed them.

Besides the fore-cited witness of Sr. Francis Bacon, &c. I will here add one of the most antient, and one or two of this age, whom the contrary-minded do mention with the greatest honour. Iustin Martyr Dial. cum Tryph. doth at large give his judgement, that a Judaizing Christian, who thinketh it best to be circumci••••d and keep the Law of Moses, be suffered in his opinion and practice, and ad∣mitted to the communion and priviledges of the Church, and loved as one that may be saved in that way, so be it he do not make it his business to perswade others to his way, and teach it as neces∣sary to salvation or communion: For such he doth condemn.

King Iames by the Pen of Is. Causabone telleth Cardinal du Perron, that [

His Majesty thinketh that for Concord there is no nearer way, than diligently to separate things necessary from the un∣necessary, and to bestow all our labour that we may agree in the things necessary, and that in things unnecessary there may be place given for Christian Liberty. The King calleth these things simply necessary, which either the Word of God expresly commandeth to be believed or done, or which the antient Church did gather from the Word of God by necessary consequence

]

Grotius Annot. in Matth. 13. 41. is so full and large upon it, that I must intreat the Reader to per∣use his own words; where by arguments and authority he-vehemently rebuketh the Spirit of fury, cruelty and uncharitableness, which under pretence of Government, Discipline and Zeal denyeth that Liberty and forbearance, even to Hereticks and Offenders, (much more when to the faithful Mini∣sters of Christ) which humane frailty hath made necessary, and Christ hath commanded his servants to grant. Concluding, Ubi solitudinem fecerant, pacem appellabant (as Tertull.) Et his omnibus ob∣tendi solet studium Divini nominis; sed plerumque obtendi tantum. Nam Deus dedignatur coacta servi∣tia; nec placere illi potest quod vi humana exprimitur. Reipsa solent qui id faciunt non nomini divino, sed suis honoribus, suis commodis & tranquillitati consulere; quod scit ille qui mentes intr••spicit. At{que} ita sit, ut lolium evellatur cum tritico, innocemes cum nocentibus: immo ut triticum saepe sumatur pro l••li••: Non enim tam bene agitur cum rebus humanis, ut semper meliora pluribus aut validioribus pla∣ceant: sed ut in grege taurus, ita inter homines, qui viribus est editior, imbecilliorem coedit: & iidem saepe quae pati se querebantur, mox in alios audent.—Lege caetera.

Again, I intreat those that would escape the sin of Schism, to read seriously the foresaid Treatises of Peacemakers; especially Bishop Halls Peacemaker, Bishop Ushers Sermon on Eph. 4. 3. and Mr. Ie∣remy Burroughs Irenicum: to which I may add Mr. Stillin fleets Irenicum, for the hot contenders about Church-Government, though I believe all the substance of Church Order to be of Divine institution; and Iac. Acontii Stratag. Satanae.

And it must be carefully noted, that one way by which Satan tempteth men into Church-Divisions, is by an over-vehement zeal against Dividers; and so he would draw the Rulers of the world, under pretence of a zeal for Unity and Peace, to raise persecutions against all that are guilty of any ex∣cess of scrupulosity about Church-communion, or of any principles or practices which a little swerve from true Catholicism: And so by the cruelty of their penalties, silencing Ministers, and vexing the people they much increase the divisions which they would heal: For when Satan cannot do his work bare-faced and directly, he useth to be the forwardest in seeming to do good, and to take part with Christ, and Truth, and Godliness: And then his way is to over-do: He will be over-orthodox, and over-g••••dly, and over-peaceable, that h•• hug the truth and Church to death, by his too hard embrace∣ments. As in families and neighbourhoods, some cross words must be passed over if we would have peace: And he that for every provoking unpeaceable word of another, will raise a storm, shall be himself the most unpeaceable; so is it in the Church: He that cannot bear with the weaknesses of the younger sort of Christians, who are too much inclined by their zeal against sin, to dividing wayes, but will presently let fly at them as Schismaticks, and make them odious, and excommuni∣cate or punish them according to his wrath, shall increase the zeal and the number of dividers, and prove himself the greatest divider.

And by this violence and destroying zeal of Orthodox Rulers, against the real faults and infirmi∣ties of some separating well meaning men, a far greater number of Heterodox Rulers, are encouraged to persecute the most learned, sober, and peaceable Ministers, and the most godly and faithful of their Subjects, who dare not conform to all their unrighteous Edicts, and Ecclesiastical Laws, in things forbidden by the Law of Christ: And all this is done upon pretence of promoting Unity and Peace, and suppressing Heresie and Schism. And so persecution becometh the Devils Engine to keep out the Gospel and Godliness from the Infidel world, and to keep them under in the Chri∣stian world.

Sed tamen sive illud (Orig••nis de Redemptione futura diabolorum) Error est, ut ego sentio; sive Haer••s••s ut putatur, non solum reprimi non potuit multis animadversionibus Sacerdotum, sed nequaquam tam late se p••••uiss••t offundere, nisi contentione crevisset: inquit Posthumianus in Sulp. Severi Di∣alog. 1.

Sed non fuit animus ibi consi••••ere, ubi recens fraternae cladis fervebat invidia. Nam etsi fortasse vid••••ntur parere Epise pis debuisse, non ob hanc tamen causam multitudinem tantam sub Christi con∣fessione viventem, praesertim ab Episcopis oportuisset affligi. Id. ibid. Speaking of the Bishops pro∣voking the Secular Power to afflict the Monks of Alexandria for defending Origene.

When the Emperour Constantius would by violence force the Orthodox to hold Communion with

the Arrians, he did but make the breach the wider. Read Lucifer Calaritanus de non conveniendo cum Haereticis, (in Biblioth. Patr. Tom. 9. p. 1045, &c.) The Emperour saith, that the Orthodox were enemies to peace, and unity, and brotherly Love, and that he was resolved to have unity and peace in his Dominions: Therefore he imprisoned the Orthodox and banished them: Propterea odis nos, quia concilium ve∣strum malignantium execremur: propterea in exilio sumus: propterea in carcere necamur; propterea nobis solis prohibetur conspectus; id••irco reclusi in tenebras custodimur ingenti custodia: hujus rei causa nullus ad nos visendos admittitur hominum; quia videlicet noluerimus vobiscum impiis sacrilegis ullam scelerum ve∣strorum habere societatem—Ibid. pag. 1050. which stirred up this Bishop in particular to go too far from free communion even with the penitent Arrians, and heap up more Scriptures against that communion which the Emperour commanded, than any had done before. Nobis dicebas, Pa∣cem volo fieri; & in corde tuo manens adversarius religionis nostrae, cogitabat per te facere nos idolola∣tras, &c. p. 1051. Consilia vestra contra suam prolata Ecclesiam reprobat Deus: Nec enim potest odire populum suum, haereditatem suam, & amare vos filios pestilentiae, vos persecutores servorum suorum: Dixisti, Facite pacem cum Episcopis sectae meae Arrianis, & estote in unum; & dicit Dei Spiritus, Vias impiorum noli exequi, neque aemuleris viam iniquorum, &c.—Dulce quibusdam videtur, quo tibi Regi in amicitias jungantur suscipiendo haeresin tuam: sed amarius felle sensuri cum tecum torqueri in perpetuum caeperint in perpetua gehenna sentire, qui tecum esse deligerunt, tunc dicturi, Vae nobis, qui Constantium Imperatorem Deo praeposuerimus. Abundance more he writeth to prove that the Empe∣rour being a Heretick, they must have no communion with him or his Bishops. And when the Emperour complained hereupon, that they wronged and dishonoured him whom they should honour, the said Lucifer wrote his next book, de non parcendo in Deum delinquentibus; which be∣ginneth, [Superatum te, Imperator, a Dei servis ex omni cum conspexisses parte, dixisti p••ssum te ac p••ti a nobis contra monita sacrarum Scripturarum contumeliam: dicis nos insolentes extitisse circa te quem honorari decuerit. Si quisquam Dei cult••rum pepercit Apostatis, sint vera quae dicis de nobis;] and so he heapeth up as many Texts for rough dealing with offending Kings: I give this one in∣stance to shew the fruits of violence, as pretended for peace and unity.

Of the persecutions of the faithful in most ages, even by professed Christians themselves, and Gods disowning that Spirit of Cruelty by his special Providences, all Church History maketh mention: And how the names of such persecuting hypocrites have stunk in the nostrils of all sober men when their tragoedy was fully acted and understood. Especially the poor Churches called Waldenses, Piccards, and Albigenses, have felt the grievousest effects of this tyranny, and yet have the Testimony of the best and wisest men, to have been the purest and nearest to the Apostlick simplicity in all the world; and the memory of their enemies and persecutors is an abhorrence to the Sons of Charity and Peace. Read Lasitius and Commenius of their Disci∣pline, and Bishop Usher de Eccles. succes. & statu. I will recite one notable passage mentioned by Thuanus and Commenius, the one Hist. l. 36. the other de Bono Unit. & Ord. Discipl. p. 59. Maximilian that good and moderate Emperour, being one day in the Coach with Ioh. Crato only (his chief Physicion and a learned Protestant) lamenting the divisions of Christians, asked Crato, which sort he thought came nearest to the Apostolick simplicity: He answered, He thought that honour belonged to the Brethren called Picards. The Emperour said, He thought so too: which Crato acquainting them with, encouraged them to dedicate to him a Book of part of their de∣votions: For the year before God had thus marvellously saved him, from having a hand in their blood. Ioachimus a Nova Domo, Chancellor of Bohemia went to Vienna, and gave the Emperour no rest, till he had procured him to subscribe a Mandate for the reviving of a for∣mer persecuting Mandate against them: Having got his Commission, and passing just out of the Gates of Vienna, as he was upon the Bridge over the Danubius, the Bridge brake under him, and he and all his retinue fell into that great and terrible water; and all were drowned except six horsemen, and one young Nobleman, who seeing his Lord in the Waves, catcht hold of his Gold Chain, and hold him till some Fishermen came in Boats, but found him dead, and his Box with the Commission sunk past recovery: This Noble man who survived, was sensible of Gods judgement, and turned to the Brethren in Religion, and the Mandate was no further prosecuted. (Such another story Bishop Usher was wont to tell how Ireland was saved from persecution in Queen Mary's dayes).

But it is the most heinous cruelty, when, as in Daniels case, there are Laws of impiety or ini∣quity, made of purpose to intrap the innocent, by them that confess, We shall find no fault against this Daniel, except it be concerning the Law of his God: And then men must be taken in these Spiders webs, and accused as schismatical, or what the contrivers please. And especially when it is real Ho∣liness which is hated, and Order, Unity, Concord, Peace or Obedience to our Pastors, is made the pretence, for the malitious oppression of it. Gildas and Salvian have told Church Governours of this at large: And many of the persecuted Protestants have more largely told the Roman Clergy of it.

It is a smart complaint of him that wrote the Epist. de malis Doctoribus, ascribed to P. Sixtus 3. [Hujus doctrinae causa (pro sanctitate scilicet) paucos amicos conquirunt, & plures inimicos: Necesse est enim eos qui peccatorum vitia condemnant, tantos habere contrarios, quantos exercere vitia delectat: In de est etiam quod iniquis & impiis factionibus opprimuntur: quod criminibus falsis appetuntur, quod haeresis etiam perfunduntur infamia: quod hic omnis inimicorum suorum sermo ab ipsorum sumit ob∣trectatione materiam. Sed quid mirum ut flagitiosis haeresis videatur doctrina justitiae? Quibus tamen haeresis? Ipsorum secretum patet tantum inimicis; cum si fides dictis inesset, amici illud potius scire po∣tuissent, &c.]

The cause is, saith Prosper de vit. contempl. l. 1. cap. 20. & ex eo Hilitgarius Camarac. l. 5. c. 19.) Sed nos praesentibus delectati, dum in hac vita commoda nostra & honores inquirimus, non ut meli∣ores sed ut ditiores, non ut sanctiores, sed ut honoratiores sunus, caeteris festinamus. Nec gregem do∣mini qui nobis pascendus, tuendus{que} commissus est, sed nostras voluntates, dominationem, divitias, & cae∣tera blandimenta carnaliter cogitamus. Pastores dici volumus, nec tamen esse contendimus. Officii n••s vitamus laborem, appetimus dignitatem; Immundorum spirituum feras a grege dilacerand•• non pelli∣mus; & quod eis remanserat, ipsi consumimus: Quando peccantes divites vel potentes non solum n•••• arguimus, sed etiam veneramur: ne nobis aut munera solita offensi non dirigant, aut obsequia deside∣rata subducant: ac sic muneribus eorum & obsequiis capti, immo per haec illis addicti, loqui eis de peccato suo aut de futuro judicio formidamus: Ad hoc tantum Potentes effecti, ut nobis in subjectos dominationem tyrannicam vindicemus: non ut afflictos contra violentiam potentum qui in eos serarum more saeviunt, defendamus. Inde est quod tam a Potentibus hujus mundi, quam a nobis, quod pe∣jus est, nonnulli graviter fatigati deper••u••t, quos se de manu nostra Dominus requisiturum terribiliter comminatur—

Sulp. Severus also toucheth the sore when he saith, Hist. l. 2. Certatim gloriosa in certamina rue∣batur, multo{que} avidius tum martyria gloriosis mortibus quaerebantur, quam nunc Episcopatus pravis am∣bitionibus appetuntur.

But when he saith ibid. after Constantines delivery of the Church, [Neque ulterius persecutionem fore ••redimus, nisi eam quam sub fine jam saeculi Antichristus exercebit,] either he was very grosly mi∣staken, or else those are the instruments of Antichrist that are not thought so.

It is a most notable instance to our purpose which Severus ends his History with, of the mis∣chievous zeal of Orthodox Ithacius, and Idacius against Priscillian and his Gnosticks; and worthy of the study of the Prelates of the Church, [Idacius sine modo & ultra quam oportuit Istantium socios{que} ejus lacessens, facem nascenti incendio subdidit: ut exasperaverit malos potius quam compresserit.] In summ, they got the Magistrate to interpose and banish the Gnosticks; who quickly learned by bribing Court Officers to turn the Emperour against the Orthodox for themselves: Till the zeal of Idacius and Ithacius grew so hot as to accuse even the best men, yea, St. Martin himself of favouring the Gnosticks: And at last got another Tyrannical Emperour to put Priscillian and many other Gnosticks to death: Though they withdrew from the accusation, as tending to their own confusion. And Severus saith [Certe Ithacium nihil pensi, nihil sancti habuisse definio: fuit enim audax, loquax, im∣pudens, sumptuosus, ventri & gulae plurimum impertiens. Hic stultitiae eo usque processerat, ut omnes etiam sanctos viros, quibus aut studium inerat lectionis, aut propositum erat certare jejuniis, tanquam Priscilliani socios & discipulos, in erimen arcesseret. Ausus etiam Miser est, Martino Episcopo, viro plane Apostolis conferendo, palam objectare haeresis infamiam:—quia non desinebat in••repare Ithacium, ut ab accusatione desisteret.] And when the Leaders were put to death, the Heresie increased more, and honoured Priscillian as a Martyr, and reproached the Orthodox as wicked persecuters: And the end was that the Church was filled by it with divisions and manifold mischiefs, and all the most godly made the common scorn. [Inter haec plebs Dei & optimus quis{que} probro atque ludibrio habebatur.] They are the last words of Severus's History: And changing the names are calculated for another Meridian and for later years.

CHAP. IX. How to behave our selves in the publick Assemblies, and the worship there perform∣ed, and after them.

* 1.495

I Have purposely given such particular Directions in Tom. 2. on this subject, and written so many Books about it, and said so much also in the Cases of Conscience, that I shall here only cast in a few common Directions, lest the Reader think I make a bawk.

Direct. 1. Let your preparations in secret and in your family on the beginning of the* 1.496 Lords dayes, be such as conduce to fit you for the publick Worship. Run not to Church as un∣godly* 1.497 people do, with a carnal heart, that never sought God before you went, nor considered what you go about; As if all your Religion were to make up the number of the auditors; and you* 1.498 thought God must not be worshipped and obeyed, at home, but only in the Church. God may in mercy meet with an unprepared heart, and open his eyes and heart, and save him; But he hath made no promise of it to any such. He that goeth to Worship that God at Church, whom he for∣getteth and despiseth in his heart and house, may expect to be despised by him. O consider what it is for a sinner that must shortly die, to go with the servants of God to worship him? to pray for his salvation, and to hear what God hath to say to him by his Minister, for the life of his immortal soul?

Direct. 2. Enter not into the holy Assembly either superstitiously or unreverently. Not as if* 1.499 the bending of the knee, and mumbling over a few words with a careless ignorant mind, and spending an hour there as carelesly, would save your souls: Nor yet as if the Relation which the worship, the worshippers and the dedicated Place have unto God, deserved not a special honour and regard. Though God be ever with us, every where; yet every Time, and Place, and person, and business is not equally Related to God. And Holiness is no unfit attribution, for that Company or that Place, which is Related to God, though but by the lawful separation and dedication of man. To be uncovered in those Countreys where uncovering signifieth Reverence, is very well becoming a reverent soul; except when the danger of cold forbids it. It is an unhappy effect of our Conten∣tions, that many that seem most reverent and holy, in their high regard of holy things, do yet carry themselves with more unreverent deportment, than those that themselves account prophane. God is the God of Soul and Body, and must be worshipped by both: And while they are united, the acti∣ons of one are helpful to the other, as well as due and decent.

Direct. 3. If you can come at the beginning, that you may shew your attendance upon God, and* 1.500 your esteem of all his worship. Especially in our Assemblies, where so great a part of the duty, (as Confession, Praises, Reading the Scriptures,) are all at the beginning. And it is meet that you thereby shew that you prefer publick worship before private, and that needless businesses keep you not away.

Direct. 4. If you are free, and can do it lawfully, choose the most able holy Teacher that you can* 1.501 have, and be not indifferent whom you hear: For O how great is the difference; and how bad are our hearts? and how great our necessity of the clearest doctrine, and the Livelyest helps. Nor be you indifferent what manner of people you joyn with, nor what manner of worship is there performed; But in all choose the Best when you are free. But where you are not free, or can have no better, refuse not to make use of weaker Teachers, or to communicate with faulty Congregations in a defective faulty manner of worship, so be it, you are not compelled to sin. And think not that all the faults of the Prayers, or Communicants are imputed to all that joyn with them in that worship. For then we should joyn with none in all the World.

Direct. 5. When the Minister is weak, be the more watchful against prejudice and sluggishness of* 1.502 heart, lest you lose all. Mark that Word of God which he readeth to you, and reverence and Love, and lay up that. It was the Law Read and meditated on, which David saith the Godly do delight* 1.503 in. The sacred Scriptures are not so obscure and useless as the Papists do pretend, but convert the soul, and are able to make us wise unto salvation. Christ went ordinarily to the Synagogues where even bad men, did read Moses and the Prophets every Sabbath day. There are thousands that can∣not Read themselves, who must come to the Assembly to hear that word read, which they cannot read or hear at home. Every sentence of Scripture hath a divine excellency, and therefore had we nothing but the Reading of it, and that by a bad man, a holy soul may profit by it.

Direct. 6. Mind not so much the case of others present as your selves: And think not so much how* 1.504 bad such and such a one is, and unworthy to be there, as how bad you are your selves, and unworthy of communion with the people of the Lord, and what a mercy it is that you have admittance, and are not cast out from those holy opportunities.

Direct. 7. Take heed of a pievish quarrelsome humour, that disposeth you to carp at all that's said* 1.505 and done, and to find fault with every mode and circumstance, and to affect a causless singularity, as thinking that your own wayes and words and orders, are far more excellent than other mens: Think ill of nothing out of a quarrelsome disposition, but only as evidence constraineth you to dissent. And then remember that we are all imperfect, and faulty men must needs perform a faulty worship, if any, For it cannot be better than the agent.

Direct. 8. When you meet with a word in a Sermon or Prayer, which you do not like, let it not* 1.506 stop you, and hinder your fervent and peaceable proceeding in the rest; as if you must not joyn in that which is good, if there be any faulty mixture in it. But go on in that which you approve, and thank God that pardoneth the infirmities of others as well as your own.

Direct. 9. Conform your selves to all the Lawful gestures and customes of the Church with which* 1.507 you joyn. You come not thither proudly to shew the Congregation, that you are wiser in the cir∣cumstances of worship than they, nor needlesly to differ from them, much less to harden men into a scorn of strictness, by seeing you place Religion in singularities in lawful and indifferent things. But you come to exercise Love, peace and Concord, and with one mind and mouth to glorifie God. Stand when the Church standeth; sit when the Church sitteth; kneel when the Church kneeleth, in cases where God doth not forbid it.

Direct. 10. Take heed of a customary, formal sensless heart, that tolerateth it self from day to day,* 1.508 to do holy things in a common manner, and with a common, dull, and careless mind: For that is to prophane them. Call in your Thoughts when they attempt to wander; stir up your hearts when you feel them dull. Remember what you are about, and with whom it is that you have to do, and that you tread on the dust of them who had such opportunities before you which are now all gone, and so will yours. You hear and pray for more than your lives; Therefore do it not as in jeast or as asleep.

Direct. 11. Do all in faith and Hope: Believe what you may get of God in prayer, and by an* 1.509 obedient hearing of his word! Would you not go cheerfully to the King, if he had promised you to grant whatever you ask? Hath not God promised you more, than Kings can give you? Oh it is an unbelieving and a despairing heart, that turneth all into dead formality. Did you but Hope that God would do all that for you, which he hath told you he will do, and that you might get more by prayer than by your trades, or projects, or all your friends, you would go to God with more ear∣nestness and more delight?

Direct. 12. Apply all the Word of God to your selves according to its usefulness. Ask as you* 1.510 go, How doth this concern me? this reproof, this mark, this counsel, this comfort, this exhortation, this direction: Remember as much as you can; but especially the most practical useful parts. Get it home so deep upon your hearts, that it may not easily slide away? Root it by close application, as you go, that affection may constrain you to remember it.

Direct. 13. Above all, Resolve to obey what God shall make known to be his will: Take heed lest* 1.511 any wilful sin should escape the power of the Word; and should ordinarily go away with you as it* 1.512 came. Careless hearing and careless living tend most dangerously to a hardened heart, and a forsaken state. If you regard iniquity in your heart, God will not hear your prayers. The sacrifice of the wicked is abominable to him. The foolish shall not stand in his sight, he hateth all the workers of ini∣quity. He that turneth away his ear from hearing, (that is, obeying) the Law, even his prayer is abo∣minable. To the wicked saith God, What hast thou to do to take my Covenant into thy mouth, seeing thou hatest instruction, and hast cast my words behind thee? Obedience is better than sacrifice. He that nameth the name of Christ must depart from iniquity, or else God will not find his mark upon him, nor take him to be one of his: Christs sheep know his voice and follow him, and to them he will give eternal life. But if you had Preacht or done miracles in his name, he will say to you, Depart from me, I know you not, if ye be workers of iniquity. Look therefore to your foot (to your heart and life) when you go to the house of God, and be more ready to hear (his Law that must govern you, that you may know his will and do it) than to offer the sacrifice of fools, (that is, disobedient sinners) that think by sacrifices and outside worship to get pardon for an unholy life, and to reconcile God to them in their sins, not knowing that thus they add sin to sin.* 1.513 If you seek God daily, and delight to know his wayes, as a Nation that did righteousness and for∣sook not the ordinance of their God; If you ask of him the ordinances of justice (sound doctrine, regular worship, strict discipline) and take. delight in approaching to God; If you humble your* 1.514 souls with frequent fasts; and yet live in a course of wilful disobedience, you labour in vain, and aggravate your sins, and Preachers had need to lift up their voices and be lowder Trumpets to tell you of your sins, than to other men. But if ye will wash you, and make you clean and put away the evil of your doings, cease to do evil, learn to do well, seek judgement, relieve the oppressed, &c.* 1.515 You may then come with boldness, and confidence unto God. Otherwise to what purpose is the multitude of your sacrifices? your oblations will be vain, and your incense abominable. If ye be wil••ing and obedient, you shall be blessed: but if ye refuse and rebel ye shall be destroyed; for the mouth of the Lord hath spoken it. If you do well shall you not be accepted? but if ye do evil,* 1.516 sin lyeth at the door. Let your profession be never so great, and your parts and expressions never so Scraphical, sin is a reproach to any people: And if you would hid your selves from justice in the purest Church, among the holiest people, and the most numerous and longest prayers, be sure that your sin will find you out. Your secret lust, your covetous over-reaching, your secret gluttony or* 1.517 tipling▪ much more your crimson sins will surely find you out.

Alas, what ••hen will those miscreants do, whose sins are scarlet bloody persecutions, under pretence* 1.518 of promoting unity and obedience and the Catholick Church, while the Cloak or Cover of it is but the thin transparent Spider-web of humane Traditions, and numerous Ceremonies, and childish com∣plementing with Go••; And when they have nothing but the prayers of a long Liturgie, to cover the effects, of their earthly, sensual and diabolical zeal and wisdom (as St. Iames calls it, 3. 15, 16.) and to conc••ct the Widdows houses which they devour, and to put a reverence upon the office and work, which they labour all the week to render reproachful, by a sensual, luxurious, idle life, and by perfi∣dious making merchandize of souls.

As ever you care what becometh of your souls, take heed lest sin grow bold under Prayers, and grow familiar and contemptuous of Sermons and holy speeches, and lest you keep a custome of Reli∣gious exercises, and wilful sins. For oh how doth this harden now, and wound hereafter. He is the best hearer, that is the holiest liver, and faithfullest obeyer.

Direct. 14. Be not a bare hearer of the Prayers of the Pastor, (whether it be by a Liturgie, or* 1.519 without.) For that is but hypocrisie, and a sin of omission; You come not thither only to hear prayers, but to pray. And kneeling is not praying; but it is a profession that you pray. And will you be prayerless even in the house of Prayer, and when you profess and seem to pray? and so add hypo∣crisie to impiety? I fear many that seem Religious and would have those kept from the Sacrament that Pray not in their Families, do very ordinarily tolerate themselves in this gross omission, and mocking of God, and are Prayerless themselves even when they seem to Pray.

Direct. 15. Stir up your hearts in a special manner to the greatest alacrity and joy, in speaking* 1.520 and singing the Praises of God. The Lords day is a day of Joy and Thanksgiving and the Praises of God are the highest and holyest employment upon Earth. And if ever you should do any thing with all your might, and with a joyful and triumphing frame of soul, it is this. Be glad that you may joyn with the Sacred Assemblies, in heart and voice, in so Heavenly a work. And do not as some humersome pievish persons (that know not the danger of that proud disease) fall to quarreling with Davids Psalms; as unsuitable to some of the hearers, or to nauseate every failing in the Met••••, so as to turn so holy a duty into neglect or scorn (for, alas, such there are near me where I dwell); nor let prejudice against melody, or Church-musick (if you dwell where it is used) pos∣sess you with a splene••ick disgust of that which should be your most joyful work. And if you know how much the incorporate soul must make use of the body in harmony, and in the joyful praises of Iehovah, do not then quarrel with lawful helps, because they are sensible and corporeal.

Direct. 16. Be very considerate and serious in Sacramental renewings of your Covenant with God.* 1.521 O think what great things you come thither to Receive. And think what a holy work you have to* 1.522 do: And think what a Life it is that you must promise. So solemn a Covenanting with God, and of so great importance, requireth a most holy, reverent and serious frame of soul. But yet let not the unwarrantable differencing this Ordinance from Gods praises and the rest, seduce you into the common errours of the times: I mean, 1. Of those that hence are brought to think that the Sacrament should never be received without a preparatory day of humiliation, above the preparation for an ordinary Lords days work. 2. And therefore receive it seldom; whereas the primitive Churches never spent a Lords day together without it. 3. Those that turn it into a perplexing terrifying thing, for fear of being unprepared, when it should be their greatest comfort, and when they are not so perplexed about their unprepar••dness to any other duty. 4. Those that make so great a difference betwixt this and Church-prayers, praises and other Church-wo••ship, as that they take this Sacrament only for the pro∣per work and priviledge of Church-members; And thereupon turn it into an occasion of our great contentions and divisions, while they fly from Sacramental Communion with others, more than from Communion in the other Church-worship. O what hath our subtle enemy done against the Love, Peace and Unity of Christians, especially in England, under pretence of Sacramental purity?

Direct. 17. Perform all your Worship to God, as in heart-Communion with all Christs Churches* 1.523 upon Earth; Even those that are faulty, though not with their faults. Though you can be present but with one, y•••• consent as present in spirit with all, and separate not in heart, from any one; any further than they separate from Christ.

Direct. 18. Accordingly let the Interest of the Church of Christ, be very much upon your heart,* 1.524 and pray as hard for it as for your self.

Direct. 19. Y••••, remember in all, what Relation you have to the Heavenly Society and Chore, and* 1.525 think how they Worship God in Heaven, that you may strive to imitate than in your degree. Of which more an••n.

Direct. 20. Let your whole course of life after, savour of a Church-frame; Live as the servants of* 1.526 that God wh••m you Worship; and as ever before him. Live in the Love of those Christians with whom you have Communion: and do not quarrel with them at home, nor despise, nor persecute them with whom you joyn in the Worshipping of God. And do not needlesly open the weak∣nesses of the Minister to prejudice others against him and the Worship. And be not Religious at the Church alone, for then you are not truly Religious at all.

CHAP. X. Directions about our Communion with Holy Souls Departed, and now with Christ.

THE oversight and neglect of our duty concerning the souls of the blessed, now with Christ,* 1.527 doth very much harden the Papists in their erroneous excesses here about. And if we will ever reduce them, or rightly confute them, it must be by a judicious asserting of the Truth, and observing so much with them as is our duty, and commending that in them which is to be commended, and not by running away from truth and duty that we may get for enough from them and errour: For errour is an ill way of confuting errour. The practical Truth lyeth in these follow∣ing Precepts.

§. 1. Direct. 1. Remember that the departed souls in Heaven are part, and the noblest part of the Body* 1.528 of Christ and family of God, of which you are inferiour members; and therefore that you owe them greater Love and Honour, than you ow〈…〉〈…〉ny Saints on Earth.

Eph. 3. 15. The whole ••••••••ly in Heaven and Earth is named of Christ. Those are the happiest and noblest pa••••s, that are most pure and perfect, and dwell in the highest and most glorious habitations, nearest unto Christ, yea, with him: If Holiness be lovely, the most Holy are the most lovely: We have many obligations therefore, to Love them more than the Saints on earth: They are more excellent and amiable, and Christ Loveth them more. And if any be Honourable, it must especially be those spirits, that are of greatest excellencies and perfections, and advanced to the greatest Glory and nearness to their Lord. Make Conscience therefore of this as your duty, not only to Love and Honour blessed souls, but to Love and Honour them more than those that are yet on Earth. And as every Duty is at∣tended with Benefi••, so we shall find this exceeding great benefit in the performance of this duty, that i•• will incline our ••earts to be the more Heavenly, and draw up our Desires to the society which we so much Love and Honour.

§. 2. Direct. 2. Remember that it is a part of the life of faith, to see by it the Heavenly Society of* 1.529 the blessed, and a part of your Heavenly Conversation, to have frequent, serious and delightful thoughts,* 1.530 of th••se Crowned souls that are with Christ.

Otherwise God would never have given us such descriptions of the Heavenly Ierusalem, and told us so much of the Hosts of God that must inhabit it for ever; that must come from the East and from the West, and sit down with Abraham, Isaac and Jacob in the Kingdom of God: When it is said that our conversati••n (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is in Heaven, Phil. 3. 20. the meaning extendeth both to our Relation, Priviledges and Converse: We are Deniz••ns or Citizens of the Heavenly Society; and our title to their happiness is our highest Priviledge and Honour; and therefore our daily business is there, and our sweetest and most serious converse is with Christ and all those blessed spirits. Whatever we are doing here, our Eye and Heart should still be there: For we look not at the temporal things which are seen, but at the eternal things which are not seen, 2 Cor. 4. 18. A wise Christian that hath forsaken the Kingdom of darkness, will be desirous to know what the Kingdom of Christ is into which he is translated, and who are his fellow Subjects, and what are their several ranks and dignities, so far as tendeth to his congruous converse with them all. And how should it affect us to find that we are come unto Mount Zion, and unto the City of the living God, the Heavenly Jerusalem, and to an innumerable company of Angels, to the general Assembly and Church of the first born which are written in Heaven, and to God the Iudge of all, and to the spirits of Iust men made perfect, and to Iesus the Me∣diator of the new Covenant, Heb. 12. 22, 23, 24. Live then as the members of this society, and exclude not the chief members from your thoughts and converse: though our local visible communion be only with these rural inferiour inhabitants, and not with the Courtiers of the King of Heaven, yet our Mental Communion may be much with them. If our home and treasure be there with them, our Hearts will be there also, Mat. 6. 21.

§. 3. Direct. 3. It is the will of God that the Memory of the Saints be honoured on earth when they are* 1.531 dead. It is some part of his favour which he hath promised to them. Prov. 10. 7. The memory of the just is blessed: but the name of the wicked shall rot. Matth. 26. 13. Verily I say unto you, wheresoever this Gospel shall be Preached in the whole world, there shall also this that this woman hath done, be told for a memorial of her. The history of the Scripture recordeth the Lives of the Saints to their perpetual honour. And God will have it so also for the sake of his abused servants upon earth, that they may see that the slanders of malicious tongues, shall not be able to obscure the glory of his Grace, and that the lies of the ungodly prevail but for a moment. And God will have it so for the sake of the ungodly, that they may be ashamed of their malicious enmity and lyes against the godly, while they perceive that the departed Saints, do leave behind them a surviving testimony of their sanctity and innocency, sufficient

to confound the venemous calumnies of the Serpents Seed. Yea God will have the Names of his emi∣nent servants to be honoured upon earth, for the honour of their Head, and of his Grace and Go∣spel: so that while malice would cast dishonour upon Christ, from the meanness and failings of his servants that are alive, the memory of the dead, (who were once as much despised and slandered) shall rise up against them to his honour and their shame. And it is very observable how God con∣straineth the bitter enemies of Holiness to bear this Testimony for the honour of Holiness against themselves! that many who are the cruelest persecutors and murderers of the Living Saints, do ho∣nour the Dead even to excess. How zealous are the Papists for the multitude of their Holy dayes,* 1.532 and the honouring of their Names and Relicts, and pretending many Miracles to be wrought by a very touch of their Shrines or Bones, whilest they revile and muder those that imitate them, and deprive Temporal Lords of their Dominions that will not exterminate them. Yea, while they burn the living Saints, they make it part of their crime or Heresie, that they honour not the Dayes and Relicts of the Dead, so much as they: To shew us that the things that have been shall be, and that wickedness is the same in all generations: Matth. 23. 29, 30, 31, 32, 33. Woe unto you Scribes and Pharisees, Hypocrites! because ye build the T••mbes of the Prophets, and garnish the Sepulchres of the righteous; and say, If we had been in the dayes of our fathers, we would not have been partakers with them in the blood of the Prophets: wherefore ye be witnesses to your selves that ye are the Children of them which killed the Prophets. Fil•• ye up then the measure of your fathers: Ye Serpents, ye generation of Vipers, how can ye escape the damnation of Hell. I know that neither did the Pharisees, nor do the Papists, believe that those whom they murdered were Saints; but Deceivers and Hereticks, and the troublers of the World: But if Charity be the grace most necessary to salvation; then sure it will not keep any man from damnation, that he had malice and uncharitableness sufficient to perswade him, that the members of Christ were Children of the Devil. But thus God will force even the persecutors and haters of his Saints to honour them. And if he constrain his enemies to it, his servants should not be backward to do it according to his will.

§. 4. Direct. 4. Only such Honour must be given to departed Saints, as subserveth the Honour of God;* 1.533 and nothing must be ascribed to them that is his prerogative: All that of God which was communicated to them and appeared in them, must be acknowledged: But so that God must be still acknowledged the spring of all; and no honour given ultimately to them; but it is God in them that we must behold, and Love, admire and honour.

§. 5. Direct. 5. The Honour of the Saints departed must be only such as tendeth to the promoting of Holi∣ness* 1.534 among the living. It is a most horrid aggravation of those m••ns sins, who make their Honour∣ing of the Saints departed, a cover for their hating and persecuting their followers: or that make it an engine for the carrying on some base design; Some make it a devise for the advancing of their Parties and peculiar Opinions: The Papists make it a very great means, for the maintaining the Usurped power of the Pope; giving him the power of Canonizing Saints, and assuring the world what souls are in Heaven: A Pope that by the testimony of a General Council (as Ioh. 23. Eugenius, &c.) is a Heretick, and a wicked wretch, and never like to come to Heaven himself, can assure the world of a very large Catalogue of persons that are there: And he that by the Papists is confessed fallible in mat∣ters of fact, pretendeth to know so certainly who were Saints, as to appoint them Holy dayes, and command the Church to Pray to them: And he that teacheth men that they cannot be certain them∣selves of their salvation, pretendeth when they are dead that he is certain that they are saved: To pretend the Veneration of Saints for such carnal ambitious designes, and cheats, and cruelties is a sin unfit for any that mentioneth a Saint. So is it when men pretend that Saints are some rare extraor∣dinary persons among the living members of the Church: to make men believe that honouring them* 1.535 will serve instead of imitating them; and that all are not Saints that go to Heaven: [God forbid, say they, that none but holy persons should be saved: we confess it is good to be Saints, and they are the chief in Heaven: but we hope those that are no Saints may be saved for all that.] But God saith, that without Holiness none shall see him, Heb. 12. 14. Heaven is the inheritance of none but Saints: Act. 26. 18. Col. 1. 12. He that extolleth Saints to make men believe that those that are no Saints may be saved, doth serve the Devil by honouring the Saints. The same I may say of those that give them Divine honour, ascribing to each a power to hear and help all throughout the world that put up prayers to them.

§. 6. Direct. 6. Look up to the blessedness of departed souls, as members of the same body, rejoycing* 1.536 with them, and praising God that hath so exalted them. This, is the benefit of holy Love, and Christian Unity, that it maketh our brethrens happiness to be unto us, in a manner as if it were our own. 1 Cor. 12. 25, 26. That there should be no schism in the Body, but that the members should have the same care one for another—that if one member be honoured all the members rejoice with it. So far as self∣ishness is overcome, and turned into the Uniting Love of Saints, so far are all the joyes of the blessed souls in Heaven, become the joyes of all that truly Love them upon earth. How happy then is the state of all true believers, that have so many to rejoice with? Deny not God that Thanks for the sa∣ving of so many souls, which you would not deny him, if he saved but your friends, estates or lives. Especially when afflictions or temptations would deprive you of the Ioy which you should have in Gods mercies to your selves, then comfort your selves with the remembrance of your brethrens Ioy. What an incongruous undecent thing is it for that man to pine away in sorrows upon earth, who hath so many thousand friends in Heaven, in joy and blessedness, whose Ioyes should all be to him as his own?—

§. 7. Direct. 7. When you feel a cooling of your love to God, or of your zeal or reverence or other* 1.537 graces, think then of the temper of those Holy S••uls, that see his glory! O think, with what fervour do they Love their God? with what transporting sweetness do they delight in him? with what Reverence do they all behold him? And am not I his servant, and a member of his family as well as they, shall I be like the strangers of this frozen world, when I should be like my fellow Citizens above? As it will dispose a man to weep to see the tears and grief of others; and as it will dispose a man to mirth and joy to see the mirth and joy of others; so is it a potent help to raise the soul to the Love of God, and delight in his service, to think believingly of the Love and Delight of such a world of blessed spirits.

§. 8. Direct. 8. When you draw near to God in his holy Worship, remember that you are part of the same* 1.538 society with those blessed spirits that are praising him in perfection. Remember that you are members of the same Chore, and your part must go to make up the Melody; and therefore you should be as little discordant from them as possibly you can. The quality of those that we joyn with in Gods ser∣vice, is ••pt either to dull or quicken us, to depress or elevate us; and we move Heaven-ward most easily and swiftly in that company, which is going thither on the swiftest pase. A believing thought that we are Worshipping God in Consort with the Heavenly Chore, and of the high and holy ra∣ptures of those spirits, in the continual praise of their Great Creator, is an excellent means to warm and quicken us, and raise us as near their holy frame, as here on earth may be expected.

§. 9. Direct. 9. When you would possess your hearts with a lively sense of the odiousness of sin, and* 1.539 would resist all temptations which would draw you to it, think then how the blessed souls with God do judge of sin, and how they would entertain such a temptation if the motion were made to them? What think they of Coveteousness, Pride or lust? What think they of malice, cruelty or lying? How would they entertain it, if Lands and Lordships, pleasure or preferment were offered them to entice their hearts from God? Would they venture upon damnation for a whore, or for their games, or to please their appetites? Do they set as light by God and their salvation as the ungodly world doth? Oh with what scorn and holy indignation would they refuse a world, if it were offered them instead of God? with what detestation would they reject the motion to any sin?

§. 10. Direct. 10. When you would revive in your minds a right apprehension and estimation of all earthly* 1.540 things, as Riches and Honours and Greatness and Command and full provisions for the flesh, bethink you then how the blessed souls with Christ esteem them. How little do they set by all those things, that worldlings make so great a stir for, and for which they ••ell their God and their salvation? How contemptible are Crowns and Kingdoms in their eyes? Their judgement is more like to Gods than ours is. Luk. 16. 15. That which is highly esteemed among men is abomination in the sight of God. All the world would not hire a Saint in Heaven, to tell one lie, or take the name of God in vain, or to for∣get God or be estranged from him for one hour.

§. 11. Direct. 11▪ When you see the Godly under the contempt of sinners here, accounted as the filth of* 1.541 the world, and the off-scouring of all things, defamed, reviled, hated and persecuted, Look up then to the* 1.542 Saints with Christ, and think how they are esteemed and used. And when you would truly know what* 1.543 a Believer is, think not how they are esteemed and used by men, but how they are esteemed and used by Christ. Judge not of them by their short afflictions, nor by their meanness in the flesh, but by their endless happiness, and their glory above. Look up to the home and world of Saints, if you would know what Saints are, and not to the few scattered imperfect passengers in this world that is not* 1.544 worthy of them.

§. 12. Direct. 12. When you are tempted to think meanly of the Kingdom of Christ, as if his flock were* 1.545 so small and poor and sinful as to be inconsiderable, look up to the world of blessed souls which dwell above. And there you shall see no such paucity, or imperfections, or blemishes as are here below: The Sub∣jects there are such as dishonour not their King. Christs Kingdom is not of this world, Joh. 18. 36. If you would know it in its Glory, look up to the world where it is Glorious. If when you hear men contemn the Kingdom of the Saints of Christ, and at the same time did but see, (as Stephen did) a glimpse into that Kingdom, and all the Glory of the blessed there, what thoughts would you have of the words which did dishonour it?

§. 13. Direct. 13. When you hear sinners boast of the Wisdom or Numbers of their party, and appeal∣ing* 1.546 to the learned or great ones of the world, look up to the blessed souls with Christ, and ask whether they are not more wise and numerous than all the sinners upon earth. The greatest Doctors are igno∣rant and unlearned, in comparison of the meanest soul with Christ: The greatest Monarchs are but worms, in comparison of the Glorified Spirits with God. If they say to you, Are you wiser than so many and so wise and Learned men? ask them, Are you or all the ungodly wiser, than all the blessed souls with Christ? Let the wiser party carry it.

§. 14. Direct. 14. When you are tempted to be weary of a holy life, or to think all your labour is vain,* 1.547 look up to the blessed souls with Christ, and there you will see the end of Holiness: There you will see that of all the labour of your lives, there is none that you are so sure to gain by; and that in due time, you shall reap if you faint not; and if you sow to the spirit, of the spirit you shall reap everlasting life. Gal. 6. 8 9. And that when you have done the will of God, if you have but patience, you shall inherit the promise, Heb. 10. 36. Ask your selves, whether any of those blessed souls Repent now of the Holiness of their lives on earth? or of their mortifying the flesh, and denying themselves the delights of sin?

§. 15. Direct. 15. When you are tempted to turn back in the day of tryal, and to forsake Christ or* 1.548 his cause when persecution ariseth, then look to the blessed souls above, and see what is the end of suffer∣ing for the sake of Christ and righteousness. To foresee the great reward in Heaven, will convince you

that instead of being terrified by sufferings, you should rejoyce and be exceeding glad. Are you to lie* 1.549 in Prison, or to burn in the Flames? so did many thousands that are now in Heaven: And do you think that they repent it now? Ignatius, Polycarp, Cyprian, and many such holy men, were once used as hardly as you are now, and put to death by cruel men: Rogers, Bradford, Hooper, Glover and multitudes with them, were once in Prison and burnt in the Flames; but where are they now, and what is the end of all their pains? Now whether do you think the case of Bonner or Bradford to be best? Now had you rather be Gardiner or Philpot? Now which think you doth most repent? the poor Waldenses that were murdered by thousands? or the Popes and Persecutors that murdered them?

§. 16. Direct. 16. When you are dismayed under the burden of your sins, the greatness of your cor∣ruptions,* 1.550 the weakness of your graces, the imperfection of your duties, look up to the blessed souls with Christ, and remember that all those Glorified spirits, were once in flesh as you now are, and once they lay at the feet of God, in tears and groans and cryes as you do: They were once fain to cry out of the burden of their sins, and mourn under the weakness of their graces, as you now do. They were once as much clog'd with flesh as you are; and once as low in doubts and fears, and bruised under the sense of Gods displeasure: They once were as violently assaulted with temptations; and had the same corruptions to lament and strive against as you have: They were once as much afflicted by God and man? But is there any of the smart of this remaining?

§. 17. Direct. 17. When you are deterred from the presence of the dreadful God, and think he will not* 1.551 accept such worms as you, look up to the blessed souls with Christ; and remember how many millions of your brethren are there accepted to greater familiarity than that which you here desire: Remember that those souls were once as dark and distant from God, and unworthy of his acceptance as you now are. A fearful Child receiveth boldness, to see his Brethren in his Fathers arms.

§. 18. Direct. 18. When you are afraid of Satan lest he should prevail against you and devour you,* 1.552 look up to the blessed souls with Christ; and see how millions are there safely landed, that once were in as dangerous a station as you are. Through many tribulations and temptations they arrived at the Hea∣venly Rest: Satan once did his worst against them: They were tost on the Seas of this tempestuous world: But they were kept by the power of God, through faith unto salvation, and so may you.* 1.553

§. 19. Direct. 19. When you would duly value all your present means and mercies, and see whither* 1.554 they tend, look up then to the souls with Christ, and see whither the like mercy hath conducted them. The poorest Cottage and the hardest fare are great mercies as they tend to endless blessedness. This now and Heaven after, is great; though the thing in it self be never so small. Heaven puts the value and signification upon all your mercies: The wicked make Cyphers of their greatest blessings, by separating them in their esteem and use, from God and Heaven, which is the measure of their estimate.

§. 20. Direct. 20. When you see Divisions among believers, and hear one for this party, and another* 1.555 for that, and hear them bitterly censuring each other, look up then to the Saints with Christ, and think what perfect Love and Peace and Concord i•• among them. Consider how unlike our factions and Schisms are to their fervent Love and Unity? And how how unlike our jarring strifes and quarrels are to their harmonious Praise of God. Remember in what work it is that they are so happily united, even Love and Praise uncessant to Jehovah: And then think, whether it would not unite the Saints on earth, to lay by their contendings for the preheminence in knowledge, (covered with the guilded name of Zeal for the Truth of God), and to employ themselves in Love and Praise, and to shew their emulation here, in striving who shall Love God and each other with the more pure heart and fervent Love, 1 Pet. 1. 22. and who shall Praise him with the most heavenly alacrity and delight. Consider whe∣ther this work of blessed souls be not like to be more desirable and excellent, than the work of self-conceited wrangling Sophisters? And whether there be any danger of falling into Sects and Factions or falling out by emulations or contentions, while we make this work of Love and Praise the matter of our religious converse? And consider whether almost all the Schisms that ever vext the Church of God, did not arise, either by the Pastors striving who should be the greatest, (Luk. 22. 24, 26.) or by the rising up of some Sciolist or Gnostick, proudly pretending to know more than others, and to vin∣dicate or bring to light, some excellent Truth which others know not, or oppose? And when you see the hot contendings of each party, about their pretended Orthodoxness or wisdom (which Iam. 3. is purposely written against) remember how the concord of those blessed souls, doth shame this work, and should make it odious to the heirs of Heaven.

§. 21. Direct. 21. When you are afraid of Death, or would find more willingness to dye, look up to* 1.556 the blessed souls with Christ, and think that you are but to pass that way, which all those souls have gone before you; and to go from a world of enmity and vanity, to the company of all those blessed spirits: And is not their blessed state more desirable, than such a vain vexatious life as this? There is no malice, nor slandering, nor cruel persecuting, no uncharitable censures, contentions, or divisions; no igno∣rance, nor unbelief, nor strangeness unto God: nothing but Holy, Amiable and Delightful. Joyn your selves daily to that Coelestial Society: suppose your selves spectators of their Order, Purity and Glory, and Auditors of their harmonious Praises of Jehovah: Live by faith in a daily familiarity with them: say not that you want company or are alone, when you may walk in the Streets of the Heavenly Ierusalem, and there converse with the Prophets and Apostles, and all the glorious Hosts of Heaven. Converse thus with them in your Life, and it will overcome the fear of death, and make you long to be there with them: Like one that stands by the River side, and seeth his friends on the further side, in a place of pleasure, while his enemies are pursuing him at his back, how gladly would he be over with them? And it will embolden him to venture on the passage, which all they have safely past before him. Thus Death will be to us as the Red Sea, to pass us safe to the

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Land of Promise, while our pursuers are there overthrown and perish. We should not be so strange to the World above, if we thus by faith conversed▪ with the blessed ones.

§. 22. Direct. 22. When you are overmuch troubled for the death of your Godly friends, look up to* 1.557 that world of blessed souls, to which they are translated, and think whether it be not better for them to be there than here? and whether you are not bound by the Law of Love, to rejoyce with them that are thus exalted. Had we but a sight of the world that they are in, and the company that they are gone to, we should be less displeased with the will of God, in disposing of his own, into so Glorious a state.

§. 23. All these improvements may be made by a Believer, of his daily converse with the souls above: This is the Communion with them which we must hold on earth: Not by Praying to them, which God hath never encouraged us to do; nor by praying for them (For though it be lawful to pray for the Resurrection of their Bodies, and the perfecting of their blessedness thereby, yet it being a thing of absolute certainty as the day of Judgement is, we must be very cautelous in the manner of our doing this lawful act; it being a thing that their happiness doth not at all depend on, and a thing which will-worshippers have shewed themselves so forward to abuse, by stepping further into that which is unlawful; as the horrid abuses of the Names and dayes, and shrines and relicts of real or supposed Saints, in the Papal Kingdom sadly testifieth.) But the necessary part of our Commu∣nion with the Saints in Heaven, being of so great importance to the Church on Earth, I commend it to the due consideration of the faithful, whether our forgetfulness of it is not to be much repented of, and whether it be not a work to be more seriously minded for the time to come.

§. 24. And I must confess I know not why it should be thought unlawful to celebrate the memorial of the life or martyrdome of any extraordinary servant of God, by an Anniversary solemnity, on a set appropriate day: It is but to keep the thankful remembrance of Gods mercy to the Church: and sure the life and death of such, is not the smallest of the Churches mercies here on earth. If it be lawful on the 5 of November, to celebrate the memorial of our deliverance from the Powder-plot, I know not why it should be thought unlawful to do the like in this case also: Provided, 1. That it be not terminated in the honour of a Saint, but of the God of Saints for giving so great a mercy to his Church. 2. That it be not to honour a Saint meerly as a Saint, but to some extraordinary eminent Saints: Otherwise all that go to Heaven must have Festivals kept in remembrance of them; and so we might have a million for a day. 3. That it be not made equal with the Lords Day, but kept in such a subordination to that Day, as the Life or death of Saints, is of inferiour and subordinate respect, to the work of Christ in mans Redemption. 4. And if it be kept in a spiritual manner to invite men to imitate the Holiness of the Saints, and the constancy of the Martyrs, and not to encourage sensuality and sloth.

CHAP. XI. Directions about our Communion with the Holy Angels.

§. 1. Direct. 1. BE satisfied in knowing so much of Angels as God in Nature and Scripture* 1.558 hath revealed, but presume not to enquire further, much less to determine of unrevealed things. That there are Angels, and that they are holy Spirits, is past dispute. But what number they are, and of how many worlds, and of what orders and different dignities and degrees; and when they were created, and what locality belongeth to them, and how far they excell or differ from the souls of men, these and many other such unneces∣sary questions neither Nature nor Scripture will teach us how infallibly to resolve. Almost all the He∣reticks in the first ages of the Church did make their doctrines of Angels the first and chief part of their Heresies: arrogantly intruding into unrevealed things, and boasting of their acquaintance with the orders and inhabitants of the higher worlds. These being risen in the Apostles dayes, occasioned Paul to say, Col. 2. 18. Let no man beguile you of your reward in a voluntary humility, and worshipping of Angels, intruding into those things which he hath not seen, vainly puft up by his fleshly mind.* 1.559

§. 2. Direct. 2. Understand so much of the Ministry of Angels as God hath revealed, and so far take notice of your communion with them; but affect not any other sort of communion.* 1.560

I shall here shew how much of the Ministry of Angels is revealed to us in Scripture.

§. 3. 1. It is part of the appointed work of Angels, to be Ministring Spirits for the heirs of salvation,* 1.561 Heb. 1. 14. Not Ministers or Servants of the godly, but Ministers of God for the godly: As the Shep∣herd is not a servant of the sheep, but for the sheep. It is not an accidental or occasional work which they do extraordinarily; but it is their undertaken Office to which they are sent forth. And this their Ministry is about the ordinary concernments of our lives, and not only about some great or unusual cases or exigents. Psal. 34. 6, 7. Psal. 91. 11, 12.

§. 4. 2. It is not some, but All the Angels that are appointed by God to this Ministration, Heb. 1. 1, 4. Are they not all ministring Spirits sent forth, &c. Mark here, that if you enquire whether God have any higher Spirits, that are not imployed in so low an Office, but govern these Angels, or if you enquire whether only this world be the Angels charge, or whether they have many other worlds also (of Vi∣ators) to take care of: neither Nature nor Scripture doth give you the determination of any of these questions: and therefore you must leave them as unrevealed things: (with abundance more with which the old Hereticks and the Popish Schoolmen, have diverted mens minds from plain and neces∣sary things.) But that all the Angels minister for us, is the express words of Scripture.

§. 5. 3. The work of this Office is not left promiscuously among them, but several Angels have their* 1.562 several works and charge: Therefore Scripture telleth us of some sent of one message, and some on an other: And tells us that the meanest of Christs members on earth, have their Angels before God in Heaven, Matth. 18. 10. I say unto you, that in Heaven their Angels do alwayes behold the face of my Father which is in Heaven. Whether each true Believer hath one or more Angels? and whether one Angel look to more than one Believer? are questions which God hath not resolved us of, either in Nature or Scripture: But that each true Christian hath his Angel, is here asserted by our Lord.

§. 6. 4. In this office of Ministration they are servants of Christ as the Head of the Church, and the* 1.563 Mediator between God and man, to promote the ends of his superiour office in mans Redemption, Mat. 28. 18. All power is given to me in Heaven and Earth, John 13. 3. Eph. 1. 20, 21, 22. And set him at his right hand in the celestials, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come, and hath put all things under his feet, and gave him to be head over all things to the Church. Rev. 23. 16. I Iesus have sent* 1.564 mine Angel to testifie unto you these things in the Churches. Whether the Angels were appointed about the service of Adam in innocency? or only began their Office with Christ the Mediator as his Ministers, is a thing that God hath not revealed. But that they serve under Christ for his Church is plain.

§. 7. 5. This care of the Angels for us is exercised throughout our lives, for the saving of us from* 1.565 all our dangers, and delivering us out of all our troubles. Psal. 34. 6, 7. This poor man cryed, and the Lord heard him, and saved him out of all his troubles: the Angel of the Lord encampeth about them that fear him, and delivereth them: Psal. 91. 11, 12. For he shall give his Angels charge over thee to keep thee in all thy wayes; They shall bear thee up in their hand, lest thou dash thy foot against a stone. In all our wayes (that are good) and in every step we tread, we have the care and Ministry of tutelar An∣gels. They are our ordinary defence and guard.

§. 8. 6. In all this Ministry they perfectly obey the Will of God, and do nothing but by his command.* 1.566 Psal. 103. 10. Zech. 1. 8, 10. Matth. 18. 10. being his Messengers to man.

§. 9. 7. Much of their work is to oppose the malice of evil spirits that seek our hurt, and to de∣fend* 1.567 us from them: against whom they are engaged under Christ in daily Warr or Conflict, Rev. 12. 7, 9. Psal. 68. 17. & 78. 49. Matth. 4. 11.* 1.568

§. 10. 8. In this their Ministration they are ordered into different degrees of superiority and inferi∣ority,* 1.569 and are not equal among themselves. 1 Thess. 4. 16. Iude 9. Dan. 10. 13, 20, 21. Eph. 1. 21. Col. 2. 10. Eph. 3. 10. & 6. 12. Col. 1. 16. Zech. 4. 10. Rev. 4, 5. & 5, 6.

§. 11. 9. Angels are employed not only about our bodies, but our souls, by furthering the means of* 1.570 our salvation: They preached the Gospel themselves, (as they delivered the Law) Luke 2. 10, 9. Luke 1. 11, &c. Heb. 2. 2. Gal. 3. 19. Acts 10. 4. Dan. 7. 16. & 8. 15, 16, 17. & 9. 21, 22. Luke 1. 29. & 2. 19. Especially they deliver particular messages, which suppose the sufficiency of the Laws of Christ, and only help to the obedience of it.

§. 12. 10. They are sometime Gods instruments to confirm, and warn, and comfort, and excite the* 1.571 soul, and to work upon the mind, and will, and affections: That they do this perswasively, and have as much access and power to do us good, as Satan hath to do us evil, is very clear: Good Angels have as much power and access to the soul, to move to duty, as Devils have to tempt to sin. As God hath sent them oft upon monitory and consolatory messages to his servants in visible shapes, so doth he send them on the like messages invisibly, Iudg. 5. 23. Mat. 1. 20. Psal. 104. 4. Luke 22. 43. An Angel from Heaven is sent to strengthen Christ himself in his agony.

§. 13. 11. They persecute and chase the enemies of the Church, and sometimes destroy them: as Psal. 35. 5, 6. 2 Kings 19. 35. Isa. 37. 36. and hinder them from doing hurt, Numb. 22. 24.

§. 14. 12. They are a Convoy for the departing souls of the godly, to bring them to the place of their felicity, Luke 16. 22. though how they do it we cannot understand.

§. 15. 13. They are the attendants of Christ at his coming to judgement, and his Ministers to ga∣ther his elect, and s••ver th•• wicked from the just, in order to their endless Punishment or Joy: 1 Thess. 4. 16. The Lord himself shall descend from Heaven with a shout, with the voice of the Arch-angel, and with the trumpet of God, and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up, &c. Matth. 13. 41, 49. The Son of man shall send forth his Angels, and they shall ga∣ther* 1.572 out of his Kingdom all offences or scandals, and them which do iniquity; and shall cast them into a fur∣nace of fire. At the end of the world, the Angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire, &c.

§. 16. Direct. 3. Understand our near affinity or relation to the Angels, and how they and we are con∣cerned* 1.573 in each others condition and affairs. As to our Nature our Immortal souls are kin or like unto the Angels, though our Bodies are but like the Brutes. Those souls that are created after the Image of God, in their very Natural Essence (as Rational and Free agents) besides his Moral Image of sanctity, Gen. 9. 6. may well be said to be like the Angels: He made us little lower than the Angels, Psal. 8. 5. And God hath made us their charge and care; and therefore no doubt hath given them a special Love unto us, to fit them to the due performance of their trust. As Ministers have a special paternal Love to their flocks, and as Christians are to have a special Love to one another to enable and engage them to the duties appointed them by God towards each other; so these excellent Spirits have no doubt a far purer and greater Love, to the Image of God upon the Saints, and to the Saints for the Image and sake of God, than the dearest friends and holiest persons on earth can have. For they are more holy, and they are more perfectly conformed to the mind of God, and they love God himself more per∣fectly than we, and therefore for his sake do love his people much more perfectly than we. And therefore they are more to be loved by us than any mortals are; both because they are more excel∣lent, pure and amiable, and because they have more Love to us. Moreover the Angels are servants of the same God, and members of the same society which we belong to. They are the Inhabitants of the heavenly Ierusalem, of which we are heirs: They have possession, and we have title, and shall in time possess it. We are called to much of the same employment with them: we must love the same God, and glorifie him by obedience, thanks and praise, and so do they. Therefore they are Ministers for our good, and rejoyce in the success of their labours, as the Ministers of Christ on earth do, Heb. 1. 14. There is not a sinner converted, but it is the Angels Joy, Luke 15. 10. which sheweth how much they attend that work. We are come to Mount Zion, and unto the City of the living God, the heavenly Jerusalem, and to myriads of Angels, &c. Heb. 12. 22, 23. 24. They are especially present and attendant on us in our holy Assemblies and services of God; and therefore we are admo∣nished to reverence their presence, and do nothing before them that is sinful or unseemly, 1 Cor. 11. 10. Eccles. 5. 6. The presence of God, and the Lord Iesus Christ, and the elect Angels, must continually awe us into exact obedience, 1 Tim. 5. 21. With the Church they pry into the mysterie of the dispensati∣ons of the Spirit to the Church, 1 Pet. 1. 12. And so by the Church, that is, by Gods dealings with the Church, is made known the manifold wisdom of God, even to these heavenly principalities and powers, Eph. 3. 10. In conclusion, Christ telleth us that in our state of blessedness we shall be equal to the An∣gels, Luke 20. 36. and so shall live with them for ever.

§. 17. Direct. 4. When your thoughts of Heaven are staggering or strange, and when you are tempted* 1.574 to doubt whether indeed there is such a life of glory for the Saints, it may be a great help to your faith, to think of the world of Angels that already do possess it. That there are such excellent and happy inhabi∣tants of the superiour Orbs, besides what Scripture saith, even reason will strongly perswade any ratio∣nal man: 1. When we consider that Sea, and Land, and Air, and all places of this lower baser part of

the world, are replenished with inhabitants suitable to their natures: And therefore that the incom∣parably more great and excellent Orbs and Regions should all be uninhabited, is irrational to ima∣gine: 2. And as we see the Rational Creatures are made to govern the Brutes in this inferiour world, so reason telleth us it is improbable that the higher Reason of the inhabitants of the higher Regions should have no hand in the government of man. And yet God hath further condescended to satisfie us herein, by some unquestionable apparitions of good Angels, and many more of evil spirits, which pu••s the matter past all doubt, that there are inhabitants of the unseen world. And when we know that such there are, it maketh it the more easie to us to believe that such we may be, either numbered with the happy or unhappy Spirits: considering the affinity which there is between the nature of our souls and them: To conquer senseless Saducism is a good step to the conquest of irreligiousness: He that is well perswaded that there are Angels and Spirits, is much better prepared than a Sadducee to b••lieve the immortality of the soul: And because the infinite distance between God and man, is apt to make the thoughts of our approaching his Glory either dubious or very terrible, the remembrance of those myriads of blessed Spirits that dwell now in the presence of that glory, doth much embolden and confirm our thoughts. As he that would be afraid whether he should have access to and acceptance with the King, would be much encouraged if he saw a multitu••e as mean as himself, or not much unlike him, to be familiar attendants on him. I must confess such is my own weakness, that I find a frequent need of remembring the holy Hosts of Saints and Angels, that are with God, to embolden my soul, and make the thoughts of Heaven more familiar and sweet, by abating my strangeness, ••mazedness and fears: And thus far to make them the Media (that I say not the Mediators) of my thoughts, in their approaches to the Most High and Holy God: (Though the remembrance of Christ the true Mediator is my chief encouragement.) Especially when we consider how servently those holy Spirits do love every holy person upon earth, and so that all those that dwell with God, are dearer friends to us, than our Fathers or Mothers here on earth are (as is briefly proved before,) this will embolden us yet much more.

§. 18. Direct. 5. Make use of the thoughts of the Angelical Hosts, when you would see the Glory and* 1.575 Majesty of Christ: If you think it a small matter that he is the Head of the Church on earth, a hand∣ful of people contemned by the Satanical party of the world, yet think what it is to be Head over all things, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come, (that is, Gave him a power, dignity and name, greater than any power, dignity or name of men or Angels), and hath put all things under his feet, Ephes. 1. 21, 22, 23. Being made so much better than the Angels, as he hath by inheritance obtained a more excellent name than they: Of him it is said, Let all the Angels of God worship him, Heb. 1. 4 6. Read the whole Chapter. Our Head is the Lord of all these Hosts.

§ 19. Direct. 6. Make use of the remembrance of the glorious Angels, to acquaint you with the digni∣ty* 1.576 of humane nature, and the special dignity of the servants of God, and so to raise up your hearts in* 1.577 thankfulness to your Creator and Redeemer who hath thus advanced you. 1. What a dignity is it that th••se holy Angels should be all Ministring Spirits s••nt for our good? that they should love us, and concern themselves so much for us, as to rejoyce in Heaven at our conversion? Lord! What is man; that thou art mindful of him, and the son of man that thou visitest him: For thou hast made him a little lower than the Angels, and hast crowned him with glory and honour, Psal. 8. 4. 5. 2. But yet it is a higher declaration of our dignity, that we should in Heaven be equal with them, and so be numbered i••to their society, and joyn with them everlastingly in the praise of our Creator. 3. And it is yet a greater honour to us, that our Natures are assumed into union of person with the Son of God, and s•• advanced above the Angels. For he took not on him the nature of Angels, but the seed of Abraham: N••r hath he put the world to come in subjection to the Angels, Heb. 2. 5, 16. This is the Lords doing, and it is wonderous in our eyes.

§. 20. Direct. 7. When you would admire the works of God and his government, look specially to the* 1.578 Angels part: If God would be glorified in his works, then especially in the most glorious parts: If he take delight to work by Instruments, and to communicate such excellency and honour to them as may conduce to the honour of the principal cause, we must not overlook their excellency and ho∣nour, unless we will deny God the honour which is due to him. As he that will see the excellent workmanship of a Watch or any other Engine, must not overlook the chiefest parts, nor their opera∣tion on the rest: So he that will see the excellent order of the works and Government of God, must not over-look the Angels, nor their Offices in the Government, and preservation of the inferiour crea∣tures, so far as God hath revealed it unto us. We spoil the Musick if we leave out these strings. It is a great part of the glory of the works of God, that all the parts in Heaven and Earth are so admirably conjoyned and joynted as they are; and each in their places contribute to the beauty and harmony of the whole.

§. 21. Direct. 8. When you would be apprehensive of the excellency of Love and Humility, and exact* 1.579 obedience t•• the will of God, look up to the Angels, and see the lustre of all these vertues as they shine* 1.580 in them. How perfectly do they Love God and all his Saints? Even the weakest and meanest of the members of Christ? With what humility do they condescend to minister for the heirs of salvation? How readily and perfectly do they obey their Maker? Though our chiefest pattern is Christ himself, who came nearer to us, and appeared in flesh, to give us the example of all such duties, yet under him the example of Angels is also to be observed, and with pleasure to be imitated. And ask the enemies of Holiness, who urge you with the examples of the Great and Learned, whether they are wiser than all the Angels of God?

§. 22. Direct. 9. When you are tempted to desire any inordinate communion with Angels, as visibly ap∣pearing* 1.581 or affecting your senses, or to give them any part of the Office or honour of Iesus Christ, then think how suitable that Office is to your safety and benefit which God hath assigned them, and how much* 1.582 they themselves abhorr aspiring or usurpation of the Office or honour of their Lord: And consider how much more suitable to your benefit this spiritual ministration of the Angels is, than if they appeared to us in bodily shapes. In this spiritual communion they act according to their spiritual nature, without de∣ceit: And they serve us without any terrible appearances; and without any danger of drawing us to sensitive gross apprehensions of them, or entising us to an unmeet adhesion to them▪ or honouring of them: whereas if they appeared to us in visible shapes, we might easily be affrighted, confounded and left in doubt, whether they were good Angels indeed or not. It is our communion with God himself that is our Happiness. And communion with Angels or Saints is desirable but in order unto this: That kind of communion with Angels therefore is the best, which most advanceth us to communion with God: And that reception of his mercy by instruments is best, which least endangereth our inor∣dinate adhesion to the Instruments, and our neglect of God. We know not so well as God, what way is best and safest for us: As it is dangerous desiring to mend his Word by any fancies of our own, which we suppose more fit; so it is dangerous to desire to amend his Government and Pro∣vidence, and Order, and to think that another way than that which in nature he hath stated and ap∣pointed, is more to our benefit. It is dangerous wishing God to go out of his way, and to deal with us, and conduct us in by-wayes of our own; in which we are our selves unskilled, and of which we little know the issue.

§. 23. Direct. 10. When you are apt to be terrified with the fear of Devils, think then of the guard* 1.583 of Angels, and how much greater strength is for you than against you. Though God be our only fun∣damental security, and our chiefest confidence must be in him, yet experience telleth us how apt we are to look to instruments, and to be affected as second causes do appear to make for us or against us: Therefore when appearing dangers terrifie us, appearing or secondary helps should be observed to com∣fort and encourage us.

§. 24. Direct. 11. Labour to answer the great and holy Love of Angels with such great and holy Love* 1.584 to them, as may help you against your unwillingness to dye, and make you long for the company of them* 1.585 whom you so much Love. And when death seemeth terrible to you because the world to come seems strange, remember that you are going to the society of those Angels, that rejoyced in your conversion, and mini∣stred for you here on earth, and are ready to convoy your souls to Christ. Though the thoughts of God and our blessed Mediator should be the only final object to attract our Love, and make us long to be in Heaven, yet under Christ, the Love and company of Saints and Angels must be thought on to fur∣ther our desire and delight: For even in Heaven God will not so be All to us, as to use no creature for our comfort: Otherwise the glorified humanity of Christ would be no means of our comfort there: And the heavenly Ierusalem would not then have been set out to us by its created excellencies as it is Rev. 21. & 22. Nor would it be any comfort to us in the Kingdom of God, that we shall be with Abraham, Isaac and Iacob, Luke 13. 28. Matth. 8. 11.

§. 25. Direct. 12. Pray for the protection and help of Angels, as part of the benefits procured for the* 1.586 Saints by Christ: and be thankful for it as a Priviledge of believers, excelling all the dignities of the un∣godly. And walk with a reverence of their presence; especially in the worshipping of God. It is not fit such a mercy should be undervalued or unthankfully received: Nor that so ordinary a means of our preservation should be over-looked, and not be sought of God by prayer. But the way to keep the Love of Angels, is to keep up the Love of God: And the way to please them, is to please him: For His will is theirs.

§. 26. Direct. 13. In all the Worship you perform to God, remember that you joyn with the Angels of* 1.587 Heaven, and bear your part to make up the Consort: Do it therefore with that holiness, and reverence, and affection, as remembring not only to whom you speak, but also what companions you have: And let there not be too great a discord either in your hearts or praises. O think with what lively joyful minds they praise their glorious Creator: and how unwearied they are in their most blessed work! And labour to be like them in Love and Praise, that you may come to be equal with them in their Glory, Luke 20. 36.

CASES OF CONSCIENCE ABOUT Matters Ecclesiastical, VVich are not before handled.

By RICHARD BAXTER.

LONDON, Printed, by Robert White, for Nevill Simmons, at the Sign of the Princes Arms in St. Pauls Church-yard. 1673.

READER,

I Have something to say to thee of the number of these Cases, somewhat of the Order, and somewhat of the manner of hand∣ling and resolving them. I. That they are so Many is be∣cause there are really so many difficulties which all men are not able to resolve: That they are no more, is, partly because I could not remember then any more that were necessarily to be handled, and I was not willing to increase so great a Book with things unnecessary.

II. As to the Order I have some Reasons for the order of most of them, which would be too tedious to open to you: But some of them are placed out of order, because, 1. I could not remember them in due place. 2. And great haste allowed me not Time to transpose them. If you say that in such a work I should take time, I answer, You are no competent judges, unless you knew me and the rest of my work, and the likelyhood that my time will be but short: They that had rather take my Writings with such defects which are the effects of haste, than have none of them, may use them, and the rest are free to despise them and neglect them. Two or three Questions about the Scripture, I would have put nearer the beginning if I could have time; But seeing I cannot, it's easie for you to transpose them in the reading.

III. The resolution of these Cases so much avoideth all the extreams, that I look they should be displeasing to all that vast number of Christians, who involve themselves in the opinions and interests of their several sects as such; and that hold the faith of our Lord Jesus Christ, with respect of persons. But there will be still a certain number of truly Catholick im∣partial Readers, whose favourable acceptance I confidently prognosti∣cate; and who, being out of the dust and noise and passions of contending sides and parties and their interests, will see a self-evidencing Light in those solutions, which are put off here briefly, without the pomp of formal argumentation, or perswading Oratory. The eternal Light reveal him∣self to us, by Christ who is the Light of the World, and by the Illumina∣tion of the spirit and word of Light; that we may walk in the Light, as the Children of Light, till we come to the World of Glorious Everlast∣ing Light. And what other defect soever our knowledge have, if any man hath knowledge enough to kindle in him the Love of God, the same is known of Him, and therefore is Beloved by Him, and shall be Blessed with and in Him for ever, 1 Cor. 8. 1, 2, 3.

CASES OF CONSCIENCE ABOUT Matters Ecclesiastical.

Quest. 1. How to know which is the true Church, among all pretenders, that a Christians Conscience may be quiet in his Relation and Communion?

I HAVE written so much of this already in four Books (viz. one called, The Safe Religion, another called A Key for Catholicks, another cal∣led The Visibility of the Church, another called A true Catholick, and the Catholick Church described,) that I shall say now but a little, and yet enough to an impartial considerate Reader.

The terms must first be opened: 1. By a Church is meant a Society of Christians as such. And it is sometimes taken Narrowly, for the Body or Members as distinct from the Head, as the word Kingdom is taken for the Subjects only as distinct from the King; And sometimes more fully and properly for the whole Political Society, as constituted of its Head and Body or the Pars Imperans & pars Subdita.

2. The word Church thus taken, signifieth sometime the Universal Church called Catholick; which consisteth of Christ and his Body Politick, or Mystical; And sometime some Part only of the Univer∣sal Church. And so it is taken either for a subordinate Political Part, or for a Community, or a Part considered as Consociate, but not Political; or as many particular Political Churches Agreeing and holding Concord and Communion without any Comon Head, save the Universal Head.

3. Such Political Churches, are either of Divine Constitution and Policy, or only of Humane.

2. By Christians, I mean such as Profess the Essentials of the Christian Religion. For we speak of the Church as Visible.

3. By [True] may be meant, either Reality of Essence, opposite to that which is not really a* 1.588 Church in this univocal acception; or else Sound and Orthodox, in the Integrals, as opposite to er∣roneous and defiled with much enormity. And now I thus decide that question.

Prop. 1. The True Catholick Church consisteth of Christ the He••d, and all Christians as his Body, or the Members. As the Kingdom consisteth of the King and his Subjects.

Prop. 2. As all the sincere Heart-Covenanters make up the Church as regenerate, and mystical or invisible, so that all that are Christened, that is, Baptized, and profess Consent to all the Essentials of

the Baptismal Covenant, not having Apostatized, nor being by lawful Power Excommunicated, are Christians, and make up the Church as Visible.

Prop. 3. Therefore there is but One Universal Church, because it containeth all Christians; and so* 1.589 leaveth out none to be the matter of another.

Prop. 4. It is not Ignorance or Error about the meer Integrals of Christianity, which maketh them no Christians who hold the Essentials, that is, the Baptismal Covenant.

Prop. 5. That the Baptismal Covenant might be rightly understood and professed, the Churches have still used the Creed as the explication of the Covenant, in point of faith; and taken it for* 1.590 the Symbol of the Christian Belief. And no further profession of faith was or is to be required, as* 1.591 necessary to the Being of Christianity.

Prop. 6. If proud Usurpers or Censurers take on them to excommunicate, or unchristian, or un∣church others, without authority and cause, this maketh them not to be no Christians, or no Churches,* 1.592 that are so used.

Prop. 7. Therefore to know which is the true Catholick or Universal Church is but to know who* 1.593 are Baptized-Professing-Christians.

Prop. 8. The Reformed Churches, the Lutherans, the Abassines, the Copties, the Syrians, the Arme∣nians,* 1.594 the Jacobites, the Georgians, the Maronites, the Greeks, the Moscovites, and the Romanists, do all receive Baptism in all its visible Essentials, and profess all the Essentials of the Christian Reli∣gion, though not with the same Integrity.

Prop. 9. He that denyeth any one essential part, in it self, is so a Heretick as to be no Christian, nor true member of the Church, if it be justly proved, or notorious; that is, none ought to take him* 1.595 for a Visible Christian, who know the proof of his denying that essential part of Christianity, or to whom it is notorious.

Prop. 10. He that holdeth the Essentials primarily, and with them holdeth some error which by* 1.596 unseen consequence subverteth some Essential point, but holdeth the Essentials so much faster, that he would forsake his error, if he saw the inconsistence, is a Christian notwithstanding? And if the name Heretick be applicable to him, it is but in such a sense, as is consistent with Chri∣stianity.

Prop. 11. He that is judged a Heretick and no Christian justly by others, must be lawfully* 1.597 cited, and heard plead his Cause, and be judged upon sufficient proof, and not unheard, or upon rash presumption.

Prop. 12. Christianity and Heresie being personal qualities, and no where found but in individuals,* 1.598 nor one man guilty of anothers error, it followeth that it is single persons upon personal guilt that must be judged.

Prop. 13. Any man may judge another to be a Christian or Heretick, by a private judgement of* 1.599 discerning, or the reason which guideth all humane actions: But only Church Rulers may judge him by that publick Judgement, which giveth or denyeth him his publick priviledges and Communion.

Prop. 14. If by notorious injustice Church Rulers condemn Christians as no Christians, though they may thereby deny them communion with those publick Assemblies, which they govern, yet do they not oblige the people to take such injured persons for no Christians. Else they might oblige all to believe a lye, to consent to malicious injuries, and might disoblige the people from Truth, Righ∣teousness and Charity.

Prop. 15. There is no one Natural or Collective Head and Governour of all the Churches in the* 1.600 world (the Universal Church) but Jesus Christ; And therefore there is none that by such Govern∣ing power, can excommunicate any man out of the Universal Church: And such Usurpation would* 1.601 be Treason against Christ, whose Prerogative it is.

Prop. 16. Yet he that deserveth to be excommunicated from one Church, deserveth to be* 1.602 excommunicated by and from all, if it be upon a Cause common to all; or that nullifieth his Christianity.* 1.603

Prop. 17. And where neighbour Churches are Consociate and live in Order and Concord, he that* 1.604 is orderly excommunicate from one Church, and it be notified to the rest, should not be taken in∣to the communion of any of the rest, till he be cleared, or become fit for their communion. But* 1.605 this obligation ariseth but from the Concord of Consociate Churches, and not from the Power of one over the rest: And it cannot reach all the world, where the person cometh not, nor was ever known; but only to those who through neighbourhood are capable of just notice, and of giving or denying communion to that person.

Prop. 18. From all this it is clear, that it is not either Papists alone, or Greeks alone, or Protestants alone, or any party of Christians, who are the Universal Church, seeing that Church containeth All* 1.606 Christians. And that reviling others (yea, whole Nations) as Hereticks, Schismaticks, and no Christians, or Churches, will no more prove the Revilers to be the only Church or Christians, than Want of Love will prove a man to be one of Christs Disciples, who by Love are known to all men to be his.

Prop. 19. It is therefore the shameful language of distracted men, to cry out against other Chri∣stian Nations, It is not you, but we that are the Catholick or Universal Church. And our shameful Controversie, which of them is the Catholick, is no wiser than to question, Whether it be this house or that which is the Street? Or this Street or that which is the City? Or whether it be the* 1.607 Kitchin, or the Hall, or the Parlour which is the House? Or the Hand, or Foot, or Eye which is the Man? O when will God bring distracting Teachers to Repentance, and distracted people to their wits!* 1.608

Prop. 20. There is great difference in the Purity or soundness, of the several parts of the Universal Church; some being more Orthodox and holy, and some de••••led with so many Errours and sins,* 1.609 as to make it difficult to discern whether they do not deny the very essentials.

Prop. 21. The Reformed Churches are the soundest and purest that we know in the world, and* 1.610 therefore their priviledge exceeding great, though they are not all the Universal Church.

Prop. 22. Particular Churches consisting of Lawful Pastors and Christian people, associated for per∣sonal Communion in Worship and holy living are societies or true Churches of Christ•• institution, and the chief parts of the Universal Church: As Cities and Corporations are of the Kingdom?

Prop. 23. There are thousands of these in the world, and a man may be saved in one, as well as in another: Only the purest give him the best advantages for his salvation; And therefore should be preferred by all that are wise and love their souls, so far as they are free to choose their Com∣munion.

Prop. 24. The case then being easily resolved [which is the true Church]? viz. All Christians* 1.611 as Christians are the Catholick or Universal Church? and All Congregations afore described, of* 1.612 true Pastors and Christians being particular true Churches, differing only in degrees of purity, he is to be suspected as a designing deceiver and troubler of the world, that pretending to be a Learned man and a Teacher, doth still perplex the Consciences of the ignorant with this frivolous questi∣on, and would muddy and obscure this clear state of the case, lest the people should rest in the discern∣ed truth.

Prop. 25. The Papal Church as such, being no true Church of Christs institution (of which by it self anon) it followeth that a Papist as a Papist is no member of the Church of Christ, that is,* 1.613 no Christian. But yet whether the same person may not be a Papist and a Christian, and so a member of the Catholick Church, we shall anon enquire.

Prop. 26. There are many things which go to make up the fitness and desireablness of that particu∣lar* 1.614 Church, which we should prefer or choose for our ordinary personal Communion: As, 1. That it be the Church of that place where we dwell; If the place be so happy as to have no divided Churches, that it be the sole Church there; However that it be so neer•••• to be fit for our Communion. 2. That it be a Church which holdeth Communion with other neighbour Churches, and is not sin∣gular or divided from them; Or at least not from the Generality of the Churches of Christ; nor* 1.615 differeth in any great matters from those that are most pure. 3. That it be under the Reputation of soundness with the other Churches aforesaid, and not under the scandal of Heresie, Schism or gross corruption among those that live about. 4. That it be under the countenance and encouraging favour of the Christian Magistrate. 5. That it be the same Church of which the rest of the family which we are of, be members; That Husband and Wife, Parents and Children, Masters and Servants be not of several Churches. 6. That the Pastors be able Teachers, prudent Guides and of holy lives, and diligent in their office. 7. That the Pastors be regularly called to their office. 8. That the mem∣bers be intelligent, peaceable and of holy, temperate and righteous lives. But when all these cannot be had together, we must choose that Church which hath those qualifications which are most needful, and bear with tolerable imperfections. The most needful are the first, second and sixth of these qua∣lifications.

Prop. 27. He that is free, should choose that Church which is the fittest for his own edification; that is, The best Pastors, people and administrations.

Prop. 28. A mans freedom is many wayes restrained herein. As, 1. When it will tend to a greater publick hurt, by disorder, ill example, division, discouragement, &c. 2. When superiours forbid it;* 1.616 As Husbands, Parents, Masters, Magistrates. 3. By some scandal. 4. By the distance or inconveni∣ence of our dwelling. 5. By differences of Judgement, and other causes of contention in the said Churches: And many other wayes.

Prop. 29. A free man who removeth from one Church to another for his edification, is not there∣fore a Separatist or Schismatick: But it must not be done by one that is not free, but upon such ne∣cessity as freeth him.

Prop. 30. It is schism or sinful separation to separate from, 1. A true Church as no true Church; 2. From Lawful Worship and Communion, as unlawful; But of this more in its proper place.

Quest. 2. Whether we must esteem the Church of Rome a true Church? And in what sense some Divines affirm it, and some deny it.

WAnt of some easie distinguishing hath made that seem a Controversie here, which is so plain,* 1.617 that it can hardly be any at all to Protestants, if the question had been but truly stated.

Remember therefore that by a Church is meant, not a meer company of Christians, any how related to each other; but a society consisting of an Ecclesiastical Head and Body, such as we call a Political society. 2. And that we speak not of an Accidental Head (such as the King is, because he Governeth them suo modo by the sword): for that is not an Essential Constitutive Part: But of a Constit••tive Ec∣clesiastical Head and body. 3. That the question is not, Whether the Church of Rome, be a Part of the Church, but whether it be a true Church. And now I answer;

1. To affirm the Church of Rome to be [the Catholick or Universal Church,] is more than to affirm it to be [a true Catholick Church] that is, a true part of the Catholick Church; and is as much as to say that it is the whole and only Church, and that there is no other; which is odious falshood and usur∣pation, and slander against all other Churches.

2. The Church of Rome is so called in the Question, as it is a Policy or Church in a general sense; And the meaning of the Question is, Whether it be a Divine or a Humane or Diabolical Policy; A Lawful Church.

3. The Church of Rome is considered, 1. Formally, as a Church or Policy, 2. Materially as the sin∣gular persons are qualified. It is the Form that denominateth. Therefore the Question must be taken of the Roman Policy, or of the Church of Rome as such; that is, As it is one Ruler pretending to be the* 1.618 Vicarious constitutive Governing Head of all Christs Visible Church on earth, and the Body which owneth him in this Relation.

4. Therefore I conclude (and so do all Protestants) that this Policy or Church of Rome is no true Church of Christs Instituting or approbation, but a Humane sinful Policy formed by the Temptation of Satan the Prince of Pride, deceit and darkness. The proof of which is the matter of whole loads of Protestant Writings. And indeed the proof of their Policy being incumbent on themselves, they fail in it, and are still fain to fly to pretended false Tradition for proof, in which the Sophisters know that either they must be Judges themselves, and it must go for truth because they say it; or else that if they can carry the Controversie into a Thicket or Wood of Fathers and Church History, at least they can confound the ignorant, and evade themselves. Of this see my Disput. with Iohnson, and my Key for Catholicks, &c.

5. The Bishop of the English Papists, Smith called Bishop of Chalcedon in his Survey, cap. 5. saith, [To us it sufficeth that the Bishop of Rome is St. Peters successour; and this all the Fathers testifie, and all* 1.619 the Catholick Church believeth: But whether it be jure Divino or humano is no point of faith.] The like hath * 1.620 Davenport called Fransc. à Sancta Clarâ more largely. By this let the Reader judge whe∣ther we need more words to prove their Church to be such as Christ never instituted, when the be∣lief of their Divine right, is no part of their own faith.

6. If the Church of Rome in its formal Policy be but of humane institution, it is 1. Unnecessary to salvation; 2. Unlawful: Because they that first instituted it had no Authority so to do, and were Usurpers. For either the makers of it were themselves a Church or no Church. If no Church, they could not lawfully make a Church. Infidels or Heathens are not to be our Church-makers; If a Church, then there was a Church before the Church of Rome, and that of another form. And if that former form were of Christs institution, man might not change it: If not, who made that form? And so on.

7. Our Divines therefore that say that the Church of Rome is a True Church, though corrupt, do not speak of it formally as to the Papal Policy or Headship, but materially, 1. That all Papists that are visible Christians are visible Parts of the universal Church. 2. That their particular Congregati∣ons considered abstractedly from the Roman Headship may be true particular Churches, though cor∣rupt: which yet being the only difficulty shall be the matter of our next enquiry.

Quest. 3. Whether we must take the Romish Clergy for true Ministers of Christ? And whether their Baptism, and Ordination be nullities?

I Joyn these two distinct Questions together for brevity.

1. As True signifieth Regularly called, so they are commonly Irregular and not True Ministers. But as True signifieth Real opposed to a nullity, so it is now to be further considered.

2. The doubt lyeth either of the sufficiency of his Call, or of somewhat that is supposed to destroy it by contradiction or redundancy, 1. Whether he want any thing of absolute necessity to the office, who is called in the Church of Rome, or 2. Whether there be any thing in his office or entrance, which nullifieth or invalidateth that which else would be sufficient?

For the first doubt, it is not agreed on among Papists or Protestants what is of necessity to the Being of the office. Some think real Godliness in the person is necessary; but most think not: some think that Visible, that is, seeming professed Godliness, not disproved by mortal sin is necessary; and some think not: some think the peoples Election is necessary, and that ordination is but ad bene esse; and some think ordination necessary ad esse, and Election ad bene esse, or not at all: And some think Both necessary ad esse, and some Neither: Some think the Election of the people is necessary, and some think only their Consent is necessary, though after Election by others; Some think it must be the Consent of all the flock or neer all; And some only of the Major part; And some of the Better part, though the Minor. Some think the Ordination of a Diocesane Bishop necessary ad esse, and some not. Some think the Truth of the Ordainers Calling, or power, to be necessary to the validity of his Ordination, and some not: some think the number of two or three or more Ordainers to be necessary, and some not: some think it necessary to the validity of the Ministry that it come down from the Apostles by an un∣interrupted succession of truly Ordained Bishops, and some think not: some few think that the Ma∣gistrates command or licence is necessary, and only it, and most deny both. Iohnson, alias, Terret, the Papist, in his Disputation against me, maintaineth that Consecration is not necessary ad esse, nor any one way of Election, by these or those, but only the Churches reception upon such an Election as may give them notice, and which may be different, according to different times, places and other circum∣stances.

In the midst of these confusions What is to be held? I have opened the Case as fully and plainly as I can, in my 2 Disput. of Ch. Gov. about Ordination, to which I must refer the Reader: Only here briefly touching upon the sum.

1. There are some personal qualifications necessary to the being of the office (of which anon) and* 1.621 some only to the well-being.

2. The efficient conveying cause of Power or office, is Gods will signified in his own established Law; in which he determineth that such persons so called shall receive from him such Power and be obliged to such office-administrations.

3. Any Providence of God which infallibly or satisfactorily notifieth to the Church, who these persons are, that receive such Power from God, doth oblige them to submit to them as so im∣powred.

4. Gods ordinary established way of Regular designation of the person, is by the Churches con∣sent and the Senior Pastors ordination.

5. By these Actions they are not the proper Donors or efficients of the Power, or office given, but the Consent of the people and the Ordination do determine of the Recipient, and so are Regularly causa fine qua non of his Reception. And the Ordination is moreover a solemn Investiture, in the office, as when a servant is sent by delivering a Key to deliver possession of an House, by his Masters consent, to him that had before the owners Grant; And so it ceremoniously entereth him into visible possession; Like the solemnizing of Marriage, or the listing of a Souldier, &c.

6. The peoples Consent (before or after) is not only by Institution, but naturally necessary, that a man become a Pastor to those persons (for no man can Learn, obey, &c. without consent): But it is not of necessity to the Being of the Ministry in General, or in the first instant: A man without it may be authorized as a Minister to go Preach the Gospel for Conversion, and Baptize and gather Churches, though not to be their stated Pastor.

7. When death, distance, corruption, heresie or malignity of Pastors within reach, maketh it impos∣sible to have Ordination, Gods choice of the person may be notified without it; as by, 1. Emi••ent Qualifications, 2. The peoples real necessities, 3. And the removal of Impedimens••, and a concur∣rence of inviting opportunities and advantages; 4. And sometimes the peoples desire. 5. And sometimes the Magistrates commission or consent; which though not absolutely necessary in them∣selves; yet may serve to design the person and invest him, when the ordinary way faileth; which is all that is left to Man to do, to the conveyance of the power.

The case being thus stated, as to what is necessary to give the power or office, we may next en∣quire whether any Papists Priest have such Power, by such means.

And, 1. We have sufficient reason to judge that many of them have all the personal qualifications which are essentially necessary. 2. Many among them have the consent of a sober Christian people

(of which more anon.) And Mr. Iacob who was against Bishops and their Ordination, proveth at large, that by Election or Consent of the people alone, a man may be a true Pastor, either without such Ordination, or notwithstanding both the vanity and error of it. 3. Many of them have Ordi∣nation by able and sober Bishops: if that also be necessary. 4. In that Ordination, they are invested in all that is essential to the Pastoral Office.

So that I see not that their Calling is a Nullity through defect of any thing of absolute necessity to its being and validity: though it be many wayes irregular and sinful.

II. We are next therefore to enquire whether any Contradicting additions make null that which else would be no nullity. And this is the great difficulty. For as we accuse not their Religion for having too little, but too much, so this is our chief doubt about their Ministry.

And. 1. It is doubted, as to the office it self, whether a Mass-Priest be a true Minister, as having another work to do, even to make his Maker, and to give Christs real flesh with his hands to the people; and to preach the unsound Doctrines of their Church: And these seem to be essential parts of his function.

The case is very bad and sad: But that which I said about the Heresies or Errors which may consist with Christianity, when they overthrow it but by an undiscerned consequence, must be here also considered. The prime part of their office is that (as to the essentials,) which Christ or∣dained: This they receive, and to this they sew a filthy rag of mans devising: But if they knew this to be inconsistent with Christianity or the Essentials of the Ministry, we may well presume (of many of them) they would not receive it. Therefore as an error which consequentially contra∣dicteth some essential article of faith, nullifieth not his Christianity who first and fastest holdeth the faith, and would cast away the error if he saw the contradiction, (as Davenant, Morton and Hall have shewed Epist. Conciliat.) So is it to be said as to practical error in the present case. They are their grievous errors and sins, but for ought I see, do not nullifie their office to the Church. As a Mass-Priest, he is no Minister of Christ (As an Anabaptist is not as a Rebaptizer, nor a Separatist as a Separater, nor an Antinomian, or any erroneous person as a Preacher of that error;) But as a Christian Pastor ordained to preach the Gospel, baptize, administer the Lords Sup∣per, pray, praise God, guide the Church, he may be.

The same answer serveth to the Objection as it extendeth to the erroneous Doctrines which they preach, which are but by Consequence against the Essentials of Religion.

2. But it is a greater doubt, Whether any power of the Ministry can be conveyed by Antichrist, or from him? And whether God will own any of Antichrists administrations: Therefore seeing they profess themselves to have no office but what they receive from the Pope, and Christ disowning his usurpation, the same man cannot be the Minister of Christ and Antichrist; as the same man cannot be an officer in the Kings Army and his Enemies.

But this will have the same solution as the former. If this Antichrist were the open professed ene∣my to Christ, then all this were true: Because their corrupt additions would not by dark conse∣quences, but so directly contain the denyal of Christianity, or the true Ministry, that it were not possible to hold both. But (as our Divines commonly note) Antichrist is to sit in the Temple of God, and the Popes Treason is under pretence of the greatest service and friendship to Christ, make∣ing himself his Vicar General without his Commission. So that they that receive power from him, do think him to be Christs Vicar indeed, and so renounce not Christ, but profess their first and chief relation to be to him, and dependance on him, and that they would have nothing to do with the Pope, if they knew him to be against Christ. And some of them write, that the Power or Office is immediately from Christ, and that the Pope, Ordainers and Electors do but design the person that shall receive it (Because else they know not what to say of the Election and Consecration of the Pope himself who hath no superiour.) And the Spanish Bishops in the Council of Trent held so close to this, that the rest were fain to leave it undetermined; so that it is no part of their Reli∣gion, but a doubtful opinion, Whether the power of Bishops be derived from the Pope, though they be Governed by him.

But as to the other, the case seemeth like this: If a subject in Ireland usurp the Lieutenancy, and tell all the people that he hath the Kings Commission to be his Lieutenant; and command all to submit to him, and receive their places from him, and obey him: And the King declareth him a Traytor (antecedently only by the description of his Laws,) and maketh it the duty of the sub∣jects to renounce him: Those now that know the Kings will, and yet adhere to the Usurper, though they know that the King is against it, are Traytors with him: But those from whom he keepeth the knowledge of the Laws; and who for want of full information, believe him to be really the Kings Lieutenant, (and specially living where all believe it) but yet would renounce him if they knew that he had not the Kings Commission, These are the Kings subjects, though in ignorance they obey an Usurper. And on this account it is that A. Bishop Usher concluded, that An ignorant Papist might be saved, but the Learned hardly. But when the Learned through the disadvantages of their Education are under the same ignorance, being Learned but on one side to their greater seduction, the case may be the same.

The same man therefore may receive an Office from Christ, who yet ignorantly submitteth to the Pope, and receiveth corrupt additions from him.

But suppose I be mistaken in all this, yet to come to the second Question,

II. Whether Baptism and Ordination given by them be Nullities, I answer, no; on a further ac∣count, 1. Because that the Ministry which is a nullity to the receiver (that is, God will punish him* 1.622 as an Usurper,) may yet perform those Ministerial Acts which are no Nullities to the Church. Else* 1.623 how confused a case would all Churches be in? For it is hard ever to know whether Ministers have all things essential to their Office? Suppose a man be ignorant or an Heretick against some essential* 1.624 Article of faith; or suppose that he feigned Orders of Ordination when he had none; or that he was ordained by such as really had no power to do it; or suppose he pretended the consent of the majority of the people, when really the greater part were for another; If all th••s be unknown, his Baptizing and other administrations are not thereby made Nullities to the Church, though they be sins in him: The Reason is, because that the Church shall not suffer, nor lose her right for ano∣ther mans sin! When the fault is not theirs, the loss and punishment shall not be theirs. He that is found in possession of the place, performeth valid administration to them that know not his usurpa∣tion, and are not guilty of it. Otherwise we should never have done Re-baptizing, nor know easily when we receive any valid administrations, while we are so disagreed about the Necessaries of the Office and Call; and when it is so hard in all things to judge of the Call of all other men.

2. And as the Papists say, that a private man or woman may baptize in extremity, so many Learned Protestants think, that though a private mans Baptism be a sin, yet it is no nullity, though he were known to be no Minister.

And what is said of Baptism, to avoid tediousness, you may suppose said of Ordination, which will carry the first case far, as to the Validity of the Ministry received by Papists Ordination, as well as of Baptism and Visible Christianity received by them. For my part, God used Parsons Book of Resolu∣tion corrected, so much to my good, and I have known so many eminent Christians, and some Mi∣nisters converted by it, that I am glad that I hear none make a controversie of it, whether the conversion, faith, or Love to God be valid, which we receive by the Books or means of any Papist?

Quest. 4. Whether it be necessary to believe that the Pope is the Antichrist?

IT is one question, Whether he be Antichrist, and another, Whether it be necessary to believe it? To the first I say, 1. There are many Antichrists: And we must remove the ambiguity of the name, before we can resolve the question. If by Antichrist be meant, [One that usurpeth the Office of a Universal Vicar of Christ, and Constitutive and Governing Head of the whole Visible Church, and hereby layeth the ground of Schisms, and Contentions, and Bloodshed in the world, and would rob Christ of all his members, who are not of the Popes Kingdom, and that formeth a multifarious Ministry for this ser∣vice, and corrupteth much of the Doctrine, Worship and Discipline of the Church,] in this sense no doubt but the Pope is Antichrist.

But if by Antichrist be meant him particularly described in the Apocalyps and Thessalonians, then the controversie de re, is about the exposition of those dark Prophecies. Of which I can say no more but this, 1. That if the Pope be not He; he had ill luck to be so like him. 2. That Dr. Moors Moral Arguments, and Bishop Downhams and many others expository arguments, are such as I can∣not answer. 3. But yet my skill is not so great in interpreting those obscure Prophecies, as that I can say, I am sure that it is the Pope they speak of, and that Lyra, learned Zanchy and others that think it is Mahomet, or others that otherwise interpret them, were mistaken.

II. But to the second Question, I more boldly say, 1. That every one that indeed knoweth this to be the sense of those Texts, is bound to believe it.

2. But that God who hath not made it of necessity to salvation to understand many hundred plain∣er Texts, nor absolutely to understand more than the Articles and fundamentals of our Religion, hath much less made it necessary to salvation to understand the darkest Prophecies.

3. And that as the suspicion should make all Christians cautelous, what they receive from Rome, so the obscurity should make all Christians take heed, that they draw from it no consequences destru∣ctive to Love or order, or any truth, or Christian duty. And this is the advice I give to all.

Quest. 5. Whether we must hold that a Papist may be saved?

THis question may be resolved easily from what is said before.

1. A Papist as a Papist, that is, by Popery, will never be saved, no more than a mans life by a Leprosie.

2. If a Papist be saved, he must be saved against, and from Popery, either by turning from the opi∣nion,* 1.625 and then he is no Papist, or by preserving his heart from the power of his own opinions. And the same we may say of every error and sin. He that is saved, must be saved from it, at least from the Power of it on the heart, and from the guilt of it by forgiveness.

3. Every one that is a true sincere Christian in Faith, Love and true Obedience shall be saved, what error soever he hold that doth consist with these.

4. As many Antinomians and other erroneous persons, do hold things which by consequence sub∣vert Christianity; and yet not seeing the inconsistence, do hold Christianity first and faster, in heart and sincere practice, and would renounce their error if they saw the inconsistence, so is it with many Papists. And that which they hold first and fastest and practically, doth save them from the power, operations, and poyson of their own opinions: As an Antidote or the strength of nature may save a man from a small quantity of poyson.

5. Moreover we have cause to judge that there are millions among the Papists, corrupted with ma∣ny of their lessor errors, who yet hold not their greater; that believe not that none are Christians but the Popes subjects, and that Christs Kingdom and the Popes are of the same extent, or that he can remit mens pains in another world, or that the Bread and Wine are no Bread and Wine, or that men merit of God in point of Commutative Justice, or that we must adore or worship the Bread, or yet the Cross or Image it self, &c. Or that consent to abundance of the Clergies tyrannical usurpati∣ons and abuses: And so being not properly Papists, may be saved, if a Papist might not. And we the less know how many or few among them are really of the Clergies Religion and mind, because by terror they restrain men from manifesting their judgement, and compell them to comply in outward things.

6. But as fewer that have Leprosies, or Plagues, or that take poyson scape, than of other men, so we have great cause to believe, that much fewer Papists are saved, than such as escape their errors. And therefore all that love their souls should avoid them.

7. And the trick of the Priests who perswade people that theirs is the safest Religion, because we say that a Papist may be saved, and they say that a Protestant cannot, is so palpable a cheat, that it should rather deterr men from their way. For God is Love, and he that dwelleth in Love dwelleth in God: And all men must know us to be Christs Disciples, by loving one another; And he that saith he loveth God, and loveth not his Brother, is a lyar: And charity believeth all things, credible: That Religion is likest to be of God which is most charitable, and not that which is most uncharita∣ble, and malicious, and like to Satan.

To conclude, no man shall be saved for being no Papist, much less for being a Papist. And all that are truly holy, heavenly, humble, lovers of God, and of those that are his servants, shall be saved. But how many such are among the Papists, God only knoweth who is their Judge.

THe Questions whether the Greeks, Abassines, Nestorians, Eutychians, Antinomians, Anabaptists, &c. may be saved, must be all resolved as this of the Papists, allowing for the different degrees of their corruption: And therefore I must desire the Reader to take up with this answer for all, and excuse me from unnecessary repetition.

As for such disputers as my Antagonist Mr. Iohnson, who insisteth on that of Tit. 3. 10. A man that is an Heretick—is condemned of himself; when he hath proved that the word Heretick hath but one signification, I will say as he doth. Till then, if he will try who shall be damned by bare equivocal words, without the definition, let him take his course, for I will be none of his imitators.

Quest. 6. Whether those that are in the Church of Rome, are bound to se∣parate from it? And whether it be lawful to go to their Mass or other Worship?

THese two also for brevity I joyn together.

I. To the first, we must distinguish of separation: 1. It is one thing to judge that evil which is evil, and separate from it in Judgement. 2. It is another thing to express this by forbearing to subscribe, swear, or otherwise approve that evil. 3. And another thing to forbear communion with them in the Mass and Image Worship, and gross or known sins. 4. And another thing to forbear all communion with them, even as to Baptism, and other lawful things. 5. And another thing to use some open detestations or protestations against them.

2. And we must distinguish much of persons, whether they be Ministers or people, free or bound, as Wives, Children, &c. And now I answer.

1. There is no question but it is a duty to judge all that evil which is evil, among the Papists or any other.

2. It is the duty of all to forbear subscribing, swearing to, or otherwise approving evil.

3. It is the duty of all Mass-Priests to renounce that part of their calling, and not to administer their Mass, or any other unlawful thing.

4. It is the duty of all private Christians to forbear communion in the Mass, because it is a kind of Idolatry, while they worship a piece of Bread as God: As also Image-Worship and all other parts of their Religion, in which they are put upon sin themselves, or that which is notorious scan∣dal and symbolizing with them in their Bread-worship, or other corruptions of the substance of Gods Ordinances.

5. It is their duty who have fit opportunity, (when it is like to do more good than harm) to protest against the Papal corruptions where they are, and to declare their detestation of them.

6. It is the duty of those that have children to be baptized, or catechized, to make use of more lawful and sound Ministers, when they may be had; rather than of a Papist Priest.

7. But in case they cannot remove or enjoy better, I think it is lawful, 1. To let such baptize their children, rather than leave them unbaptized. 2. To let their children be taught by them to read, or in Arts and Sciences, or the Catechism, and common principles of Religion, so they will mix no dangerous errors. 3. And to hear those of them preach, who preach soundly and piously (such as were Gerrhard Zu••phaniensis, Thaulerus, Ferus, and many more). 4. And to read such good Books as these now mentioned have written. 5. And to joyn with them in such Prayers as are ••ound and pious, so they go no further.

8. And Wives, Children, and such other as are bound, and cannot lawfully remove, may stay among them, and take up with th••se helps, dealing faithfully in abstaining from the rest.

II. The second Question is answered in this. Only I add, that it is one thing to be present as Elias was, in a way of opposition to them; or as Disputants are, that open their errors; or as a wise man may go to hear or see what they do without complyance, as we read their Books: And it is another thing to joyn with them in their sinful worship, or scandalously to encourage them in it by seeming so to do. See Calv. Contr. Nicod. &c.

Quest. 7. Whether the true Calling of the Minister by Ordination or Electi∣on, &c. be necessary to the Essence of the Church?

BY a Church here we mean a Political Society of Christians, and not any Assembly or Community. And no doubt but Pastor and Flock are the constitutive parts of such a Church; And where either of them are notoriously wanting, it is notorious that there is no true Church. Therefore all the doubt is, whether such parts of his Call be necessary to the being of the Ministry, or not? And here we must conclude, that the word [Ministry] and [Church] are ambiguous: By a Mi∣ster or Pastor is meant either one that God so far owneth as to accept and justifie his administrations as for himself, even his own good and salvation; or one whose administrations God will own, ac∣cept and bless to the people.

I. In the former sense 1. He is no true Minister that wanteth the essential qualifications of a Minister, viz. that hath not, 1. The understanding and belief of all the essential Articles of faith,

without Heresie. 2. Tolerable Ability to teach these to the people, and perform the other essen∣tials of his office. 3. Sincere Godliness, to do all this in Love and obedience to God as his Servant, in order to life eternal. 2. And he is thus no true Pastor as to Gods acceptance of himself, who hath not a lawful Calling; that is, 1. Ordination, when it may be had; 2. The Consent or Re∣ception of that Church of which he pretendeth to be Pastor, which is still necessary, and must be had, if Ordination cannot.

II. But in the second sense, he is a Pastor so far as that God will own his Administrations as to the Peoples Good, who 1. Hath possession, 2. And seemeth to them to have necessary qualifications, and a lawful call, though it prove otherwise, so be it, it be not through their wilful fault, that he is culpable or they mistaken in him. If he be not a true Believer but an Infidel, or Heretick, he is no Minister as* 1.626 to himself, that is, God will use him as an Usurper that hath no title: But if he profess to be a believer when he is not, he is a true Pastor visibly to the people; Otherwise they could never know when they have a Pastor: Even as real faith makes a real Christian, and Professed faith maketh a visible Chri∣stian, so is it as to the Ministry. If he seem to understand the Articles of faith and do not, or if he seem to have due ordination when he hath not, if he be upon this mistake Accepted by the people, he is a true Visible Pastor as to them, that is, as to their Duty and Benefit, though not as to himself. Yea, the peoples consent to his entrance is not necessary ad esse, nor to his Relation neither, so far as to justifie himself, but to his Administrations and to his Relation, so far as their own Right and benefit is interessed in it. So that two things are necessary to such a Visible Pastor as shall perform valid administrations to the Church, 1. Seeming necessary qualifications and Calling to it. 2. Possession, by the peoples Re∣ception or Consent to his Administrations and Relation so far as to their benefit.

And II. Thus also we must distinguish of the word [Church] It is, 1. Such an entire Christian society as hath a Minister or Pastor whose office is valid as to himself and them; Or it is such a society only as hath a Pastor whose office is valid to them but not to himself: Let us not confound the questi∣on de re and de nomine. These societies differ as is said. Both may fitly be called True Churches.

As it is with a Kingdom which hath a Rightful Prince, and one that hath an Usurper, so is it here, 1. If it have a Rightful King accepted, it is a Kingdom in the fullest sense: 2. If it have an Usurper accepted as King, it is a Kingdom, but faulty. 3. If the Usurper be only so far accepted as that the people consent not to his entrance, no nor his Relation so as to justifie his title, but wish him cast out if they could procure it; but yet consent to receive that Protection and Iustice which is their own due from the possessour, and consent to his Relation only thus far, this is a Kingdom truly, but more defective or maimed than the first. 4. But if the people do not so much as Receive him, nor submit to his Administrations, he is but a Conquerour, and not a King, and it is (in respect to him) no Kingdom, (though in respect to some other that hath title and consent without actual pos∣session of the Administration, it may be a Kingdom.) And this is the true and plain solution of this question, which want of distinction doth obscure.

Quest. 8. Whether sincere faith and Godliness be necessary to the Being of the Ministry? And whether it be lawful to hear a wicked man, or take the Sacrament from him, or take him for a Minister.

THis question receiveth the very same solution with the last foregoing, and therefore I need not say much more to it.

I. The first part is too oft resolved mistakingly on both extreams. Some absolutely saying that Godliness or Faith is not necessary to the Being of the Ministry; And some that it is necessary. Where∣as the true solution is as aforesaid; Sincere faith and Godliness is necessary to make a man a Minister so far as that God will own and justifie him as sent by himself, as to his own Duty and Benefit: For he cannot be Internally, and Heartily a Christian Pastor that is no Christian, nor a Minister of God, who is not Godly, that is, ••s not truly Resigned to God, obeyeth him not and Loveth him not as God. But yet the Reality of these are not necessary to make him a Visible Pastor, as to the Peoples Duty and Benefit.

2. But the Profession of true Faith and Godliness is necessary so far, as that without it the people ought not to take him for a Visible Minister, (as the profession of Christianity is to a visible Chri∣stian.)

3. And in their choice they ought to prefer him caeteris paribus, whose profession is most cre∣dible.

Obj. That which maketh a Minister is Gifts and a Calling, which are distinct from Grace and real Christianity.

Answ. Every Minister is a Christian, though every Christian be not a Minister or Pastor: Therefore he that is a Visible Pastor must Visibly or in Profession have both.

Obj. But a man may be a Christian without saving Grace or Godliness.

Answ. As much as he may be Godly without Godliness. That is, he may be Visibly a Christian and Godly, without sincere faith or Godliness, but not without the profession of both. It is not possible that the profession of Christianity in the Essentials, can be without the profession of Godliness: For it includeth it.

II. To the other question I answer, 1. A man that Professeth Infidelity or Impiety, yea that Pro∣fesseth not faith and Godliness is not to be taken for a Minister or heard as such.

2. Every one that professeth to stand to his Baptismal Covenant professeth faith and God∣liness.

3. He that by a vicious life or bad application of doctrine contradicteth his profession, is to be lawfully accused of it, and heard speak for himself, and to be cast out by true Church-justice, and not by the private censure of a private person.

4. Till this be done, though a particular private member of the Church be not bound to think that the Minister is Worthy, nor that the Church which suffereth him and receiveth him doth well, yet they are bound to judge him one who by the Churches reception is in possession; and there∣fore a visible Pastor, and to submit to his publick Administrations: Because it is not in a private mans power, but the Churches, to determine who shall be the Pastor.

5. But if the case be past Controversie and notorious, that the man is not only scandalous and weak and dull and negligent, but also either 1. Intolerably unable, 2. Or an Infidel, or gross Heretick, 3. Or certainly ungodly, a private man should admonish the Church and him, and in case that they proceed in impenitency, should remove himself to a better Church and Ministry: And the Church it self, should disown such a man, and commit their souls to one that is fitter for the trust.

6. And that Church or person who needlesly owneth such a Pastor, or preferreth him before a fitter, doth thereby harden him in his usurpation, and is guilty of the hurt of the peoples souls, and of his own, and of the dishonour done to God.

Quest. 9. Whether the people are bound to Receive or Consent to an ungodly, intolerable, heretical Pastor, yea or one far less fit and worthy than a competitor, if the Magistrate command it, or the Bishop impose him?

FOr the deciding of this take these Propositions.

1. The Magistrate is authorized by God to Govern Ministers and Churches, according to the or∣ders and Laws of Christ (and not against them:) But not to ordain or degrade, nor to make Ministers or unmake them, nor to deprive the Church of the Liberty settled on it by the Laws of Christ.

2. The Bishops or Ordainers are authorized by Christ, to judge of the fitness of the person to the office in general, and solemnly to invest him in it, but not to deprive the people of their freedom, and exercise of the natural care of their own salvation, or of any Liberty given them by Christ.

3. The peoples Liberty in choosing, or consenting to their own Pastors to whom they must commit the ••are of their souls, is partly founded in nature, (it being they that must have the benefit or loss, and no man being authorized to damn or hazard mens souls, at least against their wills): And partly setled by Scripture, and continued in the Church above a thousand years after Christ, at least in very* 1.627 many parts of it. See Blondels Full proof de jure plebis in regim. Eccles. Hildebertus Caenoman. (alias Turo∣nensis) even in his time sheweth that though the Clergy were to lead and the people to follow, yet no man was to be made a Bishop, or put upon the people without their own consent: Epist. 12. Bibl. Pet. To. 3. p. 179. Filesacus will direct you to more such testimonies: But the thing is past Contro∣sie. I need not cite to the learned the commonly cited testimony of Cyprian, Plebs maximam habet potestatem indignos recusandi, &c. And indeed in the nature of the thing it cannot be: For though you may drench a mad mans body by force, when you give him physick, you cannot so drench mens souls, nor cure them against their wills.

4. Not that the Peoples consent is necessary to the general office of a Gospel Minister, to Preach and Baptize; but only to the appropriation or relation of a Minister to themselves; that is, To the Being of a Pastor of a particular Church as such, but not of a Minister of Christ as such.

5. A mans soul is of so great value above all the favour of man, or treasures of this world, that no man should be indifferent, to what mans care he doth commit it; nor should he hazard it upon the dan∣ger of everlasting misery, for fear of displeasing man, or being accused of schism or disorder.

6. There is as great difference between an Able, Learned, Judicious, Orthodox, Godly, diligent, lively Teacher, and an ignorant, Heretical, ungodly, dull and slothful man, as is between a skilful and an Ignorant Pilot at Sea; or between an Able, experienced, faithful Physicion, and an ignorant, rash and treacherous one, as to the saving mens lives. And he that would not take a Sot or Emperick for

his Physicion who were like to kill him, and refuse the counsel of an able Physicion, in obedience to a* 1.628 Magistrate or Bishop, hath as little reason to do the like by his soul; nor should he set less by that than by his life. And, if Paul said, we have this power for Edification and not for destruction, we may say so of all Magistrates and Bishops. Sober Divines have lately shewed their errour who teach men that they must be ready to submit to damnation if God require it, or to suppose that his Glory and our salvation are separable ends; because damnation is a thing which nature necessitateth man not to desire or intend! And shall we ascribe more to a Magistrate than to God? and say that we must cast our souls on a likelyhood of damnation to keep order, and in obedience to man? No man can be saved without knowledge and Holiness; An ignorant, dead, ungodly Minister, is far less likely to help us to Knowledge and Holiness, than an Able holy man. To say God can work by the unfittest instrument is nothing to the purpose; Till you prove that God would have us take him for his instrument, and that he useth equally to work by such as well as by the fit and worthy, or that we expect wonders from God, and that ordinarily without tempting him! Yea, when such an Usurper of the Ministry is like to damn himself, as well as the people.

And here to lenifie the minds of Ithacian Prelates towards those that seek their own Edification, in such a case as this, or that refuse unworthy Pastors of their imposing I will intreat them to censure those neer them no more sharply than they do the persons in these following instances. Yea if a se∣paratist go too far, use him no more uncharitably, than you would do these men.

1. Gildas Brit. is called Sapiens, and our eldest writer; And yet he calleth the multitude of the lewd British Clergy whom he reprehendeth in his Acris Correptio, Traytors and no Priests; and con∣cludeth seriously, that he that calleth them Priests, is not eximius Christianus, any excellent Christian. Yet those few that were pious he excepteth and commendeth. Shall he account them no Priests, for their sinfulness, and will you force others, not only to call them Priests, but to commit their souls to such mens conduct? When Christ hath said, If the blind lead the blind, both will fall into the ditch? And Paul, Take heed unto thy self and unto the doctrine; for in so doing, thou shalt both save thy self and* 1.629 them that hear thee?

The second is our second (and first English) Historian Beda, and in him the famous Iohannes Episc. Hagustaldensis Eccles. who as he reporteth wrought many very great miracles, as Eccles. hist. l. 5. cap. 2, 3, 4, and 5. is to be read: This man had one Herebaldus in his Clergy, after an Abbot; who himself told Beda as followeth. That this Iohannes Ep. cured him miraculously of a perillous hurt, taken by disobedient Horsemanship; And when he recovered, he asked him, whether he were sure that he was Baptized? who answered, That he knew it past doubt, and named the Presbyter that Baptized him. The Bishop answered him; If thou wast baptized by that Priest, thou art not rightly baptized: For I know him, and that when he was ordained Presbyter, he was so dull of wit, that he could not learn the Ministry of Catechizing and Baptizing. Wherefore I commanded him altogether to give over the pre∣sumption of this Ministry, which he could not regularly fulfill. And having thus said he himself took care to Catechize me the same hour; And—being cured—vitali etiam unda perfusus sum, I was baptized.

I commend not this example of re-baptizing, the rather because, it seems the Priest was not deposed till after he had Baptized Herebaldus: But if he went so far as to re-baptize and account the Baptism a Nullity, which was done by an unable insufficient Presbyter, though rightly ordained, judge but as favourably of men that avoid such Presbyters in our age.

The third instance shall be that of Cyprian and all the worthy Bishops in the Councils of Carthage in his time, who re-baptized those Baptized by Hereticks! And consider with all that in those times many were called Hereticks whom we call but Schismaticks, that drew Disciples after them into separated* 1.630 bodies and parties, speaking perverse things, though not contrary to the very Essentials of Religion. I justifie not their opinion. But if so many holy Bishops counted the very Baptism of such a nullity, be not too severe and censorious against those that go not all so far from an insufficient or ungodly, or grosly scandalous man, for the mee•• preservation of their own souls.

To these I will add the saying of one the honester sort of Jesuites, Acosta; and in him of an ancienter than he: Lib. 4. c. 1. p. 354. de reb. Indic. He extolleth the words of Diony••ius Epist. 8. ad Demoph. which are [Si igitur quae illuminat sacerdotum est sancta distinctio, proculdubio ille à sacerdotali ordine & virtute omnino prolapsus est, qui illuminans non est, multoque sanè magis qui neque illuminatus est. At∣que mihi quidem videtur audax nimium bujusmodi est, si sacerdotalia ••unia sibi assumit; neque metuit, neque veretur ea quae sunt Divina praeter meritum persequi; put••tque ea latere Deum, quorum sibi ipse conscius sit; & se Deum fallere existimat, quem falso nomine appellat Patrem; audetque scelestas blasphe∣mias suas (neque enim preces dixerim) sacris aris inferre; easque super signa illa Divina, ad Christi similitudinem dicere. Non est iste sacerdos; non est; sed infestus, atrox, dolosus, illusor sui, & lupus in dominicam gregem ovina pelle armatus.] His plura aut majora de evangelici ministerii, & culmine & praecipitio qui expectat, cuique ad resipiscendum non ista sufficiunt, infatuatum se juxta Domini sententiam, & nullo unquam sale saliri posse demonstrat. I will not English it, lest those take encouragement by it, who are bent to the other extream.

7. Yet it will be a great offence, if any censorious self-conceited person, shall on this pretence, set up his judgement of mens parts, to the contempt of Authority, or to the vilifying of worthy men; and especially if he thereby make a stir and Schism in the Church, instead of seeking his own edifi∣cation.

8. Yea, if a Minister be weaker, yea, and colder and worse than another, yet if his Ministry be competently fitted to edification, he that cannot leave him and go to a better, without apparent hurt to the Church, and the souls of others, by division, or exasperating Rulers, or breaking fami∣ly* 1.631 order or violating Relation duties, must take himself to be at present, denyed the greater helps that others have, and may trust God in the use of those weaker means, to accept and bless him; because he is in the station where he hath set him. This case therefore must be Resolved by a pru∣dent comparing of the Good or Hurt which is like to follow, and of the accidents or circumstances whence that must be discerned.

Quest. 10. What if the Magistrate command the people to receive one Pastor, and the Bishops or Ordainers another, which of them must be obeyed?

1. THe Magistrate and not the Bishop or people, (unless under him) hath the power and di∣sposal* 1.632 of the Circumstantials or Accidents of the Church; I mean of the Temple, the Pulpit, the Tythes, &c. And he is to determine what Ministers are fit either for his own Countenance or Toleration and what not. In these therefore he is to be obeyed before the Bishops or others.

2. If a Pope or Prelate of a foreign Church, or any that hath no lawful Jurisdiction or Govern∣ment over the Church that wanteth a Pastor, shall command them to receive one, their command is null, and to be contemned.

3. Neither Magistrate nor Bishop, as is said, may deny the Church or people any Liberty which God in Nature, or Christ in the Gospel hath setled on them, as to the Reception of their proper Pastors.

4. No Bishop, but only the Magistrate can compell by the Sword, the obedience of his com∣mands.

5. If one of them command the reception of a worthy person, and the other of an intolerable one, the former must prevail, because of obedience to Christ, and care of our souls.

6. But if the persons be equal, or both fit, the Magistrate is to be obeyed, if he be peremptory in his commands, and decide the case in order to the peace or protection of the Church; both be∣cause it is a lawful thing, and because else he will permit no other.

7. And the rather because the Magistrates Power is more past controversie, than Whether any Bi∣shop, Pastor or Synod can any further than by counsel and perswasion, oblige the People to re∣ceive a Pastor.

Quest. 11. Whether an uninterrupted Succession either of right Ordination or of Conveyance by Iurisdiction, be necessary to the Being of the Ministry, or of a true Church?

THe Papists have hitherto insisted on the necessity of successive right Ordination: But Vo••tius de desperata Causa Papatus hath in this so handled them, and confuted Iansenius, as hath indeed shewed the desperateness of that Cause: And they perceive that the Papacy it self cannot be upheld by that way; and therefore Iohnson, alias Terret, in his Rejoynder against me now concludeth, that it is not for want of a successive Consecration that they condemn the Church of England, but for want of true Iurisdiction, because other Bishops had title to the places whilest they were put in: And that successive Consecration (which we take to include Ordination) is not necessary to the being of Ministry or Church. And it is most certain to any man acquainted in Church History, that their Popes have had a succession of neither. Their way of Election hath been frequently changed, sometimes being by the people, sometimes by the Clergy, sometimes by the Emperours, and lastly by the Cardinals alone. Ordination they have sometime wanted, and a Lay-man been chosen: And oft the Ordination hath been by such as had no power according to their own Laws. And frequent intercisions have been made, sometime by many years vacancy, when they had no Church, (and so there was none on Earth, if the Pope be the Constitutive Head) for want of a Pope; sometime by long Schisms, when of two or three Popes, no one could be known to have more right than the other, nor did they otherwise carry it, than by power at last: Sometimes by the utter incapacity of the possessors, some being Lay-men, some Hereticks and Infidels, so judged by Councils at Rome, Constance, Basil; and Eugenius the fourth continued after he was so censured and condemned and deposed by the Ge∣neral Council. I have proved all this at large elsewhere.

And he that will not be cheated with a bare sound of words, but will ask them, whether by a succession of Iurisdiction, they mean Efficient Conveying Iurisdiction in the Causers of his Call, or Re∣ceived

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Iurisdiction in the Office received, will find that they do but hide their desperate Cause in Con∣fusion and an insignificant noise. For they maintain that none on earth have an Efficient Iurisdi∣ction in making Popes. For the former Pope doth not make his successor; And both Electors, Or∣dainers and Consecrators, yea, and the people Receiving, they hold to be subjects of the Pope when made, and therefore make him not by Jurisdiction giving him the power. Therefore Iohnson tells me, that Christ only, and not man, doth give the power, and they must needs hold that men have nothing to do but design the person Recipient by Election and Reception, and to Invest him ceremo∣nially in the possession. So that no Efficient Iurisdiction is here used at all by man. And for Re∣ceived Iurisdiction, 1. No one questioneth but when that Office is received which is Essentially Govern∣ing, he that receiveth it receiveth a Governing power, or else he did not receive the Office. If the question be only, whether the Office of a Bishop, be an Office of Iurisdiction, or contain essentially a Governing power, they make no question of this themselves. So that the noise of Successive Jurisdi∣ction is vanished into nothing. 2. And with them that deny any Jurisdiction to belong to Presbyters, this will be nothing as to their case, who have nothing but Orders to receive.

They have nothing of sense left them to say but this, That though the Efficient Iurisdiction which maketh Popes be only in Christ, because no men are their Superiours, yet Bishops and Presbyters who have Superiours, cannot receive their power but by an Efficient Power of man, which must come down by uninterrupted succession.

Answ. 1. And so if ever the Papal Office have an intercision, (as I have proved it hath had as to lawful Popes) the whole Catholick Church is nullified; and it is impossible to give it a new being, but by a new Pope.

But the best is, that by their Doctrine indeed they need not to plead for an uninterrupted succession either of Popes, Bishops or Presbyters, but that they think it a useful cheat to perplex all that are not their subjects. For if the Papacy were extinct an hundred years, Christ is still alive: And see∣ing it is no matter (ad esse) who be the Electors or Consecrators, so it be but made known conveni∣ently to the people, and Men only Elect and Receive the person, and Christ only giveth the power (by his stated Law) what hindereth after the longest extinction or intercision, but that some body, or some sort of persons may choose a Pope again, and so Christ make him Pope? And thus the Catho∣lick Church may dye and live again by a new Creation, many times over.

And when the Pope hath a Resurrection after the longest intercision, so may all the Bishops and Priests in the world, because a new Pope can make new Bishops, and new Bishops can make new Priests. And where then is there any shew of necessity of an uninterrupted succession of any of them. All that will follow is, that the particular Churches dye, till a Resurre∣ction: And so doth the whole Church on earth every time the Pope dyeth, till another be made, if he be the Constitutive Head.

2. But as they say that Christ only Efficiently giveth the Power to the Pope, so say we to the Bishops or Pastors of the Church. For there is no act of Christs Collation to be proved, but the Scripture Law or Grant: And if that standing Law give Power to the Pope, when men have but designed the Person, the same Law will do the same to Bishops or Pastors: For it establisheth their Office in the same sort. Or rather in truth there is no word, that giveth power to any such Officer as an Universal Head or Pope, but the Law for the Pastoral Office is uncontrovertible.

And what the Spanish Bishops at Trent thought of the Divine Right of the Bishops Office, I need not mention.

I shall therefore thus truly resolve the question.

1. In all Ordinations and Elections man doth but first choose the Recipient person: 2. And Cere∣moniously and Ministerially Invest him in the Possession when God hath given him the power: But the efficient Collation or Grant of the Power is done only by Christ, by the Instrumentality of his Law or Institution. As when the King by a Charter saith, Whoever the City shall choose, shall be their Mayor, and have such and such power, and be Invested in it by the Recorder or Steward: Here the person elected receiveth all his Power from the King by his Charter, (which is a standing Efficient, conveying it to the Capable Chosen person,) and not from the Choosers or Recorder; only the last is as a servant to deliver possession. So is it in this case.

2. The regular way of entrance appointed by Christ to make a person capable, is the said Electi∣on, and Ordination. And for order sake where that may be had, the unordained are not to be re∣ceived as Pastors.

3. If any get Possession, by false pretended Ordination or Mission, and be Received by the Church, I have before told you that he is a Pastor as to the Churches use and benefit, though not to his own. And so the Church is not extinct by every fraudulent usurpation or mistake, and so not by want of a true Ordination or Mission.

4. If the way of regular Ordination fail, God may otherwise (by the Churches necessity and the notorious aptitude of the person) notifie his will to the Church, what person they shall receive: (As if a Lay-man were cast on the Indian shoar and converted thousands, who could have no Ordination) And upon the peoples Reception or Consent, that man will be a true Pastor.

And seeing the Papists in the conclusion (as Iohnson ubi supra) are fain to cast all their cause on the Churches Reception of the Pope, they cannot deny reasonably but ad esse the Churches reception may serve also for another Officer. And indeed much better than for a Pope. For 1. The Univer∣sal Church is so great, that no man can know when the Greater part Receiveth him, and when not, except in some notorious declarations. 2. And it is now known, that the far greater part of the

Universal Church (the Greeks, Armenians, Abassines, Copties, Protestants, &c.) do not receive the Roman Head. 3. And when one part of Europe received one Pope, and another part another Pope for above fourty years together, who could tell which of the parties was to be accounted the Church? It was not then known, nor it is not known yet to this day: And no Papist can prove it, who affirm∣eth it.

As a Church e. g. Constantinople may be gathered, or oriri de novo where there is none before, so may it be restored where it is extinct. And possibly a Lay-man (as Frumentius and Edesi••s in the Indies) may be the instrument of mens conversion. And if so, they may by consent become their Pastors, when regular Ordination cannot be had.

I have said more of this in my Disputations of Church-Government Disp. 2. The truth is, this pre∣tence of a Necessity of uninterrupted successive Ordination, Mission, or Jurisdictional Collation ad esse, to the being of Ministry or Church, is but a cheat of men that have an interest of their own which requireth such a plea, when they may easily know, that it would overthrow themselves.

Quest. 12. Whether there be, or ever was such a thing in the world, as one Catholick Church, Constituted by any Head besides or under Christ?

THe greatest and first controversie between us and the Papists, is not What man, or Politick per∣son, is the Head of the whole Visible Church: But, Whether there be any such Head at all, ei∣Personal or Collective, Monarchical, Aristocratical or Democratical under Christ, of his appointment or allowance? Or any such thing as a Catholick Church so Headed or Constituted? Which they affirm and we deny. That neither Pope nor General Council is such a Head, I have proved so fully in my Key for Catholicks and other Books, that I will not here stay to make repetition of it. That the Pope is no such Head, we may take for granted, 1. Because they bring no proof of it; whatever they vainly pretend•••• 2. Because our Divines have copiously disproved it, to whom I refer you. 3. Be∣cause the Universal Church never received such a Head, as I have proved against Iohnson. 4. And whether it be the Pope their Bishop of Calcedon ubi sup. & Sancta Clara System. ••id. say is not de fide.

That a Council is no such Head, I have largely proved as aforesaid Part 2. Key for Cath. And 1. The use of it being but for Concord proveth it. 2. Most Papists confess it. 3. Else there should be seldome any Church in the world for want of a Head (yea, never any.)

For I have proved there and to Iohnson, that there never was a true General Council of the Uni∣versal* 1.633 Church: But only Imperial Councils of the Churches under one Emperours power, and those that having been under it, had been used to such Councils: And that it is not a thing ever to be at∣tempted or expected, as being unlawful and morally impossible.

Quest. 13. Whether there be such a thing as a Visible Catholick Church? And what it is?

THe Antients differently used the terms [A Catholick Church] and [The Catholick Church]—By the first they meant any particular Church which was part of the Universal; By the se∣cond* 1.634 they meant the Universal Church it self. And this is it that we now mean. And I answer Af∣firmatively, There is a Visible Universal Church, not only as a Community, or as a Kingdom distinct from the King, but as a Political Society.

2. This Church is the Universality of Baptized Visible Christians Headed by Iesus Christ himself.* 1.635

There is this, and there is no other upon earth. The Papists say, that this is no Visible Church because the Head is not Visible.

I answer, 1. It is not necessary that he be seen, but visible: And is not Christ a Visible person?

2. This Church consisteth of two parts, the Triumphant part in Glory, and the Militant part: And Christ is not only Visible but seen by the triumphant part. As the King is not seen by the ten thou∣sandth part of his Kingdoms, but by his Courtiers and those about him, and yet he is King of all.

3. Christ was seen on earth for above thirty years: and the Kingdom may be called visible in that the King was once visible on earth, and is now visible in Heaven. As if the King would shew himself to his people, but one year together in all his life.

4. It ill becometh the Papists of any men, to say that Christ is not visible, who make him, see him, taste him, handle him, eat him, drink him, digest him, in every Church, in every Mass through∣out the year, and throughout the world: And this not as divided, but as whole Christ.

Object. But this is not quatenus Regent.

Answ. If you see him that is Regent, and see his Laws and Gospel which are his Governing instru∣ments, together with his Ministers who are his Officers, it is enough to denominate his Kingdom visible.

5. The Church might be fitly denominated Visible secundum quid, if Christ himself were invisible; Because the Politick Body is visible, the dispersed Officers, Assemblies and Laws are visible. But sure all these together may well serve for the denomination.

Quest. 14. What is it that maketh a Visible Member of the Universal Church? And who are to be accounted such?

1. BAptism maketh a Visible member of the Universal Church; and the Baptized, (as to entrance,* 1.636 unless they go out again) are to be accounted such.

2. By Baptism we mean, open devotion or dedication to God by the Baptismal Covenant, in which the adult for themselves, and Parents for their Infants, do Profess Consent to the Covenant of Grace; which includeth a Belief of all the Essential Articles of the faith, and a Resolution for sincere obedi∣ence▪ and a Consent to the Relations between God and us, viz. that he be our Reconciled Father, our Saviour and our Sanctifier.

3. The Continuance of this Consent, is necessary to the continuance of our visible membership.

4. He that through ignorance, or incapacity for want of water, or a Minister, is not baptized, and yet is solemnly, or notoriously dedicated and devoted to God the Father, Son and Holy Ghost, in the same Covenant, though without the outward Sign, and professeth openly the same Religion, is a vi∣sible Christian, though not by a compleat and regular visibility; As a Souldier not listed nor taking his Colours, or a Marriage not regularly solemnized, &c.

5. He that forsaketh his Covenant, by Apostacy, or is totally and duly excommunicated, ceaseth to be a visible member of the Church.

Quest. 15. Whether besides the Profession of Christianity, either Testimo∣ny or Evidence of Conversion, or Practical Godliness be necessary to prove a man a Member of the Universal Visible Church?

1. AS the Mediator is the way to the Father, sent to recover us to God, so Christianity in∣cludeth* 1.637 Godliness; And he professeth not Christianity who professeth not Godliness.

2. He that professeth the Baptismal Covenant, professeth Christianity and Godliness, and true Con∣version.* 1.638 And therefore cannot be rejected for want of a Profession of Conversion or Godliness.

3. But he that is justly suspected not to understand his own profession, but to speak general words, without the sense, may and ought to be examined by him that is to baptize him: And therefore though the Apostles among the Jews who had been bred up among the Oracles of God, did justly presume of so much understanding, as that they baptized men the same day that they professed to believe in Christ; yet when they baptized converted Gentiles, we have reason to think, that they* 1.639 first received a particular account of their Converts, that they understood the three essential Articles of the Covenant: 1. Because the Creed is fitted to that use, and hath been ever used thereunto by the Churches, as by tradition from the Apostles practice. 2. Because the Church in all ages, as far as Church History leadeth us upward, hath used catechising before baptizing; yea, and to keep men as Catechumens some time for preparation. 3. Because common experience telleth us, that multi∣titudes can say the Creed, that understand it not.

If any yet urge the Apostles example, I will grant that it obligeth us when the case is the like: (And I will not fly to any conceit of their heart-searching, or discerning mens sincerity.) When you bring us to a people that before were the Visible Church of God, and were all their life time trained up in the knowledge of God, of sin, of duty, of the promised Messiah, according to all the Law and Prophets, and want nothing, but to know the Son and the Holy Ghost, that this Iesus is the Christ, who will reconcile us to God, and give us the sanctifying Spirit, then we will also baptize men, the same day, that they profess to believe in Iesus Christ, and in the Father as reconciled by him, and the Holy Ghost as given by him. But if we have those to deal with who know not God, or sin, or misery, or Scripture Prophecies, no nor natural verities, we know no proof that the Apostles so ha••••ily baptized such.

Of this I have largely spoken in my Treatise of Confirmation.

4. It is not Necessary to a mans Baptism and first Church-membership, that he give any testimony of an antecedent godly life: Because it is Repentance and future obedience professed that is his title; and we must not keep men from Covenanting, till we first see whether they will keep the Covenant which they are to make. For Covenanting goeth before Covenant-keeping: And it is any the most impi∣ous sinner who Repenteth, that is to be Washed and Justified as soon as he becometh a Be∣liever.

5. Yet if any that Professeth Faith and Repentance, should commit Whoredome, Drunkenness,* 1.640 Murder, Blasphemy, or any mortal sin, before he is baptized, we have reason to make a stop of that mans baptism, because he contradicteth his own profession, and giveth us cause to take it for hypocritical, till he give us better evidence that he is penitent indeed.

6. Heart-Covenanting maketh an invisible Church-member, and Verbal Covenanting and Baptism make a Visible Church-member. And he that maketh a Profession of Christianity, so far as to declare that he believeth all the Articles of the Creed particularly and understandingly (with some tolerable under∣standing though not distinct enough and full) and that he openly devoteth himself to God the Fa∣ther, Son, and Spirit, in the Vow and Covenant of Baptism, doth produce a sufficient title, to the Re∣lation of a Christian and Church-member; and no Minister may reject him, for want of telling, when, and by what arguments, means, order, or degrees he was converted.

7. They that forsake these terms of Church entrance, left us by Christ and his Apostles, and used by all the Churches in the world, and reject those that shew the Title of such a Profession, for want of something more, and set up other stricter terms of their own, as necessary to discover mens conversion and sincerity, are guilty of Church tyranny against men, and usurpation against Christ: And of making Engines to divide the Churches; seeing there will never be agreement on any humane de∣vised terms, but some will be of one size, and some of another, when they forsake the terms of Christ.

8. Yet if the Pastor shall see cause upon suspicion of hypocrisie, ad melius esse, to put divers questions to one man more than to another, and to desire further satisfaction, the Catechumens ought in conscience to answer him, and endeavour his satisfaction. For a Minister is not tyed up to speak only such or such words to the penitent: And he that should say, I will answer you no further than to re∣peat the Creed, doth give a man reason to suppose him either Ignorant, or Proud, and to suspend the reception of him, though not to deny it. But still ad esse no terms must be imposed as necessary on the Church, but what the Holy Ghost by the Apostles hath established.

Quest. 16. What is necessary to a mans reception into Membership in a parti∣cular Church, over and above this foresaid title? Whether any other Tryals, or Covenant, or what?

1. A Particular Church is a regular Part of the Universal, as a City of a Kingdom, or a Troop of an Army.

2. Every man that is a member of the particular Church, is a member of the Universal; but every one that is a member of the Universal Church, is not a member of a particular.

3. Every particular Church hath its own particular Pastor (one or more), and its own particu∣lar place or bounds of habitation or residence: Therefore he that will be a member of a particular Church, 1. Must cohabite, or live in a proximity capable of Communion. 2. And must Consent to be a member of that particular Church, and to be under the Guidance of its particular Pastors in their Office work. For he cannot be made a member without his own Consent and Will; nor can he be a member, that subjecteth not himself to the Governour or Guide.

4. He therefore that will intrude into their Communion and priviledges without expressing his consent before hand to be a member, and to submit to the Pastoral oversight, is to be taken for an invader.

5. But no other personal qualification is to be exacted of him as necessary, but that he be a mem∣ber of the Church Universal. As he is not to be baptized again, so neither to give again all that account of his Faith and Repentance particularly which he gave at Baptism: Much less any higher proofs of his sincerity: But if he continue in the Covenant and Church-state which he was Baptized into, he is capable thereby of reception into any particular Church upon particular Consent. Nor is there any Scripture proof of any new examinations about their Conversion or sincerity, at their re∣movals or enterance into a particular Church.

6. But yet because he is not now lookt on only as a Covenant-maker, as he was at Baptism, but also as a Covenant-keeper or performer, therefore if any can prove that he is false to his Baptismal Cove∣nant, by Apostasie, Heresie, or a wicked life, he is to be refused till he be Absolved upon his re∣newed repentance.

7. He that oft professeth to Repent, and by oft revolting into mortal sin, (that is, sin which sheweth a state of death) doth shew that he was not sincere, must afterward shew his Repentance by actual amendment, before he can say, it is his due to be believed.

8. Whether you will call this Consent to particular Church Relation and ••ury by the name of a Co∣nant or not, is but lis de nomine: It is no more than mutual Consent that is necessary to be expres∣sed: And mutual Consent expressed may be called a Covenant.

9. Ad melius esse, the more express the Consent or Covenant is, the better: For in so great mat∣ters men should know what they do, and deal above board: Especially when experience telleth us, that ignorance and Imagery is ready to eat out the heart of Religion in almost all the Churches in the world. But yet ad esse Churches must see that they feign or make no more Covenants necessary than God hath made▪ because humane unnecessary inventions have so long distracted and laid waste the Churches of Christ.

10. The Pastors Consent must concurr with the persons to be received: For it must be mutual Con∣sent:* 1.641 And as none can be a member, so none may be a Pastor against his will. And though he be under Christs Laws what persons to receive, and is not arbitrary, to do what he list, yet he is the* 1.642 Guide of the Church, and the discerner of his own duty. And a Pastor may have reasons to refuse to take a man into his particular Charge, without rejecting him as unworthy. Perhaps he may* 1.643 already have more in number than he can well take care of. And other such Reasons may fall out.

11. In those Countreys where the Magistrates Laws and common consent, do take every qualified person for a member of that Church where his habitation is, (called a Parish,) and to which he ordi∣narily resorteth, the Pastor that undertaketh that charge, doth thereby seem to consent to be Pastor to all such persons in that Parish. And there Cohabitation and ordinary conjunction with the Church, may go for a signification of consent, and instead of more particular Contract or Covenant, by vir∣tue of the exposition of the said Laws and Customs. Yet so, that a man is not therefore to be taken for a member of the Church, meerly because he liveth in the Parish; For so Atheists, Infidels, Here∣ticks and Papists may do: But because he is, 1. A Parishioner, 2. Qualified, 3. Joyning with the Church, and actually submitting to the Ministry.

12. Where there is this much only, it is a sinful slander to say that such a Parish is no true Church of Christ; however there may be many desirable orders wanting to its better being. Who hath the power of trying and receiving we shall shew anon.

Quest. 17. Wherein doth the Ministerial Office essentially consist?

THe Office of the Sacred Ministry is a mixt Relation (not a simple) 1. As the Minister is re∣lated to Christ he is His Servant or Minister by Office, that is, one Commissioned by him for that* 1.644 sacred work, where there is, 1. The Commission it self, (which is not Particular, but General, in a General Law, applicable to each singular person when qualified,) 2. The determination of the indi∣vidual person who is to receive it: which consisteth in the Call, which I have opened before, and therefore repeat not. Only note again, that by virtue of the General Commission or Institution of the Office in specie, the power is conveyed from Christ to the Individual person, and that the Church (Electors or Ordainers) are not the Donors, Authorizers or Obligers, but only instruments of designing an apt recipient, and delivering him possession. 2. That by virtue of this Institution, Charter, or Law-Commission, it is that the acts of a man seemingly or visibly called, are valid to the Church, though* 1.645 really he were not ordained, or truly called, but deceived them by hypocritical intrusion.* 1.646

2. The Causation or Efficiency of Christ in the making any one a Minister, is 1. Dispositive, make∣ing him a qualified fit recipient; 2. Then Applying the General Commission to him, or giving him the Function it self.

1. The Dispositive acts of Christ are, 1. Giving him competent Knowledge for a Minister: 2. Giving him competent Goodness, that is, Love to God, Truth and Souls, and willingness for the work. 3. Give∣ing him competent Power or Abilities for Execution, which is principally in Vtterance; and so quali∣fying his Intellect, Will and Executive Power.

2. The Immediate Conveyance or act of Collation, is 1. An Obligation laid on the person to do the work. 2. Authority given him to warrant him, and to oblige others: That is, a Ius docendi, gu∣bernandi, &c.

3. The form of the Relation is denominated, 1. From the Reception of these Efficiencies in ge∣neral▪ 2. From the subordination which hereby they are placed in to Christ, as their Relation is denominated a Termino.

1. Formally the Office consisteth in 1. An Obligation to do the work of the Office. 2. Authority to do it, and to oblige others to submit to it.

2. These make up an Office which being denominated also from the Terminus, is considered, 1. As to the nearest term, which is the work to be done. 2. The remote, which is the object of that work.* 1.647

The work is 1. Teaching: 2. Ruling: 3. Worshipping. And so it is essentially [An Obligation and Power, of Ministerial Teaching, Ruling and Worshipping God.]

2. As to the object it is, 1. The world to be Converted. 2. The Converted to be Baptized and Congre∣gated

or ordered into particular Societies, (so far as may be). 3. The Baptized and Congregate, to be* 1.648 1. Taught, 2. Ruled, 3. Guided in Worship.

From all which resulteth an Office, which is Ministerially subordinate to Christ, as 1. The Prophet or Teacher 2. The Ruler, 3. The High Priest and Lover of his Church; And it may be aptly called both, a Teaching Ministry, a Ruling Ministry (not by the Sword, but by the Word) and a Priest∣hood or Priestly Ministry.

II. As the Pastor is related to the Church, he is 1. A Constitutive part of particular Political Chur∣ches: 2. He is Christs Minister for the Church and for Christ; that is, to Teach, Rule and Worship with* 1.649 the Church. He is Above the Church, and Greater than it, as to Order and Power, and not the Minister of the Church as the Efficient of the Ministry: But he is less and worse than the Church Fi∣nally and Materially; and is finally the Churches Minister, as the Physicion is the Patients Physicion; not made a Physicion by him, but chosen and used as his Physicion for his cure: So that to speak properly, he is not from them, but for them. He is Christs Minister for their good; As the Shepherd is his Masters Servant, for his Flock, and so finally only the servant of the Sheep.

The whole uncontrovertible work of the Office is laid down in my small Book called Universal* 1.650 Concord, to which I must refer you.

Quest. 18. Whether the Peoples Choice or Consent is necessary to the Office of a Minister in his first work, as he is to Convert Infidels, and Baptize them? And whether this be a work of Office? And what Call is necessary to it?

I Conjoyn these three distinct Questions for expedition.

I. That it is part of the Ministers Office-work to Teach, Convert and Baptize men, to bring them out of the world into the Church, is undenyable, 1. In Christs express Commission, Mat. 28. 19, 20. Go disciple me all Nations, baptizing them—2. In the execution of this Commission.

2. That this was not peculiar to the Apostles or their age is proved, 1. Because not an extraordi∣nary work, like Miracles, &c. but the first great business of the Gospel and Ministry in the world. 2. Because others as well as the Apostles did it in that age, and ever since. 3. Because the promise is annexed to the Office thus described [I am with you alway to the end of the world]: Or if you* 1.651 translate it [Age] it is the Age of the Church of the Messiah incarnate, which is all one. 4. Because it was a small part of the world comparatively that heard the Gospel in the Apostles dayes: And the far greatest part of the world is without it at this day, when yet God our Saviour would have all men to be saved and to come to the knowledge of the truth. 5. Even where the Gospel hath long continued, for the most part there are many still that are in infidelity. And so great a work is not left without an appointed suitable means for its performance: And if an Office was necessary for it in the first age, it is not credible that it is left to private mens charity ever since. 6. Especially conside∣dering that private men are to be supposed insufficient, 1. Because they are not educated purposely for it, but usually for something else: 2. Because that they have other Callings to take them up. 3. Be∣cause they have no special obligation. And that which is no mans peculiar work, is usually left undone by all.

II. The peoples Call or Consent is not necessary to a Ministers reception of his Office in Gene∣ral, nor for this part of his work in special: But only to his Pastoral Relation to themselves.

1. It is so in other functions that are exercised by skill. The Patients or People make not a man a Physicion, or a Lawyer, but only choose what Physicion shall be their Physicion, and what Lawyer shall be their Counsellor.

2. If the peoples Call or Consent be necessary, it is either the Infidels or the Churches. Not the Infidels to whom he is to preach: for 1. He is Authorized to preach to them (as the Apostles were) before he goeth to them. 2. Their Consent is but a Natural-consequent-requisite for the Reception and success of their Teaching, but not to the Authority which is pre-requisite. 3. Infidels cannot do so much towards the making of a Minister of Christ. 4. Else Christ would have few such Mini∣sters. 5. If it be Infidels, either all or some? If some, why those rather than others? Or is a man made a Minister by every Infidel auditory that heareth him?

2. Nor is it Christian people that must do this much to the making of a General Minister; For, 1. They have no such Power given for it, in Nature or the Word of God. 2. They are generally un∣qualified and unable for such a work: 3. They are no where obliged to it, nor can fitly leave their Callings for it; Much less to get the abilities necessary to judge: 4. Which of the people have this power? Is it any of them, or any Church of private men? Or some one more than the rest? Nei∣ther one nor all can lay any claim to it. There is some reason why this Congregation rather than

another should choose their own Pastors: But there is no Reason (nor Scripture) that this Congre∣gation choose a Minister to convert the World.

III. I conclude therefore that the Call of a Minister in General doth consist, 1. Dispositively in the due Qualifications and ••nablement of the person: 2. And the Necessity of the people, with oppor∣tunity, is a providential part of the Call. 3. And the ordainers are the Orderly Electors and deter∣mine••s of the person that shall receive the power from Christ.

1. For this is part of the power of the Keyes or Church-Government; 2. And Paul giveth this di∣rection for exercising of this power to Timothy, which sheweth the ordinary way of Calling, 2 Tim.* 1.652 2. 2. And the things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. Act. 13. 1, 2, 3. There were in the Church at Antioch certain Prophets,——As they ministred to the Lord, the Holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them; And when they had fasted and prayed, and laid their hands on them, they sent them away. And they being sent forth by the Holy Ghost, departed. In this (whether it be to be called an Ordination, or rather a Mission) there is somewhat Ordinary (that it be by men in office) and somewhat extraordinary (that it be by a special inspiration of the Holy Ghost.)

And Timothy received his Gifts and Office by the Imposition of the hands of Paul and of the Presbytery. 1 Tim. 4. 14. 2 Tim. 1. 6. 1 Tim. 5. 22. Lay hands suddenly on no man.

These instances make the case the clearer, 1. Because it is certain that all that Governing power which is given by Christ to the Church under the name of the Keyes, is given to the Pastors: 2. Be∣cause there are no other competitors, to lay a reasonable claim to it.

Quest. 19. Wherein consisteth the Power and Nature of Ordination? And to whom doth it belong? And is it an Act of Iurisdiction? And is Imposition of hands ne∣cessary in it?

I. THis is resolved on the by before. 1. Ordination performeth two things; 1. The designation, election or determination of the person who shall receive the Office: 2. The Ministerial In∣vestiture of him in that office: which is a Ceremonial delivery of Possession; As a servant doth deli∣ver possession of a house by delivering him the Key, who hath before received the power or Right from the Owner.

2. The office delivered by this Election and Investiture, is the sacred Ministerial office in General to be after exercised according to particular Calls and opportunities; As Christ called the Apostles, and the Spirit called the ordinary general Teachers of those times; such as Barnabas, Silas, Silvanus, Timothy, Epaphroditus, Apollo, &c. And as is before cited, 2 Tim. 2. 2. As a man is made in General a Licensed Physicion, Lawyer, &c.

3. This Ordination is Ordinis gratiâ, necessary to order: and therefore so far necessary as Order is necessary: which is Ordinarily, when the greater interest of the substantial duty, or of the Thing Or∣dered is not against it. As Christ determined the case of Sabbath keeping, and not eating the Shew∣bread. As the Sabbath was made for man, and not man for the Sabbath, and the end is to be preferred before the separable means: so ordination was instituted for order, and order for the thing ordered and for the work of the Gospel, and the good of souls, and not the Gospel and mens souls for that Order: Therefore when, 1. The death, 2. Distance, 3. Or malignity of the Ordainers depriveth a man of Ordination, these three substitutes may notifie to him the Will of God, that he is by him a person called to that office: 1. Fitness for the works, in Understanding, Willingness and Ability; 2. The Ne∣cessity of souls, 3. Opportunity.

II. The power of ordaining belongeth not, 1. To Magistrates, 2. Or to private men, either single or as the body of a Church; but 3. To the Senior Pastors of the Church (whether Bishops or Pres∣byters of a distinct order, the Reader must not expect that I here determine):

For, 1. The Power is by Christ given to them, as is before proved; and in Tit. 1. 5.

2. None else are ordinarily able to discern aright the Abilities of a man for the sacred Ministry. The people may discern a profitable moving Preacher, but whether he understand the Scripture, or the substance of Religion, or be ••ound in the faith and not Heretical, and delude them not with a form of well uttered words, they are not ordinarily able to judge.

3. None else are fit to attend this work, but Pastors who are separated to the sacred office. It re∣quireth* 1.653 more time to get fitness for it, and then to perform it faithfully, than either Magistrates or peo∣ple can ordinarily bestow.

4. The power is no where given by Christ to Magistrates or people.

5. It hath been exercised by Pastors or Church-officers only both in, and ever since the Apostles dayes, in all the Chu••ches of the World. And we have no reason to think that the Church hath been ga∣thered

from the begin•••••••• till now, by so great an errour, as a wrong conveyance of the Ministerial power.

III. The word Iurisdiction as applyed to the Church officers, is no Scripture Word, and in the common sence soundeth too bigg, as signifying more power than the servants of all must claim; For* 1.654 there is One Lawgiver who is able to save and to destroy. But in a moderate sence it may be tolerated As Jurisdiction signifieth in particular, 1. Legislation, 2. Or Judicial Process or Sentence, 3. Or the Execution of such a sentence, strictly taken, so Ordination is no part of Jurisdiction. But as Iu∣risdiction signifieth the same with the power of Government, Ius Regendi in general, so Ordination is an Act of Jurisdiction: As the placing or choosing of Inferiour officers may belong to the Steward of a Family or as the Calling or authorizing of Physicions belongeth to the Colledge of Physicions, and the authorizing of Lawyers to the Judges or Society, or the authorizing of Doctors in Philosophy, to the Society of Philosophers or to particular rulers. Where note that in the three last instances, the Learning or Fitness of the said Persons or Societies, is but their Dispositio vel aptitudo ad potestatem exercendam; but the actual Power of conveying authority to others, or designing the Recipient per∣son, is received from the supream power of the Land, and so is properly an Act of Authority, here called Jurisdiction.

So that the common distinguishing of Ordination from Iurisdiction or Government, as if they were totâ specie different, is unsound.

IV. Imposition of hands was a sign (like the Kiss of peace, and the anointing of persons, and like our kneeling in Prayer, &c.) which having first somewhat in their nature, to invite men to the use, was become a common significant sign, of a superiours benediction of an inferiour, in those times and Countreys. And so was here applyed ordinarily for its antecedent significancy and aptitude to this use; and was not purposely Instituted, nor had its significancy newly given it by Institution; And so was not like a Sacrament necessarily and perpetually affixed to Ordination.

Therefore we must conclude, 1. That Imposition of hands in Ordination is a decent, apt, signifi∣cant sign, not to be scrupled by any, nor to be omitted without necessity, as being of Scripture, ancient, and common use.

2. But yet that it is not essential to Ordination; which may be valid by any fit designation and separation of the person. And therefore if it be omitted, it nullifieth not the action. And if the Ordainers did it by Letters to a man a thousand miles off, it would be valid: And some persons of old were ordained when they were absent.

V. I add as to the need of Ordination, 1. That without this Key, the office and Church doors would be cast open, and every Heretick or Self-conceited person intrude.

2. It is a sign of a proud unworthy person, that will judge himself fit for so great a work, and* 1.655 intrude upon such a conceit, when he may have the Judgement of the Pastors, and avoideth it.

3. Those that so do, should no more be taken for Ministers by the people, than any should go for Christians that are not Baptized, or for marryed persons whose marriage is not solemnized.

Quest. 20. Is Ordination necessary to make a man a Pastor of a particular Church as such? And is he to be made a General Minister and a particular-Church-Elder or Pastor at once, and by one Ordination?

I Have proved that a man may be made a Minister in general, yea and sent to exercise it in Con∣verting Infidels, and baptizing them, before ever he is the Pastor of any particular Church. To which I add, that in this General Ministry, he is a Pastor in the universal Church, as a Licensed Physicion that hath no Hospital or Charge, is a Physicion in the Kingdom.

And, 1. As Baptism is as such our Enterance into the universal Church, and not into a particular; so is Ordination to a Minister an enterance only on the Ministry as such.

2. Yet a man may at once be made a Minister in general, and the Pastor of this or that Church in particular: And in Kingdoms wholly inchurched and Christian, it is usually fittest so to do; Lest many being ordained sine titulo, idleness and poverty of supernumeraries, should corrupt and dishonour the Ministry: Which was the cause of the old Canons in this case.

3. But when a man is thus called to both at once, it is not all done by Ordination as such; but his complicate Relation, proceedeth from a complication of Causes. As he is a Minister, it is by Ordi∣nation. And as he is The Pastor of this People, it is by the conjunct causes of appropriation; which are, 1. Necessarily the Peoples Consent; 2. Regularly, the Pastors approbation and recommendation, and reception of the person into their Communion. 3. And sometimes the Magistrate may do much •••• oblige the people to consent.

4. But when a man is made a Minister in general before, he needeth no 〈◊〉〈◊〉 Ordination to fix him in a particular charge; but only an Approbation, recommendation, particular Investiture, and Reception. For else a man must be oft ordained, even as oft as he removeth. But yet Imposition of hands may fitly be used in this particular Investiture, though it be no proper ordination, that is, no collation of the office of a Minister in general, but the fixing of one that was a Minister before.

Quest. 21. May a man be oft or twice Ordained?

IT is supposed, that we play not with an ambiguous word, that we remember what Ordina∣tion is. And then you will see Cause to distinguish, 1. Between entire true Ordination, and the external act or words or ceremony only. 2. Between one that was truly ordained before, and one that was not. And so I answer.

1. He that seemed Ordained, and indeed was not, is not Re-ordained when he is after Ordained.

2. It is needful therefore to know the Essentials of Ordination, from the Integrals and Acci∣dentals.

3. He that was truly Ordained before may in some cases receive again the Repetition of the bare words and outward Ceremonies of Ordination (as Imposition of hands). Where I will, 1. Tell you in what Cases. 2. Why.

1. In case there wanted sufficient witnesses of his Ordination; and so the Church hath not suffici∣ent means of notice or satisfaction, that ever he was ordained indeed: Or if the witnesses die before the notification. Whether the Church should take his word or not, in such a case, is none of my question, but Whether he should submit to the Repetition if they will not.

2. Especially in a time and place (which I have known) when written and sealed Orders are often counterfeited, and so the Church called to extraordinary care.

3. Or if the Church or Magistrate be guilty of some causeless culpable incredulity, and will not be∣lieve it was done till they see it done again.

4. Or in case that some real or supposed Integral (though not essential) part was omitted, or is by the Church or Magistrate supposed to be omitted; And they will not permit or receive the Mi∣nister to exercise his office, unless he repeat the whole Action again, and make up that defect.

5. Or if the person himself do think that his ordination was insufficient, and cannot exercise his Ministry to the satisfaction of his own Conscience, till the defect be repaired.

1. In these cases (and perhaps such others) the outward Action may be repeated.

2. The Reasons are, 1. Because this is not a being twice ordained. For the word Ordination, sig∣nifieth a Moral action, and not a Physical only: As the word Marriage doth, &c. And it essentially includeth the new Dedication and Designation to the Sacred office; by a kind of Covenant between the Dedicated person and Christ to whom he is consecrated and devoted. And the external words are but a part, and a part only as significant of the action of the mind. Now the oft expressing of the same mental dedication doth not make it to be as many distinct dedications. For, 1. If the Liturgy or the persons words were tautological, or at the Ordination should say the same thing often over and over, or for confirmation should say often, that which else might be said but once, this doth not make it an often or multiplyed Ordination: It was but one Love which Peter expressed, when Christ made him say thrice, that he Loved him▪ nor was it a threefold Ordination which Christ used, when he said thrice to him, Feed my Lambs and Sheep.

2. And if thrice saying it that hour make it not three Ordinations, neither will thrice saying it, at more hours dayes or months (or years) distance, in some Cases. For the Time maketh not the Or∣dinations to be many. It is but one Moral Action. But the common errour ariseth from the custom of calling the outward action alone by the name of the whole moral Action (which is ordinarily done to the like deceit in the case of the Baptismal Covenant, and the Lords Supper.)

3. The common judgement and custome of the World confirmeth what I say. If persons that are marryed▪ should for want of witness or due solemnity be forced to say and do the outward action all over again; it is by no wise man taken in the proper moral full sense, for a second Marriage: but for one marriage twice uttered.

And if you should in witness bearing be put to your Oath, and the Magistrate that was absent should say, [Reach him the Book again, I did not hear him swear], The doing it twice is not Morally two witnessings no•• Oaths, but one only twice Physically uttered.

If you Bind your Son Apprentice, or if you make any Indentures or Contract, and the Writings be∣ing lost or faulty, you write and sign, and seal them all again, this is not morally another Contract, but the same done better, or again recorded. And so it is plainly in this case.

4. But Re-ordination morally and properly so called, is unlawful: For, 1. It is (or implyeth) a ly••▪ viz. that we were not truly Dedicated and Separated to this office before.

2. It is a Sacrilegious renunciation of our former dedication to God: whereas the Ministerial de∣dication and Covenant is for Life, and not for a tryal; which is the meaning of the Indelible Cha∣racter, which is a perpetual Relation and obligation.

3. It is a taking the Name of God in vain; thus to do and undoe and do again: and to promise and renounce and promise again, and to pretend to receive a power which we had before.

4. It tendeth to great confusions in the Church; As to make the people doubt of their Baptism, or all the Ministerial Administrations of such as are re-ordained, while they acted by the first Or∣dination.

5. It hath ever been condemned in the Churches of Christ, as the Canons called the Apostles, and the Churches constant practice, testifie.

5. Though the bare Repetition of the outward Action and words be not Re-ordination, yet he that on any of the forementioned occasions is put to repeat the said words and actions, is obliged so to do it, as that it may not seem to be a Re-ordination, and so be a scandal to the Church. Or if it outwardly seem so by the action, he is bound to declare that it is no such thing, for the counterpoising that appear∣ance of evil.

6. When the Ordainers or the common estimation of the Church, do take the Repetition of the words and Action for a Re-ordination, though the Receiver so intend it not, yet it may become un∣lawful to him by this accident, because he scandalizeth and hardeneth the erroneous, by doing or re∣ceiving that which is Interpretative Re-ordination.

7. Especially when the Ordainers shall require this Repetition on notoriously wicked grounds, and so put that sense on the action by their own doctrines and demands: As for instance.

1. If Hereticks should (as the Arrians,) say that we are no Ministers, because we are not of their Heresie, or Ordained by such as they.

2. If the Pope or any proud Papal Usurpers shall say, You are no Ministers of Christ, except we or∣dain you; And so do it to establish a trayterous usurped Regiment in the Church; It is not lawful to serve such an usurpation. As if Cardinals or Arch-bishops should say, none are true Ministers but those that we Ordain: Or Councils or Synods of Bishops or Presbyters should say, None are true Ministers but those that we Ordain. Or if one Presbyter or one Bishop without Authority would thus make himself master of the rest, or of other Churches, and say, You are no Ministers unless I Ordain you; we may not promote such Tyranny and Usurpation.

3. If Magistrates would usurp the power of the Keys, in Ecclesiastical Ordination, and say that none but they have power to Ordain, we may not encourage such pretences by repetition of the words and Action.

4. If they would make some thing necessary to Ordination which is not, as if it were a false Oath, or false subscription or profession, or some unlawful Ceremony (as if it were Anointing, wear∣ing Horns, or any the like) and say, You are no Ministers without these, and therefore you must be Re∣ordained to receive them.

5. Yea if they declare our former Ministry causelesly to be Null, and say, You are no Ministers till you are Ordained again, and so publickly put this sense upon our Action, that we take it as Re-or∣dination; All these Accidents make the Repetition of the words and actions to be unlawful, unless when Greater Accidents notoriously preponderate.

Quest. But if such Church Tyrants should have so great power, as that without their Repetition of Or∣dination on those terms, the Ministry might not be exercised, is it lawful so to take it in a case of such necessity?

Answ. 1. Every seeming necessity to you, is not a necessity to the Church: 2. Either you may publickly declare a contrary sense in your Receiving their new orders or not.

1. If you may not as publickly declare that you renounce not your former Ministry and De∣dication to God in that office, as the Ordainers declare their sense of the Nullity of it, so that your open declaration may free you from the guilt of seeming consent, I conceive it is a sinful complyance with their sin. 2. Yea if you may so declare it, yet if there be no necessity of your Mi∣nisterial liberty in that place, I think you may not take it on such terms. As, 1. If there be worthy men enough to supply the Churches wants there without you. 2. And if you may serve God suc∣cessfully in a persecuted state, though to the suffering of your flesh; 3. Or if your imprisonment for Preaching be like to be as serviceable to the Church and Gospel as your continued Preaching on those scandalous terms. 4. Or if you may remove and Preach in another Countrey.

9. When any such case doth fall out, in which the Repetition of the outward Action and Words is lawful, It is not lawful to mix any false or scandalous expressions: As if we were required to say falsly, I accept this Ordination as confessing my self no Minister of Christ till now: or any such like.

10. In a word, A peaceable Christian may do much as to the meer outward Action and Submission, for obedience, peace, order, or satisfaction to his own or other mens Consciences. But, 1. He may* 1.656 do nothing for good ends which is false and injurious to the Church. 2. And he may not do that which otherwise were lawful, when it is for evil ends, or tendeth to more hurt than good; As to promote Heresie, or Church-Tyranny and Usurpation; whether in Pope, Prelates, Presbyters or People.

Quest. 22. How many Ordainers are necessary to the validity of Ordination by Gods institution? Whether one or more?

MY Question is not of the ancient Canons, or any humane Laws, or customes: For those are easily known. But of Divine Right: Now either God hath determined the case as to the number of Ordainers necessary, or not: If not, either he hath given the Church some General rule to determine it by, or not. If not, then the number is not any part of the Divine Order or Law, And then, if we suppose that he hath determined the case as to the Ordaining office and not to the Number, then it will follow that one may serve. The truth I think may be thus explained.

1. There is Ordo officialis primarius, and ordo ordinis, vel exercitii, vel secundarius; An Order of Office primary, and an Order of Exercise secundary, in the Church. As to the first, the Order of office, God hath determined, that the Ordaining officers, and no others, shall ordain officers, or give Orders. And having not determined whether one or more, it followeth that the ordination of one sole lawful or∣dainer is no nullity on that account because it is but one, unless somewhat else nullifie it.

2. God hath given General Rules to the ordainers for the due exercise of their office, though he have not determined of any set number. Such as are these: That all things be done in Judgement, Truth, Love, Concord, to the Churches Edification, Unity and peace, &c.

3. According to these General Laws, sometimes the ordination of one sole ordainer, may not only be valid but regular: As when there are no other to concur, or none whose concurrence is needful to any of the aforesaid Ends. And sometimes the concurrence of Many is needful, 1. To the Re∣ceivers satisfaction: 2. To the Churches or peoples satisfaction. 3. To the Concord of Pastors, and of Neighbour Churches, &c. And in such cases such Consem or Concourse is the Regular way.

4. Where there are many Neighbour Pastors and Churches so neer, as that he that is ordained in one of them, is like oft to pass and Preach and officiate obiter in others, and so other Churches must have some communion with him, it is meetest that there be a concurrence in the Ordination.

5. The ordainer is certainly a superiour to the person that cometh to be ordained while he is a pri∣vate man; And therefore so far his ordination is (as is said) an Act of Iurisdiction in the large sense, that is, of Government: But whether he be necessarily his superiour after he is ordained, hath too long been a Controversie. It is certain that the Papists confess, that the Pope is ordained such by no superiour: And it is not necessary that a Bishop be ordained by one or more of any superiour order (or Jurisdiction either.) And though the Italian Papists hold that a superiour Papal Jurisdiction must needs be the secondary fountain of the ordaining power, though the ordainer himself be but of the same Order; yet Protestants hold no such thing. And all acknowledge that as Imposition of hands on a Lay man to make him a Minister of Christ or an officer, is a kind of official Generation*, so the* 1.657 Ordained is as a Iunior in Office, is as it were a Son to the Ordainer as the Convert is said to be pe∣culiarly to his Converter: And that a proportionable honour is still to be given him. But whe∣ther he that ordaineth a Presbyter and not he that ordaineth or Consecrateth a Bishop, must needs be of a superiour order or office is a question which the Reader must not expect me here to meddle with.

Quest. 23. What if one Bishop ordain a Minister, and three or many or all the rest protest against it, and declare him no Minister, or degrade him? Is he to be received as a true Minister or not?

SUpposing that the person want no necessary personal Qualification for the office, There are two things more in question; 1. His Office whether he be a Minister. 2. His Regularity, whether he came Regularly to it; and also his Comparative relation, whether this man or another is to be pre∣ferred. I answer therefore.

1. If the person be utterly uncapable, the one Bishop or the many whosoever taketh him for unca∣pable, is for the Truth sake to be believed and obeyed.

2. If the man be excellently qualified, and his Ministry greatly Necessary to the Church, whoever would deprive the Church of him be it the One or the Many, is to be disobeyed, and the ordainers preserred.

Obj. But who shall judge?

Answ. The Esse is before the Scire: The thing is first True or false be∣fore I judge it to be so: And therefore whoever judgeth falsly in a case so notorious and weighty, as that the welfare of the Church and souls is (consideratis considerandis) injured and hazarded by his errour; is not be believed nor obeyed on pretence of order. Because all Christians have judicium dis∣cretionis, a discerning judgement.

3. But if the case be not thus to be determined by the persons notorious qualifications, then ei∣ther it is, 1. The man ordained, 2. Or the People that the case is debated by, whether they should take him for a Minister; 3. Or the neighbour Ministers.

1. The person himself is caeteris paribus more to regard the judgement of many concordant Bishops, than of one singular Bishop; And therefore is not to take orders from a singular Bishop, when the Ge∣nerality of the wise and faithful are against it; unless he be sure that it is some notorious faction or er∣rour that perverteth them, and that there be notorious necessity of his labour.

2. The Auditors are either Infidels to be converted, (and these will take no man upon any of their Authorities), or else Christians converted. These are either of the particular charge of the singular Bishop who ordaineth, or not: If they be, then pro tempore for orders sake, they owe him a peculiar obedience, till some further process or discovery disoblige them, (Though the most be on the other side). But yet they may be still bound in Reason most to suspect the Judgement of their singular Bishop, while for orders sake they submit to it. But if they are not of his flock, then, I suppose the Judgement and Act of many is to prevail so much against the Act of a single and singular person, as that both neighbour Ministers and people are to disown such an ordained person as unfit for their Communion under the notion of a Minister, (Because Communion of Churches is maintained by the Concord of Pastors). But whether the ordained mans Ministry, be by their contradictory de∣claration* 1.658 or degradation, made an absolute nullity, to himself and those that submit to him, neither I will determine, nor should any other Strangers to the particular case: For if he be rejected or degraded without such cause and proof as may satisfie other sober persons, he hath wrong; But if he be so* 1.659 degraded, on proved sufficient cause, to them that it is known to, it giveth the degraders the advantage.

And as 1. All particular members are to be obedient to their proper Pastor.* 1.660

2. And all particular Churches are to hold correspondency and communion according to their capacity; so must men act in this and such like cases respectively according to the Laws of Obedience to their Pastor, and of Concord of the Churches.

Quest. 24. Hath one Bishop power by Divine right to Ordain, Degrade, or Go∣vern, or Excommunicate, or Absolve in anothers Diocess or Church, either by his consent, or against it? And doth a Minister that officiateth in anothers Church, act as a Pastor, and their Pastor, or as a private man? And doth the Ministerial office cease when a man removeth from his flock.

I Thrust these questions all together for their affinity, and for brevity.

1. Every true Minister of Christ, Bishop or Pastor is related to the universal Church by stronger obligations than to his particular charge; As the whole is better than the parts, and its wellfare to be preferred.

2. He that is no Pastor of a particular Church, may be a Pastor in the universal, obliged as a con∣secrated person to endeavour its good, by the works of his office, as he hath particular opportunity and call.

3. Yet he that hath a particular charge is specially and neerlyer related and obliged to that charge or Church, than to any other part of the universal (though not then to the whole:) And conse∣quently hath a peculiar Authority, where he hath a peculiar obligation and work.

4. He that is (without degrading) removed from a particular Church doth not cease to be a General Minister and Pastor related to the Universal Church; As a Physicion put out of a Hospital charge, is a Physicion still. And therefore he needeth no new ordination, but only a special Designation, to his next particular charge.

5. No man is the Bishop of a Diocess as to the measure of ground, or the place, by divine right, that is, by any particular Law or determination of God: But only a Bishop of the Church or people: For your office essentially containeth a Relation to the People, but Accidentally only to the Place.

6. Yet natural Convenience, and Gods General Laws of Order and Edification, do make it usually (but not alwayes) best, and therefore a duty, to distinguish Churches by the peoples habitation: Not taking a man for a Member eo nomine, because he liveth on that ground; But for order sake taking none for members that live not on that ground; and not intruding causelesly into each others bounds.

7. He that by the Call or Consent of a Neighbour Pastor and people doth officiate (by Preaching, Sacraments, Excommunication or Absolution) in anothers special charge for a day, or week, or month, or more, without a fixed relation to that flock, doth neither officiate as a Lay-man, nor yet unlawfully or irregularly; But, 1. As a Minister of Christ in the Church Universal. 2. And as the Pastor of that Church for the present time only, though not statedly: Even as a Physicion called to help another in his Hospital, or to supply his place for the time, doth perform his work, 1. As a Li∣censed Physicion, 2. And as the Physicion of that patient or Hospital for that time, though not statedly.

8. No man is to intrude into anothers Charge without a Call; Much less to claim a particular stated Oversight and Authority. For though he be not an Usurper as to the Office in General, he is an Usurper as to that particular flock. It is no error in Ordination to say [Take thou authority to preach the Word of God, and administer the holy Sacraments when thou shalt be thereto lawfully called,] that is, when thou hast a particular call to the exercise, and to a fixed Charge, as thou hast now a Call to the Office in general.

9. Yet every Bishop or Pastor by his Relation to the Church Universal, and to mankind, and the in∣terest of Christ, is bound not only as a Christian, but as a Pastor, to do his best for the common good; and not to cast wholly out of his care, a particular Church, because another hath the over∣sight of it. Therefore if an Heretick get in, or the Church fall to Heresie, or any pernicious error or sin, the neighbour Pastors are bound both by the Law of Nature and their Office, to interpose their Counsel as Ministers of Christ, and to prefer the substance before pretended order, and to feek to recover the peoples souls, though it be against their proper Pastors will. And in such a case of necessity, they may ordain, degrade, excommunicate and absolve in anothers charge, as if it were a vacuity.

10. Moreover it is one thing to excommunicate a man out of a particular Church, and another thing for many associated Churches or Neighbours to renounce Communion with him. The special* 1.661 Pastors of particular Churches, having the Government of those Churches, are the special Governing Judges, who shall or shall not have Communion as a member in their Churches: But the neighbour-Pastors of other Churches have the power of Judging with whom they and their own flocks will or will* 1.662 not hold Communion. As e. g. Athanasius may as Governour of his flock declare any Arrian-mem∣ber excommunicate: and require his flock to have no Communion with him. And all the neigh∣bour Pastors (though they excommunicate not the same man as his special Governours, yet) may declare to all their flocks, that if that man come among them, they will have no Communion with him, and that at distance they renounce that distant Communion which is proper to Christians one with another, and take him for none of the Church of Christ.

Quest. 25. Whether Canons be Laws? And Pastors have a Legislative Power?

ALL men are not agreed what a Law is, that is, what is to be taken for the proper sense of that Word. Some will have the name confined to such Common Laws as are stated durable Rules for the subjects actions: And some will extend it also to personal temporary verbal Precepts and Mandates, such as Parents and Masters use daily to the children and servants of their families. And of the first sort, some will confine the name [Laws] to those acts of Soveraignty which are about the common matters of the Kingdom, or which no interiour Officer may make: And others will extend it to those Orders which by the Soveraigns Charter, a Corporation, or Colledge, or School may make for the subregulation of their particular societies and affairs.

I have declared my own opinion de nomine fully elsewhere, 1. That the definition of a Law in the proper general sense, is, To be A sign or signification of the Reason and Will of the Rector as such, to his subjects as such, instituting or antecedently determining what shall be Due from them, and to them; Jus efficiendo, Regularly making Right.

2. That these Laws are many more wayes diversified and distinguished (from the efficient, sign, subjects, matter, end, &c.) than is meet for us here to enumerate. It is sufficient now to say, 1. That stated Regulating Laws as distinct from temporary Mandates and Proclamations: 2. And Laws for Kingdoms and other Common-wealthy, in regard of Laws for Persons, Schools, Families &c. 3. And Laws made by the Supream Power, as distinct from those made by the derived authority of Colleges, Corporations, &c. called By-Laws or Orders, (For I will here say nothing of Parents and Pastors, whose Authority is directly or immediately from the efficiency of Nature in one, and Divine Institu∣tion in the other, and not derived efficiently from the Magistrate, or any man). 4. That Laws about great substantial matters, distinct from those about little and mutable circumstances, &c. I say the first sort as distinct from the second, are Laws so called by Excellency above other Laws. But that the rest are univocally to be called Laws, according to the best definition of the Law in Genere. But if any man will speak otherwise, let him remember that it is yet but lis de nomine, and that he may use his liberty, and I will use mine. Now to the Question.

1. Canons made by Virtue of the Pastoral Office and Gods General Laws (in Nature or Scripture) for regulating it, are a sort of Laws to the subjects or flocks of those Pastors.

2. Canons made by the Votes of the Laity of the Church, or private part of that society as pri∣vate, are no Laws at all, but Agreements; Because they are not acts of any Governing power.

3. Canons made by Civil Rulers about the circumstantials of the Church, belonging to their Office, as orderers of such things, are Laws, and may be urged by moderate and meet civil or corporal penal∣ties, and no otherwise.

4. Canons made by Princes or inferiour Magistrates, are no Laws purely and formally Ecclesiastical, which are essentially Acts of Pastoral power: But only Materially Ecclesiastical, and formally Magi∣stratical.

5. No Church Officers as such, (much less the people) can make Laws with a Co-active or Co∣••rcive sanction; that is, to be enforced by their Authority with the Sword or any corporal pe∣nalty, mulct or force: This being the sole priviledge of Secular Powers, Civil or O••conomical, or Scholastick.

6. There is no obligation ariseth to the subject for particular obedience of any Law, which is evi∣dently against the Laws of God (in Nature or holy Scripture).

7. They are no Laws which Pastors make to people out of their power: As the Popes, &c.

8. There is no power on earth under Christ, that hath Authority to make Universal Laws; to bind the whole Church on all the earth, or all mankind. Because there is no Universal Soveraign, Civil or Spiritual, Personal or Collective.

9. Therefore it is no Schism but Loyalty to Christ, to renounce or separate from such a society of* 1.663 Usurpation; nor no disobedience or rebellion, to deny them obedience.

10. Pastors may and must be obeyed in things Lawful as Magistrates, if the King make them Magi∣strates: Though I think it unmeet for them to accept a Magistracy with the Sword, except in case of some rare necessity.

11. Is Pope, Patriarchs or Pastors shall usurp any of the Kings Authority, Loyalty to Christ and him, and the Love of the Church and State, oblige us to take part with Christ and the King against such Usurpation, but only by lawful means, in the compass of our proper place and Calling.

12. The Canons made by the Councils of many Churches, have a double nature; As they are made for the people and the subjects of the Pastors, they are a sort of Laws: That is, They oblige by the derived Authority of the Pastors: Because the Pastors of several Churches do not Lose any of* 1.664 their Power by their Assembling, but exercise it with the greater advantage of Concord. But as they are made only to oblige the present or absent Pastors who separatedly are of equal Office∣power, so they are no Laws, except in an equivocal sense, but only Agreements or Contracts. So Bishop Usher profest his judgement to be: And before him the Council of Carthage in Cyprians time: But it needs no proof, no more than that a Convention of Kings may make no Laws to bind the Kings of England, but Contracts only.

13. But yet we are aliunde obliged even by God, to keep these Agreements in things lawful, for the Churches peace and concord, when greater contrary reasons, à fine, do not disoblige us. For when God saith, You shall keep Peace and Concord, and keep Lawful Covenants; The Canons afford us the Minor; [But these are Lawful Contracts or Agreements, and means of the Churches Peace and Con∣cord:] Therefore (saith Gods Law) you shall observe them. So though the Contracts (as of Hus∣band and Wife, Buyer and Seller, &c.) be not Laws, yet that is a Law of God which bindeth us to keep them.

14. Seing that even the obliging Commands of Pastors may not by them be enforced by the Sword,* 1.665 but work by the power of Divine Authority or Commission manifested, and by holy Reason, and Love, therefore it is most modest and fit for Pastors (who must not Lord it over Gods heritage, but be examples to all) to take the Lower name of Authoritative Directions, and perswasions, rather than of Laws: Especially in a time when Papal Usurpation maketh such ruinating use of that name, and Civil Magistrates use to take it in the nobler and narrower sense.

THe Questions, 1. [If one Pastor make Orders for his Church, and the multitudes or Synods be against them: which must be obeyed] you may gather from what is said before of Ordination. And 2. [What are the particulars proper Materially to the Magistrates decision, and what to the Pastors,] I here pass by.

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Quest. 26. Whether Church-Canons, or Pastors Directive Determinations of mat∣ters pertinent to their Office, do bind the Conscience? And what accidents will disoblige the people; you may gather before in the same case about Magi∣strates Laws, in the Political Directions: As also by an impartial transferring the Case to the Precepts of Parents and Schoolmasters to Children; with∣out respect to their Power of the Rod (or supposing that they had none such.) Quest. 27. What are Christs appointed means of the Unity and Concord▪ of the Universal Church, and consequently of its preservation, if there be no Humane Universal Head and Governour of it upon Earth? And if Christ have instituted none such, Whether Prudence and the Law of Nature oblige not the Church to set up and maintain an Universal Ecclesiastical Monarchy or Aristocracy? Seeing that which is Every mans work, is as No mans, and omitted by all?

I. TO the first question I must refer you in part to two small popular yet satisfactory Tractates* 1.666 written long ago, that I do not one thing too oft. Briefly now,

1. The Unity of the Universal Church, is founded in, and maintained by their Common Relation to Christ the Head, (as the Kingdom in its Relation to the King).

2. A Concord in Degrees of Goodness, and in Integrals and Accidentals of Christianity, will never be obtained on earth, where the Church is still imperfect: And perfect Holiness and Wisdom, are ne∣cessary to Perfect Harmony and Concord, Phil. 3. 12, 13, 14.

3. Experience hath long taught the Church, if it will learn, that the claim of a Papal Head∣ship and Government over the Church Universal, hath been the famous incendiary, and hinderer of Concord in the Christian world.

4. The means to attain such a measure of concord and harmony which is to be hoped for, or en∣deavoured upon earth, I have so distinctly, fully, and yet briefly described (with the contrary Impediments) in my Treatise of the Reasons of Christian Religion Part 7. Chap. 14. pag. 470, 471. in about two leaves, that I will not recite them. If you say, You are not bound to read the Books which I refer you to; I answer, Nor thi••.

II. To the latter Question I answer, 1. To set up such an Universal Head on the supposition of natural Reasons and Humane Policy is, 1. To cross Christs Institution, and the Laws of the Holy Ghost, as hath been long proved by Protestants from the Scripture.

2. It is Treason against Christs Soveraign Office to usurp such a Vicegerency without his Com∣mission.

3. It is against the notorious light of Nature, which telleth us of the Natural Incapacity of Mortal man, to be such an Universal Governour through the world.

4. It is to sin against long, and dreadful common experience, and to keep in that fire that hath destroyed Euperours, Kings and Kingdoms, and set the Churches Pastors and Christian world in those divisions, which are the great and serviceable work of Satan, and the impediment of the Churches increase, purity and peace, and the notorious shame of the Christian profession in the eyes of the Infidel world.

And if so many hundred years sad experience, will not answer them that say [If the Pope were a good man, he might unite us all,] I conclude that such deserve to be deceived, 2 Thess. 2. 10, 11, 12.

Quest. 28. Who is the Iudge of Controversies in the Church? 1. About the Ex∣position of the Scripture, and Doctrinal points in themselves: 2. About either Heresies, or wicked Practices, as they are charged on the persons who are ac∣cused of them: That is, 1. Antecedently to our Practice, by way of Re∣gulation, 2. Or Consequently, by Iudicial Sentence (and Execution) on Of∣fenders.

I Have answered this question so oft, that I can perswade my self to no more than this short, yet clear solution.

The Papists use to cheat poor unlearned persons that cannot justly discern things that differ, by puzling them with this confused ambiguous question. Some things they cunningly and falsly take for granted, As that there is such a thing on Earth, as a Political Universal Church, headed by any Mortal Governour. Some things they shuffle together in equivocal words. They confound, 1. Pub∣lick Iudgement of Decision, and private judgement of discerning. 2. The Magistrates Iudgement of Church-controversies, and the Pastors, and the several Cases, and Ends, and Effects of their several judgements. 3. Church-judgement as Directive to a particular Church, and as a means of the Con∣cord of several Churches. Which being but distinguished, a few words will serve to clear the difficulty.

1 As there is no Universal Humane Church (Constituted or Governed by a Mortal Head) so there is no Power set up by Christ to be an Universal Iudge of either sort of Controversies, by decisive Iu∣dicial ••entence: Nor any Universal Civil Monarch of the world.

2. The publick Governing Decisive judgement, obliging others, belongeth to publick persons, or Officers* 1.667 of God, and not to any private man.* 1.668

3. The publick decision of Doubts or Controversies about Faith it self, or the true sense of Gods Word and Laws, as obliging the whole Church on Earth to believe that decision, or not gainsay it,* 1.669 because of the Infallibility or Governing authority of the Deciders, belongeth to none but Jesus Christ; Because as is said, he hath made no Universal Governour, nor Infallible Expositor. It belongeth to the Law-giver only to make such an Universally obliging Exposition of his own Laws.

4. True Bishops or Pastors in their own particular Churches are Authorized Teachers and Guides, in Expounding the Laws and Word of Christ: And the people are bound as Learners to reverence their Teaching, and not contradict it without true cause: yea, and to believe them fide humanâ, in things pertinent to their Office: For oportet discentem credere.

5. No such Pastors are to be Absolutely believed, nor in any case of notorious Error or Heresie, where the Word of God is discerned to be against them.

6. For all the people as Reasonable creatures, have a judgement of private discerning to judge what they must Receive as Truth, and to discern their own duty, by the help of the Word of God, and of their Teachers.

7. The same power of Governing-Iudgement Lawful Synods have over their several flocks, as a Pastor over his own, but with greater advantage.

8. The power of Judging in many Consociate Churches, who is to be taken into Communion as Or∣thodox, and who to be refused by those Churches as Hereticks, in specie, that is, what Doctrine they will judge sound or unsound, as it is Iudicium discernendi; belongeth to every one of the Council ••ingly: As it is a Iudgement obliging themselves by Contract, (and not of Governing each other) it is in the Contracters and Consenters: And for peace and order usually in the Major Vote. But with the Limitations before expressed.

9. Every true Christian believeth all the Essentials of Christianity, with a Divine faith, and not by a meer humane belief of his Teachers, though by their Help and Teaching, his faith is generated and confirmed, and preserved. Therefore no essential Article of Christianity is left to any obliging de∣cision of any Church, but only to a subservient obliging Teaching: As whether there be a God, a Christ, a Heaven, a Hell, an Immortality of souls; whether God be to be believed, loved, feared, obeyed before man? Whether the Scripture be Gods Word, and true? Whether those that contra∣dict it are to be believed therein? Whether Pastors, Assemblies, publick Worship, Baptism, Sacra∣ment of the Lords Supper, be Divine institutions? And the same I may say of any known Word of God; No mortals may judge in partem utramli••et, but the Pastors are only Authorized Teachers and helpers of the peoples faith. (And so they be partly to one another.)

10. If the Pope or his Council, were the Infallible, or the Governing Expositors of all Gods Laws, and Scriptures, 1. God would have enabled them to do it by an Universal Commentary which all men should be obliged to believe, or at least not to contradict. For there is no Autho∣rity and Obligation given to men (yea, to so many successively) to do that (for the needful decisi∣on of Controversies) which they never have Ability given them to do. For that were to oblige them to things impossible. 2. And the Pope and his Council would be the most treacherous miscreants on earth, that in so many hundred years, would never write such an Infallible, nor Governing Commen∣tary, to end the differences of the Christian world. Indeed they have judged (with others) against

Arrius, that Christ is true God, and one with the Father in substance, &c. But if they had said the contrary, must we have taken it for Gods truth, or have believed them?

11. To judge who for Heresie or Seandal, shall be punished by the Sword, belongeth to none but the Magistrate in his own dominions: As to judge who shall have Communion or be excommunicated from the Church, belongeth, as aforesaid, to the Pastors. And the said Magistrate hath first as a man his own Iudgement of discerning what is Heresie, and who of his subjects are guilty of it, in order to his publick Governing Judgement.

12. The Civil Supream Ruler may Antecedently exercise this Judgement of Discerning (by the Teaching of their proper Teachers) in order to his consequent sentences on offenders: And so in his Laws may tell the subjects, what Doctrines and practices he will either Tolerate or punish. And thus may the Church Pastors do in their Canons to their several flocks, in relation to Commu∣nion or non-communion.

13. He that will condemn particular persons as Hereticks or offenders, must allow them to speak for themselves, and hear the proofs, and give them that which justice requireth, &c. And if the Pope can do so at the Antipodes, and in all the world either per se, or per alium without give∣ing that other his essential claimed power, let him prove it by better experience than we have had.

14. As the prime and sole-universal Legislation belongeth to Jesus Christ, so the final Judge∣ment universal and particular, belongeth to him, which only will end all Controversies, and from which there is no appeal.

Quest. 29. Whether a Parents power over his Children, or a Pastor or many Pastors or Bishops over the same Children, as parts of their flock, be greater, or more ob∣liging in matters of Religion and publick Worship?

THis being toucht on somewhere else, I only now say, 1. That if the case were my own, I would 1. Labour to know their different Powers, as to the matter commanded, and obey each in that which is proper to his place.

2. If I were young and ignorant, Natural necessity, and natural obligation together, would give my Parents with whom I lived such an advantage above the Minister (whom I seldome see or under∣stand) as would determine the case de eventu, and much de jure.

3. If my Parents commanded me to hear a Teacher who is against Ceremonies or certain Forms, and to hear none that are for them, natural necessity here also (ordinarily) would make it my duty first to hear and obey my Parents: And in many other cases, till I came to understand the greater power of the Pastors, in their own place and work.

4. But when I come to Church, or know that the judgement of all Concordant Godly Pastors, con∣demneth such a thing as damnable Heresie or Sin, which any Father commandeth me to receive and profess, I would more believe and follow the Judgement of the Pastors and Churches.

Quest. 30. May an Office Teacher or Pastor be at once, in a stated Relation of a Pastor and a Disciple to some other Pastor?

1. THat Timothy was still Pauls Son in point of Learning and his Disciple, and so that under Apostles the same persons might be stated in both relations at once, seemeth evident in Scripture.

2. But the same that is a Pastor is not at once a meer Lay-man.

3. That men in the same Office may so differ in Age, Experience, and degrees of knowledge as that young Pastors may and often ought, many years to continue, not only in occasional reception of their help, but also in an ordinary stated way of receiving it, and so be Related to them as their ordinary Teachers, by such gradual advantages, is past all doubt. And that all Juniors and Novices owe a certain reverence and audience, and some obedience to the elder and wiser.

4. But this is not to be a Disciple to him as in lower Order or Office, but as of lower Gifts and Grace.

5. It is lawful and very good for the Church, that some Ordained persons continue long as Pupils to their Tutors in Schools or Academies, (e. g. to learn the holy Languages, if they have them not, &c.) But this is a relation left to voluntary Contractors.

6. In the antient Churches the particular Churches had one Bishop and some Presbyters and Dea∣cons, usually of much lower parts, who lived all together (single or chaste) in the Bishops or Church-house, which was as a Colledge, where he daily edified them by Doctrine and Ex∣ample.

7. The Controversie about different Orders by Divine Institution, belongeth not to me here to meddle with: But as to the Natural and Acquired Imparity of age and gifts, and the unspeakable be∣nefit to the Juniors and the Churches that it is desirable that there were such a way of their education and edification, I take to be discernable to any that is impartial and judicious.

Ambrose was at once a Teacher and a Learner: Beda Eccl. Hist. mentioneth one in England, that was at once a Pastor and a Disciple. And in Scotland some that became Bishops were still to be under the Government of the Abbot of their Monasteries according to their first devotion, though the Abbot was but a Presbyter.

8. Whether a setled private Church-member, may not at once continue his very formal Relation, to the Pastor of that Church, and yet be of the same Order with him in another Church, as their Pastor, at the same time (As he may in case of necessity continue his Apprentiship, or civil service,) is a case that I will not determine. But he that denyeth it, must prove his opinion, (or affirmation of its un∣lawfulness) by sufficient evidence from Scripure or Nature; which is hard.

Quest. 31. Who hath the power of making Church Canons?

THis is sufficiently resolved before. 1. The Magistrate only hath the power of making such Canons or Laws for Church matters as shall be enforced by the Sword.

2. Every Pastor hath power to make Canons for his own Congregation; that is, to determine what hour and at what place they shall meet; what Translation of Scripture, or Version of Psalms shall be used in his Church: what Chapter shall be read: what Psalm shall be sung, &c. Except the Ma∣gistrate contradict him, and determine it otherwise, in such points as are not proper to the Ministerial Office.

3. Councils or Assemblies of Pastors have the power of making such Canons for many Churches, as shall be Laws to the people, and Agreements to themselves.

4. None have power to make Church Laws or Canons, about any thing, save 1. To put Gods own Laws in execution, 2. To determine to that end, of such Circumstances as God hath left unde∣termined in his Word.

5. Canon-making under pretence of Order and Concord, hath done a great deal of mischief to the Churches: whilest Clergy men have grown up from Agreements, to Tyrannical Usurpations and Impositions, and from Concord about needful Accidents of Worship, to frame new Worship Ordi∣nances, and to force them on all others; but especially 1. By encroaching on the power of Kings, and telling them that they are bound in Conscience to put all their Canons into execution by force: 2. And by laying the Union of the Churches, and the Communion of Christians upon things needless and doubtful, yea, and at last on many sinful things; whereby the Churches have been most effectu∣ally divided, and the Christian world set together by the Ears; and Schisms, yea, and Wars have been raised: And these maladies cannot possibly be healed, till the tormenting tearing Engines be broken and cast away, and the Voluminous Canons of numerous Councils, (which themselves also are matter of undeterminable Controversie) be turned into the primitive simplicity; and a few ne∣cessary things made the terms of Concord. Doubtless if every Pastor were left wholly to himself for the ordering of Worship Circumstances and Accidents in his own Church, without any Common Canons, save the Scriptures, and the Laws of the Land, there would have been much less division, than that is, which these numerous Canons of all the Councils, obtruded on the Church, have made.

Quest. 32. Doth Baptism as such enter the Baptized into the Universal Church, or into a particular Church, or both? And is Baptism the Particular-Church Covenant as such?

Answ. 1. BAptism as such doth enter us into the Universal Church, and into it alone; and is no particular Church-Covenant, but the solemnizing of the great Christian Covenant of Grace, between God and a believer and his seed.

For, 1. There is not essentially any mention of a particular Church in it.

2. A man may be baptized by a general unfixed Minister, who is not the Pastor of any parti∣cular

Church: And he may be baptized in solitude, where there is no particular Church. The Eunuch* 1.670 Act. 8. was not baptized into any particular Church.

3. Baptism doth but make us Christians: But a man may be a Christian who is no member of any particular Church.

4. Otherwise Baptism should oblige us necessarily to a man, and be a Covenant between the Ba∣ptized and the Pastor and Church into which he is baptized: But it is only our Covenant with Christ.

5. We may frequently change our particular Church relation; without being baptized again. But we never change our relation to the Church which we are baptized into, unless by Apostasie.

2. Yet the same person at the same time that he is baptized may be entred into the universal Church, and into a particular; And ordinarily it ought to be so where it can be had.

3. And the Covenant which we make in baptism with Christ, doth oblige us to obey him, and conse∣quently to use his instituted means, and so to hear his Ministers, and hold due Communion with his Churches.

4. But this doth no more enter us into a particular Church, than into a particular family. For we as well oblige our selves to obey him in family relations as in Church relations.

5. When the baptized therefore is at once entered into the universal and particular Church, it is done by a double consent, to the double relation. By baptism he professeth his consent to be a member of Christ and his universal Church; and additionally he consenteth to be guided by that particular Pastor in that particular Church; which is another Covenant or Consent.

Quest. 33. Whether Infants should be Baptized?

I have answered long agoe in a Treatise on that Subject.

Also What Infants should be Baptized? And who have Right to Sacraments? And whether Hypocrites are univocally or equivocally Christians and Church-mem∣bers, I have resolved in my Disput. of Right to Sacraments.

Quest. 34. Whether an unbaptized person who yet maketh a publick profession of Christianity, be a member of the Visible Church? And so of the Infants of Be∣lievers unbaptized.

Answ. 1. SUch persons have a certain Imperfect irregular kind of profession, and so of Membership; Their Visibility or Visible Christianity is not such as Christ hath appointed. As those that are Marryed, but not by Legal Celebration, and as those that in cases of necessity are Ministers without Ordination; so are such Christians as Constantine and many of old without Baptism.

2. Such persons ordinarily are not to be admitted to the Rights and Communion of the Visible Church, because we must know Christs sheep by his own mark: But yet they are so far visible Christi∣ans, as that we may be perswaded nevertheless of their salvation. As to visible Communion, they have but a remote and incompleat jus ••d rem, and no jus in re, or legal investiture and possession.

3. The same is the case of unbaptized Infants of believers, because they are not of the Church meerly as they are their natural seed; but because it is supposed that a person himself devoted to God,* 1.671 doth also devote his Children to God: Therefore not nature only, but this supposition arising from the true nature of his own dedication to God, is the reason why believers Children have their right to Bap∣tism: Therefore till he hath Actually devoted them to God in Baptism, they are not legally members of the Visible Church, but only in fieri and imperfectly as is said. Of which more anon.

Quest. 35. Is it certain by the Word of God that all Infants Baptized, and dy∣ing before actual sin are undoubtedly saved? Or what Infants may we say so of?

Answ. I. 1. WE must distinguish between certainty objective and subjective, or plainlyer, the* 1.672 Reality or Truth of the Thing, and the certain apprehension of it.

2. And this certainty of apprehension, sometime signifieth only the Truth of that apprehension, when a man indeed is not deceived, or more usually that clearness of apprehension joyned with Truth, which fully quieteth the mind and excludeth doubting.

3. We must distinguish of Infants as Baptised Lawfully upon just title, or unlawfully without title.

4. And also of Title before God, which maketh a Lawful claim and Reception at his bar; and Title before the Church, which maketh only the Administration lawful before God, and the Reception lawful only in foro ecclesiae or externo.

5. The word Baptism signifieth either the external part only, consisting in the words and outward action, or the Internal Covenanting of the heart also.

6. And that internal Covenant is either sincere which giveth right to the benefits of Gods Covenant, or only partial, reserved, and unsound, such as is common to hypocrites.

Conclus. 1. God hath been pleased to speak so little in Scripture of the case of Infants, that modest men will use the words [Certainly and Undoubtedly] about their case, with very great Caution. And many great Divines have maintained that their very Baptism it self, cannot be [Certainly and undoubt∣edly] proved by the Word of God, but by Tradition: Though I have endeavoured to prove the contrary in a special Treatise on that point.

2. No man can tell what is objectively certain or revealed in Gods Word, who hath not subjective cer∣tainty or knowledge of it.

3. A mans apprehension may be True, when it is but a wavering opinion, with the greatest doubt∣fulness. Therefore we do not usually by a Certain apprehension, mean only a True apprehension, but a clear and quieting one.

4. It is possible to baptize Infants unlawfully, or without any Right, so that their Reception and bap∣tizing shall be a great sin, as is the misapplying of other Ordinances. For instance; one in America where there is neither Church to receive them, nor Christian Parents nor Sponsors, may take up the Indians Children and Baptize them against the Parents wills; Or if the Parents consent to have their Children outwardly Baptized, and not themselves, as not knowing what Baptizing meaneth, or desire it only for outward advantages to their Children. Or if they offer them to be Baptized only in open derision and scorn of Christ; such Children have no Right to be received. And many other instances neerer may be given.

5. It's possible the person may have no Authority at all from Christ who doth Baptize them. And Christs part in Reception of the person, and Collation and Investiture in his benefits, must be done by his Commission, or else how can we say that Christ doth it? But open Infidels, Women, Children, madmen, scorners, may do it that have none of his Commission.

6. That all Infants baptized without title or right by mis-application, and so dying, are not undoubtedly saved, nor any word of God doth certainly say so, we have reason to believe on these following grounds.

1. Because we can find no such Text, nor could ever prevail with them that say so, to shew us such an ascertaining Word of God.

2. Because else gross sin would certainly be the way to salvation. For such mis-application of Ba∣ptism, by the demanders at least, would certainly be gross sin, as well as mis-applying the Lords Supper.

3. Because it is clean contrary to the tenour of the new Covenant which promiseth salvation to none but penitent Believers and their seed: What God may do for others unknown to us, we have nothing to do with: But his Covenant hath made no other promise that I can find; 〈…〉〈…〉d we are ••ertain of no mans salvation by Baptism, to whom God never made a promise of it. If by the Children of the faithful, be meant not only their Natural seed, but the Adopted or bought also of which they are true Proprietors, yet that is nothing to all others.

4. To add to Gods words, Especially to his very Promise or Covenant, is so terrible a presumpti∣on, as we dare not be guilty of.

5. Because this tyeth Grace or salvation so to the outward washing of the body or opus operatum as is contrary to the nature of Gods Ordinances, and to the tenour of Scripture, and the judgement of the Protestant Divines.

6. Because this would make a strange disparity between the two Sacraments of the same Covenant of Grace: When a man Receiveth the Lords Supper unworthily (in scorn, in drunkenness, or impeni∣tency) much more without any right (as Infidels,) he doth eat and drink damnation or judgement to himself; and maketh his sin greater: Therefore he that gets a Child Baptized unworthily and without right, doth not therefore infallibly procure his salvation.

7. Because the Apostle saith, 1 Cor. 7. 14. Else were your Children unclean but now are they holy; and the Scripture giveth this priviledge to the Children of the faithful above others: whereas the con∣trary opinion levelleth them with the seed of Infidels and Heathens, as if these had right to salvation by meer Baptism, as well as the others.

8. Because else it would be the greatest act of Charity in the world, to send Souldiers to catch up all Heathens and Infidels Children and Baptize them; which no Christians ever yet thought their duty. Yea it would be too strong a temptation to them to kill them when they had done, that they might be all undoubtedly saved.

Obj. But that were to do evil that good might come by it.

Answ. But God is not to be so dishonoured as to be supposed to make such Laws, as shall forbid men the greatest good in the World, and then to tempt them by the greatness of the benefit to take it to be no evil: As if he said, [If Souldiers would go take up a million of Heathens Children and Baptize them, it will put them into an undoubted state of salvation: But yet I forbid them doing it: And if they presently kill them, lest they sin after, they shall undoubtedly be saved; but yet I forbid them doing it.] I need not aggravate this tempta∣tion to them that know the power of the Law of nature, which is the Law of Love and good works, and how God that is most Good is pleased in our doing good: Though he tryed Abraham's obedience once, as if he should have killed his Son, yet he stopt him before the execution: And doth he ordinarily exercise mens obedience, by forbidding them to save the souls of others, when it is easily in their power? Especially when with the adult the greatest labour and powerfullest Preaching, is frequently so frustrate, that not one of many is converted by it.

9. Because else God should deal with unaccountable disparity with Infants and the Adult in the same ordinance of Baptism. It is certain that all Adult persons Baptised, if they dyed immediately, should not be saved. Even none that had no right to the Covenant and to Baptism; such as Infidels, Heathens, Impenitent persons, Hypocrites, that have not true Repentance and faith: And why should Baptism save an Infant without title, any more than the Adult without title? I still suppose that some Infants have no title, and that now I speak of them alone.

Obj. But the Church giveth them all right by Receiving them.

Answ. This is to be farther examined anon. If you mean a particular Church, perhaps they are Baptized into none such: Baptism as such is a Reception only into the Universal Church, as in Eunuchs case, Act. 8. appeareth. If you mean the Universal Church, it may be but one single ignorant man in an Infidel Countrey that Baptizeth; And he is not the Universal Church? Yea perhaps is not a lawfully called Minister of that Church? However this is but to say, that Baptism giveth Right to Baptism. For this Receiving is nothing but Baptizing? But there must be a Right to this Recepti∣on, if baptism be a distinguishing Ordinance, and all the world have not right to it. Christ saith, Matth. 28. 19. Disciple me all Nations, baptizing them: They must be initially made Disciples first, by Consent, and then be Invested in the visible state of Christianity by Baptism.

10. If the Children of Heathens have right to baptism and salvation thereby it is either, 1. As they are men, and all have right, or 2. Because the parents give them right, 3. Or because remote ancestors give them right, 4. Or because the universal Church gives them right, 5. Or because a particular Church giveth them right, 6. Or because the Sponsors give them right, 7. Or the Magistrate, 8. Or the Ba∣ptizer. But it is none of all these, as shall anon be proved.

II. But as to the second question, I answer: 1. It will help us to understand the case the better if we prepare the way by opening the case of the Adult, because in Scripture times, they were the most famous subjects of Baptism. And it is certain of such, 1. That every one outwardly Baptized is not in a state of salvation. That no hypocrite that is not a true penitent believer is in such a state. 2. That every true penitent believer is before God in a state of salvation, as soon as he is such; And be∣fore the Church, as soon as he is baptized. 3. That we are not to use the word Baptism as a Physical term only, but as a moral Theological term. Because words (as in Law, physick, &c.) are to be understood according to the art or science in which they are treated of. And Baptism taken Theologi∣cally doth as Essentially include the Wills consent or Heart-Covenanting with God, as Matrimony in∣cludeth marriage consent, and as a man containeth the soul as well as the body. And thus it is cer∣tain that all truly Baptized persons are in a state of salvation; that is, All that sincerely consent to the Baptismal Covenant when they profess consent by Baptism, (but not hypocrites.) 4. And in this sense all the Ancient Pastors of the Churches, did concur that Baptism did wash away all sin, and put the baptized into a present right to life eternal; as he that examineth their Writings will perceive: not the outward washing and words alone, but when the inward and outward parts concur, or when by true faith and repentance, the Receiver hath right to the Covenant of God. 5. In this sense it is no unfit language to imitate the Fathers, and to say that the truly baptized are in a state of Justification, adoption and salvation, unless when mens misunderstanding maketh it unsa••e. 6. The sober Papists themselves say the same thing, and when they have said that even ex opere operato Baptism saveth, they add that it is only the meet Receiver; that is, the penitent believer, and no other of the adult. So that hitherto there is no difference.

2. Now let us by this try the case of Infants; concerning which there are all these several opini∣ons among Divines.

1. Some think that all Infants (baptized or not) are saved from Hell and positive punishment, but are not brought to Heaven as being not capable of such joyes.

2. Some think that all Infants (dying such) are saved as others are, by actual felicity in Heaven, though in a lower degree. Both these sorts suppose that Christs death saveth all that reject 〈…〉〈…〉 not, and that Infants reject it not.

3. Some think that all unbaptized Infants do suffer the poenam damni and are shut out of Heaven and happiness, but not sensibly punished or cast into Hell. For this Iansenius hath wrote a Treatise; and many other Papists think so.

4. Some think that all the Children of sincere believers dying in infancy are saved (that is Glo∣rified) whether baptized or not; and no others.

5. Some think that God hath not at all revealed what he will do with any Infants.

6. Some think that he hath promised salvation as aforesaid to believers and their seed, but hath not at all revealed to us what he will do with all the rest.

7. Some think that only the Baptized Children of true believers are certainly (by promise) saved.

8. Some think that all the adopted and bought Children of true Christians, as well as the natural, are saved (if baptized, say some; or if not, say others.)

9. Some think that Elect Infants are saved, and no other, but no man can know who those are. And of these, 1. Some deny Infant Baptism; 2. Most say that they are to be baptized, and that there∣by the non-elect are only received into the visible Church, and its priviledges, but not to any promise or certainty of Justification, or a state of salvation.

10. Some think that all that are baptized by the Dedication of Christian Sponsors are saved.

11. Some think that all that the Pastor Dedicateth to God are saved, (because so dedicated by him say some; or because baptized ex opere operato say others.) And so all baptized Infants are in a state of salvation.

12. Some think that this is to be limited to all that have right to Baptism coram Deo; which some think the Churches reception giveth them, of which anon.

13. And some think it is to be limited to those that have right 〈…〉〈…〉m Ecclesia, or are rightfully baptized ex parte Ministrantis, where some make the Magistrates command sufficient, and some the Bishops and some the baptizers will.

Of the title to Baptism I shall speak anon. Of the salvation of Infants, it is too tedious to con∣fute all that I dissent from: not presuming in such darkness and diversity of opinions to be perem∣ptory, nor to say, I am certain by the Word of God who are undoubtedly saved, nor yet to deny the un∣doubted certainty of wiser men, who may know that which such as I do doubt of, but submitting what I say to the judgement of the Church of God and my superiours, I humbly lay down my own thoughts as followeth.

1. I think that there can no promise or proof be produced that all unbaptized Infants are saved, either from the poena damni or sensus or both.

2. I think that no man can prove that all unbaptized Infants are damned, or denyed Heaven. Nay I think I can prove a promise of the contrary.

3. All that are rightfully baptized in foro externo are visible Church members, and have Ecclesiasti∣cal right to the priviledges of the visible Church.

4. I think Christ never instituted Baptism for the collation of these outward Priviledges alone, un∣less as on supposition that persons culpably fail of the better ends.

5. I think Baptism is a solemn mutual contract or Covenant between Christ and the Baptized per∣son. And that it is but one Covenant, even the Covenant of Grace which is the sum of the Gospel, which is sealed and received in baptism; And that this Covenant essentially containeth our saving re∣lation to God the Father, Son and Holy Ghost, and our Pardon, Justification and Adoption or right to life everlasting: And that God never made any distinct Covenant of outward Priviledges alone, to be sealed by Baptism: But that outward mercies are the second and lesser gift of the same Covenant which giveth first the great and saving blessings.

6. And therefore that whoever hath right before God, to claim and Receive Baptism, hath right also to the benefits of the Covenant of God, and that is, to salvation: Though I say not so of every one that hath such right before the Church, as that God doth require the Minister to Baptize him. For by Right before God, or in foro coeli I mean, such a Right as will justifie the claim before God immedi∣ately, the person being one whom he commandeth in that present state to claim and receive baptism. For many a one hath no such right before God to claim or receive it, when yet the Minister hath right* 1.673 to give it them if they do claim it.

The case stands thus. God saith in his Covenant, [He that believeth shall be saved, and ought to be Baptized to profess that belief and be invested in the benefits of the Covenant; And he that Professeth to believe (whether he do or not) is by the Church to be taken for a visible believer, and by Baptism to be received into the Visible Church.] Here God calleth none but true believers (and their seed) to be Baptized, nor maketh an actual promise or Covenant with any other; and so I say that no other have right in foro coeli. But yet the Church knoweth not mens hearts, and must take a serious Profes∣sion for a credible sign of the faith professed, and for that outward title upon which it is a duty of the Pastor to Baptize the claimer. So that the most malignant scornful hypocrite that maketh a seemingly serious profession, hath right coram Ecclesia, but not coram Deo, save in this sense, that God would have the Minister Baptize him. But this I have largelyer opened in my Disputations of Right* 1.674 to Sacraments.

7. I think therefore that all the Children of true Christians, do by Baptism receive a publick Investiture by Gods appointment into a state of Remission, Adoption and right to salvation at the present: Though I dare not say that I am undoubtedly certain of it, as knowing how much is said against it. But I say as the Synod of Dort, Art. 1. that Believing Parents have no cause to doubt of the salvation of their Children that dye in infancy, before they commit actual sin; that is, not to trouble themselves with fears about it.

The Reasons that move me to be of this judgement (though not without doubting and hesitan∣cy) are these, 1. Because whoever hath right to the present Investiture, delivery and possession of the first and great benefits of Gods Covenant made with man in Baptism, hath right to Pardon and Adoption and everlasting life: But the Infants of true Christians have right to the present investiture, delivery and possession of the first and great benefits of Gods Covenant made with man in Baptism. Therefore they have right to pardon and everlasting life.

Either Infants are in the same Covenant (that is, are subjects of the same promise of God) with their believing Parents, or in some other Covenant, or in no Covenant: If they be under no Covenant (or promise) or under some other promise or Covenant only, and not the same; they are not to be Baptized. For Baptism is a mutual Covenanting; where the Minister by Christs Commission in his name acteth his part, and the believer his own and his Infants part: And God hath but one Covenant, which is to be made, sealed and delivered in baptism. Baptism is not an equivocal word, so as to sig∣nifie divers Covenants of God.

Obj. But the same Covenant of God hath divers sorts of benefits, The special God giveth to the sincere, and the Common to the common and hypocritical receiver.

Answ. 1. God indeed requireth the Minister to take Profession for the Visible Church-title; And so it being the Ministers duty so far to believe a lyar, and to Receive dissemblers wh〈…〉〈…〉 had no right to lay that claim, you may say that God indirectly and improperly, giveth them Church-priviledges: But properly, that is, by his promise or Covenant-deed of gift, he giveth them nothing at all; For his Covenant is one, and undivided in its action, though it give several benefits, and Though Providence may give one and not another, yet the Covenant giveth all or none. God saith that Godliness hath the promise of this life and of that to come: but he never said (that I know of) [To the bypocrite or un∣sound* 1.675 believer I promise or give right to common mercies.]

2. But suppose it were otherwise, yet either the Children of true believers have the true Condition of Right to the special blessings of the Covenant, or they have not the condition of any at all. For there can no more be required of an Infant as to any special blessings of the Covenant, than that he be the Child of believing Parents and by them Dedicated to God. Either this condition entitleth them to all the Covenant promises which the adult believer is entitled to (as far as their natures are capable) or it entitleth them to none at all: Nor are they to be baptized: For God hath in Scri∣pture instituted but one baptism (to profess one faith) And that one is ever for the remission of sins: He that believeth and is baptized shall be saved, Mark 16. 16.

3. Or if all the rest were granted you, yet it would follow that all Infants in the World, even of true believers, are left out of Gods Covenant of Grace, that is, the Covenant or promise of pardon of life; and are only taken in to the Covenant of Church-priviledges. And so 1. You will make two Cove∣nants (which you denyed) and not only two sorts of benefits of one Covenant. 2. And two species of Baptism: while all Infants in the World are only under a Covenant of outward priviledges, and have no baptism, but the seal of that Covenant, while believers have the Covenant, promise and seal of pardon and life.

2. And this is my second Reason, Because then we have no promise or certainty, or ground of faith, for the pardon and salvation of any individual Infants in the World. And so Parents are left to little comfort for their Children. And if there be no promise there is no faith of it, nor no Baptism to seal it; and so we still make Antipaedobaptism unavoidable. For who dare set Gods seal to such as have no promise? Or pretend to Invest any in a neer and saving Relation to God the Father, Son and Holy Ghost (which is the very nature of Baptism) when God hath given no such commission?

Obj. Yes: Baptism and the Covenant of special promises are for all the Elect, though we know not who they are.

Answ. 1. I deny not Gods Eternal antecedent Election; But I deny that the Scripture ever men∣tioneth his pardoning or Glorifying any, upon the account of Election only, without certain spiritual conditions, which may be given as the reason of the difference in judgement. God may freely give the Gospel to whom he will, and also faith or the first grace by the Gospel, without any previous con∣dition in man, but according to his free Election only: But he giveth pardon and Heaven as a Rector by his equal Laws and judgement; and alwayes rendereth a reason of the difference, from the qua∣lifications of man.

2. And if this were as you say, it would still overthrow Infant baptism. For either we must baptize all indifferently, or none, or else know how to make a difference. All must not be baptized in∣differently: And Election is a secret thing to us, and by it no Minister in the World can tell whom to baptize; Therefore he must baptize none, if there be no other differencing note to know them by.

Obj. God hath more elect ones among the Infants of true believers than among others: And therefore they are all to be baptized.

Answ. 1. It will be hard to prove that much (that he hath more) if there be no promise to them all as such. 2. If he have more, yet no man knoweth how many, and whether the Elect be one of

ten, twenty, forty or an hundred in comparison of the non-elect: For Scripture tells it not. So that no Minister of a Church is sure that any one Infant that he ever baptized is elect. 3. And God hath given no such rule for sealing and delivering his Covenant with the benefits, as to cast it hap hazard among all, because it is possible or probable it may belong to some.

Object. You have no certainty what adult professor is sincere, nor to which of them the special be∣nefits belong; no not of any one in a Church, And yet because that there is a probability that among many there are some sincere, you baptize them all. Take then the birth priviledge but as equal to the profes∣sion of the adult.

Answ. This partly satisfied me sometimes: But I cannot forget that A visible, false or hypocri∣tical profession is not the condition of Gods own Covenant of Grace, nor that which he requireth in us, to make us partakers of his Covenant-benefits, Nay, he never at all commandeth it; but only commandeth that profession of Consent, which followeth the real consent of the heart; He that* 1.676 condemneth lying, maketh it neither the condition of our Church-membership, as his gift by promise, nor yet our duty.

And mark well, that it is a Professed Consent to the whole Covenant that God requireth, as the con∣dition of our true right to any part or benefit of it. He that shall only say, I consent to be a vi∣sible Church-member, doth thereby acquire no right to that membership; no not in foro Ecclesiae: But he must also profess that he consenteth to have God for his God, and Christ for his Lord and Saviour, and the Holy Spirit for his Sanctifier. So that he must be a lyar or a sound believer that maketh this profession.

But for an Infant to be born of true believers, and sincerely by them dedicated in Covenant to God, is all the Condition that ever God required to an Infant-title to his Covenant; And it is not the failure of the true Condition as a false profession is.

Indeed if the proportion were thus laid, it would hold good; [As we know not who sincerely covenanteth for himself, and yet must baptize all that soberly profess it; so we know not who doth sincerely Covenant for his Infant, and yet we must baptize all whom the Parents bring with such a pro∣fession, for themselves and them.]

But if the sincere dedication of a sound believer, shall be accounted but equal to the lying profes∣sion of the adult, which is neither commanded, nor hath any promise, then Infants are not in the Covenant of Grace, nor is their sincerest dedication to God either commanded or hath any promise.

If I were but sure that the profession of the Adult for himself were sincere, I were sure that he were in a state of Grace. And if I am not sure of the same concerning the Parents dedication of his Infant, I must conclude that this is not a condition of the same Covenant, and therefore that he is not in the same Covenant (or Conditional promise of God) unless there be some other Condition required in him or for him: But there is no other that can be devised.

Object. Election is the Condition.

Answ. Election is Gods act and not mans; and therefore may be an Antecedent but no Conditi∣on, required of us. And man is not called to make Profession that he is Elected, as he is to make profession of his faith and consent to the Covenant. And God only knoweth who are his by Ele∣ction, and therefore God only can baptize on this account.

And what is the probability which the objectors mean that many of the Infants of the faithful are elected? Either it is a promise, or but a prediction: If no promise it is not to be sealed by baptism. If a promise, it is absolute o•• conditional. If any absolute promise [As, I will save many children of believers] 1. This terminateth not on any singular person, as baptism doth, and 2. It is not the absolute promise that baptism is appointed by Christ to seal. This is apparent in Mark 16. 16. and in the case of the adult. And it is not one Covenant which is sealed to the adult by baptism, and ano∣ther to infants. Else baptism also should not be the same. But if it be any conditional Covenant, what is it, and what is the condition?

And what is it that baptism giveth to the seed of believers, if they be not justified by it from original sin? You will not say, that it conveyeth Inherent sanctifying Grace, no not into all the Elect themselves, which many are many years after without. And you cannot say, that it sealeth to them, any promise, so much as of visible Church-priviledges. For God may suffer them presently to be made Ianizaries, and violently taken from their Parents, and become strangers and despisers of Church-priviledges, as is ordinary with the Greeks Children among the Turks. Now God either promised such Church-priviledges absolutely, or conditionally, or not at all? Not absolutely, for then they would possess them. If conditionally, what is the Condition? If not at all, what promise then doth baptism seal to such, and what benefit doth it secure? God hath instituted no baptism, which is a meer present delivery of possession of a Church-state, without sealing any Promise at all. True baptism first sealeth the promise, and then delivereth possession of some benefits.

Yea, indeed outward Church-priviledges are such uncertain blessings of the promise, that as they* 1.677 are but secondary, so they are but secondarily given and sealed, so that no man should ever be bap∣tized, if these were all that were in the promise. The holiest person may be cast into a Wilderness, and deprived of all visible Church-communion: And doth God then Break his promise with him? Cer∣tainly no: It is therefore our saving Relations to God the Father, Son and Holy Ghost, which the promise giveth, and baptism sealeth; and other things but subordinately and uncertainly as they are means to these. So then its plain, that believers Infants have a promise of salvation, or no promise at all which baptism was instituted to seal.

I have said so much more of this in my Appendix to the Treatise of Infant Baptism, to Mr. Bed∣ford, in defence of Dr. Davenants judgement, as that I must refer the Reader thither.

8. I think it very probable that this ascertaining promise belongeth not only to the natural seed of believers, but to all whom they have a true power and right to dedicate in Covenant to God: which seemeth to be all that are properly their Own, whether Adopted or bought; But there is more darkness and doubt about this than the former, because the Scripture hath said less of it.

9. I am not able to prove, nor see any probable reason for it, that any but sound believers have such a promise for their children: nor that any hypocrite shall certainly save his child, if he do but dedicate him to God in baptism. For, 1. I find no promise in Scripture made to such. 2. He that doth not sincerely believe himself, nor consent to Gods Covenant, cannot sincerely believe for his child, nor consent for him. 3. And that faith which will not save the owner, as being not the condition of the promise, cannot save another. Much more might be said of this. I confess, that the Church is to receive the children of hypocrites as well as themselves: And their baptism is valid in foro externo Ecclesiae; and is not to be reiterated. But it goeth no further for his child, than for himself.

10. Therefore I think that all that are Rightfully baptized by the Minister, that is, baptized so as that its well done of him, are not certainly saved by baptism, unless they be also rightfully bap∣tized, in regard of their right to claim and receive it. Let them that are able to prove more do it, for I am not able.

11. Whereas some mis-interpret the words of the old Rubrick of Confirmation in the English Litur∣gy, as if it spake of all that are baptized, whether they had Right or not, the words themselves may serve to rectifie that mistake, [And that no man shall think any detriment shall come to children by deferring of their Confirmation, he shall know for truth, that it is certain by Gods Word, that children being baptized have all things necessary for their salvation, and be undoubtedly saved,] Where it is plain that they mean, they have all things necessary ex parte Ecclesiae, or all Gods applying Ordinances necessary, though they should dye unconfirmed, supposing that they have all things necessary to just baptism on their own part. Which is but what the antients were wont to say of the Baptized Adult; But they ne∣ver meant that the Infidel and Hypocrite and Impenitent person was in a state of life, because he was baptized; But that all that truly consent to the Covenant, and signifie this by being baptized are saved. So the Church of England saith, that they receive no detriment by delaying Confirmation, but it never said, that they receive no detriment by their Parents or Sponsors Infidelity and Hypocrisie, or by their want of true Right Coram Deo to be baptized.

12. But yet before these Questions (either of them) be taken as resolved by me, I must first take in some other questions which are concerned in the same Cause; as

Quest. 36. What is meant by this speech, that Believers and their seed are in the Covenant of God; which giveth them right to Baptism?

Answ. THough this was opened on the by before, I add, 1. The meaning is not that they are in that Absolute promise of the first and all following grace, supposed ordinarily to be made of the Elect as such (unknown) viz. [I will give them Faith, Repentance, Conversion, Iustifica∣tion and Salvation and all the Conditions of the Conditional promise, without any Condition on their part] which many take to be the meaning of [I will take the hard heart out of them, &c.] For 1. This promise is not now to be first performed to the adult who Repent and believe already: And no other are to be baptized at age: If that Absolute promise be sealed by baptism, either it must be so sealed as a promise before it be performed, or after: If before, either to all, because some are elect, or only to some that are elect. Not to all: for it is not common to Infidels: Not to some as elect; for 1. They are unknown, 2. If they were known, they are yet supposed to be Infidels. Not after per∣formance, for then it is too late.

2. The meaning is not only that the Conditional Covenant of Grace is made and offered to them: For so it may be said of Heathens and Infidels and all the world that hear the Gospel.

But 1. The Covenant meant is indeed this Conditional Covenant only, Mark 16. 16. He that believ∣eth and is baptized, shall be saved.

2. To be in this Covenant is, to be a Consenting believer, and so to be one that hath by Inward Heart Consent, the true Conditions of right to the benefits of the Covenant, and is thereby prepared solemn∣ly by baptism to Profess this Consent, and to receive an Investiture and seal of Gods part, by his Minister given in his name.

3. Infants are thus in Covenant with their Parents, because Reputatively their Parents Wills are th••••rs, to dispose of them for their good. And therefore they Consent by their Parents, who Con∣sent for them.

Quest. 37. Are Believers Children certainly in Covenant before their Bap∣tism, and thereby in a state of Salvation? Or not till they are baptized?

Answ. DIstinguish between 1. Heart-Covenanting, and Mouth-Covenanting: 2. Between being in Covenant before God, and Visibly before the Church.

1. No person is to be baptized at age, whose Inward Heart Consent before professed, giveth him not Right to baptism. Therefore all the adult must be in Covenant, that is, Consent on their part to the Covenant, before they are baptized.

2. Therefore it is so with the seed of the faithful, who must Consent by their Parents, before they have right: Otherwise all should have right, and their baptism be essentially another baptism, as sealing some other Covenant, or none.

3. If there be no promise made to the seed of the faithful more than to others, they have no right more than others to baptism or salvation. But if there be a promise made to them as the seed of believers, then are they as such within that promise, that is, performers of its conditions by their Pa∣rents, and have right to the benefit.

4. If the Heart Consent or faith of the Adult, do put themselves into a state of salvation, before their baptism, then it doth so by their children: But &c.—

5. But this Right to salvation in Parents and Children upon Heart Consent before baptism, is only before God. For the Church taketh no Cognizance of secret heart-transactions: But a man then only consenteth in the Judgement of the Church, when he openly professeth it, and desireth to signifie it by being baptized.

6. And even before God, there is a necessitas praecepti obliging us to open baptism after heart con∣sent: And he that heartily consenteth, cannot refuse Gods way of uttering it, unless either through ignorance he know it not to be his duty, (for himself and his child,) or through want of ability or opportunity cannot have it. So that while a man is unbaptized, somewhat is wanting to the com∣pleatness of his right to the benefits of the Covenant, viz. A reception of Investiture and possession in Gods appointed way; though it be not such a want, as shall frustrate the salvation of those that did truly consent in heart.

7. I take it therefore for certain, that the children of true believers, Consent to the Covenant by their Parents, and are as certainly saved if they dye before baptism, as after; Though those that de∣spise baptism when they know it to be a duty, cannot be thought indeed to believe or consent for their children or themselves.

Quest. 38. Is Infants title to Baptism and the Covenant-benefits given them by God in his Promise, upon any proper Moral Condition, or only upon the Condition of their Natural Relation, that they be the Seed of the Faithful?

Answ. THat which is called a meer Natural Condition is properly in Law sense no condition at all; nor doth make a Contract or Promise to be called Conditional in a Moral sense. But it is matters of Morality and not of Physicks only that we are treating of; and therefore we must take the terms in a Moral sense. For a Physical Condition is either past; or present, or future, or not-future: If it be past or present, the proposition may indeed be hypothetical, but it is no such conditional pro∣mise as we are speaking of: For instance, if you say, [If thou wast born in such a City, or if thy name be Iohn, I will give thee so much] These are the words of an uncertain promiser; but the Promise is already either equivalent to an Absolute Gift, or Null. So if the Physical condition be de futuro, e. g. [If thou be alive to morrow, I will give thee this or that; or if the Sun shine to mor∣row, &c.] This indeed suspendeth the gift or event; but not upon any Moral being which is in the power of the Receiver, but upon a Natural Contingency or uncertainty. And God hath no such Conditional Covenants or promises to be sealed by baptism. He saith not, If thou be the child of such or such a man, thou shalt be saved, as his natural off-spring only. If the Papists that accuse us for holding that the meer natural progeny of believers are saved as such, did well understand our doctrine, they would perceive that in this we differ not from the understanding sort among them, or at least, that their accusations run upon a mistake.

I told you before that there are three things distinctly to be considered in the title of Infants to baptism and salvation. 1. By what right the Parent covenanteth for his child? 2. What right the

child hath to baptism? 3. What right he hath to the benefits of the Covenant sealed and delivered in baptism?

To the first, two things concur to the title of the Parent to Covenant in the name of his child: One is his Natural Interest in him, The child being his own is at his dispose. The other is Gods gracious will and consent that it shall be so; that the Parents Will shall be as the childs for his good, till he come at age to have a Will of his own.

To the second, The childs right to baptism is not meerly his Natural or his Birth relation from such Parents, but it is in two degrees as followeth, 1. He hath a Virtual Right, on condition of his Parents faith: the Reason is, because that a believers consent and self-dedication to God déth Virtually contain in it a dedication with himself of all that is his: And it is a contradiction to say that a a man truly dedicateth himself to God, and not all that he hath, and that he truly consenteth to the Covenant for himself, and not for his child, if he understand that God will accept it. 2. His Actual title-condition is his Parents (or Owners) Actual Consent to enter him into Gods Covenant, and his Actual mental dedication of his child to God, which is his title before God, and the Profession of it is his title before the Church. So that it is not a meer Physical but a Moral title-condition, which an Infant hath to baptism, that is, His Parents Consent to dedicate him to God.

3. And to the third, His title-condition to the Benefits of baptism, hath two degrees, 1. That he be really dedicated to God by the heart-consent of his Parent as aforesaid: And 2. That his Parent ex∣press this by the solemn engaging him to God in baptism; The first being necessary as a Means sine quo non, and the second being necessary as a Duty without which he sinneth, (when its possible,) and as a Means coram Ecclesia to the priviledges of the Visible Church.

The sum of all is, that our meer natural interest in our children is not their title-condition to baptism or to salvation, but only that presupposed state which enableth us by Gods Consent to Co∣venant for them: But their title-condition to baptism and salvation, is our Covenanting for them, or Voluntary dedicating them to God; which we do 1. Virtually when we dedicate our selves, and all that we have or shall have, 2. Actually when our Hearts consent particularly for them, and Actually devote them to God, before Baptism: 3. Sacramentally, when we express this in our solemn baptis∣mal covenanting and dedication.

Consider exactly of this again; And if you loath distinguishing, confess ingenuously that you loath the truth, or the necessary means of knowing it.

Quest. 39. What is the true meaning of Sponsors, Patrimi or God-fathers as we call them? And is it lawful to make use of them?

Answ. I. TO the first question; All men have not the same thoughts either of their Original, or of their present use.

1. Some think that they were Sponsors or Sureties for the Parents rather than the child at first: And that when many in times of Persecution, Heresie and Apostasie, did baptize their children this month or year, and the next month or year apostatize and deny Christ themselves, that the Sponsors were on∣ly credible Christians witnessing that they believed that the Parents were credible firm believers, and not like to apostatize. 2. Others think that they were undertakers, that if the Parents did apostatize or dye, they would see to the Christian Education of the child themselves. 3. Others think that they did both these together: (which is my opinion;) viz. That they witnessed the probability of the parents fidelity; But promised that if they should either apostatize or dye, they would see that the children were piously educated. 4. Others think that they were absolute undertakers that the children should be piously educated, whether the Parents dyed or apostatized or not: So that they went joint-undertakers with the Parents in their life time. 5. And I have lately met with some that main∣tain that the God-fathers and God-mothers, become Proprietors, and Adopt the child, and take him for their own, and that this is the sense of the Church of England. But I believe them not for these reasons.

1. There is no such word in the Liturgie, Doctrine or Canons of the Church of England: And that is not to be feigned and fathered on them, which they never said.

2. It would be against the Law of Nature to force all Parents to give the sole propriety, or joynt∣propriety in their children to others. Nature hath given the propriety to themselves, and we cannot rob them of it.

3. It would be heinously injurious to the children of Noble and Learned persons, if they must be forced to give them up to the propriety and education of others, even of such as perhaps are lower and more unfit for it than themselves.

4. It would be more heinously injurious to all God-fathers and God-mothers, who must all make other mens children their own, and therefore must use them as their own.

5. It would keep most children unbaptized; Because if it were once understood that they must take them as their own, few would be Sponsors to the children of the poor, for fear of keeping them; and few but the Ignorant that know not what they do, would be Sponsors for any,

because of the greatness of the charge, and their aversness to adopt the children of others.

6. It would make great confusion in the State, while all men were bound to exchange children with another.

7. I never knew one man or woman that was a God-father or God-mother on such terms, nor that took the child to be their own: And if such a one should be found among ten thousand, that is no rule to discern the judgement of the Church by.

8. And in Confirmation the God-father and God-mother is expresly said to be for this use, to be Wit∣nesses that the Party is Confirmed.

9. And in the Priests speech to the Adult that come for baptism, in the Office of baptism of those of riper years, it is the persons themselves that are to promise and covenant for themselves, and the God-fathers and God-mothers are only called [these your Witnesses.] And if they be but Witnesses to the adult, its like they are not Adopters of Infants.

II. Those that doubt of the Lawfulness of using Sponsors for their children, do it on these two accounts: 1. As supposing it unlawful to make so promiscuous an Adoption of children, or of choosing another to be a Covenanter for the child instead of the Parent, to whom it belongeth; or to commit their children to anothers either propriety, or education, or formal promise of that which belongeth to education, when they never mean to perform it, nor can do. 2. Because they take it for an Adding to the Ordinance of God, a thing which Scripture never mentioneth. To which I answer.

1. I grant it unlawful to suppose another to be the Parent or proprietor that is not: Or to sup∣pose him to have that power and interest in your child which he hath not: O•• to desire him to undertake what he cannot perform, and which neither he nor you intend he shall perform: I grant that you are not bound to alienate the propriety of your children, nor to take in another to be joint-proprietors; nor to put out your children to the God-fathers education. So that if you will misunderstand the Use of Sponsors, then indeed you will make them unlawful to be so used.

But if you take them but as the antient Churches did, for such as do attest the Parents fidelity (in their perswasion,) and do promise first to mind you of your duty, and next to take care of the chil∣drens pious education if you dye, I know no reason you have to scruple this much.

Yea more, it is in your own power to agree with the God-fathers, that they shall represent your own persons, and speak and promise what they do, as your deputies only, in your names? And what have you against this? Suppose you were sick, lame, imprisoned or banished, would you not have your child baptized? And how should that be done, but by your deputing another to represent you in en∣tring him into Covenant with God?

Object. But when the Church-men mean another thing, this is but to juggle with the world.

Answ. How can you prove that the authority that made or imposed the Liturgie, meant any other thing? And other individuals are not the Masters of your sense. 2. Yea, and if the Imposers had meant ill, in a thing that may be done well, you may discharge your conscience by doing it well, and making a sufficient profession of your better sense.

2. And then it will be no sinful addition to Gods Ordinance, to determine of a lawful circum∣stance, which he hath left to humane prudence: As to choose a meet Deputy, Witness or Sponsor, who promiseth nothing but what is meet.

Quest. 40. On whose account or right is it that the Infant hath title to Bap∣tism and its benefits? Is it on the Parents, Ancestors, Sponsors, the Churches, the Ministers, the Magistrates, or his own?

Answ. THe titles are very various that are pretended: Let us examine them all.

I. I cannot think that a Magistrates Command to baptize an Infant, giveth him right, 1. Because there is no proof of the validity of such a title: 2. Because the Magistrate can command no such thing if it be against Gods Word, as this is, which would level the case of the seed of Heathens and believ∣ers. And I know but few of that opinion.

II. I do not think that the Minister as such giveth title to the Infant: For 1. He is no proprietor, 2. He can shew no such power or grant from God: 3. He must baptize none but those that antece∣dently have right. 4. Else he also might levell all, and take in Heathens children with believers: 5. Nor is this pretended to by many, that I know of.

III. I cannot think that it is a particular Church that must give this Right, or perform the con∣dition of it. For 1. Baptism (as is aforesaid) as such, doth only make a Christian, and a member of the Universal Church, and not of any particular Church. And 2. The Church is not the proprietor of

the child. 3. No Scripture Commission can be shewed for such a power. Where hath God said, All that any particular Church will receive, shall have right to baptism? 4. By what act must the Church give this right? If by baptizing him; the question is of his antecedent right? If by willing that he be baptized, 1. If they will that one be baptized that hath no right to it, their will is sin∣ful, and therefore unfit to give him right. 2. And the baptizing Minister hath more power than a thousand or ten thousand private men, to judge who is to be baptized. 5. Else a Church might save all Heathens children that they can but baptize, and so levell Infidels and Christians seed. 6. It is not the Church in general, but some one person, that must educate the child: Therefore the Church cannot so much as promise for its education: The Church hath nothing to do with those that are without: but only with her own; And Heathens children are not her own, nor exposed to her occupation.

IV. I believe not that it is the Universal Church that giveth the Infant title to baptism: For, 1. He that giveth title to the Covenant and baptism, doth it as a performer of the Moral Condition of that title. But God hath no where made the Churches faith, to be the condition of baptism or sal∣vation, either ••o Infidels or their seed. 2. Because the Universal Church is a body that cannot be consulted with to give their Vote and Consent: Nor have they any Deputies to do it by. For there is no Universal Visible Governour: And if you will pretend every Priest to be commissioned to act and judge in the name of the Universal Church, you will want proof, and thats before confuted. 3. If all have right that the Universal Church offereth up to God, or any Minister or Bishop be count∣ed its Deputy or Agent to that end, it is in the power of that Minister (as is said) to levell all, and to baptize and save all; which is contrary to the Word of God.

V. I believe that God-fathers as such, being no Adopters or Proprietors, are not the performers of the condition of salvation for the Infant, nor give him right to be baptized. 1. Because he is not their Own, and therefore their will or act cannot go for his: Because there is no Word of God for it that all shall be baptized or saved that any Christians will be Sponsors for. Gods Church blessings be not tyed ••o such inventions, that were not in being when Gods Laws were made. Where ••here is no promise or word, there is no faith. 3. No Sponsors are so much as lawful (as is shewed before) who are not Owners, or their Deputies, or meer secondary subservient parties, who suppose the prin∣cipal Covenanting party. 4. And as to the Infants salvation, the Sponsors may (too oft) be igno∣rant Infidels and Hypocrites themselves, that have no true faith for themselves; and therefore not enough to save another. 5. And it were strange if God should make no promise to a wicked Parent for his own child, and yet should promise to save by baptism all that some wicked and hypocrite God-fathers will offer him. 6. And that thus the seed of Heathens and Christians should be levelled, and yet an ignorant bold undertaker to carry away the priviledge of saving persons from them both. All this is but mens unproved imaginations. He that never commandeth God-fathers; but forbiddeth the Usurping sort, and only alloweth humane prudence to use the Lawful sort, did never put the souls of all children, Christians and Heathens into their hands, (no more than into the hands of the Priest that baptizeth them.)

VI. I do not find that remote ancestors that are dead, or that are not the proprietors of the chil∣dren, are the performers of the Condition by which they have right to baptism or salvation. 1. Be∣cause God hath put that power and work in the hands of others, even the Parents, which they can∣not nullifie. 2. Because the promise of mercy to thousands is no supposition that the successors make no intercision. 3. Else the threatnings to the seed of the wicked would signifie nothing, nor would any in the world be excluded from right, but all be levelled; Because Noah was the common Father of mankind: And if you lay it on dead Ancestors, you have no rule where to stop till you come to Noah.

VII. I conclude therefore that it is, elearly the Immediate Parents, (both or one) and probably any true domestick Owner of the Child, who hath the power to Choose or Refuse for him; and so to enter him into Covenant with God, and so by Consent to perform the Condition of his Right. For 1. Abundance of promises are made to the faithful and their seed, of which I have spoke at large in my Book of Infant Baptism. And besides the punishment of Adams sin, there is scarce a Parent infa∣mous for sin in Scripture, but his posterity falleth under the punishment, as for a secondary Original sin or guilt. As the case of Cain, Cham, the Sodomites, the Amalekites, the Jews, Achan, Gehezi, &c. shew. And 1 Cor. 7. 14. it is expresly said, Else were your children unclean, but now are they holy (of the sense of which I have spoke as aforecited).

Object. But if Owners may serve, one may buy multitudes, and a King or Lord of slaves, whose Own the people are, may cause them all to be baptized and saved.

Answ. 1. Remember that I say, that the Christian Parents Right is clear, but I take the other as more dark: For it is principally grounded on Abraham and the Israelites circumcising their children born to them in the house or bought with money: And how far the parity of reason here will reach is hard to know. All that I say is, that I will not deny it, because favores sunt ampliandi. 2. If such a Prince be an hypocrite, and not a sincere Christian himself, his faith or consent cannot save others, that cannot save himself. 3. It is such a propriety as is conjunct with a Divine Concession only that giveth this power of Consenting for an Infant: Now we find clear proof of Gods Concession

to Natural Parents, and probable proof of his Concession of it to Domestick Owners; but no further* 1.678 that I know of. For, 1. It is an Act of Gods Love to the child for the Parents sake; and therefore to such children as we are supposed to have a special Nearness to, and Love for. 2. And it is a Consent and Covenanting which he calls for, which obligeth the promiser to, consequent pious edu∣cation, which is a domestick act. 3. They are comprized in the Name of Parents, which those that adopt them and educate them may be called. 4. And the Infants are their Children, not their Slaves. But now if the Emperour of Moscovy, Indostan, &c. had the propriety in all his people as slaves, this would not intimate paternal interest and love, but tyranny, nor could he be their domestical educater. Therefore I must limit it to a pro-parent, or domestical educating proprietor.

Quest. 41. Are they really baptized who are baptized according to the English Liturgie and Canons, where the Parent seemeth excluded, and those to Consent for the Infant who have no power to do it?

Answ. I Find some puzled with this doubt, Whether all our Infants baptism be not a meer Nul∣lity: For, say they, the outward washing without Covenanting with God, is no more bap∣tism than the body or Corpse is a man. The Covenant is the chief essential part of baptism. And he that was never entered into Covenant with God was never baptized. But Infants according to the Liturgie, are not entered into Covenant with God: which they would prove thus: They that neither ever covenanted by themselves, or by any authorized person▪ for them, were never entred into Cove∣nant with God (For thats no act of theirs which is done by a stranger that hath no power to do it) But, &c—That they did it not themselves is undenyable: That they did it not by any person empowred by God to do it for them they prove, 1. Because God-fathers are the persons [by whom] the Infant is said to promise: But God-fathers have no power from God, 1. Not by Na∣ture, 2. Not by Scripture. 2. Because the Parents are not only not in••luded as Covenanters, but po∣sitively excluded, 1. In that the whole Office of Covenanting for the child from first to last is laid on others: 2. In that the twenty ninth Canon saith, [No Parent shall be urged to be Present; nor ad∣mitted to Answer as God-father for his own child:] by which the Parent that hath the power is ex∣cluded: Therefore our children are all unbaptized.

To all this I answer, 1. That the Parents Consent is supposed, though he be absent: 2. That the Parent is not required to be absent, but only not to be urged to be present; but he may if he will: 3. That the reason of that Canon seems to be their jealousie, lest any would exclude God-fathers. 4. While the Church hath no where declared what person the Sponsors bear, nor any further what they are to do, than to speak the Covenanting words, and promise to see to the pious education of the child, the Parents may agree that the God-fathers shall do all this as their deputies, primarily, and in their steads, and secondarily as friends that promise their assistance. 5. While Parents really con∣sent, it is not their silence that nullifieth the Covenant. 6. All Parents are supposed and required to be themselves the choosers of the Sponsors or Sureties, and also to give notice to the Minister before hand; By which it appeareth that their Consent is presupposed. And though my own judgement be, that they should be the principal Covenanters for the child expresly, yet the want of that expressness, will not make us unbaptized persons.

Quest. 42. But the great Question is, How the Holy Ghost is given to In∣fants in Baptism? And whether all the Children of true Christians have in∣ward sanctifying Grace? Or whether they can be said to be justified, and to be in a state of salvation, that are not inherently sanctified? And whether any fall from this Infant state of salvation?

Answ. OF all these great difficulties I have said what I know, in my Appendix to Infant Baptism to Mr. Bedford and Dr. Ward, and of Bishop Davenants judgement. And I confess that my judgement agreeth more in this with Davenants than any others, saving that he doth not so much appropriate the benefits of baptism to the children of sincere believers as I do. And though by a Letter in pleading Davenants cause, I was the occasion of good Mr. Gatakers printing of his an∣swer to him, yet I am still most inclined to his judgement; Not that all the baptized, but that all the

baptized seed of true Christians are pardoned, justified, adopted, and have a title to the Spirit and salvation.

But the difficulties in this case are so great, as driveth away most who do not equally perceive the greater inconveniencies which we must choose, if this opinion be forsaken: that is, that all Infants must be taken to be out of the Covenant of God, and to have no promise of salvation. Where∣as surely the Law of Grace as well as the Covenant of Works included all the seed in their capacity.

1. To the first of these Questions, I answer, 1. As all true believers, so all their Infants do re∣ceive initially by the promise, and by way of obsignation and Sacramental Investiture in Baptism, a Ius Relationis, a right of peculiar Relation to all the three persons in the blessed Trinity: As to God, as* 1.679 their reconciled Adopting Father, and to Jesus Christ as their Redeemer and actual Head and Justifier, so also to the Holy Ghost as their Regenerater and Sanctifier. This Right and Relation* 1.680 adhereth to them, and is given them in order to future actual operation and communion. As a Marriage Covenant giveth the Relation and Right to one another, in order to the subsequent Com∣munion* 1.681 and duties of a married life: And as he that sweareth allegiance to a King, or is listed into an Army, or is entred into a School, receiveth the Right and Relation, and is so correlated, as obli∣geth to the mutual subsequent Offices of each, and giveth right to many particular benefits. By this Right and Relation, God is his own God and Father; Christ is his own Head and Saviour; and the Holy Spirit is his own Sanctifier, without asserting what operations are already wrought on his soul, but only to what future ends and uses these Relations are. Now as these Rights and Relations are given immediately, so those Benefits which are Relative, and the Infant immediately capable of them, are presently given by way of communion: He hath presently the pardon of Original sin, by virtue of the Sacrifice, Merit and Intercession of Christ. He hath a state of Adoption, and Right to Divine Protection, Provision and Church-communion according to his natural Capacity, and Right to everlasting life.

2. It must be carefully noted, that the Relative Union between Christ the Mediator and the bap∣tized persons, is that which in Baptism is first given in order of nature, and that the rest do flow from this. The Covenant and Baptism deliver the Covenanter 1. From Divine Displicency by Re∣conciliation with the Father, 2. From Legal Penalties by Justification by the Son; 3. From sin it self by the operations of the Holy Ghost. But it is Christ as our Mediator-Head, that is first given us in Relative Union: And then, 1. The Father▪Loveth us with Complacency as in the Son, and for the sake of his first beloved. 2. And the Spirit which is given us in Relation is first the Spirit of Christ our* 1.682 Head; and not first inherent in us: So that by Union with our Head, that Spirit is next united to us, both Relatively, and as Radically Inherent in the Humane Nature of our Lord, to whom we are united. As the Nerves and Animal Spirits which are to operate in all the body, are Radically only in the Head, from whence they flow into, and operate on the members as there is need (though there may be obstructions); So the Spirit dwelleth in the Humane Nature of our Head; and there it can never be lost; And it is not necessary that it dwell in us by way of Radication, but by way of Influ∣ence and Operation.

These things are distinctly and clearly understood but by very few; and we are all much in the dark about them. But I think (however doctrinally we may speak better,) that most Christians are habituated to this perilous misapprehension (which is partly against Christianity it self,) that the Spirit floweth immediatly from the Divine Nature of the Father and the Son (as to the Authori∣tative or Potestative conveyance) unto our souls. And we forget that it is first given to Christ in his Glo∣rified Humanity as our Head, and radicated in Him, and that it is the Office of this Glorified Head, to send or communicate to all his members from Himself, that Spirit which must operate in them as they have need.

This is plain in many Texts of Scripture, Rom. 8. 32. He that spared not his own Son, but gave him up for us all, how shall be not also with him freely give us all things? (when he giveth him particularly to us.)

1 John 5. 11, 12. And this is the record that God hath given us eternal life, and this life is in his Son: He that hath the Son hath the life, and he that hath not the Son hath not the life.

Rom. 8. 9. If any man have not the Spirit of Christ, the same is none of his.

Eph. 1. 22, 23. And gave him to be the Head over all things to the Church, which is his body, the fulness of him that filleth all in all.

John 15. 26. The Advocate or Comforter whom I will send unto you from the Father, &c.

John 16. 7. If I depart, I will send him unto you.

John 14. 26. The Comforter whom the Father will send in my Name.

Gal. 4. 6. And because ye are sons, God hath sent forth the Spirit of his Son into your Hearts, crying Abba, Father.

Gal. 2. 20. I live: yet not I, but Christ liveth in me (I know that is true of his Living in us Ob∣jectively and Finally, but that seemeth not to be all.)

Col. 3. 3, 4. For ye are dead, and your life is bid with Christ in God; when Christ who is our life shall appear, then shall ye also appear with him in Glory. I know that in verse 3. by Life is meant Felicity or Glory; But not only; as appeareth by verse 4. where Christ is called Our Life.

Matth. 28. 19. All power is given unto me in Heaven and Earth—ver. 20. I am with you

allwayes—Joh. 13. 3. The Father hath given all things into his hands.

Joh. 17. 2, 3. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him, And this is life eternal to know thee, &c.

Joh. 5. 21. The Son quickeneth whom he will: v. 26. For as the Father hath life in Himself, so hath he given to the Son to have life in himself.

Joh. 6. 27. Labour for that meat which endureth to everlasting life, which the son of man shall give unto you, For him ••ath God the Father sealed.

V. 32. 33. He giveth Life unto the World. V. 53, 54, 55, 56. Whos•• eateth my flesh and drinketh my blood hath eternal life—dwelleth in me and I in him—my flesh is meat indeed—At the Living Father hath sent me, and I live by the Father, so he that eateth me, even he shall live by me. V. 63. It is the spirit that quickneth: the flesh profiteth nothing.

Joh. 7. 39. This spake he of the spirit which they that believe in him should receive. Joh. 3. 34. God giveth not the spirit to him by measure.

1 Cor. 6. 17. He that is joyned to the Lord is one spirit.

2 Cor. 3. 17. The Lord is the spirit, and where the spirit of the Lord is, there is liberty.

Phil. 1. 19. Through the supply of the spirit of Iesus Christ.

Joh. 15. 4. Abide in me and I in you: As the branch cannot bear fruit of it self, except it abide in the Vine, no more can ye except ye abide in me. V. 5. I am the Vine, ye are the branches: He that abideth in me and I in him, the same bringeth forth much fruit: For without me (or, out of me, or, severed from me) ye can do nothing.

I will add no more: All this is proof enough that the spirit is not given radically or Immediately from God to any believer, but to Christ, and so derivatively from him to us. Not that the Divine na∣ture in the third person is subject to the humane nature in Christ; But that God hath made it the office of our Mediators Glorified Humanity, to be the Cistern that shall▪ first receive the Waters of life, and convey them by the pipes of his appointed means to all the offices of his house: Or to be the Head of the Animal spirits, and by nerves to convey them to all the members.

3. We are much in the dark concerning the degree of Infants Glory: And therefore we can as little know, what degree of grace is necessary to prepare them for their Glory.

4. It is certain that Infants before they are Glorified, shall have all that Grace that is prerequisite to their preparation and fruition.

5. No sanctified person on earth is in an Immediate capacity for Glory: Because their sin and im∣perfection must be done away, which is done at the dissolution of soul and body. The very accession of the soul to God doth perfect it.

6. Infants have no actual faith or hope or Love to God to exercise; And therefore need not the influence of the spirit of Christ to exercise them.

7. We are all so very much in the dark, as to the clear and distinct apprehension of the true nature of Original inherent pravity or sin, that we must needs be as much ignorant of the true nature of that Inherent sanctity or Righteousness which is its contrary, or cur••. Learned Illirious thought it was a Substance, which he hath in his Clavis pleaded for at large. Others call it a Habit, Others a nature, or natural Inclination and a privation of a Natural Inclination to God: Others call it an Indisposition of the mind and will, to holy Truth and Goodness, and an Ill disposition of them to errour and evil. Others call it only the Inordinate Lust of the sensitive faculties, with a debility of Reason and Will to resist it. And whilest the nature of the soul it self and its faculties, are so much unknown to it self, the nature of Original pravity and Righteousness must needs be very much unknown.

8. Though an Infant be a distinct natural person from his Parents, yet is he not actually a distinct person Morally, as being not a moral Agent, and so not capable of moral Actions good or evil. Therefore his Parents Will goeth for his.

9. His first acceptance into the Complacencial Love of God (as distinct from his Love of Benevolence) is not for any inherent Holiness in himself; but 1. As the Child of a believing Parent who hath Dedi∣cated him to Christ, and 2. As a member of Christ, in whom he is well pleased.

10. Therefore God can complacencially as well as benevolently Love an Infant in Christ, who only believeth and Repenteth by the Parents, and not by himself, nor is not yet supposed to have the spirit of sanctification.

11. For the spirit of sanctification is not the presupposed Condition of his acceptance into Covenant with God, but a gift of the Covenant of God it self, following both the Condition on our part, and our right to be Covenanters or to Gods promise upon that condition.

12. So the adult themselves have the operation of the spirit by which they Believe and Repent, by which they come to have their Right to Gods part in the Covenant of Baptism; (for this is antecedent to their baptism): But they have not that gift of the spirit, which is called in Scripture, the spirit* 1.683 of sanctification, and of Power, Love and a sound mind, and is the benefit given by the Covenant of Ba∣ptism, till afterward; Because they must be in that Covenant before it can be made good to them. And their Faith or Consent is their Infants right also, antecedent to the Covenant gift.

13. There is therefore some notable difference between that work of the spirit by which we first Repent and believe and so have our title to the promise of the spirit, and that gift of the spirit which is promised to believers: which is not only the spirit of Miracles given in the first times, but some no∣table degree of Love to our Reconciled Father, suitable to the Grace and Gospel of Redemption and* 1.684 Reconciliation, and is called the spirit of Christ, and the spirit of Adoption, which the Apostles them∣selves

seem not to have received till Christs ascension: And this seemeth to be not only different from the Gifts of the spirit common to Hypocrites and the unbelievers, but also from the special gift of the spi∣rit which maketh men believers: So that Mr. Tho. Hooker saith trulyer than once I understood, that V••cation is a special Grace of the spirit, distinct from Common Grace on one side, and from sancti∣fication on the other side. Whether it be the same degree of the spirit which the faithful had before Christs Incarnation, which causeth men first to believe, distinct from the higher following degree I leave to enquiry: But the certainest distinction is from the different effects.

14. Though an Infant cannot be either disposed to a holy life, or fit for Glory immediately, with∣out an inward Holiness of his own, yet by what is said it seemeth plain, that meerly on the account of the Condition performed by the Parent, and of his Union Relatively with Christ thereupon, and his title to Gods promise on these Grounds, he may be said to be in a state of salvation; that is, to have the pardon of his Original sin, deliverance from hell (in right,) adoption, and a right to the needful operati∣ons of the Holy Ghost, as given to him in Christ, who is the first receiver of the spirit.

15. But when and in what sort and degree Christ giveth the actual operations of the spirit to all Covenanted Infants, it is wonderful hard for us to know. But this much seemeth clear, 1. That Christ may when he please work on the soul of an Infant to change its disposition, before he come to the use of Reason. 2. That Christ and his spirit as in Covenant with Infants, are ready to give all necessary assistance to Infants for their inherent sanctification, in the use of those means, and on those* 1.685 further conditions, on which we must wait for it and expect it. For the Holy Ghost is not so en∣gaged to us in our Covenant or Baptism, as to be obliged presently to give us all the grace that we want; But only to give it us on certain further conditions, and in the use of certain means. But because this leadeth me up to another question, I will suspend the rest of the answer to this, till that be handled. Only I must answer this objection.

Obj. It is contrary to the Holy nature of God, complacenically to Love an unsanctified Infant, that is yet in his Original Corruption unchanged, and he justifieth none relatively from the guilt of sin, whom he doth not at once inherently sanctifie.

Answ. 1. Gods complacencial Love respecteth every one as he is; For it is Goodness only that he so Loveth. Therefore he so Loveth not those that either Actually or Habitually Love not Him, under any false supposition that they do Love him when they do not. His Love therefore to the Adult and Infants differeth as the objects differ. But there is this Lovely in such Infants, 1. That they are the Children of believing sanctified Parents, 2. That they are by his Covenant Relatively United to Christ, and so are Lovely as his members; 3. That they are pardoned all their original sin; 4. That they are set in the way to Actual Love and holiness; being thus dedicated to God.

2. All imperfect Saints are sinners; And all sinners are as such abhorred of God, whose pure eyes cannot behold iniquity. As then it will stand with his purity to accept and love the Adult upon their first believing, before their further sanctification, and notwithstanding the remnant of their sins, so may it do also to accept their Infants through Christ upon their Dedication.

3. As the actual sin imputed to Infants was Adams, and their Parents only by Act, and not their own, it is no wonder if upon their Parents faith and repentance, Christ wash and justifie them from that guilt which arose only from anothers act.

4. And then the inherent pravity was the effect of that Act of their Ancestors, which is forgiven them. And this pravity or inherent Original sin may two wayes be said to be mortified radically or Virtually or inceptively before any inherent change in them, 1. In that it is mortified in their Pa∣rents from whom they derived it, who have the power of choosing for them, and 2. In that they are by Covenant engraffed into Christ, and so related to the cause of their future sanctification; yea, 3. In that also they are by Covenant and their Parents promise, engaged to use those means which* 1.686 Christ hath appointed for sanctification.

5. And it must be remembred that as this is but an inceptive preparatory change, so the very par∣don of the Inherent vitiosity is not perfect (as I have elsewhere largely proved) (however some Pa∣pists and Protestants deny it). While sin remaineth sin, and corruption is still indwelling, besides all the unremoved penalties of it, the very being of it, proveth it to be so far unpardoned, in that it is not yet abolished, and the continuance of it being not its smallest punishment, as permitted, and the spirit not given so far as to cure it. Imperfect pardon may consist with a present right both to further sanctification by the Spirit, and so to Heaven.

Obj. Christs body hath no unholy members.

Answ. 1. 1 Cor. 7. 14. Now are your Children holy: They are not wholly unholy who have all the fore-described holiness. 2. As Infants in Nature want memory and actual reason, and yet initi∣ally are men; so, as Christs members, they may want actual and habitual faith and Love, and yet ini∣tially

be sanctified, by their Union with him and his spirit, and their Parents Dedication, and be in the way for more, as they grow fit; And be Christians and Saints in fieri, or initially only, as they are men.

Quest. 43. Is the right of the Baptized (Infants or adult) to the sanctifying operations of the Holy Ghost, now Absolute, or suspended on further Conditions? And are the Parents further duty for their Children such conditions of their Chil∣drens reception of the Actual assistances of the Spirit? Or are Childrens own actions such Conditions? And may Apostate Parents forfeit the Covenant benefits to their Baptized Infants? or not?

Answ. THE question is great and difficult, and few dare meddle with it. And almost all In∣fant-cases are to us obscure.

I. 1. It is certain that it is the Parents great duty to bring up their Children in the nurture and admonition of the Lord.

2. It is certain that God hath appointed this to be the means of their actual knowledge, faith* 1.687 and holiness.

3. And God doth not appoint such means unnecessarily or in vain: nor may we ordinarily expect his grace but in the use of the means of Grace, which he hath appointed us to use.

4. It is certain that Gods receiving the Children of the faithful is an act of Gods Love to the Parents as well as the Children, and promised as a part of his blessing on themselves.

5. It is certain that these Parents hold their own mercies upon the condition of their own continu∣ed fidelity: And (let their Apostasie be on other reasons never so impossible, or not future, yet) the promise of continuance and consummation of the personal felicity of the greatest Saint on earth, is still conditional, upon the condition of ••his persevering sidelity.

6. Even before Children are capable of Instruction, there are certain duties imposed by God on the Parents for their sanctification; viz. 1. That the Parents pray earnestly and believingly for them.* 1.688 2. That they themselves so live towards God as may invite him still to bless their Children for their sakes, as he did Abrahams, and usually did to the faithful's seed.

7. It is certain that the Church ever required Parents; not only to enter their Children into the Covenant, and so to leave them, but to do their after duty for their good, and to pray for them, and educate them according to their Covenant.

8. It is plain that if there were none to promise so to educate them, the Church would not ba∣ptize them. And God himself who allowed the Israelites, and still alloweth us to bring our Chil∣dren into his Covenant, doth it on this supposition, that we promise also to go on to do our duty for them, and that we actually do it.

9. All this set together maketh it plain, 1. That God never promiseth the adult in Baptism, though true believers, that, he will work in them all graces further by his sanctifying spirit, let them never so much neglect or resist him: or that he will absolutely see that they never shall resist him: nor that the spirit shall still help them, though they neglect all his means; or that he will keep them from neglecting the means (Election may secure this to the Elect as such; but the Baptismal Covenant as such, secureth it not to the baptized, nor to believers as such.) 2. And consequently that Infants are in Covenant with the Holy Ghost still conditionally as their Parents are: And that the meaning of it* 1.689 is, that the Holy Ghost as your sanctifier will afford you all necessary help, in the use of those means which he hath appointed you to receive his help in.

Obj. Infants have no means to use.

Answ. While Infants stand on their Parents account, or Wills, the Parents have means to use for the continuance of their grace, as well as for the beginning of it.

10. Therefore I cannot see but that if a believer should apostatize (whether any do so is not the question) and his Infant not be made anothers Child, he forfeiteth the benefits of the Covenant to his Infant. But if the propriety in the Infant be transferred to another, it may alter the case.

11. And how dangerously Parents may make partial forfeitures of the spirits assistance to their Chil∣dren, and operations on them, by their own sinful lives, and neglect of prayer, and of prudent and holy education, even in particular acts, I fear many believing Parents never well considered.

12. Yet is not this forfeiture such as obligeth God to deny his spirit: For he may do with his own, as a free benefactor, as he list; And may have mercy freely, beyond his promise (though not

against his word) on whom he will have mercy. But I say that he that considereth the woful un∣faithfulness and neglect of most Parents, even the Religious, in the Great work of holy educating their Children, may take the blame of their ungodliness on themselves, and not lay it. on Christ or the spirit who was in Covenant with them as their sanctifier, seeing he promised but conditi∣onally* 1.690 to give them the sanctifying Heavenly influences of his Life, Light, and Love, in their just use of his appointed means, according to their abilities.

13. Also as soon as Children come to a little use of Reason, they stand conjunctly on their Parents Wills and on their own. As their Parents are bound to teach and rule them, so they are bound to learn of them and be ruled by them for their good. And though every sin of a Parent or a Child be not a total forfeiture of grace, yet, both their notable actual sins, may justly be punished, with a denyal of some further help of the spirit which they grieve and quench.

11. And now I may seasonably answer the former question, whether Infants Baptismal saving grace may be lost, of which I must for the most that is to be said referr the Reader to Davenant (in Mr. Bedfords Book) on this subject, and to Dr. Sam. Ward joyned with it, (Though Mr. Gatakers answers are very Learned and considerable:) And to my small Book called, My Iudge∣ment of Perseverance.

Augustine who first rose up for the doctrine of perseverance, against its Adversaries, carried it no higher than to all the Elect as such, and not at all to all the Sanctified; but oft affirmeth that some that were justified, sanctified and Love God, and are in a state of salvation, are not elect, and fall away: But since the Reformation, great reasons have been brought to carry it further to all the truly sancti∣fied; of which cause Zanchius was one of the first Learned and zealous Patrons, that with great di∣ligence in long disputations maintained it. All that I have now to say is, that I had rather with Davenant believe that the fore-described Infant state of salvation, which came by the Parents, may be lost by the Parents and the Children, (though such a sanctified renewed nature in holy Habits of Love as the adult have, be never lost) than believe that no Infants are in the Covenant of Grace and to be baptized.

Obj. But the Child once in possession shall not be punished for the Parents sin.

Answ. 1. This point is not commonly well understood. I have by me a large Disputation proving from the current of Scripture, a secondary original sin, besides that from Adam, and a secondary pu∣nishment ordinarily inflicted on Children for their Parents sins, besides the common punishment of the World for the first sin. 2. But the thing in question is but a loss of that benefit which they receiv∣ed and hold only by another. It is not so properly called a punishment for anothers Sin, as a non-de∣liverance, or a non-continuance of their deliverance, which they were to receive on the condition of anothers duty.

Obj. But the Church retaineth them as her members, and so their right is not lost by the fault or apostasie of the Parents.

Answ. 1. Lost it is one way or other, with multitudes of true Christians Children, who never shew any signes of grace, and prove sometimes the worst of men. And God breaketh not his Covenant.

2. How doth the Church keep the Greeks Children that are made Janizaries?

3. No man stayeth in the Church without title. If the Church or any Christians take them as their own, that's another matter: I will not now stay to discuss the question, whether Apostate's Ba∣ptized Infants be still Church-members? But what I have said of their right before God, seemeth plain.

4. And mark, that on whomsoever you build an Infants Right, you may as well say, that he may suffer for other mens default: For, if you build it on the Magistrate, the Minister, the Church, the God-fathers, any of them may fail: They may deny him Baptism it self: They may fail in his edu∣cation: Shall he suffer then for want of baptism, or good education when it is their faults? Whoever a Child or man is to receive a benefit by, the failing of that person may deprive him of that benefit. More objections I must pretermit, to avoid prolixity.

Quest. 44. Doth Baptism alwayes oblige us at the present, and give Grace at the present? And is the Grace which is not given till long after, given by Baptism? or an effect of Baptism?

Answ. I Add this Case for two Reasons, 1. To open their pernicious error who think that a Covenant or Promise made by us to God, only for a future distant duty (as to Repent and believe before we dye,) is all that is essential to our Baptismal Covenanting. 2. To open the ordinary saying of many Divines, who say, that baptism worketh not alwayes at the present, but some∣times only long afterward. The truth I think may be thus expressed,

1. It is not baptism, if there be not the profession of a present belief, a present consent, and a pre∣sent dedition, or resignation, or dedication of the person to God, by the adult for themselves, and by Parents for their Infants. He that only saith, [I promise to believe, repent and obey only at twenty or thirty years of age,] is not morally baptized; for it is another Covenant of his own which he would make, which God accepteth not.

2. It is not only a future, but a present Relation to God, as his Own, his Subjects, his Children by Redemption, to which the baptized person doth consent.

3. It is a present correlation and not a future only, to which God consenteth on his pa••t, to be their Father, Saviour and S••nctifier, their Owner peculiarly, their Ruler gratiously, and their chief Be∣nefactor, and Felicity, and End.

4. It is not only a future but a present Remission of sin, and Adoption and right to temporal and eternal mercies, which God giveth to true Consenters by his Covenant and Baptism.

5. But those mercies which we are not at that present capable of, are not to be given at the present, but afterward when we are capable: As the particular assistances of the Spirit, necessary upon all fu∣ture particular occasions, &c. The pardon of future sins; Actual Glorification, &c.* 1.691

6. And the Duties which are to be performed only for the future, we must promise at present to perform only for the future, in their season, to our lives end. Therefore we cannot promise that In∣fants shall believe, obey or Love God, till they are naturally capable of doing it.

7. If any hypocrite do not indeed Repent, Believe or Consent when he is baptized, or baptizeth his child, he so far faileth in the Covenant professed: And so much of baptism is undone; And God* 1.692 doth not enter into the present Covenant-Relations to him, as being uncapable thereof.

8. If this person afterwards Repent and Believe, it is a doing of the same thing which was omitted in baptism, and a making of the same Covenant; But not as a part of his Baptism it self, which is long past.

9. Nor is he hereupon to be Re-baptized; Because the external part was done before, and is not to be twice done. But the Internal part which was omitted; is now to be done, not as a part of baptism (old or new); but as a Part of Penitence, for his omission.

Object. If Covenanting be a part of Baptism, then this person, whose Covenant is never a part of his Baptism, doth live and dye unbaptized.

Answ. As baptism signifieth only the external Ordinance, heart-covenanting is no part of it, but the Profession of it, is: And if there was no Profession of faith made, by word or sign, the person is un∣baptized. But as baptism signifieth the Internal part with the external, so he will be no baptized person while he liveth; that is, One that in baptism did truly Consent, and Receive the spiritual Relations to God: But he will have the same thing in another way of Gods appointment.

10. When this person is after sanctified, it is by Gods performance of the same Covenant in specie, which baptism is made to seal, that God doth pardon, justifie and adopt him: But this is not by his past baptism as a Cause, but by after grace and Absolution. The same Covenant doth it, but not baptism. Because indeed the Covenant or Promise saith, [When ever thou believest and repentest, I will forgive thee: But Baptism saith, Because thou now believest, I do forgive thee, and wash away thy sin;] and maketh present application.

11. So if an Infant or adult person live without grace, and at age be ungodly, his Baptismal Co∣venant is violated; And his after Conversion (or faith and repentance) is neither the fulfilling of Gods Covenant, nor of his baptism neither. The reason is, because though Pardon and Adoption be given by that Conditional Covenant of Grace which baptism sealeth▪ yet so is not that first Grace of Faith and Repentance which is the Condition of Pardon and Adoption, and the title to baptism it self. Else Infidels should have right to baptism, and thereby to faith and repentance. But these are only the free Gifts of God to the Elect, and the fulfilling of some Absolute predictions concerning the Cal∣ling of the Elect, and the fulfilling of Gods Will or Covenant to Christ the Mediator, that He shall see the travail of his soul and be satisfied, and possess those that are given him by the Father.

12. But when the Condition of the Covenant is at first performed by the Parent for the Infant, and this Covenant never broken on this childs behalf, (notwithstanding sins of Infirmity,) in this case the first Actual faith and repentance of children as they grow up, is from Gods fulfilling of his Baptismal Covenant with them. The reason is, because that God in that Covenant did give them a Right of Relation to the holy Spirit in Christ their Head, as their Sanctifier, to operate on them as they

are capable. But if they first prove Apostates and be after converted, God is disobliged (yea, to hy∣pocrites never was obliged) as to the engagement made by him in baptism: And doth now 1. Freely give them faith and repentance as a Benefactor to his elect, and then 2. As a Covenanter give them par∣don and adoption, &c.

13. So to the adult, that truly made the Baptismal Covenant, and never apostatized from it, all the Grace that God giveth them through their lives, is his fulfilling of his promise made to them, and sealed by baptism, and a fruit of their baptism. But to Hypocrites and Apostates it is otherwise, as is before explained.

Quest. 45. What is a proper Violation of our Baptismal Covenant?

Answ. NOte well, that there is a wide difference between these questions, 1. When doth a man* 1.693 miss of, or lose his present part in the Covenant or Promise of God in the Gospel? (This is as long as he is Impenitent, an Unbeliever and Refuser.) 2. When doth a man totally lose his part* 1.694 and hope in that Promise or Covenant of God, so as to be ••yable to all the penalty of it? (That is only by final Impenitence, Unbelief and refusal, when Life is ended.) 3. And when doth a man violate his own Covenant or promise made to God in baptism? Which is our present question. To which I answer.

1. This Promise hath parts Essential and parts Integral: We promise not both these parts alike, nor on the same terms: Though both be promised. The essential parts, are our essential duties of Christianity, (Faith, Love, Repentance in the essential parts,) &c. The Integrals are the Integral* 1.695 duties of Christianity.* 1.696

2. He that performeth not the essential duties is an Apostate, or Hypocrite.

3. He that performeth not the Integral duties is a sinner, not only against the Law of Nature, and* 1.697 Christs Precepts, but his own Promise; (And in this sense we all confess our breach of Covenant with Christ) But he is no Apostate, Hypocrite, or out of Covenant.* 1.698

Quest. 46. May not Baptism in some Cases be repeated? And when?

Answ. 1. YOu must distinguish between Baptism, taken Morally, or only Physically. 2. Between Baptism Morally, as it is a Church or Visible Covenant, and as a Heart▪Covenant. 3. Between Real baptism and seeming baptism, which is a Nullity. 4. Between certain reception of baptism, and that which is uncertain or justly doubted of. And so I answer,

1. Real and Certain Baptism as a visible Church-Ordinance may not be repeated. Though the Heart-Covenant was wanting. And though it wanted not only decent modes, but integral parts.

2. But in these cases Baptism may be used where it seemed to have been received before.

1. When the person made no profession of the Christian faith (nor his Parents for him, if an Infant). 2. If that profession notoriously wanted an Essential part; As if he only professed to be∣lieve in God the Father, and not in the Son, or the Holy Ghost. 3. If the Minister only baptized him into the name of the Father, or Son, or left out any essential part. 4. If the person or Minister only contra∣cted for a distant futurity, (As I will be a Christian when I am old, &c.) and not for the present: which is not to be christened, but only to promise to be christened hereafter. 5. If all application of water (or any watery element) was omitted, which is the external sign. 6. Of the Baptizers power I shall speak anon. 7. If the Church or the person himself have just cause of doubting whether he was truly bap∣tized or not, to do it again, with hypothetical expressions, [If thou art not baptized, I baptize thee] yea, or simply while that is understood, is lawful, and fit. And it is not to be twice baptized Morally, but only Physically, As I have fully opened in the Question of Re-ordination, to which I must refer the Reader.

3. And I confess I make little doubt but that those in Acts 19. were Re-baptized, notwithstanding the witty evasion invented by Phil. Marnixius Aldegondus and Beza's improvement of it, and the now common reception of that interpretation; For 1. A new and forced exposition which no Reader* 1.699 dreameth of till it be put into his head, is usually to be suspected, lest art deceive us.* 1.700

2. The omission of the Holy Ghost is an essential defect, and maketh Baptism specifically another thing: And he were now to be re-baptized who should be so baptized.

3. Whatever some say in heat against the Papists, Iohns baptism and our Christian baptism are so specifically distinct also, that he that had now but Iohns were to be yet baptized: The person of the M••ssiah himself being not determinately put into Iohns baptism as such: Nor can it be supposed that all the Jews that Iohn baptized, were baptized into the profession of faith in this numerical person

Iesus, but only to an unknown Saviour undetermined: However he pointed to Christ in the hearing of some of his disciples. We must not run from plain truth in pievishness of opposition to Papists o•• any other men.

4. The fifth Verse would not be true of Iohns baptism as the History sheweth, that [When Johns hearers heard this, they were baptized into the Name of the Lord Iesus]. This is contrary to the Text that recordeth it.

5. In the fourth Verse the words, [that is, on Christ Iesus] are plainly Pauls expository words of Iohns, and ••ot Iohns words: Iohn baptized them [into the Name of the Messiah that should come after him,] which indeed saith Paul was Christ Iesus▪ though not then personally determined by Iohn.

6. The connexion of the fourth, fifth and sixth Verses puts all out of doubt: 1. In the fourth Verse the last words are Pauls, [that is, on Christ Iesus]. 2 In the next words, Ver. 4. [When they heard this, they were baptized, &c.] must refer to the last words, or to his that was speaking to them. 3. Ver. 6. The Pronoun [Them] (when Paul had laid his hands on them) plainly re∣••••erreth to them last spoken of, Ver. 5. which therefore was not Iohns hearers as such. 4. And the ••ords [they were baptized into the name of the Lord Iesus] are plainly distinctive from Iohns bap∣tism. Saith Grotius, Sic accepere Latinus, Syrus, Arabs, & Veteres omnes ante Marnixium (••ut verba L••ucae). Yet I say not so hardly of Iohns baptism, as Tertuli•••• on this Text (de Baptis.) [Adeo pa∣s••••••••a in Actis Apostolorum invenimus, quoniam qui Iohannis baptismum habebant, non accepissent Spiri∣tum Sanctum, quem ne auditu quidem noverant: Ergo non erat coeleste, quod coelestia non exhibebat.] See Dr. Hammond in loc.

Quest. 47. Is Baptism by Lay-men or Women Lawful in Cases of necessity? Or are they nullities, and the person to be re-baptized?

Answ. 1. I Know some of the Antients allowed it in necessity. But I know no such necessity that can be: For 1. God hath expresly made it a part of the Ministerial Office by Com∣mission, Mat. 28. 19, 20. 2. He hath no where given to any other either Command to oblige them to do it, or Commission to authorize them, or Promise to bless and accept them in it, or Threatning if they omit it. 3. He oft severely punisheth such as invade the Sacred Function, or usurp any part of of it. 4. Therefore it is a sin in the doer, and then there can be no necessity of it in such a case in the receiver. 5. He that is in Covenant by open professed Consent, wants nothing necessary to his salvation, either necessitate medii vel praecepti, when it cannot be had in a lawful way.

II. As to the nullity I will not determine so controverted a point any further than to say, 1. That if the Lay-man had the Counterfeit Orders of a Minister, and had possession of the place, and were taken for one, his deceit deprived not the Receiver of his right, nor made it his sin, and I should not re-baptize him, if after discovered.

2. But if he were in no possession or pretence of the Office, I would be baptized again, if it were my case: Because I should fear that what is done in Christs name by one that notoriously had no authority from him to do it, is not owned by Christ as his deed, and so is a nullity. As if a de∣ceiver go in my name to make bargains for me.

3. And if any that had after discovered a Minister to be indeed no Minister that baptized him, should doubt of the validity, and for certainty have it done again by an authorized Minister, I would not discommend him: Nor would I account it Morally twice baptizing, but a Physical repeating of that act which morally is but one: (As I explained before of Re-ordination).

Therefore if one that was a gross Heretick in the very Essentials, or an Infidel, or one that had not knowledge and parts essentially necessary to the Ministry baptize one (in right words) I would not blame him that for certainty would have an authorized person to do it: Especially if he was notoriously such a one when he did it. Let those that are angry with this resolution be as fair to me as they will be to Venerable Beda, and that great Miracle-working Bishop Iohn, whom in his Ec∣clesiastical History he reporteth to baptize a man again in England, meerly because the Priest that did* 1.701 it was so dull, ignorant and insufficient as in Iohns judgement to be uncapable of the Office, and therefore had been by him forbidden to use it, though the person baptized (at age) knew not this: viz. Herebaldus, ut Bed. l. 5. c. 6.

Quest. 48. May Anabaptists, that have no other error, be permitted in Church∣communion?

Answ. YEs: And tolerated in their own practice also: For 1. They agree with us in all points absolutely necessary to communion.

2. The antient Christians had liberty either to baptize, or to let them stay till age, as they thought best: And therefore Tertullian and Nazianzen speak against haste: And Augustine and many children of Christian Parents were baptized at age.

3. The Controversie is of so great difficulty, that if in all such cases none that differ be tole∣rated, we may not live together in the world or Church, but endlesly excommunicate or persecute one another.

4. Such sober Antipaedobaptists will consent, to profess openly, that they do devote their children to God according to all the power or duty which they can find communicated or laid upon them in the Word of God; And that if they believed that God would accept them into his Covenant upon their dedication, they would willingly do it. And that actually they do offer them to God according to their power, and promise to bring them up in his way. And who can force mens wills to choose aright for themselves or others?

Quest. 49. May one offer his Child to be baptized, with the Sign of the Cross, or the use of Chrysme, the White Garment, Milk and Hony, or Exorcisme, as among the Lutherans, who taketh these to be unlawful things?

Answ. I Am not now to meddle with the question, Whether they be lawful: But to this question I answer,

1. He that judgeth them unlawful, must first do his best to be ••••rtain whether they be so or not.

2. If so, he must never approve of them, or consent to them.

3. He must not offer his child to be so baptized, when caeteris paribus, he may have it done in a better manner on lawful terms.

4. But when he cannot lawfully have better, he may and must offer his child, to them that will so baptize him, rather than to worse, or not at all: Because baptism is Gods Ordinance and his priviledge, and the sin is the Ministers and not his. Another mans sinful Mode will not justifie the neglect of our duty: Else we might not joyn in any Prayer or Sacrament in which the Minister modally sin∣neth: that is, with none.

5. The Milk and Honey, White Garment and Chrysme, are so antient (called by Epiphanius and others the Traditions and Customes of the Universal Church) that the original of them is not known. And he that then would not be so baptized, must not have been baptized at all.

6. But in this case he that bringeth his child to baptism, should make known, that it is baptism only that he desireth; and that he disowneth and disalloweth the manner which he accounteth sinful: And then he is no consenter to it.

7. But where Law, scandal, or greater inconveniencies forbid him, he is not to make this profession openly in the Congregation, but in that prudent manner which beseemeth a sob••r peaceable per∣son▪ whether to the Minister in private, or to his neighbours in converse: It being easie among neighbours to make known a mans dissent, without a disorderly troubling of the Church, or violating the Laws of Obedience, Civility and Peace.

8. But he must not; 1. Either offer his child to baptism, where the Ordinance is essentially cor∣rupted, or worse than none. 2. Or where he cannot be admitted without an actual sin of his own; As by false professions, subscriptions, &c. For we must not do evil for good ends.

Quest. 50. Whence came the antient universal custome of Anointing at Baptism, and putting on a White Garment, and tasting Milk and Honey? And whether they are lawful to us?

Answ. 1. WE must remember that the signification of these was not by a new institution of* 1.702 theirs, but by former custome of the Countreys where they lived. As 1. Anoint∣ing* 1.703 in Iudaea was like Bathing at Rome: It was taken in those scorching Countreys for a wholsome, and easing, and comforting thing; And therefore used to refresh the weary limbs of travellers, and to comfort the sick.

2. And it was the long accustomed Ceremony also used on Officers accounted sacred, Kings and Priests, who were anointed at their entrance and investiture.

3. White Cloathing and Purple were then and there taken for the noblest attire; Not appropriated* 1.704 to sacred things and persons; but as Scarlet lately in England, the garb only of great men: On which account, not as a Sacred Vestment, but as an honourable cloathing, when the Bishops began to be advanced, they were allowed to wear White Cloathing, not only when they officiated, but at other times.

4. The Milk and Honey were there highly esteemed for food, and accounted the character of the* 1.705 Land of Promise.

2. Hereupon by application the Churches used these signs in the Sacred Ordinance of baptism: Not by new institution of the signification, I say, but by application of the old well known sig∣nification.

3. As Natural Signs are commonly allowed to be applyed to holy things, so signs whose signifi∣cation is of old and commonly stated and well known by Agreement or Custome, do seem in this not to be different from Natural Signs. Such are all Words, as signs of our minds; No word signify∣ing any thing Naturally, but by Agreement or Custome only. And such is kneeling in prayer; and being uncovered; and many the like: About some of which Paul appealeth to the custome of the* 1.706 Churches of God.

4. It is most probable that these two things together brought in Anointing; 1. The common use of Anointing then, in both the foresaid Cases, (Common Refreshment and Sacred Investiture). 2. And the mistake of all those Scripture Texts, which command or mention Anointing Metapho∣rical;* 1.707 As 1 John 2. 27. The Anointing which you have received—teacheth you all things. Ezek. 16. 9. I washed thee, I anointed thee with Oyl, &c. Psal. 105. 15. 1 Chron. 16. 22. Touch not mine anointed. Rev. 3. 18.

And withal reading that we are made Kings and Priests to God, and a Royal Priesthood, they thought this might be signified by the usual honourary signs of such, as well as by words to be called such. So that they took it as if in our age, the baptized should be set in a Chair of State, and sumptuously apparelled, and a ••east made to solemnize it, as they do at Weddings, and the bap∣tized person set at the upper end, &c. which are significant Actions and Ceremonies; But they in∣tended them not as new Sacraments, or any part of the Sacrament, but as a pompous celebration of the Sacrament by such additional ceremonial accidents.

5. And you must remember that they lived among Infidels, where their profession was made the common scorn, which tempted them by such ostentation and pomp to seek to make it honourable, and to shew that they so accounted it, and to encourage those who were discouragable by the scorn. On which account also they used the Cross, and the Memorials of the Martyrs.

6. Yet some, yea, many afterwards did seem to take the Anointing for a Sacramental Action. When they read that the Laying on of hands was the sign of Giving the Holy Ghost, as distinct from baptism, and that the Spirit is called in Scripture the Anointing, they joyned both together, and made that which they now call the Sacrament of Confirmation.

7. Whether the Anointing, Milk and Honey, and the White Garment, were then sinful in them∣selves to the users, I determine not. But certainly they proved very ill by accident, whilest at this door those numerous and unlawful Ceremonies have entered, which have so troubled the Churches, and corrupted Religion; and among the Papists, Greeks, Armenians, Abassines, and many others, have made the sauce to become the meat, and the lace to go for cloathing, and turned too much of Gods Wor∣ship into Imagery, shadows and pompous shews.

Quest. 51. Whether it be necessary that they that are baptized in Infancy, do solemnly at age renew and own their Baptismal Covenant, before they have right to the state and priviledges of adult members? And if they do not, Whether they are to be numbered with Christians or Apostates?

Answ. 1. CHurch-membership is the same thing in Infants and in the Adult.

2. Infants are naturally uncapable of doing all that in baptism which the adult must do: As to understand, profess, &c. themselves.

3. The baptism of the Adult, being the most compleat, because of the maturity of the receivers, is made the standing pattern in Scripture: For God formeth his Ordinances to the most perfect or∣dinary receivers.

4. Though an Infant be devoted acceptably to God by his Parents will, yet when he is at age, it must be done by his own will.

5. Therefore a bare Infant title ceaseth when we come to age, and the persons title ceaseth, unless it be renewed by himself, or his own Consent. The reason is, because the Conditions of his Infant Title then cease. For his Parents will, shall go for his no longer.

6. Regularly and ad bene esse the transition out of the state of Infant-membership into the state of* 1.708 Adult-membership should be very solemn; and by an understanding, personal owning of the Bap∣tismal Covenant.

7. There needeth no other proof of this, than 1. That God in Scripture never gave adult per∣sons title to his Covenant, but by their own personal consent: And at the first institution of bap∣tism, both went together, (Personal profession and baptism) because the receivers were adult. 2. And that Infants are capable of baptism, but not of personal profession. 3. Therefore though they are not to repeat baptism, which was done before, yet they are bound to make that profession at age which they never made before.

8. Where this solemn Owning of their Covenant cannot be had (by reason of Church corrupti∣ons, and Magistrates prohibition) there the persons ordinary joyning with the Church, in the publick profession and worship, is to be taken for an owning it.

9. He that being baptized in infancy, doth no way at full age own his Baptismal Covenant, is to be taken for an Apostate: 1. Because his Infant title ceaseth: 2. And he notoriously violateth his Co∣venant: 3. Because he can be no adult Christian that no way owneth Christ.

10. But this is to be understood of those that have opportunity: For one in a Wilderness among Heathens only, cannot joyn in publick Worship, nor give testimony of his Christianity to the Church.

11. Though the Sacrament of the Lords Supper be appointed for the renewing of our Covenant at age, yet is it not the first owning of the Covenant, by the aged: For that Sacrament belongeth neither to Infants nor Infidels: And he that claimeth it, must be an adult Church-member or Christi∣an; which those are not, who at full age no way ever owned their baptismal Covenant, nor made any personal profession of Christianity.

But of this I have written purposely in a Treatise of Confirmation long ago.

Quest. 52. Whether the Universal Church consist only of particular Churches and their members?

Answ. NO: Particular Churches are the most Regular and noble parts of the Universal Church; but not the whole: no more than Cities and Corporations be all the King∣dom. 1. Some may be as the Eunuch baptized before they can come to any particular Church; or as* 1.709 Paul, before they can be received.

2. Some may live where Church-tyranny hindereth them, by sinful impositions; As all that live among the Papists.

3. Some may live in times of doubting, distraction and confusion, and not know what Church ordinarily to joyn with, and may providently go promiscuously to many, and keep in an un∣fixed state for a time.

4. Some may be Wives, Children or Servants, who may be violently hindered.

5. Some may live where no particular Churches are: As Merchants and Embassadours among M••hometans and Heathens.

Quest. 53. Must the Pastor first Call the Church, and aggregate them to himself, or the Church first Congregate themselves, and then choose the Pastor?

Answ. THe Pastors are in order of Nature, if not in time, first Ministers of Christ in general, before they are related to a particular Charge.

2. As such Ministers they first make men fit to be congregate, and tell them their duty therein.

3. But it is a matter variable and indifferent, Whether the Minister first say, [All that will joyn with me, and submit to me as their Pastor, shall be my particular Charge]: Or the people before Congregated do call a man to be their Pastor.

Quest. 54. Wherein doth a particular Church of Christs institution differ from a Consociation of many Churches?

Answ. 1. IN that such a particular Church is a company of Christians associated for personal im∣mediate* 1.710 Communion in Gods worship and in holy living: Whereas Consociations of Churches, are combined for mediate distinct Communion, or by Delegates or Representatives (as in Synods.)

2. Such a particular Church is constituted of one or more Pastors with the people, officiating in the Sacred Ministry among them, in Doctrine, Worship and Discipline, in order to the said personal Communion. But a Consociation of Churches hath no particular Head as such, of divine institution, to Constitute and Govern them as one. In Ignatius's time every particular Church was characterized or known by two marks of Unity, 1. One Altar, (that is, one place of assembling for holy commu∣nion): 2. One Bishop with the Presbyters and Deacons: And two Altars and two Bishops proved two Churches.

3. A particular Church under one Bishop, or the some Pastors, is a Political holy Society; But a combination of many Churches consociate, is not so, but only, 1. Either a Community agreeing to live in Con∣cord, as neighbour Kingdoms may: 2. Or else a humane Policy or Society, and not of Divine im∣mediate institution. So that if this Consociation of Churches be called a Church, it must be either equivocally or in a humane sense.

Quest. 55. Whether a particular Church may consist of more Assemblies than one? Or must needs meet all in one place?

Answ. 1. THe true distinguishing note of a particular Church is, that They be associated for holy Communion in Worship and holy living, not by Delegates, nor dist••ntly only, by owning the same faith, and loving one another, as we may do with those at the Antipodes; but Personally in presence.

2. Therefore they must necessarily be so near, as to be capable of personal present Communion.* 1.711

3. And it is most convenient that they be no more than can ordinarily meet in the same Assembly, at least for Sacramental Communion.

4. But yet they may meet in many places or Assemblies, as Chappels, or Oratories, or other sub∣ordinate meetings which are appointed to supply the necessity of the weak and aged, and them that cannot travail far: And in times of persecution when the Church dare not all meet in one place, they may make up several smaller meetings, under several Pastors of the same Church. But they should come all together as oft as they can.

5. And it is to be considered that all the persons of a family can seldome go to the Assembly at one time, especially when they live far off. Therefore if a Church-place would receive but ten thousand, yet twenty thousand might be members, while half meet one day and half another, (or another part of the day).

6. Two Congregations distinctly associated for personal Worship, under distinct Pastors, or having stated∣ly (as Ignatius speaketh) two Bishops and two Altars, are two particular Churches, and can no other∣wise be one Church, than ••s that may be called One which is a Conso••iation of divers.

Quest. 56. Is any Form of Church Government of Divine Institution

Answ. YEa: There are two Essentially different Policies or Forms of Church Government of Christs* 1.712 own Institution, never to be altered by man. 1. The form of the Universal Church, as headed by Christ himself; which all Christians own as they are Christians in their Baptism.

2. Particular Churches which are headed by their particular Bishops or Pastors, and are parts of the Universal, as a Troop is of an Army, or a City of a Kingdom.

Here it is of Divine Institution, 1. That there be holy Assemblies for the Publick Worship of God.

2. That these Assemblies be Societies, constituted of the people with their Pastors, who are to them as Captains to their Troops, under the General, or as Mayors to Cities under the King.

3. That these Pastors have the power of the Keyes, or the special Guidance and Governance (by the Word, not by the Sword) of their own particular charge, in the matters of Faith, Worship and holy living; and that the flocks obey them. And when all this is Iure divino, why should any say, that No form of Government is jure divino?

3. Moreover it is of Divine appointment, that these Churches hold the nearest Concord, and help each other as much as they can; whether by Synods, or other meet wayes of correspondency. And though this be not a distinct Government, it is a distinct mode of Governing.

Object. But▪ that there be Pastors with fixed Churches or Assemblies is not of the Law of Nature.

Answ. 1. Hath Christ no Law but the Law of Nature? Wherein then differ the Christian Religion and the Heathenish? 2. Suppose but Christ to be Christ, and man to be what he is, and Nature it self will tell us that this is the fittest way for ordering the Worship of God: For Nature saith, God must be solemnly and ordinarily worshipped, and that qualified persons should be the official Guides in the performance: And that people who need such conduct and private oversight besides, should where they live have their own stated Overseers.

Object. But particular Congregations are not de primaria intentione divina: For if the whole world could joyn together in the publick Worship of God, no doubt that would be properly a Church: But parti∣cular Congregations are only accidental, in reference to Gods intention of having a Church, because of the Impossibility of all mens joyning together for Ordinances, &c.

Answ. 1. The question with me is not whether they be of primary Intention, but whether stated Churches headed with their proper Bishops or Pastors be not of Gods institution in the Scripture?

2. This Objection confirmeth it, and not denyeth it. For 1. It confesseth that there is a necessity of joyning for Gods Worship: 2. And an Impossibility that all the world should so joyn: 3. But if the whole world could so joyn, it would be properly a Church: So that it confesseth that [to be a society joyned for Gods publick Worship,] is [to be properly a Church.] And we confess all this: If all the world could be one family, they might have one Master, or one Kingdom, they might have one King. But when it is confessed, that 1. A Natural Impossibility of an Universal Assembly necessitateth more particular assemblies: 2. And that Christ hath instituted such actually in his Word, what more can a considerate man require?

3. I do not understand this distinction, de primaria intentione divina, and accidental, &c. The Primary Intention is properly of the Ultimate End only: And no man thinketh that a Law de mediis, of the means, is no Law, or that God hath made no Laws de mediis: For Christ as a Mediator is a Means. But suppose it be limited to the Matter of Church Laws: If this be the meaning of it, that it is not the principal means, but a subordinate means, or that it is not instituted only propter finem ultimum, no more than propter se, but also in order to a higher thing as its immediate end, we make no question of that. Assemblies are not only that there may be assemblies; but for the Worship and Offices there performed: And those for Man; And all for God. But what or all this? Hath God made no Laws for subordinate means? No Christian denyeth it.

Therefore the Learned and Judicious Disputer of this point declareth himself for what I say, when he saith, [I engage not in the Controversie, Whether a particular Congregation be the first political* 1.713 Church or no: It sufficeth for my purpose, that there are other Churches besides—The thing in question is, Whether there be no other Church, but such particular Congregations.] Where it seemeth granted, that such particular Churches are of Divine institution: And for other Churches I shall say more anon. In the mean time note, that the question is but de nomine here, whether the Name [Church] be fit for other societi••s, and not de re.

But lest any should grow to the boldness to deny that [Christ hath instituted Christian stated So∣cieties consisting of Pastors and flocks, associate for personal Communion in publick Worship and holy living.] (which is my detinition of a particular Church, as not so confined to one assembly, but that it may be in divers, and yet not consisting of divers such distinct stated assemblies with their distinct Pastors, nor of such as can have no personal communion, but only by Delegates): I prove it thus from the Word of God.

1. The Apostles were commissioned by Christ to deliver his commands to all the Churches, and settle them according to his will, Iohn 20. 21.—Matth. 28. 19, 20, &c.

2. These commissioned persons had the promise of an infallible Spirit for the due performance of their work, Iohn 16. 13, 14, 15. & 15. 26. & 14. 26. Matth. 28. 20.

3. These Apostles where ever the success of the Gospel prepared them materials, did settle Christian stated societies, consisting of Pastors or Elders with their flocks, associated for personal communion in pub∣lick worship, and holy living. These setled Churches they gave orders to for their direction and preservation, and reformation: These they took the chief care of themselves, and exhorted their Elders to fidelity in their work. They gave command that none should forsake such assemblies, and they so fully describe them, as that they cannot easily be misunderstood. All this is proved, Acts 14. 23. Titus 1. 5. Rom. 16. 1. 1 Cor. 11. 18, 20. 22, 26. 1 Cor. 14. 4, 5, 12, 19, 23, 28, 33, 34. Col. 4. 16. Acts 11. 26. & 13. 1. 1 Cor. 16. 1, 2. Acts 14. 27. & 15. 3. to omit many more. Here are proofs enow that such particular Churches were de facto setled by the Apostles, Heb. 10. 25. Forsake not the assembling of your selves together. So Iames 2. 2. they are called Synagogues.

2. It is confessed that there is a natural necessity of such stated Churches or Assemblies, supposing but the Institution of the Worship it self which is there performed: And if so, then we may say that the Law of Nature it self doth partly require them.

1. It is of the Law of Nature, that God be publickly worshipped as most Expositors of the fourth Commandment do confess.

2. It is of the Law of Nature that the people be taught to know God and their duty, by such as are able and fit to teach them.

3. The Law of Nature requireth, that man being a sociable creature, and conjunction working strongest affections, we should use our sociableness in the greatest matters, and by conjunction help the zeal of our prayers and praises of God.

4. Gods institution of publick Preaching, Prayer and Praise, are scarce denyed by any Christians.

5. None of these can be publickly done but by assembling.

6. No Assembly can suffice for these without a Minister of Christ; Because it is only his Office to be the ordinary Teacher, and to go before the people in prayer and praise, and to administer the Lords, Supper; which without a Minister may not be celebrated, because Christs part cannot be otherwise performed, than by some one in his name, and by his warrant, to deliver his sealed Covenant to the receivers, and to invest them visibly in the benefits of it, and receive them that offer themselves in Covenant to him.

7. It is also a Ministerial duty to instruct the people personally, and watch over them, at other times, Acts 20. 20, 28. And to be examples of the flock, 1 Pet. 5. 1, 2, 3. To have the Rule over the people, and labour among them, and admonish them, 1 Thess. 5. 12. Heb. 13. 7, 17. 1 Tim. 5. 17. To exercise holy discipline among them, Titus 3. 10. Matth. 18. 17, 18. 1 Cor. 5. To visit the sick and pray over them, Iames 5. 14. Yea, to take care of the poor. See▪ Dr. Hammond on 1 Cor. 12. 28. And all this cannot possibly be well done by uncertain transient Ministers, but only by a resident stated Pastor, no more than transient strangers can rule all our families, or all the Christian Kingdoms of the world.

8. And as this cannot be done but by stated Pastors, so neither on transient persons, ordinarily: For who can teach them that are here to day and gone to morrow: When the Pastor should proceed from day to day in adding one instruction to another, the hearers will be gone, and new ones in their place? And how can vigilancy and discipline be exercised upon such transient persons, whose faults and cases will be unknown? Or how can they mutually help each other? And seeing most in the world have fixed habitations, if they have not also fixed Church-relations, they must leave their ha∣bitations and wander, or else have no Church Communion at all.

9. And as this Necessity of fixed Pastors and flocks is confessed, so that such de facto were ordina∣rily setled by the Apostles is before proved, if any Scriptures may pass for proof.

The Institution and setlement then of particular worshipping Churches is out of doubt: And so that two Forms of Church Government are Iure Divino, the Universal Church Form, and the particular.

4. Besides this, in the Apostles dayes there were under Christ in the Church Universal, many Ge∣neral Officers that had the care of gathering and overseeing Churches up and down, and were fixed by stated relation unto none. Such were the Apostles, Evangelists, and many of their helpers in their dayes. And most Christian Churches think that though the Apostolical extraordinary Gifts, priviledges and Of∣fices cease, yet Government being an Ordinary part of their work, the same form of Government which Christ and the Holy Ghost did settle, in the first age, were setled for all following ages, though not with the same extraordinary Gifts and Adjuncts. Because 1. We read of the setling of that form,* 1.714 (viz. General Officers as well as particular) but we never read of any abolition, discharge or cessation of the institution. 2. Because if we affirm a cessation without proof, we seem to accuse God of mu∣tability, as setling one form of Government for one age only, and no longer. 3. And we leave room for audacious Wits accordingly to question other Gospel Institutions, as Pastors, Sacraments, &c. and to say that they were but for an age. 4. It was General Officers that Christ promised to be with to the end of the world, Matth. 28. 20.

Now either this will hold true or not. If not, then this General Ministry is to be numbered with

the humane additions to be next treated of. If it do, then here is another part of the form of Government proved to be of Divine Institution. I say not, another Church, (For I find nothing cal∣led a Church in the New Testament, but the Universal Church and the particular): But another part of the Government of both Churches, Universal and particular: Because such General Officers are so in the Universal, as to have a General Oversight of the particular: As an Army is Headed only by the General himself, and a Regiment by the Colonel, and a Troop by the Captain: But the General Offi∣cers of the Army (the Lieutenants General, the Majors General, &c.) are under the Lord General in and over the Army, and have a General oversight of the particular bodies (Regiments and Troops.) Now if this be the Instituted form of Christs Church Government, that he himself Rule absolutely as General, and that he have some General Officers under him (not any one having a charge of the whole, but in the whole unfixedly, or as they voluntarily part their Provinces,) and that each particular Church have its own proper Pastor (one or more), then who can say, that No form of Church Government is of Divine Appointment or Command?

Object. But the question is only, Whether any sole form be of Gods commanding? And whether another may not have as much said for it as this?

Answ. Either you mean [Another instead of this, as a Competitor,] or [Another part conjunct with these parts.]

1. If the first be your sense, then you have two works to do: 1. To prove that these before men∣tioned were Mutable Institutions, or that they were setled but disjunctively with some other, and that the choice was left indifferent to men. 2. To prove the Institution of your other form (which you suppose left with this to mens free choice).

But I have already proved, that both the General and particular Church form are setled for con∣tinuance as unchangeable Ordinances of God. I suppose you doubt not of the continuance of Christs Supremacy, and ••o of the Universal form: And if you will prove that Church Assemblies with their Pastors may cease, and some other way supply the room, you must be strange and singular under∣takers.* 1.715 The other two parts of the Government (by General Officers, and by Consociation of Chur∣ches) are more disputed; But it is the Circumstances of the last only that is controverted and not the thing; And for the other I shall now add nothing to what I have said elsewhere.

2. But if you only mean that Another part of the form may be jure divino as well as this, that will but prove still that some form is jure divino.

But 3. If you mean, that God having instituted the forms now proved, hath left man at liberty to add more of his own, I shall now come to examine that Case also.

Quest. 57. Whether any Forms of Churches, and Church Government, or any new Church Officers, may lawfully be invented and made by man?

Answ. TO remove ambiguities, 1. By the word [Forms] may be meant either that Relative form of such aggregate bodies, which is their essence, and denominateth them essentially; or only some Accidental mode which denominateth them but accidentally.

2. By Churches is meant either holy societies related by the foundation of a Divine Institution; or else societies related by accident, or by humane contract only.

3. By [Church Government] is meant, either that Government formally Ecclesiastical, which consti∣tuteth a Church, of Christs making; or else some Government about the Matters of the Church, which is formally either Magistratical or humane, (by contract), &c.

4. So by Church Officers are meant, either such as are accounted essential to a Church in the pure Christian sense; or Integral at least (as Deacons): Or else such as are accounted but Accidental to it, and Essential only to the humane form. And so I answer.

1. As there are some things circa sacra, or Accidents of Gods special Church Worship, which are left to humane prudence to determine of, so the same humane prudence may determine who shall do them. As e. g. Who shall repair the Buildings of the Church; the Windows, the Bells, the Pulpits, the Tables, &c. who shall keep the Clock; who shall keep the Cups, Cloaths, and other Utensils; who shall be the Porter, the keeper of the Books, &c. Who shall call the people to Church, or ring the Bells, or give them notice of Church assemblies: who shall make bread for the Sacrament, or provide Wine, or bring Water for baptism: who shall make the Graves, and bury the Dead, or at∣tend Marriages, or Baptizings, &c. Who shall set the Tune of the Psalm, or use the Church-Musick (if there be any): who shall summon any of the people on any just occasion to come to their Pa∣stors; or who shall summon the Pastors to any Synod, or lawful Assembly, and give them notice of the time and place: When they are to meet, who shall be called first, and who second? Who shall sit highest, and who lowest? Who shall take the Votes, or moderate or guide the Disputati∣ons of the Assembly? Who shall be the Scribe, and record what is done? Who shall send abroad their Agreements; and who shall be the Church-messenger to carry them. The Agents of such Cir∣cumstantials may be chosen by the Magistrate: or by the Churches or Pastors, as is most convenient.

Though I doubt not but in the beginning the Deacons were meer servants to the Pastors, to do as much of such circumstantial work, as they were able, of which serving at Tables, and looking to the poor, and carrying Bread and Wine to the absent, &c. were but parts: And all went under the name of Ministring to the Pastors or Churches. And therefore they seem to be but such an Acci∣dental Office, appointed by the Apostles, on such common reasons, as Magistrates or Churches might have appointed them, if they had not.

2. If one will call all or many of th••se, [Church-Officers] and another will not; it is but a strife about Names, which one will use more largely, and the other more narrowly or strictly.

3. If Magistrates by authority, or the Churches by Agreement, shall distribute the Countrey for conveniency into Parishes (not making all to be Church-members that dwell in those Pr••cincts, but determining that all persons that are fit in those proximities, and they only, shall be members of that particular Church) and then shall denominate the Church from this accident of place, it is but what is left to their discretion.

4. And if the said Magistrates or Churches shall divide a Kingdom into Provinces, and say, that whereas God commandeth us the use of correspondencies, mutual advice and Synods, for the due help, concord and communion of Churches, and all things must be done in order and to edification; therefore we determine that so many Churches shall make up such a Synod, and the Churches of such a district shall make up another Synod, and so shall be specially related to each other for Con∣cord as advisers, all this is but the prudent determining of Church circumstances or accidents left to man.

5. And if they shall appoint that either a Magistrate or one Pastor shall be for Order sake the ap∣pointer of the times and places of meeting, or the President of the Synod, to regulate and order proceedings, and keep peace, as is aforesaid, it is but an Accident of the Sacred Work which man may determine of. Therefore a Lay-man may be such a President or Regulater.

6. And if they will call this man by the Name of a Church-Governour, who doth but a common part therein, and from thence will call this Association or Province by the name of a Church, which is but a company of Churches associated for Concord and Counsel, the Name maketh it not another thing than it is without that name: And the name may be lawful or unlawful as times and probable consequents make it fit or unfit as to use.

7. So much of Church matters as is left to the Magistrates Government, may be under Mo∣narchy, Aristocracy or Democracy, and under such subordinate Officers as the Supream Ruler shall appoint.

8. And if the Magistrate will make Assemblies or Councils of Pastors, to be his Councils, and require them frequently to meet to advise him in the performance of his own trust and work about Religion and the Church, he may accordingly distribute them into Provinces for that use, or order such circumstances as he please.

9. And if a Province of Churches be called one Church, because it is under one Magistrate, or a Nation of Churches called a National Church, because it is under one King, or many Kingdoms or an Empire called one Catholick Church, because they are all under one Emperour, it must be confes∣sed that this question is but de nomine, and not de re.

And further 1. That in sacred things that which is of Divine and primary institution is the famo∣sius analogatum, and not that which is but formed by man. 2. That when such an ambiguous word is used without explication or explicating circumstances, it is to be taken for the famosius analogatum. 3. That in this case the word Church or Church-form is certainly ambiguous and not univocal. 4. That •• National, Imperial, or Provincial Church as Headed by a King, Emperour, Ma∣gistrate, or any head of mans appointment, is another thing, from a Church of Christs institution: and is but an Accident or adjunct of it; and the Head of the Humane form, if called the Head of the Church of Christ, is but an Accidental Head, and not Constitutive. And if Christs Churches be denominated from such a Head, they are denominated but from an accident, as a man may be de∣nominated cloathed or uncloathed, cloathed gorgeously or sordidly, a neighbour to this man or that, &c. It is no formal denomination of a Church in the first acception, as it signifieth the famosius analoga∣tum; though otherwise many kind of societies may be called Ecclesiae or Coetus: But Divines should not love confusion.

10. It seemeth to me that the first distribution of Churches in the Roman Empire, into Patri∣archal, Primates, Metropolitical, Provincial, Diocesan, were only the determination of ••••ch adjuncts or extrinsick things, partly by the Emperours, and partly by Churches Consent upon the Empe∣rours permission: And so that these new Church Governments were partly Magistratical, or by power derived from the Emperours, and partly meer Agreements or Contracts by degrees degenerating into Governments: And so the new forms and names are all but accidental, of adjuncts of the true Christi∣an Churches. And though I cannot prove it unlawful to make such adjunctive or extrinsick consti∣tutions, forms and names, considering the Matter simply it self, yet by accident these accidents have proved such to the true Churches, as the accident of sickness is to the body, and have been the causes of the Divisions, Wars, Rebellions, Ruines and Confusions of the Christian world: 1. As they have served the covetousness and ambition of carnal men: 2. And have enabled them to oppress simplicity and sincerity: 3. And because Princes have not exercised their own power themselves, nor committed it to Lay-Officers, but to Church-men: 4. Whereby the extrinsick Government hath so degenerated, and obscured the Intrinsick and been confounded with it, that both going under the equivocal name of

Ecclesiastical Government, few Churches have had the happiness to see them practically distinct:* 1.716 Nay, few Divines do clearly in their Controversies, distinguish them: (Though Marsilius Patavinus and some few more have formerly given them very fair light, yet hath it been but slenderly im∣proved.)

11. There seemeth to me no readier and directer way, to reduce the Churches to holy Concord, and true reformation, than for the Princes and Magistrates who are the extrinsick Rulers, to re-assume their own, and to distinguish openly and practically between the properly-Priestly or Pastoral intrin∣sick Office, and their extrinsick part, and to strip the Pastors of all that is not Intrinseeally their own (It being enough for them, and things so heterogeneous not well consisting in one person): And then when the people know what is claimed as from the Magistrate only, it will take off most of their scruples as to subjection and consent.

12. No mortal man may abrogate or take down the Pastoral Office, and the Intrinsick real power thereof, and the Church-form which is constituted thereby; seeing God hath instituted them for perpetuity on earth.

13. But whether one Church shall have one Pastor or many is not at all of the Form of a particu∣lar Church: but it is of the Integrity or gradual perfection of such Churches as need many, to have many, and to others not so: Not that it is left meerly to the will of man, but is to be varied as na∣tural necessity and cause requireth.

14. The nature of the Intrinsick Office or power (anon to be described) is most necessary to be un∣derstood as distinct from the power of Magistrates, by them that would truly understand this. The number of Governours in a Civil State make that which is called a variety of Forms of Common∣wealths, Monarchy, Aristocracy or Democracy: Because Commanding Power is the thing which is there most notably exercised, and primarily magnified. And a wiser and better man, yea, a thou∣sand, must stand by as Subjects, for want of Authority or true Power: which can be but in One Su∣pream, either Natural or Political person: because it cannot consist in the exercise with self-contra∣diction. If one be for War and another for Peace, &c. there is no Rule. Therefore the Many, must be one Collective or Political person, and must consent, or go by the major Vote, or they cannot go∣vern. But that which is called Government in Priests or Ministers, is of another nature: It is but a secondary subservient branch of their Office: The first parts are Teaching, and Guiding the people as their Priests to God in publick Worship: And they Govern them by Teaching, and in order to fur∣ther Teaching and Worshipping God; And that not by Might, but by Reason and Love. Of which more anon. Therefore if a Sacred Congregation be Taught and conducted in publick Worship, and so Governed as conduceth hereunto, whether by one, two, or many, it no more altereth the Form of the Church, than it doth the Form of a School, when a small one hath one Schoolmaster, and a great one four: Or of a Hospital, when a small one hath one Physicion, and a great one many; seeing that Teaching in the one, and Healing in the other is the main denominating work, to which Govern∣ment is but subservient in the most notable acts of it.

15. No mortal man may take on him to make another Church, or another Office for the Church, as a Divine thing, on the same grounds, and of the same nature pretendedly as Christ hath made those already made. The case of adding new Church Officers or Forms of Churches, is the same with that of making new Worship Ordinances for God, and accordingly to be determined (which I have largely opened in its place). Accidents may be added. Substantials of like pretended nature may not be added: Because it is an usurping of Christs power, without derivation by any proved commission; and an accusing of him, as having done his own work imperfectly.

16. Indeed no man can here make a new Church Officer of this Intrinsick sort without making him new work, which is to make new Doctrine, or new Worship (which are forbidden): For to do* 1.717 Gods work already made belongs to the Office already instituted. If every King will make his own Officers, or authorize the greater to make the less, none must presume to make Christ Officers and Churches without his Commission.

17. No man must make any Office, Church or Ordinance, which is corruptive or destructive, or contrary, or injurious to the Offices, Churches and O••dinances which Christ himself hath made. This Bellarmine confesseth, and therefore I suppose Pro••estants will not deny it. Those humane Offices which usurp the work of Christs own Officers, and take it out of their hands, do malignantly fight against Christs institutions: And while they pretend that it is but Preserving and not Corrupting or Opposing additions which they make, and yet with these words in their mouths, do either give Christs Officers work to others, or hinder and oppress his Officers themselves, and by their new Church-forms undermine or openly destroy the old, by this expression of their enmity they confute themselves.

18. This hath been the unhappy case of the Roman frame of Church innovations, as you may observe in the particulars of its degeneracy.

1. Council•• were called General or Oecumenical in respect to one-Empire only: And they thence grew to extend the name to the whole world: when they may as well say, that Constantine, Martia••, &c. were Emperours of the whole world, seeing by their authority they were called.

2. These Councils at first were the Emperours Councils called to direct him what to setle in Church orders by his own power: But they were turned to claim an imposing authority of their own to command the Churches as by commission from God.

3. These Councils at first, were only for Counsel, or for Agreement by way of contractor mutual

Consent to the particular Bishops: But they degenerated into a form of Government, and claimed a Ruling or Commanding power.

4. The Patriarcks, Primates and Metropolitans, at first claimed but a power about circumstantials, extrinsical to the Pastoral office, such as is the Timing and Placing of Councils, the si••ting above others, &c. And the exercise of some part of the Magistrates power committed to them, that is, the deposing of other Bishops or Pastors from their station of such Liberty and Countenance as the Ma∣gistrate may grant or deny as there is cause. But in time they degenerated to claim the spiritual power of the Keys, over the other Bishops; in point of Ordination, Excommunication, Absolution.

5. These Patriarks, Primates and Metropolitans at first claimed their extrinsick power but from Man, that is, either the Consent and Agreement of the Churches, or the grant of the Emperours: But in time they grew to claim it as of Divine or Apostolical appointment, and as unalterable.

6. At first they were taken only for Adjuncts, ornaments, supports or conveniences to the Churches. But afterwards they pretended to be integral parts of the Church universal, and at last the Pope would needs be an Essential part? And his Cardinals must claim the power of the Church Universal in being the choosers of an Universal Head, or a King-Priest and Teacher for all the Christians of the World.

7. At first Lay men (now called Chancellors, &c.) were only the Bishops Counsellors, or officers to the Magistrate or them, in performing the extrinsecal work about Church adjuncts, which a Lay man might do. But at last they came to exercise the Intrinsick power of the Keys, in Excommunications and Absolutions, &c.

8. At first a number of particular Churches consociated with their several Bishops, were taken to be a Community or company of true Churches prudentially cantonized or distributed and consociated for Concord. But after they grew to be esteemed proper political societies, or Churches of Divine appoint∣ment, if not the Ecclesiae minimae, having turned the particular Churches into Oratories or Chappels, de∣stroying Ignatius his character of one Church, [To every Church there is one Altar, and one Bishop with his Presbyters and Deacons.] Abundance more such instances may be given.

Obj. Wherever we find the Notion of a Church particular, there must be Government in that Church: And why a national society incorporated into one civil Government, joyning into the profession of Christia∣nity, and having a right thereby to participate of Gospel Ordinances, in the convenient distributions of them in the particular Congregations, should not be called a Church, I confess I can see no reason.

Answ. 1. Here observe, that the question is only of the Name (whether it may be called a Church) and not of the thing (whether all the Churches in a Kingdom may be under one King, which no so∣ber man denyeth).

2. Names are at mens disposal much. But confess I had rather the name had been used no other∣wise, or for no other societies than Scripture useth it. My Reasons are 1. Because when Christ hath appropriated or specially applyed one name to the sacred societies of his institution, it seemeth some∣what bold to make that name common to other societies. 2. Because it tendeth to confusion, misun∣derstanding, and to cherish errours and controversies in the Churches, when all names shall be made common or ambiguous, and holy things shall not be allowed any name proper to themselves, nor any thing can be known by a bare name without a description. If the name of Christ himself, should be used of every anointed King, it would seem not a little thus injurious to him. If the name, Bible, Scripture, Preachers. &c. be made common to all that the notation of the names may extend to, it will introduce the aforesaid inconveniences: so how shall we in common talk distinguish, between sacred societies of Divine institution and of humane, if you will allow us no peculiar name, but make that common which Christ hath chosen?

3. And that the name is here used equivocally is manifest. For the body political, is informed and denominated from the pars imperans, the Governing part or Head: Therefore as a Head of Divine institution, authorized for the spiritual or Pastoral work, denominateth the society accordingly; so a civil Head can make but a civil society, and a head of mans making, but a humane society. It is certain that Christ hath appointed the Episcopal or Pastoral office, and their work; and consequently Episcopal or Pastoral Churches: And it is certain that a King is no constitutive part of one of these Churches, but Accidental; And therefore that he is an Accidental Head to a Pastoral Church as such, to which the Pastor is essential.

Therefore if you will needs call both these societies [Churches] you must distinguish them into Pastoral Churches, and Regal Churches, or Magistratical Churches; for the word [national] notifieth not the Government which is the constitutive part; and may be used of Consociated Churches, though under many Civil Governours (as in the Saxon Heptarchy).

So that our question is much like this, Whether all the Grammar Schools in England, as under one King may be called one National School? Answ. Not without unfitness, and inconveniences: But rather than breed any quarrel, they may call them so that please: But, 1. They must confess that a particu∣lar School is the famosius significatum. 2. That the King is King of Schools, but not a Schoolmaster, nor a constitutive part of a School; 3. That if you will needs denominate them from the Regent part, as One, you must call them all one Royal School, if you will leave the well known sense of words for such uncouth phrases. But give us leave to call the Body which is essentiated by a King, by the name of a Kingdom only, though it have in it many Schools, Academies, Colledges, Cities, Churches, which they that please may call all one Royal School, Academy, Colledge, City and Church, if they love confusion.

4. Christianity giveth men right to communion in particular Churches, when they also make known their Christianity to the Bishops of those Churches, and are received (as stated or transient) mem∣bers by mutual consent; but not otherwise: nor doth meer Regal Government, give any subject right to Church Communion, except by a Church you mean a Kingdom.

Obj. A particular Church then I would describe thus [It is a society of men joyned together in the visible profession of the true faith, having a right to, and enjoying among them, the ordinances of the Gospel.]

Answ. 1. When you tell us by your description what you will mean by [a particular Church] we may understand your denomination: But yet while it is unusual, you must not expect that other men so use the Word. Had you called your description a definition, I would have asked you, 1. Whether by [a society] you mean not strictly [a Political society] constituted by a Pars Guber∣nans, & gubernata? If not, it's no Church save equivocally. If so, should not the Pars regens which is constitutive have been put in? If private men joyn together, &c. it makes but a community. 2. A right to Gospel Ordinances is supposed, but need not be in the definition. 3. The enjoying of them, is not essential to a Church. The Relation may continue, when the enjoyment is a long time hindered. 4. [Among them] is a very ambiguous word: Is it among them in the same place? or in the same Countrey or Kingdom? or in the same world? If you difference and define them not, by Relation to the same Bishops or Pastors, and by intended Personal holy Communion, your description confoundeth the universal Church, as well as the National, with a Particular Church: For the whole Christian world, is [a Society of men joyning together in the visible profession of the true faith, having a right to, and enjoying among them the Ordinances of the Gospel.]

Obj. A Nation joyning in the profession of Christianity is a true Church of God: whence it evidently followeth, that there must be a form of Ecclesiastical Government over a Nation as a Church, as well as of Civil Government over it, as a society governed by the same Laws—For every society must have its Go∣vernment belonging to it as such a society: And the same reason that makes Government necessary in any particular Congregation will make it necessary for all the particular Congregations, joyning together in one visible society, as a particular national Church. For the unity and peace of that Church, ought much more to be looked after than of any one particular Congregation, &c.

Answ. 1. From one absurdity many follow: our Controversie before was but of the Name: If an Accidental Royal or Civil Head may equivocally denominate an ecclesiastical society, and we grant you the use of an equivocal name (or rather the abuse) you will grow too hard upon us, if thence you will gather a necessity of a real Ecclesiastical policy, besides the Civil. Names abused insert not the things signified by an univocal term.

2. You must first prove the form of Government, and thence inferr the denomination, and not con∣trarily, first beg the name, and then inferr the Government.

3. If yet by [a form of Ecclesiastical Government] you meant nothing but the Kings extrinsick Go∣vernment (which you may as well call also a form of School-Government, of Colledge Government, &c.) we would grant you all. But if I can understand you, you now speak of Ecclesiastical Government as distinct from that. And then,

4. You are now grown up from a may be, to a must be, and necessity: And a greater necessity of one National Ecclesiastical Government, than of a Particular Church Government; which being undeni∣ably of Christs Institution (by the Holy Ghost in the Apostles) you do not make all forms to be indifferent or deny this to be jure divino. What! necessary and more necessary than that which is jure divino, and yet indifferent and not jure divino? If you say, It is necessary only on supposition that there be a national Church: I answer, But your reasons evidently inferr that it is also necessary that there be such a Na∣tional Church, where it may be had: Though you deny the necessity of Monarchical Government by one High Priest in it? But I know you call not this a form of Government, unless as determinately managed by one, many or most. But why a national spiritual Policy as distinct from Congregational, may not be called [a form of Government] as well as One mans distinct from two, over the same peo∣ple, I see not. But this is at your liberty. But your Necessity of such a National Regiment is a mat∣ter of greater moment.

In these three senses I confess a National Church. 1. As all the Christians in a Nation are under one Civil Church Governour; 2. As they are Consociated for Concord and meet in Synods or hold cor∣respondencies. 3. As they are all a part of the universal Church, cohabiting in one Nation. But all these are equivocal uses of the word Church; the denomination being taken in the first from an Acci∣dent; In the second the name of a Policy being given to a Community agreeing for Concord; In the third the name of the whole is given to a small integral part.

But the necessity of any other Church, headed by your Ecclesiastical national Governour, personal or Collective, Monarchical, Aristocratical or Democratical, I utterly deny, and find not a word of proof which I think I have any need to furnish the Reader with an answer to.

5. And your judgement in this is downright against the constitution, Canons and judgement of the National Church of England? For that they use the Word in the senses allowed by me, and not in yours is proved, 1. From the visible constitution in which there is (besides the King) no distinct Eccle∣siastical Head. For the Arch-bishop of Canterbury is not the proper Governour of the Arch-bishop of York and his Province.

2. From the Canons. Can. 139. [A National Synod the Church Representative; Whosoever shall af∣firm that the Sacred Synod of this Nation, in the name of Christ and by the Kings authority assembled, is not the true Church of England by representation, let him be excommunicated, &c.] so that the Synod is but the Representative Church: And therefore not the Political Head of the Church: whether it be the Laity,

or the whole Clergy or both, which they Represent, Representation of those that are no National Head, maketh them not a National Head.

3. From the ordinary judgement of Episcopal Divines, (maintained by Bishop Bilson and many others at large against the Papists) that all Bishops jure divino are Equal and Independant, further than humane Laws, or Agreements or difference of Gifts may difference them, or as they are bound to consociation for Concord.

6. How shall I deny not only the Lawfulness, but the necessity of such a Papacy as really was in the Roman Empire, on your grounds? I have proved against W. Iohnson that the Pope was then actually but the Head of the Imperial Churches, and not of all the World. And if there must be one National Ecclesiastical Head under one King, why not one also in one Empire? And whether it be one Monarch, or a collective person, it is still one Political person which is now in question. (Either a Ruling Pope, or a Ruling Aristocracy or Democracy, which is not the great matter in Controversie.)

7. And why will not the same Argument carry it also, for one Universal visible Head of all the Churches in the World? at least as Lawful? At least as far as humane capacity and converse will allow? And who shall choose this Universal Head? And who can lay so fair a claim to it as the Pope? And if the form be indifferent, why may not the Churches by consent at least, set up one man as well as many? Whether you carry it to an Imperial Church, or a Papal, to a Patriarchal, or Provincial, or National, till you have proved it to be of Divine institution, (and Particular Churches to be unnecessary, alterable and of humane institution,) I shall never grant you that it is to be preferred before that which▪ is unquestionably of God. For though I easily grant that all the Churches of a Na∣tion, Empire or the World, are to be more esteemed and carefully preserved, than one Bishops or Pa∣stors particular Church; yet I will not grant you that your humane policy is more necessary to the safety of all these Churches than the Divine. For the safety of these Churches may be better preserved by Gods three great means (1. The polity of particular Churches with the conduct of their present faithful Bishops or Pastors; 2. The loving Consociation of Neighbour Churches for Concord; 3. The protection and countenance of Magistrates) without any new Church-form, (or National or Imperial or Universal Pastor) than with it.

Nay when that sort of Usurpation hath been the very Engine of dividing, corrupting and undoing the Christian Churches above a thousand years, we are not easily perswaded now, that yet it is either necessary or desirable.

18. But the best and easiest way to discern how far the making new Churches or Church offices is lawful or unlawful, is by trying it by the quality of their office-work. For it is the work which giveth us the description of the office; and the office of the Ruling part, which giveth us the definition of the Church, which that office constituteth.

The work which the new humane officer is to do, is either, 1. The same which God hath already appointed Bishops or Pastors to do, Or at least the unfixed Ministers in the universal Church; 2. Or* 1.718 it is such as he hath appointed Magistrates to do; 3. Or it is such as belongeth to private and lay men; 4. Or it is somewhat different from all these.

1. If it be of the first sort, it is a contradiction. For men that are by office appointed to do the same work which Ministers are already appointed to do, are not a new office, but Ministers indeed, such as Christ hath instituted: For the office is nothing but an Obligation and Authority to do the work.

2. If it be the same work which belongeth to the Magistrate, then it is no new office, for they are Magistrates.

3. If it be that which belongeth to private men, by Gods appointment, they cannot disoblige them∣selves by transferring it to a new officer.

4. If it be none of all these, what is it? I doubt it may prove some needless or rather sinful work, which God committed to none of these three sorts, and therefore unfit to make a Church-office of. Unless it be such as I before described and granted. 1. I confess that the Magistrate may make new inferiour officers, to do his own part (As Church-Justices, Church-wardens. &c.) 2. I grant that the people may make an office for the better doing of some parts of their own work: They may make Col∣lectors, Door-keepers, Artists by office, to keep the Clock, and Bells, and Church-buildings, &c. if the Magistrates leave it to them.

3. I grant that the Bishops or Pastors may do some circumstances of their work by humane officers: As to facilitate their concord in Synods, by choosing one to preside, to choose time and place, to send messengers to take votes, to moderate disputes, to record agreements, &c. as aforesaid: And these circumstantials are the things that officers may be made for.

But the very modes and circumstances which are part of the work to which every Bishop or Pastor is obliged, he cannot commit to another; As to choose his text, subject, method, words, &c. These are parts of his own work: Though Concord in these is the work of many.

Now what is the work besides all these that we must have new Churches and offices made for? Is it to Govern all these Bishops and Churches? How? By the Word or by the Sword? If by the Sword, the Magistrate is to do it? If by the Word (or spiritual Authority) either God hath made such an office as Arch-bishops or General Bishops over many, or he hath not: If he have, we need no new humane office for it, God having provided for it already: If not, but God hath left all Bi∣shops independant, and to learn of one another, as equals in Office, and unequal only in gifts, then either such an office is fit and necessary or not. If it be, you accuse God of omission in not appoint∣ing a Bishop over Bishops as well as a Bishop of the lowest order. If not, then by what reason or

power will you make new needless officers in the Church? When Cyprian and his Carthage Council so vehemently disclaimed being Episcopi Episcoporum?

19. I would fain know whether those new made Churches of humane and not of Divine fabrication, (whether Universal (or Papal) Patriarchal, Provincial, &c.) were made by former Churches or by no Churches. If by no Churches, then either by other societies or by single persons: If by other socie∣ties, by what power do they make new Churches to Christ, who are themselves no Churches: If by single persons, either they are before Church-members or not. If not, how can those make new Churches that be not so much as members of Churches, without a Commission from Christ? But if either former Churches or their members made these new Churches, then 1. It followeth that there were ano∣ther sort of Churches before these new or humane Churches. And if so, either those other that made these were themselves made of God or not? And so the question will run up till you bring it either to some Church of Gods making which made these other, or some person commissioned to do it. If you say the first, then he that will confess that there is a species of Churches of Christs Institution, and a species not of his institution, must prefer the former, and must well prove the power of making the later. And so they must do, if they say that it was done by particular persons that were no par∣ticular Church-members. For if Christ commissioned them to settle any one species of Churches, those are to be esteemed setled by Christ. But if you say that Christ left them to vary the species of Churches as they saw cause, and so on to the end of the World, 1. You must well prove it, 2. It is before disproved: (unless you take the word Church equivocally.)

20. Lastly, all Christians are satisfied of Christs Authority▪ And therefore in that they can agree: But so they are not, of any humane Church-makers authority; And therefore in that there will never be an agreement: Therefore such new Churches, and Ecclesiastical Governments will be but (as they ever have been) the Engines of division and ruine in the Churches: And the species of Gods ma∣king, with the mutability of mutable Adjuncts and Circumstances, will best preserve the Churches peace.

But if the true nature of Pastoral or Ecclesiastical Government were well understood, it would put an end to all these Controversies. Which may be mostly gathered from what is said before; To which I will add this little following.

Quest. Wherein consisteth the true nature of Pastoral Church Government?

Answ. 1. NOt in any use of the sword or corporal ••orce.

2. Not in a power to contradict Gods word.

3. Not in a power co-ordinate with Christs, to do his proper work, or that which hath the same grounds, reasons, and nature.

4. Not in an unquestionable Empire, to command things which none must presume to examine, or judge of by a discerning judgement, whether they be forbidden by God or not.

5. Not now in making a new word of God, or new Articles of faith, or new universal Laws, for the whole Church.

6. Not in any thing which derogates from the true power of Magistrates, or Parents, or Masters.

But 1. It is a Ministerial power, of a Messenger or Servant, who hath a commission to deliver his* 1.719 Masters commands and exhortations.

2. As it is over the Laity or flocks, it is a power in the sacred Assemblies to Teach the people by* 1.720 office, and to be their Priests or Guides in holy Worship. 3. And to Rule the Worship-actions for the time, length, method, and orderly performance of them.

3. As to particular persons, it is the power of the Church Keys, which is, 1. To judge who is meet to be by Baptism taken in to the Church, 2. To reprove, exhort and instruct those that by vice or ig∣norance, in order to Repentance, or Knowledge, or confirmation do need the Pastoral help. 3. To judge who is to be forbidden Church-communion as impenitent; or at ••east, with whom that Church must be forbidden to communicate. 4. To judge who is meet for Absolution as a penitent. 5. To deliver men personally a sealed pardon from Christ in his two Sacraments. 6. To visit the sick, and comfort the sad, and resolve the doubting, and help the poor. This is the true Church Govern∣ment, which is like a Philosophers or Schoolmasters in his School among volunteers, supposing them to have no power of the rod or violence, but only to take in or put out of their Schools: And what ••eed is there of an Universal, Patriarchal or National Head, to do any of this work, which is but the Government of a personal Teacher and Conductor; and which worketh only on the Con∣science?

4. But besides this there is a necessity of Agreeing in the right management of this work: which needeth no new Head, but only the Consultations of the several Bishops or Pastors, and the Magi∣strates civil rule, or extrinsick Episcopacy (as Constantine called it.)

5. And besides this there is need to Ordain Pastors and Bishops in the Church. And this is not done by any sorce neither; but 1. By Judging what men are fit, 2. By perswading the people to

consent and receive them, and 3. By Investing them by a Delivery of possession by Imposition of hands. Now for all this, there needs no humane species of Bishops or Churches to be made.

6. Besides this there is need of some oversight of these Pastors and Ministers and fixed Bishops when they are made; and of some General care of Pastors and people, if they decline to Heresies, errours, vices, or lukewarmness: But for this, 1. When Magistrates have done their part, 2. And neighbour Ministers to one another, 3. And the consociated Bishops to the particular ones: 4. And unfixed Mi∣nisters have done their part in the places where occasionally they come, If moreover any General Pa∣stors or Arch-bishops are necessary, to rebuke, direct, and perswade the Bishops or their flocks, by messengers, Epistles or in presence, no doubt but God hath appointed such as the successours of the Apostles, Evangelists and other General Ministers of those first times. But if no such thing be ap∣pointed by Christ, we may be sure it is not necessary nor best.

If it were but considered that the Ruling power in the Church is so inseparable from the Teaching power, that it is exercised by Teaching and only by Gods word, (either generally, or personally applyed) and that upon none but those that willingly and by consent receive it, it would quiet the world about these matters. And O that once Magistrates would take the Sword wholly to themselves, and leave Church power to work only by its proper strength and virtue, and then all things would fall into joynt again; Though the Ithacians would be displeased.

Quest. 58. Whether any part of the proper Pastoral or Episcopal power may be given or deputed to a Lay man, or to one of any other office, or the proper work may be performed by such?

Answ. 1. SUch Extrinsical, or Circumstantial, or Accidental actions as are afore-mentioned may be done by deputies or others (As calling the Church together, summoning offenders, re∣cording actions, &c.)

2. The proper Episcopal or Pastoral work or office cannot be deputed, in whole or part, any other way than by Communication, which is, by Ordination, or making another to be of the same office. For if it may be done by a Lay man, or one that is not of the same order and office, then it is not to be called any proper part of the Pastoral or Episcopal office: If a Lay man, may Baptize, or administer the Sacrament of Christs Body and Blood, or may ordain, or excommunicate (ecclesiastically) or Ab∣solve, meerly because a Bishop authorizeth or biddeth him, Then 1. What need Christ have made an office work of it, and persons be Devoted and Consecrated to it?

2. And why may not the peoples election and the Kings Commission serve to enable a Lay man to do it? For if Commanding only be proper to the Bishop or Pastor, and executing be common to Lay men, it's certain that the King may Command all Bishops and Pastors to do their office work; And therefore he may command a Lay man to do that which a Bishop may command him to do.

3. And is it not a contradiction to say that a man is a Lay man, or of another Order, who is Autho∣rized by a Bishop, to do a Bishops work or office? When as the office it self is nothing (as is oft said) but an Obligation and Authority to do the work. If therefore a Bishop authorize and oblige any other man to do the proper work of a Bishop or Pastor (to ordain, to baptize, to give the Sacrament of the Eucharist, to Excommunicate, to absolve, &c.) he thereby maketh that man a Bishop or a Pastor, whatever he call him.

Obj. But doth not a Bishop preach per alios to all his Diocess? and give them the Sacraments per alios, &c?

Answ. Let not the phrase be made the Controversie instead of the Matter. Those other persons are either Ministers of Christ, or Lay men. If Lay men, their actions are unlawful. If Ministers, they are Commissioned officers of Christ themselves, and it is the work of their own office which they do, and it is they that shall have the reward or punishment. But if preaching to all these Churches or giv∣ing to all these persons in a thousand Parishes the Sacraments, &c. were the Bishops or Archbishops work, that is, which they are obliged to do, then they would sin in not doing it. But if they are the Governours only of those that are obliged 〈◊〉〈◊〉 do it, and are not obliged to do it themselves, then Govern∣ing the doers of it, is only their work; And therefore it is but equivocally said that the work is theirs, which others and not they are obliged to do; and that they do their work per alios, when they do but Govern those others in doing their own work.

Of this read the Lord Bacons Considerations, and Grotius de Imper. summ. Potest. Cir••a Sacra who soundly resolve the case, against doing the Pastoral work per alium.

Quest. 59. May a Lay man preach or expound the Scriptures? Or what of this is proper to the Pastors office?

Answ. 1. NO doubt but there is some Preaching or Teaching and Expounding which a Lay man may use. So did Origen; so did Constantine; so may a King or Iudge on the Bench: so may a Parent to his Children, and a Master to his family, and a Schoolmaster or Tutor to his Scholars.

2. It is not any one Method or Sermon-fashion which is proper to a Minister and forbidden to a Lay man: That Method which is most meet to the Matter and hearers, may be used by one as well as by the other.

3. It is not the meer publickness of the Teaching, which must tell us what is unlawful for a Lay man. For Writing and Printing are the most publick wayes of Teaching; And these no man taketh to be forbidden the Laity. Scaliger, Causabon, Grotius, Erasmus, Constantine, King Iames, the Lord Bacon, and abundance more Lay men have done the Church great service by their Writings. And Judges on the Bench speak oft Theologically to many.

But that which is proper to the Ministers or Pastors of the Church is, 1. To make a stated office of it, and to be separated, set a part, devoted, or consecrated and appropriated to this sacred work; and not to do it occasionally only, or sometimes, or on the by; but as their Calling and the Employment of their lives.

2. To do it as Called and Commissioned Ministers of Christ, who have a special nunciative and Teach∣ing Authority committed to them; And therefore are in a special manner to be heard, according to their special Authority.

3. To be the stated Teachers of particular Churches, as their Pastors and Guides; (Though they may sometime permit a Lay man when there is cause to Teach them pro tempore) These three are proper to the Ministerial and Pastors office.

But for the regulating of Lay mens Teaching, 1. They must statedly keep in their families or with∣in their proper bounds.

2. They must not presume to go beyond their abilities; especially in matters dark and difficult.

3. They must not thrust themselves without a just call and need into publick or numerous meetings as Teachers, nor do that which savoureth of Pride or Ostentation, or which tendeth to cherish those vices in others.

4. They must not live, or Preach, as from under the Government of the Church Pastors: But being members of their flocks, must do all as under their lawful oversight and guidance: much less must they proudly and schismatically set up themselves against their lawful Pastors, and bring them into* 1.721 contempt to get themselves reputation, and to draw away Disciples after them.

5. Times and places must be greatly distinguished. In Infidel or grosly ignorant Countreys, where through the want of Preachers there is a true necessity, men may go much further than in Countreys where Teachers and knowledge do abound.

Quest. 60. What is the true sense of the distinction of Pastoral power, in foro in∣teriore & exteriore, rightly used?

Answ. 1. NOt as if the Pastors had any power of the sword or outward force, or of mens Bodies or Estates immediately: For all the Pastoral power is Immediately on the soul, and but secondarily on the body, so far as the perswaded soul will move it. Reason and Love and the Autho∣rity of a messenger of Christ, are all the power by which Bishops or Pastors as such can work, in foro interiore vel exteriore; They Rule the body but by Ruling the soul.

2. But the true use of the distinction is only to serve instead of the usual distinction of Publick, and personal obligation. It is one thing to satisfie a mans private Conscience about his own perso∣nal case or matters: And another thing to oblige the whole Church, or a particular person, of his duty as a member of the society to the rest. When the Pastor Absolveth a penitent person, in foro interiore, that is, in his own Conscience, he delivereth him a discharge in the name of Christ on Condition he be truly penitent: Else not. But in foro exteriore he actually and absolutely restoreth him to his visible state of Church Communion. The rest of the members perhaps may justly think this man unlike to prove a true penitent: And then in foro interiore they are not bound to believe him certainly penitent or pardoned by God: But in foro exteriore that he is restored to Church Communion, and that for order sake they are bound to hold Communion with him, they are bound (internally) to believe. So that it comes neer the sense of the distinction of the secret Iudgement (of God and Conscience) and Church judgement.

Quest. 61. In what sense is it true that some say, that the Magistrate only hath the External Government of the Church, and the Pastors the Internal?

Answ. 1. NOt as External and Internal are opposed in the nature of the Action. For the Voice of the Pastor in Preaching is External, as well as the Kings.

2. Not as they are opposed in the manner of Reception. For the Ears of the Auditors are external Re∣cipients from the Preacher as well as from the King.

3. Not as distinguishing the parts that are to obey, the duties commanded, and the sins forbidden, as if the King ruled the Body only and the Pastor the soul. For the soul is bound to obey the King, or else the Body could not be bound to obey him; unless by cords. And the Body must obey the Preacher as well as the soul. Murder, drunkenness, swearing, lying, and such other external Vices, are under the Pastors power to forbid in Christs name, as well as the Kings.

4. Not as if all the external parts or actions of Religion were exempted from the Pastors power. For preaching, praying, reading, Sacraments, Church-assemblies, are external parts of Religion, and under the Pastors care.

But in two respects the External power is only the Kings or Civil Magistrates. 1. As it is deno∣minated from the sword or mulcts or Corporal penalties, which is the external means of execution:* 1.722 Though in this respect the distinction were far more intelligibly exprest by [The Government by the sword, and by the sacred word.]

2. But the principal sense of their distinction is the same with Constantines, who distinguished of a Bishop without and within; or of our common distinction of Intrinsick and Extrinsick Government: And though Internal and External have the same signification, use maketh Intrinsick and Extrinsick more intelligible. And by Internal is meant that power which Intrinsecally belongeth to the Pastors ••ffice as Instituted by Christ; and so is Intrinsecal to the Pastorship and the Church (as preaching, pray∣ing,* 1.723 sacraments, the Keyes of Admission and Exclusion, Ordination, &c.) And by External is meant, that which is Extrinsecal to the Pastorship and the Church; which Princes have sometimes granted them, but Christ hath made no part of their office. In this sense the assertion is good and clear and necessa∣ry; that the disposal of all things Circa Sacra all accidents and circumstances whatsoever, which by Christs Institution are not Intrinsecal to the Pastorship and Church, but extrinsecal, do belong to the power of Kings and Magistrates.

Quest. 62. Is the tryal, judgement, or consent of the Laity necessary to the admit∣tance of a member into the Universal or particular Church?

Answ. 1. IT is the Pastors office to bear and exercise the Keyes of Christs Church: Therefore by office he is to Receive those that come in; and consequently to be the tryer and Iudge of their fitness.

2. It belongeth to the same office which is to Baptize, to Iudge who is to be baptized: Otherwise Ministers should not be rational Judges of their own actions, but the executioners of other mens judge∣ment. It is more the Iudging who is to be baptized, which the Ministers office consisteth in, than in the bare doing of the outward act of Baptizing.

3. He that must be the ordinary Judge in Church-admissions, is supposed to have both Ability and Leisure to make him fit; and Authority and Obligation to do the work.

4. The ordinary body of the Laity have none of all these four qualifications; much less all. 1. They are not ordinarily Able; so to examine a mans faith and resolution with judgement and skill, as may neither tend to the wrong of himself nor of the Church. For it is great skill that is required thereunto. 2. They have not ordinarily Leisure from their proper callings and labours, to wait on such a work as it must be waited on; especially in populous places. 3. They are not therefore obliged to do that which they cannot be supposed to have Ability or Leisure for. 4. And where they have not the other three, they can have no Authority to do it.

5. It is therefore as great a crime for the Laity to usurp the Pastors office in this matter, as in preach∣ing, baptizing or other parts of it.

6. And though Pride often blind men (both people and Pastors) so as to make them overlook the burden and look only at the Authority and honour; yet is it indeed an intolerable injury to the Laity, if any would lay such a burden on them which they cannot bear, and consequently would make them responsible for the omissions or misdoing of it, to Christ their Judge.

7. There is not so much as any fair pretence for the Laity having power to judge who shall be received into the Universal Church: For who of the Laity should have this power? Not All, nor the Major Vote of the Church: For who ever sought the Votes of all the Christians in the World, before

he baptized a man? Not any one particular Church or persons above the rest: For they have no Right* 1.724 to shew for it, more than the rest.

8. It is not in the power of the Laity to keep a man out of their own particular Church Commu∣nion, whom the Pastor receiveth; Because, as is said, it is his Office to judge and bear the Reyes.

9. Therefore if it be ill done, and an unworthy person be admitted, the Consciences of the people need not accuse themselves of it, or be disturbed, because it is none of their employment.

10. Yet the Liberty of the Church or people must be distinguished from their Governing power, and their Executing duty from the power of Iudging. And so, 1. The people are to be Guided by the Pastors as Volunteers, and not by Violence: And therefore it is the Pastors duty, in all doubtful cases, to give the people all necessary satisfaction, by giving them the Reasons of his doings, that they may un∣derstandingly and quietly obey and submit. 2. And in case the people discern any notable appearance of danger, by introducing Hereticks and grosly impious men to corrupt the Church, and by subverting the order of Christ, they may go to their Pastors to desire satisfaction in the case. 3. And if by open proof or notoreity it be certain, that by Ignorance, fraud or negligence the Pastors thus corrupt the Church, the people may seek their due Remedy from other Pastors and Magistrates; 4. And they may protest their own dissent from such proceedings; 5. And in case of extremity may cast off Heretical and Impious and Intolerable Pastors, and commit their souls to the conduct of fitter men; As the Churches did against the Arrian Bishops, and as Cyprian declareth it his peoples duty to do; as is aforesaid.

Quest. 63. What power have the people in Church Censures and Excommunication?

Answ. THis is here adjoined, because it requireth but little more than the foregoing answer.

1. As it is the Pastors office to judge who is to be received, so also to judge who is to be excluded.

2. But the Execution of his sentence belongeth to the people as well as to himself. It is they that* 1.725 either hold Communion with the person, or avoid him.

3. Therefore though ordinarily they must acquiesce in the Pastors judgement, yet if he grosly offend* 1.726 against the Law of God, and would bring them e. g. to communion with hereticks and openly impi∣ous, and excommunicate the Orthodox and Godly, they may seek their remedy as before.

Quest. 64. What is the peoples remedy in case of the Pastors male-administration?

Answ. THis also is here annexed for dispatch, as being almost sufficiently answered already.

1. It must be supposed that all Church disorders and male-administrations cannot be expected to be remedied; but many while we are sinners and imperfect must be born.

2. The first Remedy is to speak submissively to the Pastor of his faults, and to say to Archippus, Take* 1.727 heed to the Ministry which thou hast received: And if he hear not more privately, for the people more openly to warn and intreat him; not as his Governours, but as Christians that have Reason to regard Christs interest and their own, and have charity to desire his reformation.

2. The next remedy is, to consult with the neighbour Pastors of other Churches, that they may* 1.728 admonish him; not as his Governours, but as neighbour Pastors.

3. The next remedy is to seek redress from those Governours that have power to correct or cast our the intolerable.

4. The last remedy is that of Cyprian, to desert such intolerable Pastors.

But in all this, the people must be sure that they proceed not proudly, ignorantly, erroneously, pas∣sionately, factiously, disorderly or rashly.

Quest. 65. May one be a Pastor or a member of a particular Church who liveth so far from it, as to be uncapable of personal Communion with them?

Answ. THe Name is taken from the Relation; and the Relation is founded in Capacity, Right, and Obligation to actual Communion, duties and priviledges; 1. He that is so statedly distant is uncapable statedly of Communion, and therefore uncapable of the Relation and Name.

2. He that is but for a Time accidentally so distant, is but for that time uncapable of Communion with them: And therefore retaineth, Capacity, Right and obligation statedly for the future, but not for the present exercise. Therefore he retaineth the Relation and name; in respect to his future intended exercise; but not in so plenary a sense, as he that is capable of present Communion.

3. It is not the length or shortness of the Time of absence that wholly cutteth off or continueth the Relation and Name, but the probability or improbability of a seasonable accession. For if a man be re∣moved but a day, with a purpose to return no more, his relation ceaseth. And if a man be long purposing and probably like to return, and by sickness or otherwise be hindered, it doth not wholly end his relation.

4. If the delay be so long as either maketh the return improbable, or as necessitateth the Church to have another statedly in the Pastors place, where they can have but one, and so the people by taking another, consent (though with grief) to quit their relation and title to the former, there the Relati∣on is at an end.

5. It is a delusory formality of some, that call themselves members of a separated (or other) Church, from which they most ordinarily and statedly live at an utter distance, and yet take themselves to be no members of the Church where they live, and usually joyn with: And all because they Cove∣nanted with one and not with the other.

Quest. 66. If a man be injuriously suspended or Excommunicated by the Pastor or people, which way shall he have remedy?

Answ. AS is aforesaid in case of male-administration; 1. By admonishing the Pastor or those that wrong him. 2. By consulting Neighbour Pastors, that they may admonish him; 3. By the help of Rulers, where such are, and the Churches good forbids it not. 4. In case of extre∣mity by removing to a Church that will not so injure you. And what needs there any more, save patience?

Quest. 67. Doth presence alwayes make us guilty of the errours or faults of the Pastor in Gods worship, or of the Church? Or in what cases are we guilty?

Answ. 1. IF it alwayes made us guilty no man could joyn with any Pastor or Church in the world, without being a wilful sinner. Because no man worshippeth God without sin, in matter or manner, omission or commission.

2. If it never made us guilty, it would be lawful to joyn with Mahometans and Bread-worship∣pers, &c.

3. Therefore the following decision of the question, in what cases it is a duty or a sin to separate, doth decide this case also. For when separation is no duty, but a sin, there our presence in the Wor∣ship is no sin: But when separation is a duty, there our presence is a sin.

4. Especially in these two cases our presence is a sin; 1. When the very Assembly and Worship is so bad as God will not accept, but judgeth the substance of it for a sin. 2. In case we our selves be put upon any sin in Communion, or as a previous condition of our Communion (As to make some false profession, or to declare our consent to other mens sin, or to commit corporal visible reputative Idolatry, or the like). But the Pastor and Church shall answer for their own faults, and not we, when we have cause to be present, and make them not ours by any sinful action of our own.

Quest. 68. Is it lawful to Communicate in the Sacrament with wicked men?

Answ. THe answer may be gathered from what is said before.

1. If they be so wicked for number, and flagitiousness, and notoriety, as that it is our duty to forsake the Church, then to communicate with them is a sin. Therefore the after re∣solution of the just causes of separation must be peru••ed. As if a Church were so far defiled with Heresie, or open Impiety, that it were justified by the Major Vote, and bore down Faith and Godli∣ness, and the society were become uncapable of the Ends of Church Association and Communion: In this and other cases it must be deserted.

2. If we d•• not perform our own duty to remote unlawful Communions, (whether it be by ad∣monition of the offender or Pastor, or what ever is proved really our duty,) the omission of that duty is our sin.

3. But if we sin not by omitting our own duty, it will be no sin of ours to communicate with the Church, where scandalous sinners or Hereticks are permitted. The Pastors and delinquents sins are not ours.

4. Yea, if we do omit our own duty in order to the remedy, that will not justifie us in denying Communion with the Church while wicked men are there; But it will rather aggravate our sin, to omit one duty first, and thence fetch occasion to omit another.

Quest. 69. Have all the members of the Church right to the Lords Table? And is Suspension lawful?

OF this see the Defence of the Synods Propositions in New England. I answer,

1. You must distinguish between a fundamental Right of State, and an immediate right of present possession; or if you will, Between a Right duly to receive the Sacrament, and a Right to im∣mediate reception simply considered.

2. You must distinguish between a Questioned Controverted right, and an unquestioned right; And so you must conclude as followeth.

1. Every Church-member (at least adult) as such, hath the fundamental right of stated Relation, or a Right duly to receive the Sacrament; that is, To receive it understandingly and seriously at those seasons when by the Pastors it is administred.

2. But if upon faults or accusations, this Right be duly questioned in the Church, it is become a controverted right; and the possession or admission may by the Bishops or Pastors of the Church, be suspended, if they see cause, while it is under tryall, till a just decision.

3. Though Infants are true members, yet the want of natural capacity, duly to receive, maketh it unlawful to give them the Sacrament, because it is to be Given only to Receivers, and Receiving is more than eating and drinking; It is Consenting to the Covenant, which is the real Receiving in a mo∣ral sense, or at least Consent professed. So that they want not a state of right, as to their Relation, but a natural capacity to Receive.

4. Persons at age who want not the Right of a stated Relation, may have such actual Natural and Moral indispositions, as may also make them for that time unmeet to Receive. As Sickness, Infection, a Journey, persecution, scattering the Church, a Prison: And (morally) 1. Want of necessary know∣ledge of the nature of the Sacrament (which by the negligence of Pastors or Parents may be the case of some that are but newly past their childhood); 2. Some heinous sin, of which the sinner hath not so far repented, as to be yet ready to receive a sealed pardon, or which is so scandalous in the Church, as that in publick respects the person is yet unfit for its priviledges. 3. Such sins or ac∣cusations of sin, as make the persons Church-title justly Controverted, and his Communion suspend∣ed, till the case be decided. 4. Such fears of unworthy Receiving, as were like to hurt and distract the person, if he should receive till he were better satisfied. These make a man uncapable of present Reception, and so are a barr to his plenary right: They have still right to Receive in a due manner: But being yet uncapable of that due Receiving, they have not a plenary right to the thing.

5. The same may be said of other parts of our duty and priviledges. A man may have a Rela∣tive, habitual or stated right, to praise God, and give him thanks for his justification, and sanctificati∣on, and adoption, and to godly conference, to exercises of humiliation, &c. who yet for want of present actual preparation, may be uncapable, and so want a plenary right.

6. The understanding of the double preparation necessary, doth most clearly help us to understand this case. A man that is in an unregenerate state, must be visibly cured of that state (of utter ig∣norance, unbelief, ungodliness,) before he can be a member of the Church, and lay a claim to its priviledges. But when that is done, besides this general preparation, a particular preparation also to each duty is necessary to the right doing it. A man must understand what he goeth about, and

must consider of it, and come with some suitable affections. A man may have right to go a jour∣ney that wants a Horse; or may have a Horse, that is not sadled: He that hath clothes must put them on, before he is fit to come into company: He that hath right to write, may want a pen, or have a bad one: Having of Gracious habits, may need the addition, of bringing them into such acts, as are suitable to the work in hand.

Quest. 70. Is there any such thing in the Church, as a rank or Classis, or Spe∣cies of Church members at age, who are not to be admitted to the Lords Table, but only to hearing the Word and Prayer, between Infant members, and adult confirmed ones?

Answ. SOme have excogitated such a classis or species or order, for convenience, as a prudent necessary thing: Because to admit all to the Lords Table they think dangerous on one side; And to cast all that are unfit for it out of the Church, they think dangerous on the other side, and that which the people would not bear. Therefore to preserve the reverence of the Sacrament, and to preserve their own and the Churches peace, they have contrived this middle way or rank. And indeed the controversie seemeth to be more about the title (whether it may be called a middle order of meer Learners and Worshippers,) than about the Matter. I have occasionally written more of it than I can here stay to recite: And the accurate handling of it requireth more words, than I will here use. This breviate therefore shall be all.

1. It is certain that such Catechumens as are in meer preparation to faith, repentance and baptism, are no Church-members or Christians at all; and so in none of these ranks.

2. Baptism is the only ordinary regular door of enterance into the visible Church; and no man (unless in extraordinary cases) is to be taken for a Church-member or visible Christian till Baptized.

Two Objections are brought against this. 1. The Infants of Christians are Church-members as such, before baptism, and so are believers: They are baptized because members, and not members by baptism.

Answ. This case hath no difficulty: 1. A Believer as such, is a member of Christ and the Church* 1.729 invisible, but not of the visible Church, till he be an orderly Professor of that belief. And this Profes∣sion is not left to every mans will how it shall be made, but Christ hath prescribed and instituted a certain way and manner of profession, which shall be the only ordinary symbol or badge, by which the Church shall know visible members; and that is baptism. Indeed when baptism cannot be had, an open profession without it may serve: For Sacraments are made for Man, and not Man for Sa∣craments. But when it may be had, it is Christs appointed Symbol, Tessera and Church-door. And till a person be baptized, he is but Irregularly and initially a Professor; As an Embrio in the Womb is a man; or as a Covenant before the writing, sealing and delivering is initially a Covenant; or as persons privately contracted without solemn Matrimony are married; or as a man is a Minister upon Election and Tryal before Ordination: He hath only in all these cases, the beginning of a title, which is not compleat; nor at all sufficient in foro Ecclesi••, to make a man Visibly and Legally, A married man, a Minister, and so here a Christian. For Christ hath chosen his own visible badge, by which his Church-members must be known.

2. And the same is to be said of the Infant-title of the children of believers: They have but an initial right before baptism, and not the badge of visible Christians. For there are three distinct gra∣dations to make up their visible Christianity. 1. Because they are their own, (and as it were parts of themselves) therefore Believers have power and obligation to dedicate their children in Co∣venant with God. 2. Because every believer is himself dedicated to God, with all that is his own, (according to its capacity) therefore a Believers child is supposed to be Virtually (not actually) dedicated to God in his own dedication or Covenant, as soon as his child hath a being. 3. Being thus Virtually and Implicitly first dedicated, he is after Actually and regularly dedicated in Baptism and Sacramentally receiveth the badge of the Church; And this maketh him a visible member or Christian, to which the two first were but introductory, as Conception is to humane Nativity.

Object. 2. But the seed of Believers as such are in the Covenant; and therefore Church-members.

Answ. The word Covenant here is ambiguous: Either it signifieth Gods Law of Grace, or pre∣scribed terms for salvation, with his immediate offer of the benefits to accepters, called the single Covenant of God; or it signifieth this with mans Consent, called the Mutual Covenant where both parties Covenant. In the former sense, the Covenant only offereth Church-membership, but maketh no man a Church-member, till Consent. It is but Gods conditional promise, If thou believe thou shalt be saved, &c. If thou give up thy self and children to me, I will be your God, and you shall be my people. But it is only the Mutual Covenant that maketh a Christian or Church-member.

Object. The promise is to us and our children as ours.

Answ. That is, that you and your children dedicated to God, shall be received into Covenant;

••••t not otherwise. Believing is not only bare Assenting, but Consenting to the Covenant, and deli∣vering up your selves to Christ: And if you do not consent that your child shall be in the Covenant, and deliver him to God also, you cannot expect acceptance of him, against your wills; nor indeed are you to be taken for true believers your selves, if you dedicate not your selves to him and all that are in your power.

Object. This offer or Conditional Covenant belongeth also to Infidels.

Answ. The offer is to them, but they accept it not. But every believer accepteth it for himself, and his, or devoteth to God himself and his children when he shall have them: And by that virtual de∣dication or Consent, his children are Virtually in the Mutual Covenant; And Actually upon actual Consent and dedication.

Object. But it is Profession and not Baptism, that makes a visible member.

Answ. That's answered before; It is profession by Baptism: For Baptism is that peculiar act of pro∣fession, which God hath chosen to this use, when a person is absolutely devoted, resigned and en∣gaged to God in a solemn Sacrament, this is our regular initiating profession: And it is but an irre∣gular Embrio of a profession, which goeth before baptism ordinarily.

Prop. 3. The time of Infant membership, in which we stand in Covenant by our Parents Consent, cannot be determined by duration, but by the insufficiency of Reason through immaturity of age, (or continuing ideots) to choose for ones self.

Prop. 4. It is not necessary that the doctrine of the Lords Supper be taught Catechumens be∣fore Baptism; nor was it usual with the antients so to do (though it may very well be done).

Prop. 5. It is needful that the nature of the Lords Supper be taught all the baptized before they re∣ceive it (As was opened before,) else they must do they know not what.

Prop. 6. Though the Sacrament of the Lords Supper seal not another, but the same Covenant that baptism sealeth; yet are there some further truths therein expressed, and some more particular ex∣ercises of faith in Christs Sacrifice and coming, &c. and of Hope,▪ and Love, and Gratitude, &c. re∣quisite. Therefore the same qualifications which will serve for Baptism, Justification, and Adoption, and Salvation, are not enough for the right use of Church communion in the Lords Supper, the one being the Sacrament of initiation and our new birth; the other of our Confirmation, Exercise and Growth in Grace.

7. Whether persons be baptized in Infancy or at age, if they do not before understand these higher mysteries, they must stay from the exercise of them till they understand them: And so with most there must be a space of time between their Baptism and fuller Communion.

8. But the same that we say of the Lords Supper must be said of other parts of Worship; Singing Psalms, Praise, Thanksgiving, &c. men must learn them, before they can practise them: And usually these as Eucharistical acts concur with the Lords Supper.

9. Whether you will call men in this state, Church-members of a middle rank and order, between the Baptized, and the Communicants, is but a lis de nomine, a verbal Controversie. It is granted that such a middle sort of men there are in the Church.

10. It is to be maintained that these are in a state of salvation, even before they thus communi∣cate. And that they are not kept away for want of a stated Relation-title, but of an immediate capa∣city, as is aforesaid.

11. There is no necessity, but upon such unfitness, that there should be one dayes time between baptism and the Sacrament of the Lords Supper: nor is it desirable: For if the baptized understand those mysteries the first day, they may communicate in them.

12. Therefore as men are prepared, some may suddenly communicate and some stay longer.

13. When persons are at age, if Pastors, Parents and themselves be not grosly negligent, they may and ought to learn these things in a very little time; so that they need not be setled in a lower Learning state, for any considerable time, unless their own negligence be the cause.

14. And in order to their Learning, they have right to be Spectators and Auditors at the Eucha∣rist, and not to be driven away with the Catechumens, as if they had no right to be there. For it is a thing best taught by the practice to beholders.

15. But if any shall by scandal or gross neglect of piety, and not only by Ignorance give cause of questioning their title, and suspending their possession of those sacred priviledges, these are to be reckoned in another rank, even among those whose title to Church-membership it self, becometh con∣troverted, and must undergo a tryal in the Church.

And this much I think may serve to resolve this considerable question.

Quest. 71. Whether a Form of Prayer be lawful?

Answ. I Have said so much of this and some following questions in many Books already, that to avoid repetition, I shall say very little here.

The question must be out of question with all Christians:

I. Because the Scripture it self hath many forms of prayer; which therefore cannot be un∣lawful.

Object. They were lawful then, but not now.

Answ. He that saith so, must prove where God hath since forbidden them. Which can ne∣ver be.

Object. They may lawfully be read in Scripture for instruction, but not used as prayers.

Answ. They were used as prayers then, and are never since forbidden: Yea, Iohn and Christ did teach their Disciples to pray, and Christ thus prefaceth his form, When ye pray, say—

II. All things must be done to Edification: But to use a form of prayer is for the edification of many persons, (At least those that cannot otherwise do so well) Therefore those persons must use a form. Full experience doth prove the Minor, and nothing but strangeness to men can contra∣dict it.

Quest. 72. Are Forms of Prayer or Preaching in the Church lawful?

Answ. YEs: Most Ministers study the Methodical form of their Sermons before they preach* 1.730 them: And many write the very words, or study them: And so most Sermons are a form. And sure it is as lawful to think before hand what to say in praying as in preaching.

1. That which God hath not forbidden is lawful: But God hath not forbidden Ministers to study their Sermons or Prayers, either for matter, method or words, and so to make them many wayes a form.

2. That which God prescribed is lawful (if he reverse it not): But God prescribed publick forms of prayer; As the titles and matter of many of the Psalms prove, which were daily used in the Jewish Synagogues.

Object. Psalms being to be sung, are more than Prayers.

Answ. They were Prayers, though more. They are called Prayers, and for the Matter many of them were no more than prayers; but only for the measures of words: Nor was their singing like ours now, but liker to our saying. And there are many other prayers recorded in the Scripture.

3. And all the Churches of Christ at least these thirteen or fourteen hundred years have taken pub∣lick forms for lawful: which is not to be gainsayed without proof.

Quest. 73. Are publick Forms of mans Devising or Composing lawful?

Answ. YEs: 1. The Ministers afore mentioned throughout the Christian world, do devise and compose the form of their own Sermons and Prayers: And that maketh them not un∣lawful. 2. And who ever speaketh ex tempore, his words are a form when he speaketh them, though not a premeditated form. 3. And when Scripture so vehemently commandeth us to search, medi∣tate, study the Scriptures, and take heed to our selves and unto doctrine, &c. What a person is that who will condemn prayer or preaching, only because we before hand studied or considered what to say? As if God abhorred diligence and the use of reason. Men are not tyed (now) from thinking before hand what to say to the Judge at the Bar for estate or life, or what to say on an Embassage, or to a King, or any man that we converse with? And where are we forbidden to fore∣think what to say to God? Must the people take heed how they hear, and look to their foot when they go in∣to the house of God? And must not we take heed what we speak, and look to our words that they be fit and decent?

Object. Forms are Images of prayer and preaching, forbidden in the second Commandment.

Answ. Prove it, and add not to the Word of God. 1. Then Scripture and Gods servants, even

Christ himself, had broken the second Commandment, when they used or prescribed forms. 2. Forms are no more Images than extemporate words are, as they signifie our minds. Are all the Catechisms, printed and written Sermons and Prayers, Images or Idols? All forms that Parents teach their chil∣dren? O charge not such untruths on God; and invent not falshoods of his Word, while you cry down mans inventions.

Quest. 74. Is it lawful to Impose Forms on the Congregation or the people in publick Worship?

YEs, and more than Lawful: It is the Pastors duty so to do. For whether he fore-think what to pray or not, his prayer is to them a form of words: And they are bound in all the lawful parts, to concur with him in Spirit or desire, and to say Amen. So that every Minister by Office is daily to impose a form of prayer on all the people in the Congregation. Only some men impose the same form many times over, or every day, and others impose every day a new one.

Quest. 75. Is it lawful to use Forms Composed by man, and imposed not only on the people, but on the Pastors of the Churches?

Answ. THe question concerneth not the Lawfulness of Imposing, but of using forms imposed. And 1. It is not unlawful to use them meerly on that account because they are imposed or commanded, without some greater reason of the unlawfulness. For else it would be unlawful for any other to use imposed forms; as for a Scholar or Child, if the Master or Parent impose them, or for the Congregation when the Pastor imposeth them, which is not true.

2. The using of Imposed forms may by other accidents be sometimes good and sometimes evil, as the Accidents are that make it so.

1. These accidents may make it evil. 1. When the form is bad for matter or manner, and we voluntarily prefer it before that which is better, being willing of the imposition. 2. When we do it to gratifie our slothfulness, or to cover our wilful ignorance and disability. 3. When we volun∣tarily obey and strengthen any unlawful usurping Pastors or powers that impose it without autho∣rity, and so encourage Church-tyranny. 4 When we choose a singular form imposed by some singu∣lar Pastor, and avoid that which the rest of the Churches agree in, at a time when it may tend to division and offence. 5. When the weakness and offence of the Congregation is such, that they will not joyn with us in the imposed form, and so by using it, we drive them from all publick Worship or divide them.

2. And in the following circumstances the using of an imposed form is lawful and a duty: 1. When the Minister is so weak that he cannot pray well without one, nor compose so good a one himself: 2. Or when the errors or great weakness of the generality of Ministers is such, as that they usually corrupt or spoil Gods Worship by their own manner of praying, and no better are to be had; and thereup∣on the wise and faithful Pastors and Magistrates shall impose one sound and apt Liturgy to avoid error and division in such a distempered time; and the Ablest cannot be left at liberty without the relaxing of the rest. 3. When it is a means of the Concord of the Churches, and no hinderance to our other prayers. 4. When our hearers will not joyn with us if we use them not: (For error and weakness must be born with on one side, as well as on the other.) 5. When obedience to just Au∣thority requireth it, and no command of Christ is crost by it. 6. When the imposition is so severe that we must so worship God publickly, or not at all; and so all Gods publick Worship will be shut out of that Congregation, Countrey, or Nation, unless we will use imposed prayers. ••7. In a word, when the good consequents of Obedience, Union, avoiding offence, Liberty for Gods publick Worship and preaching the Gospel, &c. are greater than the bad consequents which are like to follow the using of such forms: The preponderating accidents must prevail. 8. And i•• a mans own judgement and Conscience cannot be satisfied, to do Gods work comfortably and quietly any other way, it may go far in the determination. And the common good of many Churches must still be preferred before a less.

Quest. 76. Doth not the Calling of a Minister so consist in the exercise of his own Ministerial Gifts, that he may not officiate without them, nor make use of other mens Gifts instead of them?

Answ. 1. THe Office of the Ministry is an Obligation and Authority to do the Ministerial work, by those personal competent abilities which God hath given us.

2. This obligation to use our own abilities, forbiddeth us not to make use of the helps, gifts and abilities of others; either to promote our own abilities and habits, or to further us in the act or the exercise of them. For, 1. There is no such prohibition in Scripture. 2. All men are insufficient for themselves; and Nature and Scripture require them to use the best help they can get from others. 3. Gods service must be done in the best manner we can. But many Ministers cannot do it so well (consideratis considerandis) without other mens help as with it.

3. We may use other mens gifts to help us, 1. For Matter, 2. Method, 3. Words, and so for a threefold form, of preaching or prayer.

4. He that useth a Scripture form of Matter, Method or Words, useth his own abilities no more, than if he used a form out of another Book. But it is lawful to use a Scripture form: Therefore it is lawful so far to take in assistance in the use of our own abilities.

5. He that useth a form useth his own abilities also (not only perhaps at other times, but) in the use of it. He useth his understanding to discern the true sense and aptitude of the words which he useth: He useth his holy Desires in putting up those prayers to God: And his other Graces, as he doth in other prayers. He useth his Utterance in the apt and decent speaking of them.

6. A Minister is not alwayes bound to use his own gifts to the utmost that he can, and other mens as little as he can. For, 1. There is no such Command from God. 2. All things must be done to the Churches edification: But sometimes the greater use of another mans gifts, and the less use of his own may be to the Churches greater edification.

Instances of the lawful use of other mens gifts are such as these.

1. For Matter, an Abler Minister may tell a young man what subjects are fittest for him in preach∣ing and prayer; and what is the sense of the Scriptures which he is to open; and what is the true so∣lution of several doubts and cases. A Minister that is young, raw or ignorant, (yea, the best) may be a Learner while he is a Teacher: But he that is a Learner maketh use so far of the gifts of others. And indeed all Teachers in the world make use of the gifts of others: For all teach what they learn from others.

2. For Method; it is lawful to learn that as well as matter from another. Christ taught his Disciples a Method of prayer: And other men may open that method to us. All Tutors teach their Pupils Method as well as matter: For Method is needful to the due understanding and using of the Matter. A Method of Divinity, a Method of Preaching, and a Method of Praying may be taught a Preacher by word, and may be written or printed for his use.

3. For Words, 1. There is no more prohibition in Gods Word, against learning or using another mans Words, than his Method or Matter. Therefore it is not unlawful. 2. A Tutor or Senior Mini∣ster may teach the Scripture words to a Pupil or Junior Minister; yea, and may set them together and compose him a Sermon or Prayer out of Scripture in its words. (For he that may use an ill-composed Scripture form of his own gathering, may use a well-composed form of anothers.) 3. All the Books in our Libraries are forms of words; and it is lawful sure to use some of all those words which we read; or else our Books would be a snare and limita∣tion to our Language. 4. All Preachers ordinarily use Citations, Testimonies, &c. in other mens words. 5. All Ministers use Psalms in the Metre of other mens composing (and usually imposing too). And there is no more prohibition against using other mens words in a Prayer, than in a Psalm. 6. Almost all Ministers use other mens gifts and form of words, in reading the Scriptures, in their Vulgar Tongues: For God did not write them by his Apostles and Prophets in English, French, Dutch, &c. but in Hebrew, Chaldee and Greek: Therefore the wording them in English, &c. is a humane form of words: And few Ministers think they are bound to translate all the Bible themselves, lest they use other mens words or abilities. 7. If a young Minister that can pray but weakly, hear more apt expressions and sentences in another Ministers prayers, than his own are; he may afterward make use of those sentences and expressions. And if of one sentence, why not of two or ten, when God hath not forbidden it? So also in preaching. 8. It is lawful to read another mans Epistles or Sermons in the Church, as the primitive Churches did by Clements and some others. 9. An imposi∣tion may be so severe, that we shall not use our own words, unless we will use some of other mens. 10. All Churches almost in the world, have consented in the use of Creeds, Confessions, and Prayers, and Psalms in the words of others.

But yet 1. No Minister must on these pretences stifle his own gifts, and grow negligent; 2. Nor consent to Church-tyranny or Papal usurpations; 3. Nor do that which tendeth to eat out seriousness in the Worship of God, and turn all into dead Imagery or Formality.

Quest. Is it lawful to Read a Prayer in the Church?

Answ. 1. THat which is not forbidden is lawful: But to Read a prayer is not forbidden (as such, though by accident it may).

2. The Prayers in the Scripture Psalms, were usually Read in the Jewish Synagogues lawfully: For they were written to that end; and were indeed the Jewish Liturgy. Therefore to Read a Prayer is not unlawful.

3. He that hath a weak memory may Read his own Sermon Notes: Therefore he may Read his Prayers.

4. I add as to this case and the former together, that 1. Christ did usually frequent the Jewish Synagogues.

2. That in those Synagogues there were forms of Prayer, and that ordinarily Read: At least Scripture forms: And if either the Jewish Rabbins (cited by Scaliger, Selden in Eutych. Alex∣andr. &c.) or the strongest probability may be credited, there were also humane forms. For who can imagine that those Pharisees should have no humane forms, 1. Who are so much accused of formality, and following Traditions: 2. And used long and frequent prayers: But if indeed they had no such forms, then long and frequent extemporate prayers are not so great a sign of the Spirits gifts as is imagined, when such Pharisees abounded in them. But there is little probability, but that they used both wayes.

3. That Christ did not separate from the Synagogues for such prayers sake.

4. Yea, that we never read that Christ medled in the Controversie, it being then no Contro∣versie; nor that he once reproved such forms or Reading them, or ever called the Jews to repent of them.

If you say, His general reproof of Traditions was enough: I answer, 1. Even Traditions he re∣proved not as such, but as set before, or against the Commands of God. 2. He named many of their particular Traditions and Corruptions, Matth. 15. & 23, &c. and yet never named this: 3. His being usually present at their Assemblies, and so joyning with them in their Worship, would be such an appearance of his approbation, as would make it needful to express his disallowance of it, if in∣deed he thought it sinful. So that who ever impartially considereth all this, that he joyned with them, that he particularly reproved other corruptions, and that he never said any thing at all against forms or reading prayers, that is recorded, will sure be moderate in his judgement of such indifferent things, if he know what moderation is.

Quest. 77. Is it lawful to Pray in the Church without a prescribed or preme∣ditated form of Words?

Answ. THere are so few sober and serious Christians that ever made a doubt of this, that I will not bestow many words to prove it.

1. That which is not forbidden is lawful. But Church-prayer without a premeditated or pre∣scribed form of words is not forbidden (by God) Therefore (as to Gods Laws) it is not un∣lawful.

2. To express holy desires understandingly, orderly, seriously and in apt expressions, is lawfull praying. But all this may be done without a set form of words; Therefore to pray without a set form of words may be lawful.

3. The Consent of the Universal Church, and the experience of godly men, are arguments so strong, as are not to be made light of.

4. To which Scripture instances may be added.

Quest. 78. Whether are set Forms of Words, or free praying without them the better way? And what are the Commodities and Incommodities of each way?

Answ. I Will first answer the later question, because the former dependeth on it.

I. The Commodities of a set form of words, and the discommodities of free-praying are these following.

1. In a time of dangerous Heresie which hath infected the Pastors, a set form of prescribed words tendeth to keep the Church, and the consciences of the joyners from such infection, of∣fence and guilt.

2. When Ministers are so weak as to dishonour Gods Worship by their unapt, and slovenly, and unsound expressions, prescribed or set forms which are well composed, are some preservative and cure. When free praying leaveth the Church under this inconvenience.

3. When Ministers by faction, passion or corrupt interests, are apt to put these••ices into their prayers, to the injury of others, and of the Cause and Church of God, free praying cherisheth this, or giveth it opportunity, which set forms do restrain.

4. Concordant set forms do serve for the exactest Concord in the Churches, that all at once may speak the same things.

5. They are needful to some weak Ministers that cannot do so well without them.

6. They somewhat prevent the laying of the reputation of Religious Worship upon the Ministers abilities: when in free praying, the honour and comfort varieth with the various degrees of Pastoral abilities: In one place it is excellently well done, in another but drily, and coldly, and meanly: In another erroneously, unedifyingly; if not dishonourably, tending to the contempt of holy things: Whereas in the way of set Liturgies, though the ablest (at that time) doth no better, yet the weakest doth, (for words) as well, and all alike.

7. And, if proud weak men have not the composing and imposing of it, all know that words drawn up by study, upon sober premeditation and consultation, have a greater advantage, to be exact and apt, then those that were never thought on till we are speaking them.

8. The very fear of doing amiss, disturbeth some unready men, and maketh them do all the ••est the worse.

9. The Auditors know before hand, whether that which they are to joyn in, be sound or unsound having time to try it.

10. And they can more readily put in their consent to what is spoken, and make the prayers their own, when they know before hand what it is, than they can do, when they know not before they hear it; It being hard to the duller sort of hearers, to concur with an Understanding and Con∣sent as quick, as the speakers words are. Not but that this may be done, but not without great diffi∣culty in the duller sort.

11. And it tendeth to avoid the pride and self-deceit of many, who think they are good Christi∣ans, and have the Spirit of Grace and Supplication, because by learning and use they can speak many hours in variety of expressions in prayer; which is a dangerous mistake.

II. The Commodities of Free extemporate prayers, and the discommodity of prescribed or set forms are these following.

1. It becometh an advantage to some Proud men who think themselves wiser than all the rest, to obt••ude their Compositions, that none may be thought wise enough, or fit to speak to God but in their words: And so introduce Church-tyranny.

2. It may become a hinderance to able worthy Ministers that can do better.

3. It may become a dividing snare to the Churches, that cannot all Agree and Consent in such hu∣mane impositions.

4. It may become an advantage to Hereticks when they can but get into power (as the Arrians of old) to corrupt all the Churches and publick Worship: And thus the Papists have corrupted the Churches by the Mass.

5. It may become an engine or occasion of persecution, and silencing all those Ministers that cannot consent in such impositions.

6. It may become a means of depraving the Ministry, and bringing them to a common idleness and ignorance, (if other things alike concur.) For when men perceive that no greater abilities are used and required, they will commonly labour for and get no greater, and so will be unable to pray with∣out their forms of words.

7. And by this means Christian Religion may decay and grow into contempt: For though it be desirable that its own worth▪ should keep up its reputation and success, yet it never hitherto was so kept up without the assistance of Gods eminent gifts and graces in his Ministers: But where ever there hath been a learned, able, holy, zealous, diligent Ministry, Religion usually hath flourished: And where ever there hath been an ignorant, vicious, cold, idle, negligent▪ and reproached Ministry, Religion usually hath dyed and been reproached. And we have now no reason to look for that which never was, and that God should take a new course in the world.

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8. And the opinion of imposing forms of prayer, may draw on the opinion of imposing forms of preaching as much, and of restraining free preaching as much as free praying, as we see in Moscovy. And then when nothing but bare Reading is required, nothing more will be ordinarily sought: And so the Ministry will be the scorn of the people.

9. And it will be a shameful and uncomfortable failing, when a Minister is not able on variety of occasions, to vary his prayers accordingly; and when he cannot go any further than his Book or Lesson; It being as impossible to make prayers just fitted to all occasions which will fall out, as to make Sermons fit for all, or as they say, to make a Coat for the Moon: And the people will contemn the Ministers when they perceive this great deficiency.

10. And it is a great difficulty to many Ministers to learn and say a form without book; so that they that can all day speak what they know, can scarce recite a form of words one quarter of an hour, the memory more depending upon the body and its temper, than the exercise of the under∣standing doth. He that is tyed just to these words and no other, is put upon double difficulties (like him that on height must walk on a narrow plank, where the fear of falling will make him fall) But he that may express the just desires of his soul in what words occur that are apt and decent, is like one that hath a field to walk in: For my own part, it is easier to me to pray or preach six hours in freedome, about things which I understand, than to pray or preach the tenth part of an hour in the fetters of a form of words which I must not vary. And so the necessity of a Book coming in, doth bring down the reputation of the Ministers abilities, in the peoples eyes.

11. But the grand incommodity greater than all the rest is, that it usually occasioneth carelesness, deadness, formality and heartless lip-labour in our prayers to God; whilest the free way of present prayer tendeth to excite our Cogitation•• to consider what we say. And it is not only the multi∣tude of dead-hearted hypocrites in the Church, that are thus tempted to persevere in their lip-la∣bour and hypocrisie, and to draw near to God with their lips when their hearts are far from him, and are gratified in their self-deceit, whilest Parrot-like they speak the words which they regard not, and their tongues do overgo their hearts: But even better men are greatly tempted to dead remis∣ness: I mean both the speakers and the hearers: For, 1. It is natural to mans mind to have a slothful weariness as well as his body; and to do no more than he findeth a necessity of doing: And though Gods presence alone should suffice to engage all the powers of our souls, yet sad experience telleth us, that Gods eye and mans together will do more with almost all men, than one alone. And therefore no mens Thoughts are so accurately governed as their words. Therefore when a Minister knoweth before hand that, as to mans approbation, he hath no more to do, but to Read▪ that which he seeth before him, he is apt to let his Thoughts fly abroad, and his affections lye down, because no man taketh account of these. But in extemporate diversified prayer, a man cannot do it without an ex∣citation of his understanding to think (to the utmost) what to say; and an excitation of his Af∣fections, to speak with life, or else the hearers will perceive his coldness. And though all this may be Counterfeit and hypocritically affected, yet it is a great help to seriousness and sincerity, to have the faculties all awake: And it is a great help to awaken them, to be under such a constant necessity even from man. As those that are apt to sleep at prayer, will do it less when they know men ob∣serve them, than at another time.

2. And both to speaker and hearers, humane frailty maketh it hard to be equally affected with the same thing spoken a hundred times, as we are at first when it is new, and when it is cloathed in comely variety of expressions. As the same Book affecteth us not at the twentieth reading as it did at the first. Say not, it is a dishonourable weakness to be thus carryed by the novelty of things or words: For though that be true, it is a dishonour common to all mankind, and a disease which is your own, and which God alloweth us all lawful means to cure, and to correct the unhappy effects while it is uncured.

12. Lastly, Set forms serve unworthy men to hide their unworthiness by, and to be the mat∣ter of a Controversie in which they may vent their envy against them that are abler and holyer than themselves.

II. Having now truly shewed you the Commodities and Incommodities of both the wayes, for the other question, Which of them is the best, I must give you but some Rules to answer it your selves.

1. That is best which hath most and greatest Commodities, and fewest and least discom∣modities.

2. For neither of them is forbidden, in it self considered, nor evil, but by accident.

4. One may have more Commodities and the other more discommodities in one Countrey, and age than in another; and with some persons than with others.

4. Sober Christians should be very backward in such cases to quarrel with the Churches where they live or come, but humbly submit to them in lawful things, though they think them inconveni∣ent; Because it is not they that are the Governours and Judges.

5. The Commands of Authority and the Concord of the Churches may weigh down many lighter accidents.

6. I crave leave to profess that my own judgement is, that somewhat of both wayes joyned together will best obviate the incommodities of both. To have so much wholsome, methodi∣cal, unquestionable forms as near as may be in Scripture phrase, as is necessary to avoid the in∣convenience of a total exclusion of forms, and to the attainment of their desirable Ends; and

to have so much withall of freedome in prayer, as is necessary to its ends, and to avoid the deadness, formality, and other incommodities of forms alone. Though by this opinion I cross the conceits of prejudiced men on both extreams, I think I cross not the judgement of the Church of England, which alloweth free prayers in the Pulpit, and at the visitation of the sick: And I cross not the opinion of any antient Church that ever I read of, nor of the Fathers and Pastors whose works are come to our hands; nor yet of Luther, Melancthon, Bucer, Zuingli∣us, Calvin, Beza, Zanchius, and the rest of our famous Reformers; nor yet of the famous Non∣conformists* 1.731 of England, Cartwright, Hildersham, Greenham, Perkins, Baine, Amesius, &c. And I less fear erring in all this company, than with those on either of the extreams.

Quest. 79. Is it lawful to forbear the preaching of some Truths, upon mans pro∣hibition, that I may have liberty to preach the rest: yea, and to promise before hand to forbear them? Or to do it for the Churches peace?

Answ. 1. SOme Truths are of so great moment and necessity, that without them you cannot preach the Gospel in a saving sort. These you may not forbear nor promise to forbear.

2. Some Truths are such as God at that time doth call men eminently to publish and receive (as against some Heresie when it is in the very height, or the Church in greatest danger of it: Or concerning some Duty which God then specially calleth men to perform (As the duty of Loyalty just in the time of a perillous Rebellion, &c.) Such preaching being a Duty, must not be forborn, when it can be performed upon lawful terms.

3. But some Truths are Controverted among good men; and some are of a lower nature and use∣fulness: And concerning these I further say,

1. That you may not renounce them or deny them, not subscribe to the smallest untruth for li∣berty to preach the greatest truth.

2. But you may for the time that the Churches benefit requireth it, both forbear to preach them, and promise to forbear, both for the Churches peace, and for that Liberty to preach the Gospel, which you cannot otherwise obtain. The Reasons are:

1. Because it is not a duty to preach them at that time: For no duty is a duty at all times: Affirmative Precepts bind not ad semper, because man cannot alwayes do them.

2. It is a sin to prefer a lesser truth or good before a Greater. You cannot speak all things at once. When you have all done, some, yea, a thousand must be by you omitted. Therefore the less should be omitted rather than the greater.

3. You have your Office to the Churches Edification. Preaching is made for man, and not man for preaching. But the Churches Edification requireth you rather to preach the Gospel, than that opinion or point which you are required to forbear. Without this the hearers may be saved, but not without the Gospel.

And what a man may do and must do, he may on good occasion promise to do.

He that thinketh Diocesans, or Liturgies, or Ceremonies unlawful, and yet cannot have leave to preach the Gospel (in time of need) unless he will forbear, and promise to forbear to preach against them, may and ought so to do•• and promise, rather than not to preach the Gospel.

Object. But if men imprison or hinder me from preaching, that is their fault: But if I voluntarily forbear any duty, it is my own fault.

Answ. 1. It is to forbear a sin, and not a duty at that time: It is no more a duty than reading or singing or praying at Sermon time. 2. When you are in Prison, or know in all probability you shall be there, though by other mens fault, it is your own fault if you will deny a lawful means to avoid it: For your not preaching the Gospel is then your own sin, as well as other mens: And theirs ex∣cuseth not yours.

Quest. 80. May or must a Minister silenced, or forbid to Preach the Gospel, go on still to preach it, against the Law?

Answ. DIstinguish between, 1. Iust silencing and Unjust; 2. Necessary preaching, and unne∣cessary.

1. Some men are justly forbidden to preach the Gospel, as 1. Those that are utterly unable, and do worse than nothing when they do it. 2. Those that are Hereticks and subvert the Essentials of Chri∣stianity or Godliness. 3. Those that are so Impious and Malignant, that they turn all against the Practice of that Religion which they profess; In a word, All that do (directly) more hurt than good.

2. In some places there are so many able preachers, that some tolerable men may be spared, if not accounted supernumeraries; and the Church will not suffer by their silence. But in other Countreys either the Preachers are so few, or so bad, or the people so very ignorant, and hardened and ungodly, or so great a number that are in deep necessity, that the need of preaching is undenyable. And so I conclude,

1. That he that is justly silenced, and is unfit to Preach, is bound to forbear.

2. He that is silenced by just Power though unjustly in a Countrey that needeth not his Preaching, must forbear there, and if he can, must go into another Co••••••••••y where he may be more serviceable.

3. Magistrates may not Ecclesiastically Ordain Ministers or degrade them, But only either give them Liberty, or deny it them as there is cause.

4. Magistrates are not the ••ountain of the Ministerial Office, as the Soveraign is of all the Civil power of inferiour Magistrates; But both offices are immediately from God.

5. Magistrates have not power from God to forbid men to Preach in all cases, nor as they please, but justly only and according to Gods Laws.

6. Men be not made Ministers of Christ only pro tempore or on tryal, to go off again if they dislike it; But are absolutely dedicated to God, and take their lot for better and for worse; which maketh the Romanists say, that ordination is a Sa••ramen•• (and so it may be aptly called;) and that we re∣ceive an indelible character, that is, an obligation during life, unless God himself disable us.

7. A•• we are ••••••••rlier devoted and rela••ed to God, than Church lands, goods, and temples are, so the sacriledge of alienating a consecrated person unjustly, is greater and more unquestionable than the sacri∣ledge of alienating Consecrated houses, lands or things. And therefore no Minister may Sacrilegiously alienate himself from God and his undertaken office and work.

8. We must do ••••y Lawful thing to procure the Magistrates Licence to Preach in his Dominions.

9. All men silenced or forbidden by Magistrates to Preach, are no•• thereby obliged or warranted to forbear. Fo••, ••. The Apostles expresly determine it, Act. 4. 19. Whether it be better to hearken to God rather than to you, judge ye. 2. Christ o•••• fore••old his servants, that they must Preach against the will of Rulers, and suffer by them. 3. The Apostles and ordinary Ministers also for 300 years after Christ did generally preach against the Magistrates will, throughout the Roman Empire and the World. 4. The Orthodox Bishops commonly took themselves bound to Preach when Arrian or other Hereti∣cal Emperours for••ad them. 5. A moral duty of stated necessity to the Church and mens salvation is no•• subjected to the will of men for Order sake: For Order is for the thing Ordered and for the End. Magistrates cannot dispense with us, for not Loving our Neighbours, or not shewing mercy to the poor, o•• saving the lives of the ne••dy in 〈◊〉〈◊〉 and di••••ress. Else they that at last shall hear, I was hungry a••d y•• •••••••• m•• not▪ I was n••ked and ye 〈◊〉〈◊〉 •••••••• ••••••••▪ I was in prison and ye visited me not, might oft say, •••••••• 〈…〉〈…〉 〈◊〉〈◊〉 Magistrates for bad ••s. Yet a l••ss••r Moral duty may be forbidden by the Magi∣strate for the sake of a greater, because then it is no duty indeed, and may be forborn if he forbid it not; As to save one man•• li••••, i•• it would prove the death of a multitude▪ or to save one mans house on 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 ••o wo••l•• •••••••• ••any. Therefore,

10. I•• is lawful and •• d•••••••• to for •••••••• some certain •••••••• or number of Sermons, Prayers or Sacra∣ments, &c. when ••••••••er the present ••se of them would apparently p••o••••re more h••rt than good, o•• 〈…〉〈…〉 forbear 〈◊〉〈◊〉 •••••••• like to pr•••••••••• mo•••• good than the doing of them: For they are all for our Edification, and are made for man and not man for them (though for God.) As if forbearing this d••y 〈◊〉〈◊〉 p••••••••u•••• •••••••• li••••••••y for many dayes servi••e afterward, &c.

〈…〉〈…〉 at the 〈◊〉〈◊〉 o•• ••an to forsake or forbear our Calling and duty, when it is to b•• judged Necessary to the honour of God, to the good of the Church, and of mens souls: that is, wh••n a••••in 〈◊〉〈◊〉 case, Dan. 6. our Religion it self and our owning the true God, doth see•• suspended by the suspence of our duty: Or when the multitude of ignorant, hardened ••••godly souls, and the want of fit men for number and quality, doth put it past Controversie, that our work is greatly necessary.

12. Those that are not Immediately called by Christ as were the Apostles, but by men, being yet* 1.732 statedly obliged to the death when they are called, may truly say as Paul, Necessity is laid upon me, and woe ••e to me if I preach not the Gospel.

13. Papists and Protestants concurr in this judgement. Papists will preach when the Law forbids them: And the judgement of Protestants is, among others, by Bishop Bilson of subjection, and Bishop Andrews Tortur. Tort. plainly so asserted.

14. But all that are bound to preach, are not bound to do it to the same number, nor in the same manner; as they have not the same opportunity and call. Whether it shall be in this place or that, to more or fewer, at this hour or that, are not determined in Scripture, nor alike to all.

15. The Temples, tythes, and such adjuncts of Worship and Ministry, are at the Magistrates dispose, and must not be invaded against his Laws.

16. Where any are obliged to Preach in a forbidden discountenanced state, they must study to do it with such prudence, caution, peaceableness, and obedience in all the Lawful circumstantials, as may tend to maintain peace and the honour of Magistracy, and to avoid temptations to sedition, and unruly passions.

Quest. 81. May we lawfully keep the Lords day as a fast?

Answ. NOt ordinarily; Because God hath made it a day of thanksgiving; And we must not per∣vert it from the use to which it was appointed by God. But in case of extraordinary ne∣cessity, it may be done; As, 1. In case that some great judgement call us so suddenly to humiliation and fasting, as that it cannot be de••erred to the next day (As some sudden invasion, fire, sickness, &c.)* 1.733 2. In case by persecution, the Church be denyed liberty to meet on any other day, in a time when publick fasting and prayer is a duty. 3. In case the people be so poor, or servants, Children and Wives be so hardly restrained, that they cannot meet at any other time. It is lawful in such cases, because Positives give way to Moral or Natural duties, caeteris paribus, and lesser duties unto greater: The Sabbath is made for man, and not man for the Sabbath.

Quest. 82. How should the Lords day be spent, in the main?

Answ. I Have so far opened that in the Family-directions, that I will now only say, 1. That E••∣charistical worship is the great work of the day: And that it should be kept as a day of pub∣lick* 1.734 Thanksgiving for the whole work of Redemption, especially for the Resurrection of our Lord.

2. And therefore the celebration of the Sacrament of the Lords Supper was alwayes a chief part of its observation in the primitive Churches: Not meerly for the Sacrament sake; but because with it was still joyned all the Laudatory and Thanksgiving worship; And it was the Pastors work so to pray, and praise God, and preach to the people, as tendeth most to possess their souls, with the liveliest sense of the Love of the Father, the Grace of the Son, and the Communion of the holy Spirit, on the account of our Redemption.

3. Though confession of sin and humiliation must not be the chief work of the day, yet it may and must come in, as in due subordination to the chief. 1. Because there are usually many persons pre∣sent, who are members only of the visible Church, and are not fit for the Laudatory and rejoycing part. 2. Because while we are in the flesh, our s••lvation is imperfect, and so are we; and much sin still remaineth, which must be a grief and burden to believers: And therefore while sin is mixt* 1.735 with grace, Repentance and sorrow must be mixed with our Thanksgivings, and we must rejoyce with trembling: And though we receive a Kingdom which cannot ••e moved, yet must our acceptable service of God be with reverence and Godly fear, because our God is a consuming fire. 3. Our sin and misery being that which we are saved from, doth enter the definition of our salvation. And without the sense of the••, we can never know a••ight what mercy is, nor ever be truly glad and thankful. But yet take heed that this subordinate duty be not pretended for the neglecting of that Thanksgiving which is the work of the day.

Quest. 83. May the people bear a Vocal part in Worship, or do any more than say, Amen?

Answ. YEs: The people should say Amen; that is, openly signifie their consent: But the mean∣ing* 1.736 is not that they must do no more, nor otherwise express their consent saving by that single word. For, 1. There is no Scripture which forbiddeth more. 2. The people bear an equal part in singing the Psalms; which are prayer and praise and instruction. 3. If they may do so in the Psalms in Metre, there can no reason be given but they may lawfully do so, in the Psalms in prose; For saying them and singing them are but modes of utterance; both are the speaking of Prayer and praise to God: And the ancient singing was liker our saying, than to our tunes, as most judge. 4. The primitive Christians were so full of the zeal and Love of Christ, that they would have taken it for an injury and a quenching of the spirit to have been wholly restrained from bearing their part in the praises of the Church. 5. The use of the tongue keepeth awake the mind, and stirreth up Gods graces in his servants. 6. It was the decay of zeal in the people that first shut out Responses; while they kept up the ancient zeal, they were inclined to take their part vocally in the Worship: And this was seconded by the pride and usurpation of some Priests thereupon, who thought the people of God, too prophane to speak in the assemblies, and meddle so much with holy things.

Yet the very remembrance of former zeal, caused most Churches to retain many of the words of their predecessours, even when they lost the Life and spirit which should animate them: And so the same words came into the Liturgies, and were used by too many customarily, and in formality, which their ancestors had used in the fervour of their souls.

6. And if it were not that a dead hearted formal people by speaking the Responses carelesly and hy∣pocritically do bring them into disgrace with many that see the necessity of seriousness, I think few good people would be against them now. If all the serious zealous Christians in the assembly speak the same words in a serious manner, there will appear nothing in them that should give offence. If in the fulness of their hearts, the people should breakout into such words of prayer or confession or praise, it would be taken for an extraordinary pang of zeal; and were it unusual, it would take exceedingly. But the better any thing is, the more loathsome it appeareth when it is mortified by hypocrisie and dead formality, and turned into a mockery, or an affected scenical act. But it is here the duty of every Christian to labour to restore the Life and spirit to the words, that they may again be used in a serious and holy manner as heretofore.

7. Those that would have private men pray and prophesie in publick, as warranted by 1 Cor. 14. [Ye may all speak, &c.] do much contradict themselves, if they say also that▪ Lay man may say nothing but Amen.

8. The people were all to say Amen in Deut. 27. 15, 16, 18, 19, 20, &c. And yet they oftentimes said more. As Exod. 19. 8. in as solemn an Assembly as any of ours, when God himself gave Moses a Sermon (in a form of words) to Preach to the people, and Moses had repeated it as from the Lord (it being the Narrative of his mercies, the command of obedience, and the promises of his great blessings upon that condition,) all the people answered together and said, All that the Lord hath spoken we will do. The like was done again, Exod. 24. 3. And Deut. 5. 27. And lest you should think either that the Assembly was not as solemn as ours, or that it was not well done of the people to say more than Amen, God himself who was present declared his approbation, even of the words when the speakers hearts were not so sincere in speaking them as they ought: vers. 28, 29. [And the Lord heard the voice of your words when you spake unto me, and the Lord said unto me, I have heard the voice of the words of this people—They have well said all that they have spoken. O that there were such a heart in them—

Obj. But this is but a speech to Moses and not to God.

Answ. I will reci••e to you a form of prayer which the people themselves were to make publickly to God; Deut. 26▪ 13, 14, 15. [Then shalt thou say before the Lord thy God▪ I have brought away the* 1.737 hallowed things out of my house, and also have given them to the Levite and to the stranger, to the fatherless and the Widow, according to all thy Commandments which thou hast commanded me: I have not transgressed thy Commandments, neither have I forgotten them: I have not eaten thereof in my mourning, neither have I taken away ought thereof for any unclean use, nor given ought thereof for the dead; but I have ••earkened to the voice of the Lord my God and have done according to all that thou hast commanded me: Look down from thy holy habitation, from Heaven, and bless thy people Israel, and the Land which thou hast given us, as thou swarest unto our Fathers, a Land that floweth with milk and honey]. Is not here a full form of Prayer to be used by all the people? And remember that Ioseph and Mary and Christ himself were under this Law, and that you never read that Christ found fault with the peoples speech▪ nor spake a word to restrain it in his Churches.

In Lev. 9. 24. When all the people saw the Glory of the Lord, and the fire that came out from it and consumed the burnt Offering, they shouted and fell on their faces: which was an acclamation more than bare Amen.

2 King 23. 2, 3. King Iosiah went up into the house of the Lord, and all the men of Judah, &c. And the Priests and the Prophets, and all the people both small and great; and he read in their ears all the words

of the book of the Covenant, And the King stood by a pillar and made a Covenant before the Lord, to walk after the Lord, and to keep his Commandments, &c▪ with all their heart, and all their soul, &c. and all the people stood to the Covenant? Where as a King is the speaker, it's like that the people used some words to express their consent.

1 Chron. 16. 35, 36. When David delivered a Psalm for a form of praise: in which it is said to the people, v. 35. [And say ye, save us O God of our salvation and gather us together, and deliver us from the Heathen that we may give thanks to thy holy name, and glory in thy praise: blessed be the Lord God of Israel for ever and ever] All the people said Amen, and praised the Lord. Where it is like that their praising the Lord was more than their Amen.

And it is a command Psal. 67. 3, 5. Let all the people praise thee O God, let all the people praise thee: And he that will limit this to single persons, or say that it must not be Vocally in the Church, or it must be only in metre and never in prose, or only in tunes and not without, must prove it, lest he be proved an adder to Gods word.

But it would be tedious to recite all the repeated sentences in the Psalms, which are commonly supposed to be the Responses of the people, or repeated by them. And in Rev. 14. 2, 3. the voice as of many waters and as of a great thunder, and the voice of Harpers harping with their harps, who sung a new song before the Throne, and before the four beasts and the elders, a song which no••e could learn but the hundred forty and four thousand which were redeemed from the Earth, which were not defiled with women, who were Virgins and followed the Lamb, &c. doth seem very plainly to be spoken of the praises of all the Saints. Chap. 17. 15. by waters is meant people, multitudes, &c. And Chap. 1••. 5, 6, 7, 8. there is expresly recited a form of praise for all the people, [A voice came out of the Throne saying, Praise our God all ye his servants, and ye that fear him both small and great. And I heard as it were the voice of a great multitude, and as the voice of many wa••••rs, and as the voice of mighty thundrings say∣ing, Alleluja: for the Lord God omnipotent reig••eth. Let us be glad and rejoice and give honour to him; for the marriage of the Lamb is come, and his wife hath made her self ready; and to her was grant∣ed, &c.]

And indeed he that hath stiled all his people Priests to God and a holy and royal Priesthood, to offer up spiritual sacrifices acceptable to God by Iesus Christ, and to shew forth the praises (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the virtues, of him that hath called us out of darkness into his marvellous light,] doth seem not to take them for so prophan•• a generation, as to be prohibited from speaking to God in publick any other∣wise than by the mouth of a Priest.

And it seemeth to be more allowed (and not less) under the Gospel, than under the Law; because* 1.738 then the people as under guilt were kept at a greater distance from God, and must speak to him more by a Priest that was a type of Christ our intercessour. But now we are brought nigh, and reconciled to God, and have the spirit of so••s, and may go by Christ alone unto the Father. And therefore though it be true that Ministers yet are sub-intercessours under Christ our high Priest, yet they are rarely called Priest••, but described more in the new Testament by other parts of their office.

Obj. But the peoples responses make a confused noise in the Assemblies, not intelligible.

Answ. All things are ill done, that are done by ill men that carnally and formally slubber it over: But if the best and holiest people would unanimously set themselves to do it, as they do in singing Psalms, so that they did not only stand by to be the hearers of others, it would be done more orderly and spiritually as well as singing is.

Quest. 84. Is it not a sin for our Clerks to make themselves the mouth of the people, who are no ordained Ministers of Christ?

Answ. 1. IN those places where ordained Deacons do it, this objection hath no place. 2. The Clerks are not appointed to be the mouth of the people, But only each Clerk is one of the peo∣ple commanded to do that which all should do, lest it should be wholly left undone. If all the Congre∣gation will speak all that the Clerk doth, it will answer the primary desire of the Church-Governours, who bid the People do it: But if they that will not do it themselves, shall pretend that the Clerk doth usurp the Ministry, because he ceaseth not as well as they; they might as well say so by a few that should sing Psalms in the Church, when the rest are against it and forbear. May not a man do his duty in sing∣ing or saying, when you refuse yours, without pretending to be your mouth, or usurping the Ministry?

Quest. 85. Are repetitions of the same words in Church-prayers, lawful?

Answ. 1. IT is not lawful to affect them as the Heathens. who think they shall be heard for their* 1.739 Battologie, or saying over the same words, as if God were moved by them as by a charm.

2. Nor is it lawful to do that which hath a strong appearance of such a conceit, and thereby to make Gods worship ridiculous and contemptible: As the Papists in their Psalters, and Prayer Books repeat∣ing over the name of Iesus and Mary so oft together as maketh it seem a ludicrous Canting.

But, 1. It is lawful to speak the same words from fulness and fervency of zeal; 2. And when we are afraid to give over lest we have not yet prevailed with God. 3. And in Gods solemn Praises (sung or said), a word or sentence oft repeated sometime hath an elegancy, and affecting decency; And therefore it is so often used in the Psalms; yea and in many Scripture Prayers. 4. In such cases, to* 1.740 bring a serious urgency of spirit to the repeated words, and not to quarrel with the repetitions, is the duty of one that joyneth with true Christian Assemblies, as a son of piety and peace.

Quest. 86. Is it lawful to bow at the naming of Iesus?

Answ. THE question either respecteth the Person of Jesus, named by any of his names, or else* 1.741 this name Iesus only. And that either simply in it self considered; or else comparatively as excluding, or not including ••••••••er names.

1. That the person of Iesus is to be bowed to, I never knew a Christian deny.

2. That we may lawfully express our reverence by bowing, when the names [God, Jehovah, Je∣sus, Christ, &c.] are uttered, I have met with few Christians who deny, nor know I any reason to deny it.

3. Had I been fit to have prescribed directions to other Ministers or Churches, I would not have perswaded, much less commanded them, to bow at the Name of Iesus, any more than at the name of God, Iehovah, Christ, &c. For many Reasons which the Reader may imagine, though I will not now mention them.

4. But if I live and joyn in a Church where it is commanded and peremptorily urged to bow at the name of Iesus, and where my not doing it would be divisive, scandalous or offensive, I will bow at the name of God, Iehovah, Iesus, Christ, Lord, &c. one as well as the other: seeing it is not bowing at Christs name that I scruple, but the consequents of seeming to distinguish and prefer that name alone before all the rest.

Quest. 87. Is it lawful to stand up at the Gospel as we are appointed?

Answ. 1. HAd I been a prescriber to others my self, I should not have required the Church to stand up at the reading of one part of a Chapter by the name of the Gospel, and not at the same words when the whole Chapter is read.

2. But if I live where Rulers peremptorily command it (I suppose not▪ forbiding us to stand up at the Gospel read in Chapters, but selecting this as an instance of their signified Consent to the Gospel, who will do no more) I would obey them rather than give offence, by standing up at the Reading of the Chapters and all; which I suppose will be no violation of their Laws.

Quest. 88. Is it lawful to kneel when the Decalogue is read?

Answ. 1. IF I lived in a Church that mistook the Commandments for Prayers, as many ignorant people do, I would not so harden them in that errour. 2. And if I knew that many of the people present are of that mind, I had rather do nothing that might scandalize or harden them in it.

But 1. That the thing in it self is Lawful, is past doubt: As we may kneel to the King when we hear him or speak to him; so it is lawful to kneel to God, when we read a Chapter or hear it read, and specially the Decalogue so terribly delivered, and written by his own finger i••••stone. 2. And if it be peremptorily commanded, and the omission would be offensive I would use it though mistaking persons are present, 1. Because I cannot disobey, and also differ from the whole Assembly, without a greater hurt and scandal, than seeming to harden that mistaking person! 2. And because I could and would by other means remove that persons danger, as from me, by making him know that it is no prayer. 3. And the rather in our times, because we can get the Minister in the Pulpit publickly to tell the people the Contrary. 4. And in Catechizing it is his appointed duty so to do. 5. And we find that the same old silly people who took the Commandments for a prayer, took the Creed to be so too: When yet none kneeled at the Creed: By which it appeareth that it is not kneeling which deceived them.

Quest. 89. What Gestures are fittest in all the publick Worship?

Answ. 1. THE Custom••s of several Countreys, putting several significations on gestures, much varieth the Case.

2. We must not lightly differ from the customes of the Churches where we live in such a thing.

3. According to the present state of our Churches, and the signification of gestures, and the necessities of mens bodies, all considered, I like best, 1. To kneel in Prayer and Confession of sin (unless it be in crowded Congregations where there is not room.) 2. To stand up in actions of meer Praise to God, that is, at the singing and reading of the Psalms of praise, and at the other Hymnes. 3. To sit at the hearing of the Word read and preached▪ (Because the body hath a necessity of some rest).

4. Had I my choice, I would receive the Lords Supper sitting: But where I have not; I will use the gesture which the Church useth. And it is to be noted that the Church of England requireth the Communicant only to R••••••••ive it kneeling; but not to Eat or drink it kneeling when they have received it. The ancient Churches took it for for an universal custome, established by many gene∣ral Councils, (and continued many hundred years) that no Churches should kneel in any act of Adoration upon any Lords day in the year, or any week day between Easter and Whitson••ide; but only stand all the time. But because the wea••iness of the body is apt to draw the mind into Consent, and make Gods service burdensome to us, it seemeth a sufficient complyance with their custome and the* 1.742 reasons of it, if we stand up only in acts of Praise (and at the profession of our Assent to the Christian faith and Covenant).

5. And because there is so great a difference between the auditors in most Assemblies, some be∣ing weak and not able to stand long, &c. therefore it is utterly unmeet to be too rigorous in urging a Uniformity of Gesture, or for any to be too censorious of other men for a Gesture.

Quest. 90. What if the Pastor and Church cannot agree about singing Psalms, or what Version or Translation to use, or time or place of meeting, &c?

Answ. 1. IT is the office of the Pastor to be the Guide and Ruler in such things, (when the Magi∣strate interposeth not) And the people should obey him. 2. But if the Pastor injure the Church by his mis-guidance and male-administration, he ought to amend and give them satisfaction:* 1.743 And if he do not, they have their remedy before-mentioned. 3. And if the people be obstinate in disobedience upon causeless quarrels, the Pastor must first labour to convince them by reason and Love, and his authority; And if no means will bring them to submission, he must consider whether it be better as to the pblick good of the Church of Christ that he comply with them, and suffer them, or that he depart and go to a more tractable people: And accordingly he is to do. For they cannot continue

together in Communion if one yield not to the other: Usually or ofttimes it will be better to leave such an obdurate self-willed people, lest they be hardened by yielding to them in their sin, and others encouraged in the like by their example: And their own experience may at last convince them, and make them yield to better things, as Geneva did when they revoked Calvin. But sometimes the pub∣lick good requireth that the Pastor give place to the peoples folly, and stay among them, and rather yield to that which is not best (so it be otherwise lawful) (as a worse translation, a worse version, Li∣turgie, order, time, place, &c.) than quite forsake them. And he that is in the right, may in that case yield to him that is in the wrong, in point of practice.

Quest. 91. What if the Pastor excommunicate a man, and the people will not forbear his Communion, as thinking him unjustly Excommunicated?

Answ. 1. EIther the Pastor or the people are in the Errour. 2. Either the person is a dangerous Heretick or grosly wicked, or not. 3. Either the people do own the Errour or sin, for which he is excommunicated, or only judge the person not guilty. 4. The Pastors, and the peoples part in the execution must be distinguished. And so I conclude,

1. That if the Pastor err and wrong the people he must repent, and give them satisfaction: But if it be their errour and obstinacy, then 2. If the Pastor foreknow that the people will dissent, in some small dispen∣sible cases he may forbear to excommunicate one that deserveth it: or if he know it after, that they will not forbear Communion with the person, he may go on in his office, and be satisfied that he hath dis∣charged his own duty, and leave them under the guilt of their own faults. 3. But if it be an intole∣rable wickedness or Heresie (as Arrianism, Socinianism, &c.) and the people own the errour or sin as well as the person; the Pastor is then to admonish them also, and by all means to endeavour to bring them to Repentance; And if they remain impenitent to renounce Communion with them and desert them. 4. But if they own not the crime, but only think the person injured, the Pastor must give them the proof for their satisfaction; And if they remain unsatisfied, he may proceed in his office as before.

Quest. 92. May a whole Church, or the greater part be Excommunicated?

Answ. 1. TO excommunicate is by Ministerial Authority to pronounce the person unmeet for Christian Communion, as being under the guilt of impenitence in heynous sin; and to charge the Church to forbear Communion with him, and avoid him, and to bind him over to the bar of God.

2. The Pastor of a particular Church may pronounce all the Church uncapable of Christian Com∣munion and salvation till they repent, e. g. If they should all be impenitent Arrians, Socinians, Blaspheamers, &c. For he hath authority and they deserve it. But he hath no Church that he is Pastor of, whom he can command to avoid them. 3. The neighbour Pastors of the Churches about them, may upon full proof, declare to their own Churches, that such a neighbour Church that is faln to Ar∣rianism, &c. is unmeet for Christian Communion and to be owned as a Church of Christ; and there∣fore charge their flocks not to own them, nor to have occasional Communion with their members when they come among them. For there is Authority, and a meet object, and necessity for so doing; And therefore it may be done. 4. But a single Pastor of another Church may not usurp authority over any neighbour Church, to judge them and excommunicate them, where he hath neither call nor* 1.744 full proof, as not having had opportunity to admonish them all, and try their repentance. Therefore the Popes Excommunications are rather to be contemned, than regarded. 5. Yet if many Churches turn Hereticks notoriously, one single neighbour Pastor, may renounce their Communion, and require his flock for to avoid them all. 6. And a Pastor may as lawfully excommunicate the Major part of his Church, by charging the Minor part to avoid them, as he may do the Minor part; Except that acci∣dentally the inconveniences of a division may be so great, as to make it better to forbear: And so it may oft fall out also, if it were the minor part.

Quest. 93. What if a Church have two Pastors and one Excommunicate a man, and the other absolve him, what shall the Church and the dissenter do?

Answ. IT was such cases that made the Churches of old choose Bishops, and ever have but one Bishop in one Church. But 1. He that is in the wrong is first bound to repent, and yield to the other. 2. If he will not, the other in a tolerable ordinary case may for peace give way to him, though not Consent to his injurious dealing. 3. In a dubious case they should both forbear proceed∣ing till the case be cleared. 4. In most cases, each party should act according to his own judgement, if the Counsel of neighbour Pastors be not able to reconcile them. And the people may follow their own judgements, and forbear obeying either of them formally till they agree.

Quest. 94. For what sins may a man be denied Communion or Excommunicated? Whe∣ther for impenitence in every little sin? Or for great sin without impenitence?

Answ. 1. I Have shewed before that there is a suspension which is but a forbearance of giving a man the Sacrament, which is only upon an Accusation till his cause be tryed: And an In∣nocent person may be falsly accused, and so tryed.

2. Some sins may be of so heynous scandal, that if the person repent of them this day, his absolu∣tion and reception may be delayed till the scandal be removed, 1. Because the publick good is to be preferred before any mans personal good. 2. And the Churches, or Enemies about, cannot so suddenly know of a mans repentance. If they hear of a mans Murder, Perjury or Adultery to day, and hear that he is absolved to morrow, they will think that the Church consisteth of such, or that it maketh very light of sin. Therefore the ancient Churches delayed and imposed penances, partly to avoid such scandal. 3. And partly because that some sins are so heynous, that a sudden profession is not a sufficient Evidence of repentance, unless there be also some evidence of Contrition.

3. But ordinarily no man ought to be Excommunicate for any sin whatsoever, unless Impenitence be* 1.745 added to the sin. Because he is first to be admonished to Repent, Matth. 18. 15, 16. Tit. 3. 10. And Repentance is the Gospel condition of pardon to believers.

4. A man is not to be excommunicated for every sin which he repenteth not of. Because, 1. Else all men should be Excommunicated. For there are in all men some errours about sin and duty, and so some sins which men cannot yet perceive to be sins. 2. And Ministers are not In••allible, and may take that for a sin which is no sin, and so should excommunicate the innocent. 3. And daily una∣voidable infirmities, though repented of, yet awaken not the soul sometimes to a notable contrition;* 1.746 nor are they fit matter for the Churches admonition. A man is not to be called openly to repentance before the Church for every idle word, or hour.

4. Therefore to Excommunication these two must concur, 1. A heynousness in the sin, 2. Impeni∣tence after due admonition and patience.

Quest. 95. Must the Pastors examine the people before the Sacrament?

Answ. 1. REgularly they should have sufficient notice after they come to age that they own their Baptismal Covenant, and that they have that due understanding of the Sacrament and the Sacramental work, and such a Christian Profession as is necessary to a due participation.

2. But this is fitlyest done at their solemn transition out of their Infant-Church-state into their adult: And it is not necessarily to be done every time they come to the Lords Table (unless the person desire help for his own benefit); but only once, before their first communicating: if it be the satisfaction of the Pastor or Church that is intended by it.

Quest. 96. Is the Sacrament of the Lords Supper a Converting Ordinance?

Answ. YOu must distinguish 1. Between the Conversion of Infidels without the Church and of Hypocrites within it: 2. Between the primary and the secondary intention of the Insti∣tuter. 3. Between the primary duty of the receiver, and the event. And so I conclude,* 1.747

1. That God did not command Ministers to give Infidels the Lords Supper to convert them to Christianity.

2. He requireth us to give it to none but those that profess themselves converted from Infi∣delity* 1.748 and a state of wickedness, and to none that profess not true saving ••aith and repentance.

3. God never commanded or allowed any Infidel to demand or receive it to his conversion.

4. God commandeth the Pastors of the Church, to deliver it to Hypocrites, (who at the heart are Infidels or Impenitent and ungodly) if they profess faith and repentance, and desire or re∣quire it.

5. There is much in the nature of the Sacrament, which tendeth to the conversion of an hy∣pocrite.* 1.749

6. And God often blesseth it to the conversion of hypocrites; so that it may thence be said to be his secondary intention.

7. But yet he that knoweth himself to be a meer hypocrite, or void of saving faith and repen∣tance, should not come first and immediately to the Sacrament, to be converted by it: But should first so long hear, read, meditate and pray, till he Repent and believe, and his Heart consent to the Covenant of God: And then he should come with penitent Contrition, and solemnly renew his Co∣venant in this Sacrament, and there receive a sealed pardon.

Quest. 97. Must no man come to the Sacrament, that is uncertain or doubtful of the sincerity of his faith and repentance?

Answ. 1. HE that is sure of his unsoundness and hypocrisie should not come.

2. He that upon tryal is not sure, but yet as far as he can understand his own* 1.750 heart and life, doth judge himself an Impenitent hypocrite, should use other means to know him∣self certainly, and fullier to Repent before he cometh. And though some melancholy and timerous persons be falsly perswaded that they are Impenitent, yet it is better that such forbear the Sacrament, while they use other means for their better acquaintance with themselves, than that all the hypo∣crites and wicked impenitent people be told that it is their duty to come, if they can but make them∣selves uncertain whether they be impenitent or not.

3. But he that after the best endeavours he can use to know himself, can say, I am not certain that I truly Repent, but as far as I can know my heart I do; is not to be hindered from the Sacrament by that uncertainty. 1. For few of the best attain to a full certainty of their own sincerity. 2. And all that can be expected from us is, that we proceed according to the best of our understandings, and the best acquaintance with our selves that we can get. 3. And otherwise it would keep us from all other duties proper to true Christians; As from thanksgiving for our Justification, Sanctification, Adoption, &c.

4. He that only erreth about the Nature of true faith and repentance, and not about the reality of it in himself, should not be kept away by that error: As if he can say, [As far as I know my heart, I am willing to part with every known sin, and to know every sin that I may part with it; But I am afraid this is not true Repentance] or he that saith, [I believe the Gospel to be true, and I am willing to have Christ upon his Covenant terms, and wholly to resign my self unto him; but I am afraid yet that I am not a true believer]. This person is truly penitent, and is a true believer, and there∣fore ought to come.

5. The case de esse, whether a man be a true Christian or not, is in order before the case de scir••, whether he be certain of it, or not. He that is an Hypocrite is bound by God first to know* 1.751 that he is so, and then to Repent, and then to Communicate. He that is sincere, is bound by God, to know that he is sincere, and to be thankful, and to communicate: And mans neglect of one duty, will not make God change his Laws, which still bind them to all this at once.

Quest. 98. Is it Lawful or a Duty to joyn Oblations to the Sacrament, and how?

Answ. 1. THere is no question but a Christian must give up himself soul and body, with all* 1.752 that he hath to God, for his service; And this oblation is Christianity it self.

2. It is undoubted that the Lords day is a ••it time for our depositing what we have to spare, for charitable and pious uses, and this is partly of Divine appointment, 1 Cor. 16 1, 2.

3. No doubt but what we give to the poor, should be for Gods sake, and from our Love to* 1.753 God; And therefore must first be devoted or given up to God, and but secondarily to the poor.

4. It is certain that the Lords Supper is as fit a season as any part of that day, for such Oblations and Collections. The antient Christians did therefore call it the Communion, because in it they shewed their Love and Communion, and feasted in common to that end. There are two several ••orts of Oblations which may lawfully be made (and fitly) at the Communion. 1. The Creatures of Bread and Wine should be offered or presented before God, as acknowledging him to be the Crea∣tor and Giver of all, and to desire his acceptance and benediction of them for that holy use. 2. Our Alms or charitable contribution may be then fitly offered to God, that he may first accept it, and so it may be communicated to the Church and poor. When we receive from God the most obliging benefits, when we re••urn our greatest thanks, when we resign our selves and all to God, its then sure a seasonable time, to express all by the oblation of our benevolence: That hypocrites may not pretend that they are charitable in secret, but the Church may have due notice of it, and the Pastors* 1.754 be duly entrusted with it.

Quest. 99. How many Sacraments are there appointed by Christ?

Answ. THe word [Sacrament] hath so many significations, that it is not fit for the Question* 1.755 till it be explained. Passing all others now, we must take notice, 1. That our use of it is not so large as the Latin Interpreter who putteth it for [Mysterie], but for [A solemn Dedica∣tion of man to God by a Vow expressed by some sacred Ceremony, signifying mutually our Covenant to God, and Gods Reception of us and his Covenant with us.] And it is brought into the Church from the Roman Military Oath called a Sacrament, in which as Tertul. de Cor. Mil. sheweth, the Souldier sware fidelity and obedience to Caesar, renouncing Father, Mother, &c. for his service, and swearing to prefer it and his safety before them all: See Martinius reciting the Oath out of divers Authors. This is our sense of the word: Let no man now that taketh it in other sense, pretend therefore that we differ in doctrine.

2. Seeing it is no Scripture word, it is not of necessity to the faith or peace of the Church; but when disputers agree not of the sense of the word they are best lay it by, and use such terms whose sense they can agree on.

3. The name [Sacrament] is either taken from the Covenant sworn to, or from the Sign or Ce∣remony of Consent by which we oblige our selves, or from both together.

4. The Covenant of Christianity is different from a particular Covenant of some Office; And ac∣cordingly the Sacrament is to be distinguished.

5. As Civil, Oeconomical and Ecclesiastical Offices are distinct, so are their several Sacraments.

6. The solemn renewing of the sacred Vow or Covenant, without any instituted obliging sign, is to be distinguished from the renewing it by such a sign of Gods institution: And now I conclude,

1. As the word [Sacrament] is taken improperly secundum quid, from the nobler part only, that is, the Covenant, (as a mans ••oul is called the Man) so there are as many Sacraments as Co∣venants; and there is in specie but one Covenant of Christianity, and so but one Sacrament of Christi∣anity, variously expressed.

2. As the word [Sacrament] is taken properly and fully according to the foresaid description; so there are properly two Sacraments of Christianity, or of the Covenant of Grace: that is, Baptism, the Sacrament of initiation (most ••ully so called) and the Lords Supper, or the Sacrament of Confir∣mation, Exercise and Progress.

3. As the word [Sacrament] is taken less properly, defectively, secundum quid, for the same Covenant of Grace or Christianity renewed by any arbitrary sign of our own, without a solemn Cere∣mony of Divine institution, so there are divers Sacraments of Christianity or the Covenant of Grace, that

is, Divers solemn renewals of our Covenant with God. As 1. At our solemn transition from the state of Infant-membership unto that of the Adult, when we solemnly own our baptismal Covenant, which Calvin and many Protestants (and the English Rubrick) call Confirmation. 2. The solemn owning the Christian Faith and Covenant, in our constant Church-assemblies, when we stand up at the Creed or profession of our saith, and all renew our Covenant with God, and dedication to him: 3. At so∣lemn dayes of Fasting or humiliation, and of Thanksgiving when this should be solemnly done. Specially upon some publick defection. 4. Upon the publick Repentance of a particular sinner be∣fore his absolution. 5. When a man is going out of the world, and recommending his soul to God by Christ: All these are solemn renewings of our Covenant with God, in which we may use any Lawful, Natural or Arbitrary signs or expressions, to signifie our own minds by, as speaking, sub∣scribing, standing up, lifting up the hand, laying it upon a book, kissing the book, &c. These Sa∣craments are improperly so called: And are Divine as to the Covenant renewed, but Humane as to the expressing signs.

4. Ordination is not improperly or unfitly called [a Sacrament], because it is the solemnizing of a mutual Covenant between God and man, for our dedication to his special service, and his reception of us and blessing on us, though Imposition of hands be not so solemn a Ceremony by meer Institution, as Baptism and the Lords Supper. But then it must be noted, that this is not Sacramentum Christia∣nita••is, a Sacrament of the Christian Covenant; but Sacramentum Ordinis vel officii particularis; a Sa∣crament of Orders, or a particular Office; but yet of Divine institution.

5. The solemn Celebration of Marriage, is an Oeconomical Sacrament; that is, a solemn obligation of man and woman by Vow to one another, and of both to God in that relation, which may be ar∣bitrarily expressed by lawful signs or ceremonies.

6. The solemn Covenant of a Master with his servant, is on the same account, an Oeconomical Sacrament.

7. The inauguration of a King, in which he is sworn to his subjects, and dedicated to God in that Office, and his subjects sworn or consent to him, is a Civil Sacrament, whether Unction be added or not. And so is a Judges entrance on his Office, when it is done so solemnly by an ob∣liging V••w or Covenant.

8. Confirmation in the Papists sense, as conferred by Chrysm on Infants for giving them the Ho∣ly Ghost, is but an unwarrantable imitation of the old miraculous operation by the Apostles, and neither a Christian Sacrament, nor a warrantable practice, but a presumption.

9. The same may be said of their Sacrament of Extream Unction.

10. Their Sacrament of Marriage is no otherwise a Sacrament, than the Inauguration of a King is; which is approved by God as well as Marriage, and signifieth also an honourable Collation of Power from the Universal King.

11. Their Sacrament of Penance is no otherwise a Sacrament than many other fore-mentioned re∣newings of our Covenant are.

12. Therefore the Papists seven Sacraments, or septenary distribution, is confused, partly redun∣dant, partly defective, and unworthy to be made a part of their faith or Religion, or the matter of their pievish and ignorant contendings. And they that peremptorily say without distinguishing that there are but two Sacraments in all, do but harden them by the unwarrantable narrowing of the word.

Quest. 100. How far is it lawful, needful or unlawful for a man to afflict himself by external Penances for sin?

Answ. Neg. 1. NOt to the destroying of his body, life or health, or the disabling or unfit∣ting* 1.756 body or mind, for the service of God.

2. Not to be the expression of any sinful inordinate dejection, despondency, sorrow or despair.

3. Not so as may be an outward appearance of such inordinate passions, or as may be a scandal to others, and deter them from Religion as a melancholy hurtful thing.

4. Not as if God would accept the meer external self-afflicting for it self, or as if he loved our hurt, or as if we merited of him by our unprofitable voluntary troubles.

But 1. It is a duty to express true godly sorrow by its proper exercise and signs, so far as either the acting of it, or the increase or continuance by the means of those expressions is profitable to our selves.

2. And also so far as is needful to the profiting of others, by shewing them the evil of sin, and drawing them to repentance.

3. And so far as is necessary to the satisfying of the Church of the truth of our Repentance, in order to our Absolution and Communion.

4. Especially so far as is necessary to subdue our fleshly lusts, and tame our bodies, and bring

them into a due subjection to our faith, and to avoid our sin for the time to come. And also by* 1.757 the exercise of sober mortification prudently, to keep under all our worldly phantasies, and love of this present world, without unfitting our selves for duty.

5. And so far as is needful by such mortification, to fit us for fervent prayer, especially by fasting on dayes of humiliation; and to help us in our meditations of death and judgement, and to further our heavenly contemplations and conversation.

6. The greatest difficulty is, Whether any self-revenge be lawful or due; which is answered by* 1.758 what is said already: None such as disableth us for Gods service is lawful. But true Repentance is an anger or great displeasure with our selves for sin, and a hatred of sin, and loathing of our selves for it: And to judge, condemn and afflict our own souls by a voluntary self-punishing is but that ex∣ercise of justice on our selves, which is fit for pardoned sinners that are not to be condemned by the Lord, and indeed the just exercise of Repentance and displeasure against our selves. On which ac∣counts of sober self-revenge we may cherish such degrees of godly sorrow, fasting, course cloathing (as Sackcloth) and denying our selves the pleasures of this world, as shall not be hurtful but help∣ful to our duty. And if great and heinous sinners have of old on these terms, exceeded other men in their austerities, and self-afflictings, we cannot condemn them of superstition, unless we more particularly knew more cause for it. But popishly to think that self-afflicting without respect to* 1.759 such causes or necessities is a meritorious perfection, fit for others, is superstition indeed. And ••o think as many of the Melancholy do, that self-murder is a lawful self-revenge, is a heinous sin, and leadeth to that which is more heinous and dangerous.

Quest. 101. Is it lawful to observe stated times of fasting imposed by others, without extraordinary occasion? And particularly, Lent?

Answ. REmember that I here meddle not with the question how far it is lawful for Rulers to* 1.760 impose such Fasts on others; save only to say, 1. That it is undoubtedly fit for Kings to do it by Precepts, and Churches by Consent, in extraordinary cases of defection, sin or judgements. 2. That it is undoubtedly sinful usurpation, for either Pope▪ or any pretended Ecclesi∣astical Universal Rulers, to impose such on the Universal Church (Because there are no Universal Rulers). Or for a neighbour Bishop by usurpation to impose it on a neighbour Church. 3. And that it is sinful in all or many Churches, to make by their Agreements such things to be necessary to their Union or Communion with their neighbour Churches, so that they will take all those for Schisma∣ticks that differ from them in such indifferent things. But as to the Using of such fasts (omitting the imposing) I say,

I. 1. Th•••• so great and extraordinary a duty as holy fasting, must not be turned into a meer* 1.761 formality o•• ceremony.

2. No particular man must be so observant of a publick commanded anniversary fast, as for it to neglect any duty commanded him by God which is inconsistent with it. (As to rejoyce or keep a day of Thanksgiving in Lent, upon an extraordinary obliging cause; To keep the Lords day in Lent, as a day of Thanksgiving and Rejoycing; To preserve our own health; &c.) It is not lawful in obe∣dience to man, to fast so much, or use such dyet as is like to destroy our lives or health: These be∣ing not so far put into the power of man: Nor can man dispence with us as to the duty of self∣preservation. If God himself require us not to offer him our lives and health needlesly, as an ac∣ceptable Sacrifice, nor ever maketh self-destruction our duty, no nor any thing that is not for mans own good; then we are not to believe without very clear proof that either Prince or Prelates have more power than ever God doth use himself.

3. Such an Anniversary fast as is meet for the remembrance of some sin or judgement, if commanded, is to be kept, both for the Reason of it, and for the Authority of the Commander. For 1. It is not unlawful as Anniversary (For 1. It is not forbidden, and 2. There may be just oc∣casion: Some arbitrarily keep an anniversary fast on the day of their Nativity (as I have long done); and some on the day that they fell into some great sin; and some on the day of the death of a friend, or of some personal, domestick, or National Calamity: and none of this is forbidden.) 2. And that which is not unlawful in it self, is not therefore unlawful to be done because it is com∣manded; seeing obedience to superiours is our duty and not our sin, unless in sinful things.

4. Whether it be lawful or meet to commemorate Christs sufferings by anniversary fasts, is next to be considered.

II. As for Lent in particular: We must distinguish, 1. Between the antient Lent, and the later Lent; 2. Between keeping it on a Civil account, and on a Religious. 3. Between true fasting, and change of dyet. 4. Between the Imitation of Christs fourty dayes fasting, and the meer Comme∣moration of it. Which premised I conclude,

1. The keeping a true Fast or Abstinence from food, for fourty dayes, on what account soever, be∣ing impossible, or self-murder, is not to be attempted.

2. The Imitation of Christ in his fourty dayes fasting is not to be attempted or pretended to: Because his miraculous works were not done for our imitation. And it is presumption for us to pre∣tend to such a power as is necessary to Miracles, or yet to make any Essayes at such an imitation▪ any more than at the raising of the dead.

3. The pretending of a fast when men do but change their dyet; Flesh for Fish, Fruit, Sweet∣meats, &c. is but hypocritical and ridiculous: Most poor labourers, and temperate Ministers do live all the year on a more flesh-denying dyet, and in greater abstinence than many Papists do in Lent, or on their fasting dayes. And what a ridiculous dispute is it to hear, e. g. a Calvin that never eat∣eth but one small meal a day for many years, to plead against the keeping of the Popish fasts, and their Clergy call him voracious, and carnal, and an Epicure, and plead for fasting as holy mortifica∣tion, who eat as many meals and as much meat on a Lent day or fasting day, as Calvin did in three feasting dayes; and drink as much Wine in a Lent, as he in twenty years? Sure I am I know many such on both sides: Some that eat but a small meal a day, and never drink Wine at all, and others that drink Wine daily, and eat of many dishes at a meal, and that to the full, and of the sweetest, as Fish, Fruits, &c. yet rail at the former for not fasting as they do. So delusory are the outward appearances, and so ••alse the pretensions of the carnal sort!

4. The antient Lent consisted first of one day (Good-fryday) alone; and after that of three dayes, and then of six, and at last it came up to fourty. (Of which read Dallaeus ubi supra at large.)

5. None can question the lawfulness of an obedient keeping of such a Civil Lent fast as our Sta∣tutes command, for the vending of Fish, and for the breed of Cattle; so be it, no bodily necessity o•• greater duty be against it.

6. It is not unlawful for those that cannot totally fast, yet to use more abstinence and a more mortifying sort of dyet than ordinary for the exercises of repentance and mortification, in due time.

7. If Authority shall appoint such a mortifying abstemious course upon lawful or tolerable grounds and ends, I will obey them, if they peremptorily require it, when my health or some greater duty forbiddeth it not.

8. As for the Commanding such an Abstinence, as in Lent, not in Imitation, but bare Commemora∣tion of Christs forty dayes fast, I would not command it if it were in my power; But being pe∣remptorily commanded, I cannot prove it unlawful to obey; with the fore-mentioned ex∣ceptions.

9. It was antiently held a crime to fast on the Lords dayes, even in Lent; And I take that day to be separated by Christ and the Holy Ghost for a Church Festival or day of Thanksgiving; There∣fore I will not keep it as a fast, though I were commanded, unless in such an extraordinary neces∣sity, as aforesaid.

OF Pilgrimages, Saints, Relicts and Shrines, Temples, of their Miracles, of Pray 〈…〉〈…〉 to Angels, to Saints, for the Dead, of Purgatory, of the Popes Pardons, Indulgences, Dispensations; of the Power of true Pastors to forgive sins, with a multitude of such cases, which are commonly handled in our Controversal Writers against the Papists, I must thither refer the Reader for a So∣lution, because the handling of all such particular Cases would swell my Book to a magnitude beyond my intention, and make this part unfuitable to the rest.

Quest. 102. May we continue in a Church, where some one Ordinance of Christ is wanting, as Discipline, Prayer, Preaching or Sacraments, though we have all the rest?

Answ. DIstinguish 1. Of Ordinances: 2. Of a stated want, and a temporary want: 3. Of one that may have better: and one that cannot.

1. Teaching, Prayer and Praise, are Ordinances of such necessity that Church Assemblies have not their proper use without them.

2. The Lords Supper is of a secondary need, and must be used when 〈…〉〈…〉, but a Church-Assembly may attain its ends sometimes without it, in a good degree.

3. Discipline is implicitly exercised when none but the Baptized are Communicants, and when professed Christians voluntarily assemble, and the preaching of the Word doth distinguish the preci∣ous from the vile: Much more when notorious scandalous sinners are by the Laws kept from the Sacrament (As our Rubrick and Canons do require).

4. But for the fuller explicite and exacter exercise of discipline, it is very desirable for the well being of the Churches: but it is but a stronger fence or hedge, and preservative of Sacred Order; And both the being of a Church; and the profitable use of holy assemblies, may subsist without it: As in Helvetia and other Countreys it is found.

I conclude then, 1. That he that consideratis considerandis is a free man should choose that place* 1.762 where he hath the fullest opportunities of worshipping God and edifying his soul.

2. He is not to be accounted a free-man that cannot remove, without a greater hurt, than the good; either to the Church or Countrey, or to his family, his neighbours, or himself.

3. Without Teaching, Prayer and Divine Praises we are not to reckon that we have proper Church-Assemblies and Communion.

4. We must do all that is in our power to procure the right use of Sacraments and Discipline.

5. When we cannot procure it, it is lawful and a duty to joyn in those Assemblies that are without it, and rather to enjoy the rest than none. Few Churches have the Lords Supper above once a moneth, which in the Primitive Church was used every Lords day and ofter: And yet they meet on other dayes.

6. It is possible that Preaching, Prayer and Praise may be so excellently performed in some Churches that want both Discipline and the Lords Supper, and all so coldly and ignorantly managed in another Church that hath all the Ordinances, that mens souls may much more flourish and pro∣sper under the former than the later.

7. If forbearing or wanting some Ordinances for a time, be but in order to a probable procure∣ment* 1.763 of them, we may the better forbear.

8. The time is not to be judged of only by the length, but by the probability of success. For sometime Gods Providence, and the disturbances of the times, or the craft of men in power may keep men so long in the dark, that a long expectation or waiting may become our duty.

Quest. 103. Must the Pastors remove from one Church to another when ever the Magistrate commandeth us, though the Bishops contradict it, and the Church consent not to dismiss us; And so of other Cases of disagreement?

Answ. 1. AS in mans soul, the Intellectual Guidance, the Will, and the executive power do con∣cur, so in Church Cases of this nature, the Potestative Government of the Magistrate, the Directive Guidance of the senior Pastors, and the Attractive Love of the people (who are the chief inferiour final Cause) should all concur: And when they do not, it is confusion: And when Gods order is broken which commandeth their concurrence, it is hard to know what to do, in such a division which God alloweth not: As it is to know whether I should take part with the Heart against the Head, or with the Head against the Stomach and Liver, on supposition of cross inclinati∣ons or interests; when as Nature supposeth either a concord of inclination and interests, or else the ruine, sickness or death of the person: And the Cure must be by reconciling them, rather than by knowing which to side with against the rest.

But seeing we must suppose such diseases frequently to happen, they that cannot cure them must know how to behave themselves, and to do their own duty. For my own part in such cases I would do thus.

1. I would look at my ultimate end, Gods Glory, and at the next end the Good of souls and wel∣fare* 1.764 of the Church; and so at the Peoples Interest as it is the End of the Order of Magistracy and Mi∣nistry: And I would take my self to be so obliged to that end, as that no point of meer Order could disoblige me; the End being better than the Means as such: Therefore I would do all things to edification, supposing that all Power of man is as Paul's was for Edification and not for destruction.

2. But in judging of what is Best for the Church, I must take in every accident and circumstance, and look to many, more than to a few, and to distant parts as well as to those near me, and to the time and ages to come, as well as to the present, and not go upon mistaken suppositions of the Churches good: He that doth not see all things that are to be weighed in such a case, may err by leaving out some one.

3. I would obey the Magistrate formally for conscience sake in all things which belong to his Office; And particularly in this case, if it were but a Removal from place to place, in respect to the Temple, or Tythes, or for the Civil peace, or for the preservation of Church order in cases where it is not grosly injurious to the Church and Gospel.

4. In cases which by Gods appointment belong to the Conduct of Bishops, or Pastors, or the Con∣cord of Consociate Churches, I would formaliter follow them. And in particular, if they satisfie me that the removal of me is an apparent injury to the Church, (As in the Arrians times when the Emperours removed the Orthodox from all the Great Churches to put in Arrians) I would not obedientially and voluntarily remove.

5. If Magistrates and Bishops should concur in commanding my remove in a case notoriously in∣jurious and pernicious to the Church (as in the aforesaid case, to bring in an Arrian) I would not obey formally for conscience sake; supposing that God never gave them such a power against mens souls and the Gospel of Christ: And there is no power but of God.

6. But I would prefer both the Command of the Magistrate, and the Direction of the Pastors, before the meer will and humour of the people, when their safety and welfare were not concerned in the case.

7. And when the Magistrate is peremptory, usually I must obey him Materially, when I do it not formally (in conscience to his meer Command). Because though in some cases he may do that which belongeth not to his Office, but to the Pastors, yet his violence may make it become the Churches interest, that I yield and give place to his wrath: For as I must not Resist him by force, so if I depart not at his Command, it may bring a greater suffering on the Churches: And so for prevent∣ing a greater evil he is to be submitted to in many cases, where he goeth against God and without authority; though not to be formally obeyed.

8. Particular Churches have no such interest in their Ministers or Pastors, as to keep them against their wills and the Magistrates, and against the interest of the Universal Church, as shall be next asserted.

I have spoken to this instance as it taketh in all other cases of difference between the Power of the Magistrate, the Pastors and the peoples interest, when they disagree, and not as to this case alone.

Quest. 104. Is a Pastor obliged to his Flock for Life? Or is it lawful so to oblige himself? And may be remove without their Consent? And so also of a Church-member, the same questions are put.

THese four Questions I put together for brevity, and shall answer them distinctly.

I. 1. A Minister is obliged to Christ and the Universal Church for Life, (durante vita,) with this exception, if God disable him not. 2. But as a Pastor he is not obliged to this or that flock for life. There is no such command or example in Gods Word.

II. To the second: 1. It is lawful to oblige our selves to a people for life in some cases, condi∣tionally; that is, If God do not apparently call us away. 2. But it is never lawful to do it Abso∣lutely: 1. Because we shall engage our selves against God; against his power over us, and interest in us, and his wisdom that must guide us. God may call us whither he please: And though now he speak not by supernatural revelation, yet he may do it by providential alterations. 2. And we shall else oblige our selves against the Universal Church, to which we are more strictly bound, than to any particular Church, and whose good may oblige us to remove. 3. Yea, we may bind our selves to the hurt of that Church it self; seeing it may become its interest to part with us. 4. And we should so oblige our selves against our duty to authority, which may remove us.

III. To the third question I answer, 1. A Pastor may not causelesly remove, nor for his own worldly commodity when it is to the hurt of the Church and hinderance of the Gospel. 2. When he hath just cause, he must acquaint the people with it, and seek their satisfaction and consent. 3. But if he cannot procure it, he may remove without it: As 1. When he is sure that the interest of the Gospel and Universal Church require it: 2. Or that just authority doth oblige him to it.

The reasons are plain from what is said; And also 1. He is no more bound to the people, than they are to him: But they are not so bound to him, but they may remove on just occasion. 2. If he may not remove, it is either because God forbids it, or because his own Contract with them hath obliged him against it: But 1. God no where forbids it: 2. Such a contract is supposed not made, nor lawful to be made.

IV. As to the peoples case, it needs no other answer; 1. No member may remove without cause: 2. Nor abruptly and uncharitably to the Churches dissatisfaction, when he may avoid it. But 3. He may remove upon many just causes (private or publick) whether the Church and Pastors consent or not, so the manner be as becometh a Christian.

Quest. 105. When many men pretend at once to be the true Pastors of a parti∣cular Church against each others title, through differences between the Magi∣strates, the Ordainers and the Flocks, what should the people do, and whom should they adhere to?

Answ. THis case is mostly answered before in Quest. 82. &c. I need only to add these* 1.765 Rules of Caution. 1. Do not upon any pretence accept of an Heretick, or one that is utterly unfit for the Office.

2. Do not easily take a Dividing Course or person, but keep as much as may be in a way of Con∣cord with the united faithful Pastors and Churches in your proximity or Countrey.

3. Look to the publick good and interest of Religion, more than to your particular Congregation.

4. Neglect not the greatest advantages for your own edification: But rather take them by a re∣moval of your dwelling; though you suffer by it in your estates, than by any division, disturbance of the Churches peace, or common detriment.

5. Do not easily go against the Magistrates Commands; unless they be apparently unlawful, and to the Churches detriment or ruine, in the reception of your Pastors.

6. Do not easily forsake him that hath been justly received by the Church, and hath possession, that is, till necessity require it.

Quest. 106. To whom doth it belong to Reform a Corrupted Church? to the Magistrates, Pastors, or People?

Answ. A Church is reformed three several wayes, 1. By the personal reformation of every member: 2. By doctrinal Direction; and 3. By publick forcible Execution, and con∣straint of others.

1. Every member, whether Magistrates, Pastors or People must reform themselves; by forsaking* 1.766 all their own sins, and doing their own duties. If a Ruler command a private person to go to Mass, to own any falshood, or to do any sin, he is not to be obeyed, because God is to be first obeyed.

2. The Bishops or Pastors are to Reform the Church by Doctrine, Reproof, and just Exhortations,* 1.767 and Nunciative Commands in the name of Christ to Rulers and people to do their several duties; and by the actual doing of his own.

3. The King and Magistrates under him, only, must Reform by the Sword, that is, by outward force, and Civil Laws and Corporal Penalties: As forcibly to break down Images, to cast out Ido∣laters, or the Instruments of Idolatry from the Temples, to put true Ministers in possession of the Temples, or the Legal publick maintenance; to destroy, punish or hurt Idolaters, &c. Supposing still the Power of Parents and Masters in their several families.

Quest. 107. Who is to Call Synods, Princes, Pastors or People?

Answ. 1. THere are several wayes of Calling Synods: 1. By Force and Civil Mandates, 2. By* 1.768 Pastoral Perswasion and Counsel; and 3. By humble intreaty and petition.

1. Magistrates only (that is, the Supream by his own power, and the Inferiour by power derived from him) may call Synods by Laws and Mandates, enforced by the Sword or Corporal Penalties or Mulcts.

2. Bishops or Pastors in due Circumstances may call Synods by Counsel and perswasive in∣vitation.

3. The people in due Circumstances and necessity, may Call Synods by way of Petition and Intreaty.

But what are the due Circumstances?

Answ. 1. The Magistrate may Call them by Command at his discretion, for his own Counsel, or for the Civil peace, or the Churches good.

2. The Pastors and people may not Call them, nor meet when the Magistrate forbiddeth it, except

when the necessity of the Church requireth it: Synods may profitably be stated for order, when it may be lawful••y obtained (both as to limits of Place, numbers and Time): But these prudential Or∣ders are not of stated necessity, but must give place to weightier reasons on the contrary.

3. Synods themselves are not ordinarily necessary, by Nature or Institution (Let him that affirmeth it, prove it) But that which is statedly necessary is, The Concord of the Churches as the End, and a necessary correspondency of the Churches as the Means, and Synods when they may well be had, as a convenient sort of means.

4. When Synods cannot be had, or are needless, Messengers and Letters from Church to Church may keep up the Correspondency and Concord.

5. In cases of real necessity (which are very rare, though usefulness be more frequent) the Bishops and people should first petition the King for his consent: And if that cannot be had, they may meet secretly and in small numbers for mutual consultation and advice about the work of God; and not by keeping up the formality of their set numbers, times, and places, and orders, provoke the King against them.

6. The contempt of Synods by the separatists, and the placing more power in Synods than ever God gave them by others, yea and the insisting on their circumstantial orders, making them like a Ci∣vil Senate or Court, have been the two extreams which have greatly injured and divided the Churches, throughout the World.

Quest. 108. To whom doth it belong to appoint dayes and assemblies for publick Hu∣miliation and Thanksgiving?

Answ. THe answer of the last question may serve for this. 1. The Magistrate only may do it by way of Laws, or civil Mandate enforced by the sword.

2. The Pastors may do it in case of necessity, by Pastoral advice and exhortation, and nunciative command in the name of Christ.

3. The people may do it by Petition.

4. As ordinary Church Assemblies must be held if the Magistrate forbid them (of which next) so must extraordinary ones, when extraordinary causes make it a duty.

5. When the Magistrate forcibly hindereth them, natural impossibility resolveth the question, about our duty.

Quest. 109. May we omit Church-assemblies on the Lords day, if the Magistrate for∣bid them?

Answ. 1. IT is one thing to forbid them for a time, upon some special cause, (as Infection by* 1.769 pestilence, fire, war, &c.) And another thing to forbid them statedly or prophanely.

2. It is one thing to omit them for a time, and another to do it ordinarily.

3. It is one thing to omit them in formal obedience to the Law; and another thing to omit them in prudence or for necessity, because we cannot keep them.

4. The Assembly and the circumstances of the Assembly must be distinguished.

1. If the Magistrate for a greater good, (as the common safety) forbid Church Assemblies in a time of pestilence, assault of enemies, or fire, or the like necessity, it is a duty to obey him. Because positive duties give place to those great natural duties which are their end: so Christ justified himself and his disciples violation of the external rest of the Sabbath. For the Sabbath was made for man, and not man for the Sabbath. 2. Because Affirmatives bind not ad semper, and out of season du∣ties become sins. 3. Because one Lords day or Assembly is not to be preferred before Many which by the omission of that one are like to be obtained.

2. If Princes prophanely forbid holy assemblies and publick worship, either statedly, or as a renuncia∣tion of Christ and our religion; it is not Lawful formally to obey them.

3. But it is lawful prudently to do that secretly for the present necessity, which we cannot do publickly, and to do that with smaller numbers, which we cannot do with greater assemblies, yea and to omit some assemblies for a time that we may thereby have opportunity for more: which is not formal but only material obedience.

4. But if it be only some circumstances of Assembling that are forbidden us, that is the next case to be resolved.

Quest. 110. Must we obey the Magistrate if he only forbid us Worshiping God, in such a place, or Countrey, or in such numbers, or the like?

Answ. WE must distinguish between such a determination of Circumstances▪ modes or accidents,* 1.770 as plainly destroy the worship or the end, and such as do not. For instance, 1. He that ••aith, You shall never assemble but once a year or never but at midnight; or never above six or seven minutes at once, &c. doth but determine the circumstance of Time: But he doth it so as to destroy the worship, which cannot so be done, in consistency with its ends. But he that shall say, You shall not meet till nine a clock, nor stay in the night, &c. doth no such thing.

So 2. He that saith, You shall not assemble but at forty miles distance one from another; or you shall meet only in a room that will hold but the twentieth part of the Church; or you shall never Preach in any City or popular place but in a Wilderness far from the inhabitants, &c. doth but deter∣mine the circumstance of Place. But he so doth it, as tends to destroy or frustrate the work which God commandeth us. But so doth not he that only boundeth Churches by Parish bounds, or for∣b••deth inconvenient places.

3. So he that ••aith, You shall never meet under a hundred thousand together, or never above five or six doth but determine the accident of Number. But he so doth it as to destroy the work and end. For the first will be impossible; And in the second way they must keep Church assemblies without Ministers, when there is not so many as for every such little number to have one. But so doth not he that only saith, You shall not meet above ten thousand, nor under ten.

4. So he that saith, You shall not hear a Trinitarian, but an Arrian, or you shall hear only one that cannot preach the essentials of Religion, or that cryes down Godliness it self, or you shall hear none but such as were ordained at Ierusalem or Rome, or none but such as subscribe the Council of Trent, &c. doth but determine what person we shall hear. But he so doth it as to destroy the work and end. But so doth not he that only saith, You shall hear only this able Minister, rather than that.

2. I need not stand on the application. In the later case we owe formal obedience. In the former we must suffer, and not obey.

For if it be meet so to obey, it is meet in obedience to give over Gods worship. Christ said, when* 1.771 they persecute you in one City, flee to another: But he never said, If they forbid you Preaching in any City, or populous place, obey them. He that said, Preach the Gospel to every Creature, and to all Nati∣ons, and all the World, and that would have all men to be saved and to come to the knowledge of the truth, doth not allow us to forsake the souls of all that dwell in Cities and populous places, and Preach only to some few Cottingers elsewhere: No more than he will allow us to Love, pity and relieve the bodies only of those few, and take none for our Neighbours that dwell in Cities, but with Priest and Levite, to pass them by.

Quest. 111. Must Subjects, or servants forbear weekly Lectures, Reading or such helps, above the Lords dayes worship, if Princes or Masters do command it?

Answ. 1. THere is great difference between a meer subject, or person governed, and a servant, sl••ve or child.

2. There is great difference between such as are hindered by just cause and real necessities, and such as are hindered only through prophane malignity.

1. Poor people have not so much leisure from their callings, as the Rich: And so providing for their families, may at that time, by necessity become the greater and the present duty.

2. So may it be with Souldiers, Judges and others that have present urgent work of publick conse∣quence; when others have no such impediment.

3. He that is the child or slave of another, or is his own by propriety, is more at his power, than he that is only a subject, and so is but to be Governed in order to his own and the common good.

4. A servant that hath absolutely hired himself to another, is for that time neer the condition of a slave: But he that is hired but with limitations, and exceptions of Liberty, (exprest or understood) hath right to the excepted liberty.

5. If the King forbid Judges, Souldiers or others whose labours are due to the publick, to hear Sermons at the time when they should do their work: Or if Parents, or Masters so forbid Children and servants, they must be obeyed, while they exclude not the publick Worship of the Lords own day, nor necessary Prayer and duty in our private daily cases.

6. But he that is under such bondage as hindereth the needful helps of his soul, should be gone to a freer place, if Lawfully he can. But a Child, Wife or such as are not free must trust on Gods help in the use of such means as he alloweth them. 7. A Prince, or Tutor, or Schoolmaster, who is not a Proprietor of the person, but only a Governour, is not to be obeyed formally and for Conscience sake,

if he forbid his Subjects or Scholars such daily or weekly helps for their salvation as they have great need of, and have no necessity to forbear; such as are hearing or assembling with the Church on the week dayes at convenient time, Reading the Scriptures daily, or good Books, accompanying with men fearing God, praying, &c. Because God hath commanded these when we can perform them.

Quest. 112. Whether Religious Worship may be given to a Creature? and what?

Answ. WHile the terms of the Question remain ambiguous, it is uncapable of an answer.

1. By Worship is meant either Cultus in genere, any honour expressed to another; Or some special act of honour. We must understand the Question in the first General sense, or else we can∣not answer it, till men tell us, what Acts of honouring they mean.

2. By Religious is meant either in general, that which we are bound to by God, or is done by virtue of a Religious, that is, a Divine obligation, and so is made part of our Religion, that is, of our obe∣dience to God; Or else by Religious is meant Divine, or that which is properly due to God. The que∣stion must be taken in the first general sense; or else it is no question, but ridiculous, (to ask whether we may give Gods proper Worship to a creature).

And so I answer, 1. By way of distinction, 2. Of solution.

1. We must distinguish between the honour or worshiping acts of the mind, and of the Body. 2. Between Idolatry as against the first Commandment, and Idolatry or scandal as against the se∣cond.

Af. Prop. 1. There is due to every creature, a true estimation of it according to the degree of its dignity or goodness; And a Love proportionable: As also a Belief, a Trust, a Fear, proportionable to every mans credibility, fidelity, power, &c.

2. There is an eminent degree therefore of estimation, reverence and Love and trust due to Good men above bad, and to those in Heaven above those on earth; And a peculiar honour to Rulers as such,* 1.772 which is not due to their inferiours.

3. This is to be expressed by the Body, by convenient actions.

4. The highest honour which we owe to any, is for the Image of God in them, viz. 1. His Natu∣ral Image as men, 2. His moral Image as Saints, 3. His Relative Image of supereminency, as superiours. And so it is God in them first, and they next as the Images of God, who are to be honoured.

5. There is no honour to be given to any Creature, but that of which God himself is the End; viz. as it referreth to his Glory.

6. Therefore all honour given to men, must be thus far Religious honour (or worship): For as all* 1.773 things are sanctified to and by Saints, so all things that Religious men do, must be Religiously done.

7. As Persons, so places, books, words, utensils, times, &c. must be honoured for Gods sake, as they are Related to God, with such estimations and expressions as are suitable to their Relations.

Neg. 1. No Creature must be esteemed to be a God; nor any of Gods proper attributes or honour given to any Creature whatsoever.

2. No Creature must be esteemed better or greater or wiser than it is; (As far as we have means to know it.)

3. Whatsoever outward expressions of honour (by word or deed) are appropriated to the true God, 1. By Divine Institution, 2. Or by nature, 3. Or by received usage, that expression of honour ought not to be used to a creature, were the heart never so free from honouring it. 1. Because it is bodily Idolatry: 2. And scandal as being Idolatry interpretatively, in the just sense of others.

4. Whatsoever outward expressions of honour, Idolaters have used, and do use to signifie their in∣ward Idolatry, or taking a Creature or a fiction to be God, and so make it a tessara or symbol or Pro∣fessing sign of that their Idolatry, if those actions are so used or esteemed among us, or within the notice of our actions; It is unlawful for us to use the like to any Creature. Because the use of their expression, maketh it to be a Profession of Idolatry by us, and so to be interpretative Idolatry and scandal: For to use Professing symbols is to profess.

Except when there is some notorious reason to use the same words or actions to another lawful signification, which is of greater weight than the scandal; And we make it as publick, to obviate the scandal, that we do it not to the Idolaters intents.

For example, [If the M••hometans make it a symbole of their Religion, to say [God is but one] upon a false supposition that the Christians make more Gods than one; yet it is lawful for us to use that symbolical word to a better end. But if they add to their symbol [And Mahomet is his Prophet], we may not use that, because it's 1. Symbolical of a false Religion; 2. And a falshood of it self.

So if they make it a distinctive note of their religious meetings, to congregate the people by Voice and not by Bells; when it will be taken for a professing their Religion to do the same, we must avoid it: But not when there is great cause for it (as if we have no other means) and the reason against it, or scandal may be well avoided.

5. Image Worship, (or bowing or otherwise worshipping towards an Image as an object,) in the time of Divine worship, or when we otherwise pretend to be worshiping God, is so gross an appearance of

inward Idolatry, (either as visibly describing God to be like a Creature, or else as seeming to mean what Idolaters did by that action) that God hath thought meet to forbid it to all mankind by a special* 1.774 Law. (Command. 2.)

6. The scandal of seeming Idolatry is a heynous sin, and not to be excused by the contrary meaning of the heart, no more than lying Idolatrous professions are. Because to blaspheam God as if he were like a Creature, or to tell the World by our actions that a creature is God, are both very heynous. And so is it to murder our brethrens souls, by tempting them to the like.

7. It is no appearance of Idolatry to kneel to a King, or a Father, or Superiour, when we are pro∣fessing* 1.775 nothing but to Honour them with due honour: But when the Church assembleth professedly to Worship God, if then they mix expressions of veneration to Angels, and Saints in Heaven, or to a King, or any Creature, in their Worshipping of God, without a very notorious signification of sufficient difference, it will seem a joyning them in part of the same Divine honour.

8. So we may put off our hats to the Chair of state, or Kings Image, yea and kneel towards it as to him, if he command it in due time and place, when it is humane Worship only which we pro∣fess: But to kneel or bow as an act of honour towards the Image of King, Saints or Angel, in the time of our professed Worshipping of God, is scandalous, and an appearance that we give them a part of that which we are giving to God.

9. Yet it is not unlawful even in the sacred Assemblies, to bow to our Superiour at our entrance, or going out, or in the intervals of Gods Worship; because the time and custome and manner may sufficiently notifie the distinction, and prevent the scandal.

10. If any presumptuous Clergy men on pretence of their Authority, will bring Images into the Churches, and set them before us in Divine Worship, as objects only of Remembrance, and means of exciting our affections to God, that they may shew quam proxime se accedere posse ad peccatum sine pec∣cato, how neer they can come to sin without sin, it is not meet for any good Christians to follow them* 1.776 in their presumption, nor by obeying them to invite them to proceed in their Church Tyranny. Though I now determine not, whether in case of necessity, a man may not be present with such a Church, if their Worship of God himself be sound, supposing him sufficiently to notifie his dissent, and that he do not himself scandalously direct his Worship toward such Images? (As in the Lutheran Churches we may suppose they do not.)

Quest. 113. What Images, and what use of Images is lawful or unlawful?

Answ. 1. IT is unlawful to make any Image of God. Because it would be a blaspheming of him, as pre∣tending* 1.777 him to be like to that which he is not like to, that is, a creature.

Obj. Man is Gods Image: It is lawful to make an Image of man; and so an Image of Gods Image, and that may be a secondary Image of God.

Answ. 1. It is the soul of man, of which no Image can be drawn or made, which is the Image of God, and not the body. 2. The Image of him who secundum quid as to the soul, is Gods Image, is not Gods Image, but mans quoad corpus as to another part. We need not contend much about the name whether this may be called a Remote Image of God (though undoubtedly unfit). But we must not really take it to be Like him, or use it for his Image.

Obj. God hath imprinted his Image on the whole Creation; e. g. He is called a consuming fire; Therefore fire may be pictured as his Image.

Answ. The same answer serveth as to the former objection. And it is not all the Impressions and vestigia of Gods Power, Wisdom and Goodness, which are called his Image; As the house is not the Image of the builder, or a Clock of a Clockmaker, &c. And if God be metaphorically called fire, as he is called, a Lyon, &c. because of the similitude of some operation or effect, it followeth not that these are his Image; much less that the Image of these is his Image.

2. No Image may be made to be a Teacher of lyes: As we may not lye by words, so neither by Images. Therefore false stories, or false Images of realities, when made as true, and pretended to be true Images or representations, are unlawful.

3. Therefore it is unlawful to make an Image of a spirit, pretending it to be a true Image. Because it will be a lye.

4. It is unlawful so to make, place or use any Image, as is like to do more harm than good.

5. Therefore it is unlawful so to make, place, or use them, as that they are like to tempt a man to any sin, unless necessity for some greater good require it. (Of which more anon.)

6. Therefore all Images of such Idols or feigned Deities are unlawful, as are like to be any temptation to any to believe in them, or worship them.

7. Therefore also all Images of such creatures as others use to give unlawful worship or honour to, are un∣lawful when they are like to be a temptation to us or others to do the like. As among Papists the Image of the Crucifix, the Virgin Mary, and Angels may not be made, placed or used so as may tempt any to worship them sinfully as they use to do.

8. The Image of an over-honoured or falsly honoured person, (though not adored) may not be so made, placed or used, as tendeth to tempt others also to such honour. As of Mahomet, or Apollonius, (as Alexander Severus placed him and others, with Abraham and Christ in his Lararium or Chappel). And many give too much honour by Images to Alexander, Caesar, and such other great thieves and murderers of mankind.

9. It is unlawful to make lascivious Images of naked persons, and place or use them so, as tendeth to be a temptation to lust or immodesty. A common sin of persons of unclean immaginations.

10. It is also unlawful so to represent Plays, pompous honours, splendid cloathing or building as tendeth more to tempt the beholders to sinful desires, than to any good.

11. It is unlawful to place Images in Churches or in secret before our eyes when we are Worshipping God, when it tendeth to corrupt the imagination, or by possessing it, to hinder the spiritual exercise of the mind. Which is the ordinary effect of Images.

12. It is unlawful to use Images scandalously, as any of the aforesaid sinners use them, though we do it not with the same intent. That is, so to use them, as is interpretatively or in outward appearance the same with their use: Because by so doing we shall dishonour God as they do, and harden them in sin. Therefore Images in Churches or in Oratories in those Countreys where others use them sinfully, or neer such Countreys, where the same may harden men in their sin, is evil.

13. It is unlawful to make Talismans or shapes, upon false suppositions that the very shape naturally disposeth the matter to receive such influences of the Stars, by which it shall preserve men from plagues, fire, wild-beasts, serpents, diseases, or shall otherwise work wonders; for which Gaffarel vainly pleadeth at large: such as they call naturally Magical and charming shapes.

14. Much more unlawful is it purposely to make shapes to be Symbols or Instruments by which the De∣vil shall operate, whether it be for good or evil; It being unlawful so far to use him.

15. So is it to make such shapes on conceit that God, or good Angels will operate in or by them; As some use the Cross or other Images to defend them from Devils, to cure the tooth-ache or other diseases, or such like use: when God hath neither appointed any such means to be used, for such ends, nor pro∣mised any such blessing or operation by them.

16. It is unlawful to place the Image of a tutelary Saint or Angel in House, Church or Town, on suppo∣sition that we shall be the safer while that Image is there placed; or else to profess our trust in that par∣ticular guardian. Because no man knoweth what Angel God doth make his Guardian, nor can we distinguish them; Much less that he maketh such or such a Saint our Guardian. And mens own (foolish) choosing such a one to be their Guardian, will not make them so. Nor hath God ap∣pointed or promised to bless any such imagery.

17. It is sinful to use such amorous Images of the persons towards whom your lust is kindled, as tendeth to increase or keep up that lust, or to make profession or ostentation of it. As Lustful persons use to carry or keep the pictures of those on whom they dote.

18. It is unlawful to make such use of the pictures of our deceased friends, as tendeth to increase our inordinate sorrow for them.

19. It is unlawful to make such Images, Monuments or Memorials of the best and holiest persons or Martyrs, as may endanger or tempt men to any inordinate veneration, of, or confidence in the persons honoured.

20. Inward Images of God imprinted on the phantasie are sinful; And so are other such false and sinful Images as a••orementioned, though they be not made externally for the use of the eye.

21. I think it is unlawful to make an Image, or any equal instituted sign to be the publick com∣mon Symbol of the Christian Religion (though it be but a Professing sign:) Because God having al∣ready instituted the Symbols or publick Tesserae of our Christian profession or Religion, it is usurpati∣on to do the like without his commission. As the King having made the wearing of a George and Star the Badge of the Order of the Garter, would take it ill, if any shall make another Badge of the Order, much more if they impose it on all of the Order; though I presume not to condemn it.

1. All Images painted or Engraven are not unlawful. For God himself commanded and allowed* 1.778 the use of many in the Old Testament. And Christ reprehendeth not Caesars Image on his Coin.

2. The civil use of Images in Coins, sign-posts, banners, ornaments of Buildings, or of Books, or Chambers, or Gardens, is not unlawful.

3. As the word [Image] is taken in general for signes, there is no question but they are frequently to be used: As all a mans words are the Images, that is, the signifiers of his mind; And all a mans writings are the same made visible. It is therefore a blind confounding errour of some now among us (otherwise very sober good men) who accuse all Forms of prayer, and of Preaching as sinful, because (say they) they are Idols, or Images of Prayer and of Preaching: They are neither engraven nor painted Images of any Creature: But all words are or should be signes of the speakers mind. And if you will secundum quid call only the inward Desires by the name of Prayer, then the words are the signes of such prayer. But because Prayer in the full sense is Desire expressed, therefore the expressions are not the signes of such prayer, but part of the prayer it self, as the body is of the man: nor is a form, that is, fore-conceived or premeditated words (whether in mind or writing) any more an Image of prayer, than extemporate prayer is. All words are signes, but never the more for being premeditated, or written. And according to this opinion, all Books are sinful Images, and all Sermon-notes, and the Printing of the Bible it self, and all pious Letters of one friend to another, and all Catechisms: Strangers will hardly believe, that so monstrous an opinion as this, should in these very instances be

maintained, by men otherwise so understanding and truly godly, and every way blameless, as have and do maintain it at this day.

4. The making and using of the Image of Christ, as born, living, preaching, walking, dying (a Crucifix), rising, ascending, is not unlawful in it self, though any of the forementioned accidents may make it so in such cases. As Christ was man like one of us, so he may be pictured as a man.

Obj. His Divine nature and humane soul are Christ, and th••se cannot be pictured: Therefore an Image of Christ cannot be made.

Answ. It is not the name, but the thing which I speak of: Choose whether you will call it an Image of Christ secundum corpus, or an Image of Christs body. You cannot picture the soul of a man, and yet you may draw the picture of a mans body.

5. It is a great part of a believers work, to have Christs Image very much upon his imagination and* 1.779 so upon his mind. As if he saw him in the Manger, in his temptations, in his preaching, in his pray∣ing, watching, fasting, weeping, doing good, as crown'd with thornes, as crucified, &c. that a Cru∣cified Saviour being still as it were before our eyes, we may remember the price of our Redemption, and the example which we have to imitate; and that we are not to live like a Dives or a Caesar, but like the servants of a Crucified Christ. A Crucifix well befitteth the Imagination and mind of a be∣liever.

6. It is a great part of true Godliness, to see Gods Image in the Glass of the Creation; to Love and* 1.780 honour his Image on his Saints, and all the Impressions of his Power, Wisdom and Goodness on all his works; and to Love and honour Him as appearing in them.

7. It is lawful on just occasion, to make the Image of fire or light as signifying the inaccessible Light* 1.781 in which God is said to dwell, and the Glory in which he will appear to the blessed in Heaven. For by many such resemblances the Scripture setteth these forth, in Rev. 1. & 21. & 22, &c. And Moses saw Gods back parts, viz. a Created Glory.

8. It is lawful to represent an Angel on just occasions, in such a likeness as Angels have assumed in apparitions; Or as they are described in Ezekiel or elsewhere in Scripture, so be it we take it not for an Image of their true spiritual nature, but an improper representation of them, like a Metaphor in speech.

9. It is lawful (seasonably and in fit circumstances) to use Images, 1. For memory, 2. For clearer apprehension, 3. For more passionate affection, even in Religious cases; which is commonly called The Historical use of them. For these ends the Geneva Bible, and some other, have the Scri∣pture Histories in Printed Images: To shew the Papists that it is not all Images, or all use of them, that they were against. And so men were wont to picture Dives in his feasting, with Lazarus in rags, over their Tables, to mind them of the sinfulness of sensuality. And so the Sacred Histories are or∣dinarily painted, as useful ornaments of rooms, which may profit the spectators.

10. Thus it is lawful to honour the memory of Learned, Great, and Virtuous persons, Saints and* 1.782 Martyrs, by keeping their Images; and by the beholding of them to be remembred of our duty, and ex∣cited to imitation of them.

11. It is lawful to use Hieroglyphicks, or Images expressing Virtues and Vices; As men commonly make Images to decipher Prudence, Temperance, Charity, Fortitude, Justice, &c. and Envy, Sloth, Pride, Lust, &c. As they do of the five senses, and the four seasons of the year, and the several parts of mans age, and the several ranks and qualities of persons, &c.

12. Thus it is lawful to represent the Devil, and Idols, when it tendeth but to make them odious. For as we must not take their names into our mouths, Psal. 16. 4. Exod. 23. 13. Ephes. 5, 3. that is, when it tendeth to honour them, or tempt men to it; and yet may name them as Elias did in scorn, or as the Prophets did by reproof of sin; so is it also in making representations of them. Even as a Drunkard may be painted in his filth and folly to bring shame and odium on the sin.

13. It is lawful to use Hieroglyphicks instead of Letters, in teaching Children, or in Letters to friends; or to make Images to stand as characters in stead of Words, and so to use them even about sacred things.

14. As it is lawful to use arbitrary Professing signes even about Holy things, which signifie no more than words, and have by nature or custome an aptitude to such a use; while it is extended no farther, than to open our own minds; so it may be lawful to use such a characteristical or hieroglyphical image to that end, when it hath the same aptitude, but not otherwise. As a circular figure or ring being a hieroglyphick of perpetuity, and so of constancy, is used as a significant profession of constancy in Marriage; And so the receiving of each others picture, might be used. And so in Covenanting, or taking an Oath, the professing sign is left to the custome of the Countrey; whether we signifie our consent by gesture, words, action, writing. And as it is lawful to make an Image on a seal which hath a sacred signification, (as a flaming heart on an Altar, a Bible, a Praying Saint, &c.) as well as to write a Religious Motto on a seal; so is it lawful to put this seal to a subscribed Covenant with* 1.783 God and his Church, or our King and Countrey, when we have a Lawful call to seal such a Covenant. But if Law or Custome would make such a seal, to be the common publick badge or symbol of the Christian Religion, I think it would become unlawful.

As the Crucifix for ought I know might thus have been arbitrarily used as a seal, or as a transient arbitrary Professing sign, as the Cross was by the ancients at the beginning. If any man had scorned me for believing in a Crucified Christ, I know not but I might have made a Crucifix by art, act or gesture, to tell him that I am not ashamed of Christ; as well as I may tell him so by word of

mouth. But if mens institution or custome shall make this a symbol or badge of a Christian, and twist it in Baptism, or adjoyn it, as a Dedicating Sign, and as the Common professing Symbol that every baptized person must use, to signifie and declare that he is not ashamed of Christ crucified, but be∣lieveth in him, and will manfully fight under his banner against the flesh, the world, and the Devil to the death: Though he call it but a Professing Sign, and say, He doth but signifie his own mind, and not Gods act and grace: I should wish him to distinguish between a private or arbitrary act of Pro∣fession, and a common publick badge and professing Symbol of our Religion: And tell him that I think the instituting of the latter belongs to God alone: And that he hath made two Sacraments to that end; which Sacraments are essentially such symbols and badges of our Profession, and are dedica∣ting signs on the receivers part; And that Christ crucified is the chief Grace or Mercy given to the Church, and his Sacrifice is his own act; And therefore objectively, the Grace, and Act of God al∣so, is here signified: And therefore on two accounts set together, I fear this use of the C••ucifix is a sin: 1. As it is an Image, (though it should be transient) used as a medium in Gods Worship, and so forbidden in the second Commandment, (For it is not a meer circumstance of Worship, but an out∣ward act of Worship). 2. Because it is a new humane Sacrament, or hath too much of the Essence of a Sacrament, and so is an usurpation of his Prerogative that made the Sacraments: For as I said, It belongeth to the King to make the common badge or symbol of his own subjects, or any Order honoured by him. And the General giveth out his own Colours. And though one may arbitrarily wear another Colour, yet if any shall give out common Colours to his Army, Regiment or Troop, be∣side his own, to be the symbol or badge of his Souldiers, I think he would take it for too much boldness. Yet if only an inferiour Captain gave but subordinate Colours, not to notifie a Souldier of the Army as such, but to distinguish his Troop from the rest, it were not so much as the other: So if a Bishop or Ruler did but make such a symbol by which the Christians of his charge might be discerned from all others, and not as a badge of Christianity it self, though I know no reason for such distinction, and it may be faulty otherwise, yet would it not be this usurping of Sacramental Institution, which now I speak of. All Professing signs are not symbols of Christianity. Christ hath done his own work well already: His Colours, Sacraments or Symbols are sufficient; we need not devise more, and accuse his institutions of insufficiency; nor make more work for our selves in Reli∣gion, when we leave undone so much that he hath made us.

15. All abuse of Images will not warrant us to separate from the Church which abuseth them: nor is all such abuse, Idolatry. If the Church or our Rulers will against our will place Images in∣conveniently in Churches, we may lawfully be there, so that they be not Symbols of Idol Worship, or of a Religion or Worship so sinful in the substance, as that God will not accept it; and so be it we make no sinful use of those inconvenient Images our selves. Though meer Temptation and Scandal make them sinful in those that so abuse them, and set them up; yet he that is not the author of that Tem∣ptation or Scandal, may not forsake Gods Worship, because that such things are present, nor is not to be interpreted a Consenter to them, while he cometh only about lawful Worship, (and perhaps hath fit opportunity at other times to profess his dissent.)

16. It is lawful to preserve the honest and sober Love to our friends, by keeping their Pictures; or to shew our Love by decent Monuments.

17. Where we may use Creatures themselves to profit us by the sight, we may (ordinarily) use the Images of those creatures. As the sight of Trees, Fruits, Cities, &c. may delight us, and mind us of the Power, Wisdom and Goodness of God, (or the sight of the Sun, Moon, Stars, &c.) So may the pictures of the same things. And as a dead body, skelleton, or skull, may profitably mind us of our latter end; so may the picture of any of these, which we may more conveniently keep.

18. It is not unlawful to pray before or towards an Image, in a room where Images are placed only for Ornament, and we have no respect to them as a medium or object of our Worship, (except by accident, as aforesaid.)

19. It is not unlawful to make an Image (out of the cases of accidental evil before named) to be objectum vel medium excitans ad cultum Dei, an object or medium of our Consideration, exciting our minds to worship God: (As a Deaths-head, or a Crucifix, or an historical Image of Christ or some holy man, yea, the sight of any of Gods Creatures, may be so holily used, as to stir up in us a worshipping affection, and so is medium cultus excitans vel efficienter.) But no Creature, or Image, (I think) may lawfully be made the medium cultum vel terminus, in genere causae finalis, a worshipped medi∣um, or the terminus, or the thing which we worship mediately, on pretence of representing God, and that we worship him in it ultimately. And this I take to be the thing forbidden directly in the second Commandment; viz. To worship a Creature (with mind or body) in the Act of Divine Worship, as representing God, or as the Mediate term of our Worship, by which we send it unto God, as if it were the more acceptable to him. So that it is lawful by the sight of a Crucifix to be provoked to worship God; But its unlawful to offer him that worship, by offering it to the Crucifix first, as the sign, way or means of our sending it to God.

20. Yet a Creature may be honoured or worshipped with such worship as is due to him, by the means of such a representing terminus or Image. If the King command his Subjects to bow towards his Image or Throne when he is absent, as an act of honour, or humane worship to himself, it is lawful so to do, God having not forbid it. But God hath forbid us to do so by himself, because he hath no Image, and is confined to no place, and to avoid the danger and appearance of Idolatry.

21. Yet is it lawful to lift up out hands and eyes towards Heaven, as the place of Gods Glory▪

And I condemn not the antient Churches that worshipped towards the East: But it was not Heaven, or the Sun, or East that they worshipped, or to which they sent their worship, as any terminus medi∣us, or thing mediately worshipped; But only to God himself whose Glory is in the Heavens.

Quest. 114. Whether Stage-playes where the Virtuous and Vitious are personated, be lawful?

BEcause this is a kind of Imagery, the Question may be here fitly handled. But I have said so much before of Stage-playes, and the sin that is used in them, Lib. 1. Chap. 18. Part 2. that I have nothing more to say here, but only to decide this particular Case of Conscience concerning them.

As I am not willing to thrust any man into extreams, nor to trouble men with calling those sins which God hath not forbidden; So I have reason to advise men to go in doubtful cases on the safer side; much more to disswade them from undoubted sin, and especially from great and multiplyed sins: And therefore I must thus decide the question.

1. It is not absolutely unlawful to personate another man, nor doth the second Commandment forbid such living Images in this extent. I pass by the instance of the Woman of Tekoah, 2 Sam. 14. because the bare history proveth not the lawfulness. But Pauls speaking as of himself and Apollos the things which concerned others, was approvable: And as Christ frequently taught by Parables, so his Parables were a description of good and evil, by the way of feigned History, as if such and such things had been done by such persons as never were. And this fiction is no falshood; For the hearer knoweth that it is not meant as an Historical Narrative, but a Parable; And it is but an Image in words, or a painted doctrine. And if a person and action may be feigned by words, I know not where it is forbidden to feign them by personal representation. Therefore to personate ano∣ther is not simply a sin.

2. To personate good men in good actions, is not simply unlawful: Because 1. It is not unlawful▪ as it is personating, as is shewed: 2. Nor as lying: Because it is not an asserting, but a representing; nor so taken.

3. To personate a bad man, in a bad action, is more dubious; but seemeth not to be in all cases un∣lawful. To pass by Davids feigning himself mad (as of uncertain quality,) it is common with Preachers, to speak oft the words of wicked men, as in their names or persons, to disgrace them: And Prov. 5. 11, 12, &c. cometh near it. And whether Iob be a History, or a Dialogue personating such speakers, is doubted by the most learned Expositors.

4. I think it possible to devise and act a Comoedy or Tragoedy, which should be lawful, and very edifying. It might be so ordered by wise men.

5. I think I never knew or heard of a Lawful Stage-play, Comoedy or Tragoedy, in the age that I have lived in: And that those now commonly used, are not only sins, but heinous aggravated sins; for these reasons.

1. They personate odious Vices commonly vitiously, that is, 1. Without need, reciting sinful words, and representing sinful actions; which as they were evil in the first committing, so are they in the needless repetition; Ephes. 5. 3, 12. But fornication, and all uncleanness, or covetousness (or lust) let it not be once named among you as becometh Saints: neither filthiness, nor foolish talking, nor jeasting which are not convenient; but rather giving of thanks—For it is a shame even to speak of those things which are done of them in secret. 2. Because they are spoken and acted commonly without that shame, and hatred, and grief which should rightly affect the hearers with an abhorrence of them; And therefore tend to reconcile men to sin, and to tempt them to take it but for a matter of sport.

2. There are usually so many words materially false (though not proper lies) used in such actings* 1.784 of good and evil, as is unsavoury, and tendeth to tempt men to fiction and false speaking.

3. There are usually such multitudes of vain words poured out on the Circumstantials, as are a sin themselves, and tempt the hearers to the like.

4. They usually mix such amorous or other such ensnaring expressions or actions, as are fitted to kindle mens sinful lusts, and to be temptations to the evils which they pretend to cure.

5. A great deal of precious Time is wasted in them, which might have been much better spent; to all the lawful ends which they can intend.

6. It is the preferring of an unmeet and dangerous Recreation, before many fitter: God having allowed us so great choice of better, it cannot be lawful to choose a worse. The body, which most needeth exercise, with most of the Spectators, hath no exercise at all: And the mind might be much more fruitfully recreated many wayes; by variety of Books, of Converse, by contemplating God and his works, by the fore-thoughts of the heavenly Glory, &c. So that it is unlawful as un∣fitted to its pr••••ended ends.

7. It usually best suiteth with the most carnal minds, and more corrupteth the affections and pas∣sions;

as full experience proveth: Those that most love and use them are not reformed by them, but commonly are the most loose ungodly sensual people.

8. The best and wisest persons least relish them, and are commonly most against them. And they are best able to make experiment, what doth most help or hurt the soul. Therefore when the sen∣sual say, We profit by them, as much as by Sermons, they do but speak according to their sense and lust: As one that hath the Green-Sickness may say, C••als and Clay and Ashes do me more good than meat: because they are not so fit to judge, as those that have a healthful state and appetite. And it* 1.785 seldome pleaseth the Conscience of a dying man, to remember the time he spent at Stage-playes.

9. Usually there is much cost bestowed on them, which might be better employed, and there∣fore is unlawful.

10. God hath appointed a stated means of instructing souls, by Parents, Ministers, &c. which is much more fit and powerful: Therefore that time were better spent. And it is doubtful whether Play houses be not a stated means of mans institution, set up to the same pretended use as the Church and Ministry of Christ, and so be not against the second Commandment. For my part I cannot de∣fend them, if any shall say that the Devil hath apishly made these his Churches, in competition with the Churches of Christ.

11. It seemeth to me a heinous sin for Players to live upon this as a Trade and Function, and to be educated for it, and maintained in it. That which might be used as a recreation, may not al∣wayes be made a Trade of.

12. There is no mention that ever such Playes were used in Scripture times by any godly persons.

13. The Primitive Christians and Churches were commonly against them: Many Canons are yet to be seen, by which they did condemn them. Read but Dr. Io Reignolds against Albericus Gentilis, and you shall see unanswerable testimonies, from Councils, Fathers, Emperours, Kings, and all sober anti∣quity against them.

14. Thousands of young people in our time have been undone by them: Some at the Gallows, and many Apprentices who run out in their accounts, neglect their Masters business, and turn to Drunkenness, and Whoredom, and Debauchery, do confess that Stage-playes were not the last or least of the temptations which did overthrow them.

15. The best that can be said of these Playes is, that they are controverted and of doubtful lawful∣ness: But there are other means enow of undoubted and uncontroverted lawfulness, for the same honest ends: And therefore it is a sin to do that which is doubtful without need.

Upon all these reasons, I advise all that Love their time, their souls, their God and happiness, to turn away from these nurseries of vice, and to delight themselves in the Law and Ordinances of their Saviour, Psalm 1. 2, 3.

Quest. 115. Is it ever unlawful to use the known Symbols and Badges of Idolatry?

Answ. 1. ORdinarily it is unlawful, as being the thing forbidden in the second Commandment. For he that useth them, 1. Is corporally Idolatrous, what ever his secret thoughts may be. 2. And he is interpretatively an Idolater, and actually perswadeth others to be so.

2. But yet though no man may ever use such symbols of Idolatry formaliter, qua tales, as such; yet materially he may use them in some cases.

As 1. When an Idolater will take an Ordinance of God, and an appointed duty, and turn it into a symbol of his Idolatry: (As in the foregoing instance of the Mahometans.) We may not therefore forsake that duty; but we must do it in such a manner, as may sufficiently disclaim the Idolaters use of it. As if any Idolaters will m••••••••e a symbol of some Scripture Texts, or of the Lords Day, or of the Sacramental Bread and Wine, &c. we must not therefore disuse them.

2. When a thing Indifferent is made an Idolatrous symbol or badge, though I must not use it as Idolaters do, yet if any act of Divine Providence make it become Necessary as a Moral duty, I may be obliged to use it, disclaiming the Idolaters manner and end: And then it will be known that I use it not as their symbol. As if a man by famine or a swoon, were dying in an Idols Temple, I might give him meat or drink there to save his life, though such as was a badge of their Idolatry, while I disclaim their ends and use: The reason is, 1. Because at such a time, it is a natural duty, and therefore may not be omitted for fear of scandal, or seeming sin, which at that time is no sin. 2. Because Christ hath taught us in the instance of himself and his disciples, that Positive Commands give place to natural, caeteris paribus. And that the Sabbath was made for man, and not man for* 1.786 the Sabbath: And that we must learn what this meaneth, I will have mercy and not sacrifice. And if we must break the Rest of the Sabbath for the life, yea, the feeding of an Ox or Ass, much more of a man: And the Positives of the second Commandment must be regulated as the Positives of the fourth. 3. And the scandal in such a case may be avoided, by declaring that I do disclaim their use and ends.

In a Countrey where kneeling or being uncovered to the Prince is a Civil honouring Custome, if the Prince should be a Caligula, and command the subjects to worship him and his Image as a God, and make bowing, kneeling, or being uncovered the badge or symbol of it: Here I would ordinarily avoid even that which before was a duty, because it was but by Accident a duty, and now inter∣preted a heinous sin. But in case that the Life of any man lay on it, or that the scandal on Reli∣gion for my denying Civil honour to the Prince, would be greater and of more perillous conse∣quence, than the scandal of seeming Idolatry, I would perform that Civil honour which I did before, and which God enjoyneth me to perform to my Prince: But I would avoid the scandal by open protesting (seasonably) against the Idolatry.

Quest. 116. Is it unlawful to use the Badge or Symbol of any Error or Sect in the Worship of God?

Answ. 1. IT is unlawful to use it formally as such.

2. But not materially, when 1. There are just and weighty reasons for it: 2. And I* 1.787 may disown the error.

For 1. All Sects and Erroneous persons may turn holy words and duties into symbols of their er∣rors. 2. All Christians in the world being imperfect do sometime err in matter or manner in their worship. And he that will materially avoid all the badges or symbols of their errors, shall have no communion with any Church or Christian. 3. As we must do our best so to avoid all their errors, that we choose them not, and make them not formally our own practice; (as tautologies, vain re∣petitions, disorders, unfit phrases, &c. We must our selves when we are the speakers do as much bet∣ter as we can:) So we must not therefore separate from them that do use them, nor deny them our Communion when they use them: Else we must separate from all others, and all others from us. 4. But when we are present with them, our minds must disown all the faults of the holiest prayer in the world which we joyn in: We may be bound to stay with them, and joyn in all thats good and warrantable, and yet as we go along, to disown in our minds all that we know to be amiss.

Quest. 117. Are all Indifferent things made unlawful to us, which shall be abused to Idolatrous Worship?

Answ. YOu must distinguish 1. Of the symbols of Idolatry before spoken of, and other by-abuses: 2. O•• an abuse done in former ages or remote Countreys, and in our own age and Countrey. 3. Of the Reasons inviting us to use them, whether necessary or not?

1. The Case of Symbols or Badges is not here spoken of, but other abuses.

2. An abuse committed in the age and place we live in, or any other, which will be the scandal embolden others to the like, may not be complyed in without so great reason, as will notably pre∣ponderate the evil consequents.

3. But yet in many cases such abused Indifferent things may after be lawfully used by believers: For instance.

1. Names may be things indifferent, abused to Idolatry, and yet lawfully used by us. As the name [God, Deus, Lord, Holy, Just, Good, Temple, Altar, Sacrifice, Priest, Heaven, Sun, Moon, Iupiter, Saturn, and a hundred such:] I mean these Letters and Syllables in these languages. That these names are all in themselves indifferent appeareth in that they are neither Naturally necessary, nor by Gods Institution, but arbi••rary signs of humane invention and choice: For we may easily and law∣fully make new words to signifie all the same things that these do. And that they are abused to Ido∣latry is notoriously known. And that yet they are lawfully used, the practice of all Christians, En∣glish and Latin, even the most scrupulous themselves doth judge.

2. And the use of Temples (these individuals which have been used to Idolatry) is lawful.

3. So also of Bells, Pulpits, Cups, Tables, and Fonts, and other Utensils.

4. The Bible it self, as it is this individual Book rather than another, is a thing indifferent. Yet it may be read in after it hath been abused to Idolatry.

5. If the King would give not only the Garments, but the Money, Lands, Lordships, Houses, which have been Consecrated or otherwise abused to Idolatry; to any poor people, or most of the scrupu∣lous, they would think it lawful to receive and use them: yea, its lawful to dedicate the same Lands and Money afterwards to holy uses, and to maintain Religious Worship.

6. Otherwise it were in the power of any Idolater when ever he pleased to deprive all the Chri∣stian

world of their Christian liberty, and to make nothing indifferent to us, seeing they can abuse them all.

7. Yea, almost nothing is then already indifferent, there being few things that some person in some time and place hath not abused to Idolatry.

8. If the question be only of all Individual things abused to Idolatry, the decision now given will hold good: But if it be also of all species of such things, it will be a dishonour to a mans reason to make a question of it.

Quest. 118. May we use the names of Week dayes which Idolatry honoured their Idols with; as Sunday, Munday, Saturday, and the rest. And so the Moneths?

Answ. 1. IT were to be wished that the custome were changed: 1. Because the names have been so grosly abused: 2. And we have no need of them: 3. And as the Papists say, [Our Monuments, Temple-names and other Relicts among you prove ours to be the old Religion, and keep possession for us till it be restored.] So the Heathens say to all the Christians, [Your very names of your dayes and moneths prove our Religion to be elder than yours, and keep possession for us, till it be restored].

2. It is meet that we wisely do our duty toward the reformation of this abuse.

3. But yet long custome and sound doctrine hath so far taken away the scandal and ill effects, that rather than be an offence to any by seeming singularity, it is as lawful still to use these names, as it was to Luke to use the names of Castor and Pollux, Iupiter and Mercury historically.

4. In such cases the true solution of the question must be, by weighing accidents and foreseen con∣sequents together wisely and impartially: And he that can foresee which way is likely to do most good or hurt, may satisfactorily know his duty.

Quest. 119. Is it lawful to pray secretly when we come first into the Church, especially when the Church is otherwise employed?

Answ. 1. THis is a thing which God hath given us no particular Law about; but the General Laws must regulate us, Let all be done decently, in order, and to edification.

2. Our great and principal business in coming to the Church assembly is to joyn with them in the publick Worship; And this is it that accordingly as our great business we must intend and do.

3. In a place where superstition makes ignorant people think it a matter of necessity, so to begin with secret prayer, when the Church is otherwise employed, the use of it is the more scandalous, as encouraging them in their error.

4. It is the best way to come before the publick worship begin, and then they that think it most decent may do it without scruple or just offence.

5. But as a mans heart may put up a short ejaculation as he walketh up the Church, without losing what else he might hear, so a man may on his knees be so brief, as that his loss shall be but small: And whether his profit preponderate that little times loss, he can judge better than another. There∣fore though I like best keeping to Concord with the Assembly in our devotion, yet these are things in which it ill beseemeth Christians to judge or despise each other: And I shall take on either side the judging and despising of those that differ from us, to be a far greater sin, than the doing or not doing of the thing.

Object. Is it not called in Eccles. 5. 1, 2. the sacrifice of fools who know not they do evil?

Answ. No: I have wondered to hear that Text so ordinarily thus perverted. The Text is, [Keep ••by foot when thou goest to the house of God, and be more ready to hear, than to offer the sacri∣fice of fools—] Which is no more, than that it is the imagination and custome of fools to think to please God by their sacrifices, and bringing somewhat to him, while they refuse or neglect to hear his commands and obey him: Whereas Obedience is better than Sacrifice; and the sacrifice of the wicked is abomination to the Lord: And he that turneth away his ear from hearing the Law, his prayer is abominable: And because they hate instruction—they shall cry and Good will not hear them. Therefore be first careful to hear what God saith to thee, and to learn his will and do it, and then bring thy sacrifice to him: Leave thy gift at the Altar, and go and be reconciled to thy bro∣ther: Obey first, and then come and offer thy gift. This is all the meaning of the Text. See

also Psal. 50. 8. and compare these cited Texts, 1 Sam. 15 22. Prov. 15. 8. & 21. 17. Mat. 5, &c. But whether we should begin with Prayer or Hearing when we enter into the Church, God hath left to prudence to be decided by the General rules.

Quest. 120. May a Preacher kneel down in the Pulpit, and use his private Prayers, when he is in the assembly?

Answ. THis will have the same answer with the former; and therefore I shall trouble the Rea∣der with no more.

Quest. 121. May a Minister Pray publickly in his own name singly, for himself or others? Or only in the Churches name, as their mouth to God?

Answ. IT is good to be as exact in order and decency as we can: But they that would not have other mens Ceremonies brought in on that pretence, should not bring in their own made doctrines.

1. It is certain that all the Assembly come thither, not only to hear a prayer, but to pray as well as the Minister: And therefore the practice of all Churches in the world (as is seen in all the Litur∣gies) is for the Minister to speak in the plural number, and usually to pray in the Churches name. And so he is both their Guide and mouth in prayer. Therefore even when he prayeth for himself, it is usually fittest (or very fit) for him rather to say, [We beseech thee give the speaker thy as∣sistance, &c.] than [I beseech thee].

2. And even subjectively it is not inconvenient to speak of himself in the third person [Give him,] or [Give the speaker thy help,] instead of [Give me].

3. But they that will place a necessity in either of these, and make the contrary a sin, must have more knowledge than I have to be able to prove it.

For 1. In the latter case the Minister doth not pray in his own person, but only for his own per∣son, when he saith, [We beseech thee give me thy help, &c.]

2. And I know no word of God that saith, either that the Minister is only the mouth of the people,* 1.788 or that he is to speak only in their names, or that he may not pray for himself or them in his Mini∣sterial capacity in the first person.

For, 1. He is a Minister of Christ for the Church, and not the Minister of the Church properly. And he is subordinate to Christ in his Priestly Office, as well as in his Teaching and Ruling Office: And the Priests did alwayes take it for their Office not only to speak as the Peoples mouth, but as Sub-me∣diators or Intercessors for them to God: And as then they were Types of Christ by standing between God and the people, so they were his Officers as well as Types: And so they are his Officers to this day: And as they Teach and Rule in his Name by Office, so do they intercede in his Name: All men confess that they may do this in private: And where is it forbidden to be done in publick?

2. And there are some cases in which it is fittest that it should be so. That is, when it is sup∣posed that the Congregation doth not joyn with him. As 1. When the whole Church is fallen in∣to some error of judgement, (as who hath not many) and he knoweth that they differ from him, It is fitter for him to pray as a Sub-intercessor for them in his own person, than to speak as in their persons, who he knoweth joyn not with him: For that hath a plain untruth in it. 2. If the whole Church be fallen into some little sin, which seduction yet hindereth them from Repent∣ing of, he were better confess it, and profess sorrow for it, in his own person, than in theirs that joyn not with him in it. 3. When he prayeth for somewhat for himself and them that is above their understanding (as for direction in some difficult Controversies, &c.) I know not that he is bound to speak in their names that understand him not.

Therefore this is no business for Christians that are not possest with a proud, pievish, self-conceited, ••uar••elsome humour, to censure or despise a Minister for: Nor should any introduce that false do∣ctrine of mans invention into the Church, that the Minister is only to pray in publick as the peoples mouth. But the power of prejudice is great.

Quest. 122. May the name Priests, Sacrifice, and Altars be lawfully now used instead of Christs Ministers, Worship and the Holy Table?

Answ. 1. HE that useth them in design to bring in the Popish Transubstantiation and Real Sa∣crifice of the Mass, doth heinously sin in such a design and use.

2. In a time and place where they may not be used without scandal, or tempting or encouraging any to their errors, the scandal will be a grievous sin.

3. The New Testament useth all the Greek names which we translate, Priests, Sacrifice and Altars, therefore we may use the same in Greek: And our Translation or English names are not intolerable. If Priest come from Presbyter I need not prove that: If it do not, yet all Ministers, are subordinate to Christ in his Priestly Office as essentially as in the rest. And Rev. 1. 6. & 5. 10. & 20. 6. it is said, that we are or shall be made Priests of God, and unto God. And 1 Pet. 2. 5. we are [an holy Priesthood] and ver. 9. a [royal Priesthood:] If this be said of all, then especially of Ministers.

And the word Sacrifice is used of us and our offered Worship, 1 Pet. 2. 5. Heb. 13. 15, 16. Phil. 4. 18. Ephes. 5. 2. Rom. 12. 1.

And Heb. 13. 10. saith, We have an Altar whereof they partake not, &c. And the word is fre∣quently used in the Revelations, Chap. 6. 9. & 8. 3, 5. & 16. 7, &c. in relation to Gospel times. We must not therefore be quarrelsome against the bare names, unless they be abused to some ill use.

4. The antient Fathers and Churches did ever use all these words so familiarly without any que∣stion or scruple raised about them, either by the Orthodox or any Hereticks that at present I can re∣member to have ever read of, that we should be the more wary how we condemn the bare words, lest thence we give advantage to the Papists to make them tell their followers, that all Antiquity was on their side. Which were very easie for them to prove, if the Controversie were about the Names alone. Extreams, and passionate imprudence do give the adversaries great advantages.

5. The names of Sacrifice and Altar, were used by the Antient Churches, not properly, but meer∣ly in allusion to the Jewish and Heathen Sacrifices and Altars, together with a tropical use from the Chri∣stian reasons of the Names.

As the Lords Supper is truly the Commemoration of Christs Sacrifice: And therefore called by Protestants, A Commemorative Sacrifice; so that our Controversie with the Papists, is not, Whether it may be called a Sacrifice; But whether it be only the Sacrament of a Sacrifice, or a Sacramental Comme∣morative Sacrifice, or also a Real proper Sacrifice of the very body and blood it self of Christ. For we acknowledge, That [This is a Sacrifice] is no more tropical a speech, than [This is my body and blood.]

6. Yet it must be noted, that the Scripture useth the word [Sacrifice] about our selves, and our Thanksgivings, and prayses, and works of Charity, rather than of the Lords Supper: and the word [Priests] of all men Lay or Clergy that offer these foresaid Sacrifices to God. Though the an∣tient Doctors used them familiarly, by way of allusion, of the Sacrament and its administrators.

7. In a word, as no Christian must use these or any words, to false ends or senses, or deceiving purposes, nor yet to scandal; so out of these cases, the words are lawful: And as the Fathers are not to be any further condemned for using them, than as the words (which they foresaw not) have given advantage to the Papists, to bring in an ill sense and doctrine; so those that now live in Churches and Countreys, where the publick professed doctrine doth free them from the suspicion of a Popish ill sense, should not be judged nor quarrelled with for the terms: But all sober Chri∣stians should allow each other the liberty of such phrases without censoriousness or breach of chari∣ty or peace.

Quest. 123. May the Communion-Tables be turned Altar-wise? and Railed in? And is it lawful to come up to the Rails to Communicate?

Answ. THe answer to this is mostly the same with that to the foregoing question. 1. God hath given us no particular Command or prohibition about these circumstances; but the General Rules, for Unity, Edification, Order and Decency: Whether the Table shall stand this way or that way, here or there, &c. he hath not particularly determined.

2. They that turn the Table Altar-wise and Rail it in, out of a design to draw men to Popery, or in a scandalous way which will encourage men to, or in Popery, do sin.

3. So do they that Rail in the Table to signifie that the Vulgar or Lay-Christians must not come to it, but be kept at a distance; when Christ in his personal presence admitted his disciples to commu∣nicate at the Table with himself.

4. But where there are no such ends, but only to imitate the Antients that did thus, and to shew

reverence to the Table on the account of the Sacrament, by keeping away Dogs, keeping Boyes from s••ting on it: And the professed doctrine of the Church condemneth Transubstantiation, the Real Corporal presence, &c. (as ours doth). In this case Christians should take these for such as they are, Indifferent things, and not censure or condemn each other for them; nor should any force them upon those that think them unlawful.

5. And to communicate is not only lawful in this case, where we cannot prove that the Minister sinneth, but even when we suspect an ill design in him, which we cannot prove; yea, or when we can prove that his personal interpretation of the place, name, scituation and rails is unfound: For we assemble there to communicate in, and according to the professed doctrine of Christianity and the Churches, and our own open profession, and not after every private opinion and error of the Minister. As I may receive from an Anabaptist or Separatist notwithstanding his personal errors; so may I from another man, whose error destroyeth not his Ministry, nor the Ordinance, as long as I consent not to it, yea, and with the Church profess my dissent.

6. Yet caeteris paribus, every free man that hath his choice, should choose to communicate ra∣ther where there is most purity and least error, than with those that swarve more from re∣gular exactness.

Quest. 124. Is it lawful to use Davids Psalms in our Assemblies?

Answ. YEs: 1. Christ used them at his last Supper, as is most probable: And he ordinarily joyned* 1.789 with the Jews that used them. And so did the Apostles.

2. It is confessed Lawful to read or say them: Therefore also to sing them. For saying and sing∣ing difference not the main end.

3. They are suitable to our use, and were the Liturgy of the Jewish Church, not on a Ceremonial account, but for that fitness which is common to us with them.

4 We are commanded in the New Testament to sing Psalms: And we are not commanded to compose new ones: Nor can every one make Psalms who is commanded to sing Psalms. And if it be lawful to sing Psalms of our own or our neighbours making, much more of Gods making by his Spirit in his Prophe••s.

Object. They are not suitable to all our cases, nor to all in the Assembly.

Answ. 1. We may use them in that measure of suitableness to our cases which they have. You may joyn with a man in prayer who expresseth part of your wants, though he express not all. Else you must joyn with no man in the world.

2. If ungodly men are present when the faithful speak to God, must we not speak our proper case, because they are present? The Minister in Church-administrations speaketh principally in the name of the faithful, and not of hypocrites. Must he leave out of his prayers all that is proper to the Godly, meerly because some wicked men are there? No more must the Church do in singing unto God.

3. They that cannot speak every word in a Psalm just as their own case; may yet speak it as in∣structive: Otherwise they might not read or say it.* 1.790

But the Sectarian Objections against singing Davids Psalms are so frivolous, that I will not tire the Reader with any more.

Quest. 125. May Psalms be used as Prayers, and Prayses, and Thanksgivings, or only as Instructive? Even the Reading as well as the Singing of them?

Answ. THe sober Reader who knoweth not what errors others hold, will marvel that I trouble men with such questions. But I have oft been troubled with those that* 1.791 (having no other shift to deny the Lawfulness of written and set forms of prayer) do affirm that Psalms are neither to be read or sung at all as Prayers, but only as doctrinal Scriptures for Instruction. But that this is false appeareth,

1. In that those that are real material prayers, and prayses, and thanksgivings, and were pen∣ned for that very use, as the Titles shew, and those that were so used by the Jewish Synagogues where Christ was ordinarily present, may be so used by us: But such are the Psalms both as said and sung.

2. And those that we are commanded to sing as Psalms, and have Christs example so to use (who sung a Hymn or Psalm of Praise at his last Supper), we also may so use. But, &c.

3. And those that are by Gods Spirit fitted for our use in Prayer, Praise and Thanksgiving, and never forbidden so to be used, may by us be so used: But such are the Psalms, &c. I will weary you with no more.

Quest. 126. Are our Church-Tunes Lawful, being of mans invention?

Answ. YEs: They are a lawful invention, allowed us by God, and fitted to the General Rules of Edification. Scripture is no particular Rule for such Modes and Circum∣stances.

Object. They breed a carnal pleasure by the melody, which is not fit for spiritual devotion.

Answ. It is a lawful sensitive pleasure, sanctified to a holy use, not hindering, but greatly helping the soul, in spiritual worship.

Either you call it carnal, because it gratifieth the sinful corrupt inclinations of man: or only because it is sensitive, or a pleasure in the imagination and lower faculties. If the former, 1. There is nothing in it which is a necessary cause of any sinful pleasure, nor an impediment to spiritual pleasure. 2. But a lustful person will turn all sensitive pleasure into sin: Our Meat,* 1.792 and Drink, and Clothes, and Houses, and Friends, and Health: The Bread and Wine in the Sacra∣ment may be thus abused.

2. But you must know, that as our Bodies are here united to our souls, so they act toge∣ther, and while the sensitive part is subordinate to the rational, it is serviceable to it, and not a hi••derance: When you come to have souls that are separated from the body, you shall use no bo∣d••ly instruments: And yet even then it is uncertain to us, whether the sensitive powers of the soul do not accompany it, and be not used by it. But certainly in the mean time, he that will not use sense, shall not use reason. And he that acteth not sensibly, acteth not as a man: It is not a sin to be a man: And therefore not to see, to hear, to taste, to smell, &c. Nor is it a sin to taste sweetness in our meat or drink, nor is it a sinful pleasure for the eyes to behold the Light, or the variety of the beauteous works of God, or to take pleasure in them. His works are great, sought out of all them that have pleasure therein, Psal. 111. 2.

You know not what it is to be a man, if you know not that God hath made all senses, to be* 1.793 the inlets of objects, and so of holy pleasure into the soul. Would he have given? us eyes, and ears, and appetites, and made his creatures sweet and beauteous, that all might either be sin or useless to us? No: all things are sanctified, and pure to the pure. The sense is the natural way to the Imagination, and that to the Understanding: And he that will have no sensible and natural plea∣sure, shall have no spiritual pleasure: And he that will have none but sensitive pleasure, were bet∣ter have none at all. It is therefore a foolish pretence of spirituality, to dream of acting without our senses, or avoiding those delights, which may and must be sanctified to us. Harmony and Me∣lody are so high a pleasure of the sense, that they are nearest to Rational delights, if not participating of them, and exceedingly fitted to elevate the mind and affections unto God.

And as it is the very nature of true Holiness, to be so suited to Holy things, as that they may be our Delight, and he is the genuine Saint, and the best of Christians, who most Delighteth in God and Holiness: So that is the best means to make us the best Christians, which helpeth us best to these Delights: And if any thing on Earth be like to Heaven, it is to have our Delight in God. And therefore if any thing may make us Heavenly, it is that which raiseth us to such delights. And therefore a Chore of holy persons, melodiously singing the Praises of Iehovah, are likest to the An∣gelical Society. Psal. 150.

Quest. 127. Is Church-Musick by Organs or such Instruments lawful?

Answ. I Know that in the persecuted and poorer times of the Church, none such were used (when* 1.794 they had not Temples, nor alwayes a fixed meeting place). And that the Author of the Quest. & Resp. in Iustin Martyr speaketh against it: (which Perkins and others cite to that purpose.) And I grant,

1. That as it is in the power of weak diseased Christians, to make many things unlawful to their bre∣thren lest we be hurtful to them, and to deprive us of much, not only of our Liberties but our Helps; so in abundance of Congregations, Church-Musick is made unlawful by accident, through their mistake. For it is unlawful (caeteris paribus) by an unnecessary thing to occasion divisions in the Churches: But where one part judgeth Church Musick unlawful, for another part to use it, would occasion di∣visions

in the Churches, and drive away the other part. Therefore I would wish Church-musick to be no where set up, but where the Congregation can accord in the use of it; or at least where they will not divide thereupon.

2. And I think it unlawful to use such streins of Musick as are Light, or as the Congregation cannot easily be brought to understand: Much more on purpose to commit the whole work of singing to the Choristers, and exclude the Congregation. I am not willing to joyn in such a Church where I shall be shut out of this noble work of praise.

3. But plain intelligible Church-musick, which occasioneth not divisions, but the Church agreeth in, for my part I never doubted to be lawful. For, 1. God set it up long after Moses Ceremonial Law, by David, Solomon, &c.

2. It is not an instituted Ceremony meerly, but a natural help to the minds alacrity: And it is a* 1.795 duty and not a sin to use the helps of nature and Lawful art, though, to institute Sacraments, &c. of our own. As it is lawful to use the comfortable helps of spectacles in reading the Bible, so is it of Mu∣sick to exhilerate the soul towards God.

3. Jesus Christ joyned with the Jews that used it, and never spake a word against it.

4. No Scripture forbiddeth it, therefore it is not unlawful.

5. Nothing can be against it, that I know of, but what is said against Tunes and Melody of Voice. For whereas they say that it is a humane invention, so are our Tunes (and Metre, and Versions) Yea it is not a humane invention: As the last Psalm and many other shew, which call us to praise the Lord with instruments of musick.

And whereas it is said to be a carnal kind of pleasure, they may say as much of a Melodious har∣monious confort of Voices, which is more excellent Musick than any Instruments.

And whereas some say that they find it do them harm, so others say of melodious singing: But as wise men say they find it do them good. And why should the experience of some prejudiced self∣conceited person, or of a half-man that knoweth not what melody is, be set against the experience of all others, and deprive them of all such helps and mercies, as these people say they find no benefit by.

And as some deride Church-musick by many scornful names, so others do by singing (as some Con∣gregations neer me testifie who these many years have forsaken it and will not endure it: but their Pastor is fain to unite them, by the constant and total omission of singing Psalms). It is a great wrong that some do to ignorant Christians, by putting such whimseyes and scruples into their heads, which as soon as they enter, turn that to a scorn and snare and trouble, which might be a real help and comfort, to them as well as it is to others.

Quest. 128. Is the Lords day a Sabbath, and so to be called and kept, and that of Di∣vine institution? And is the seventh day Sabbath abrogated, &c.

Answ. ALL the Cases about the Lords day (except those practical directions for keeping it, in the Oeconomical part of this Book) I have put into a peculiar Treatise on that sub∣ject by it self; and therefore shall here pass them over, referring the Reader to them in that discourse.

Quest. 129. Is it Lawful to appoint humane Holy dayes, and observe them?

Answ. THis also I have spoke to in the foresaid Treatise, and in my Disput. of Church-Govern. and Cer. Briefly, 1. It is not lawful to appoint another weekly sabbath, or day wholly se∣parated to the Commemoration of our redemption: For that is to mend (pretendedly) the institu∣tions of God; Yea and to contradict him who hath judged one day only in seven to be the fittest weekly proportion.

2. As part of some dayes may be weekly used in holy assemblies, so may whole days on just extraor∣dinary occasions, of prayer, preaching, humiliation, and thanksgiving.

3. The holy doctrine, lives and sufferings of the Martyr•• and other holy men, hath been so great a mercy to the Church, that (for any thing I know) it is lawful to keep anniversary Thanksgivings in remembrance of them, and to encourage the weak, and pr••voke them to constancy and imitation.

4. But to dedicate dayes or Temples to them in any higher sence, as the Heathens and Idolaters did to their Hero's is unlawful; or any way to intimate an attribution of Divinity to them, by word or Worship.

5. And they that live among such Idolaters must take heed of giving them scandalous encourage∣ment.

6. And they that scrupulously fear such sin more than there is cause should not be forced to sin against their Consciences.

7. But yet no Christians should causelesly refuse that which is lawful, nor to joyn with the Churches in holy exercises on the dayes of thankful commemoration of the Apostles and Martyrs; and excel∣lent instruments in the Church: Much less pe••ulantly to work and set open Shops to the offence of others: But rather to perswade all to imitate the holy lives of those Saints to whom they give such honours.

Quest. 130. How far is the holy Scriptures a Law and perfect Rule to us?

Answ. 1. FOr all thoughts, words, affections, and actions, of Divine faith and obedience: (supposing still Gods Law of Nature.) For it is no Believing God to believe what he never re∣vealed; nor no Trusting God, to trust that he will certainly give us that which he never either di∣rectly nor indirectly promised: Nor no obeying God, to do that which he never commanded.

2. The Contents will best shew the Extent: Whatever is Revealed, promised and commanded in it, for that it is a perfect Rule. For certainly it is perfect in its kind and to its proper use.

3. It is a perfect Rule for all that is of Universal Moral necessity: That is, Whatever it is necessary that* 1.796 man believe, think, or do, in all ages and places of the World, this is of Divine obligation. What∣ever the World is Universally bound to (that is, All men in it) it is certain that Gods Law in Na∣ture or Scripture or both, bindeth them to it. For the World hath no Universal King or Lawgiver but God.

4. Gods own Laws in Nature and Scripture are a perfect Rule for all the duties of the understanding, thoughts, affections, passions, immediately to be exercised on God himself; For no one else is a discerner or judge of such matters.

5. It perfectly containeth all the Essential and Integral parts of the Christian Religion: so that no∣thing is of it self and directly any part of the Christian Religion which is not there.

6. It instituteth those Sacraments perfectly, which are the seals of Gods Covenant with man, and the delivery of the benefits, and which are the Badges or Symbols of the Disciples and Religion of Christ in the World.

7. It determineth what Faith, Prayer and obedience, shall be his appointed means and Conditi∣ons of Justification, Adoption, and Salvation. And so what shall be Professed and Preached in his name to the World.

8. It is a perfect Instrument of donation or Conveyance of our Right to Christ, and of Pardon and Justification, and Adoption, and the Holy Spirits assistances, and of Glory. As it is Gods Covenant, promise or deed of gift.

9. It instituteth certain Ministers as his own Church▪ officers, and perfectly describeth their office, as instituted by him.

10. It instituteth the form of his Church Universal which is called, his body: And also of Parti∣cular holy societies for his Worship: And prescribeth them certain Duties, as the Common Worship there to be performed.

11. It determineth of a weekly day, even the first, to be separated for and used in this holy Worship.

12. It is a perfect General Rule for the Regulating of those things, which it doth not command or forbid in particular. As that all be done wisely, to edification, in charity, peace, concord, season, order, &c.

13. It giveth to Magistrates, Pastors, Parents and other Superiours, all that power by which they are authorized, to oblige us under God, ••o any undetermined particulars.

14. It is the perfect Rule of Christs Judging, Rewarding and punishing at last, according to which he will proceed.

15. It is the only Law that is made by Primitive Power.

16. And the only Law that is made by In••all••ble wisdom.

17. And the only Law which is faultless, and hath no thing in it that will do the subject any harm.

18. And the only Law which is from Absolute Power, the Rule of all other Laws, and from which* 1.797 there is finally no appeal.

Thus far the holy Scripture with the Law of nature is our perfect Rule. But not in any of the following respects.

1. It is no particular revelation or perfect Rule of natural Sciences, as Physicks, Metaphysicks, &c.

2. It is no Rule for the Arts, for Medicine, Musick, Arithmetick, Geometry, Astronomy; Gram∣mar, R••e••orick, Logick, nor for the Mechanicks, as Navigation, Architecture; and all the Trades and occupations of men: no not Husbandry by which we have our food.

3. It is no particular Rule for all the mu••able subordinate duties of any societies: It will not serve instead of all the Statutes of this and all other Lands, nor tell us, when the Terms shall begin and end; nor what work every Parent and Master shall set his Children and Servants in his family, &c.

4. It is no full Rule in particular for all those Political, principles▪ which are the ground of hu∣mane Laws: As whether each Republick be Monarchical, Aristocratical or Democratical? What per∣son

or of what Family shall Reign? Who shall be his Officers and Judges, and how diversified? so of his Treasury, Munition, Coin, &c.

5. It is no Rule of Propriety in particular, by which every man may know which is his own Land, or house, or goods or Cattle.

6. It is no particular Rule for our natural actions, what meat we shall eat, what Cloaths we shall wear; So of our rest, labour, &c.

7. It is no particular Law or Rule for any of all those Actions and Circumstances about Religion or Gods own Ordinances, which he hath only commanded in general, and left in specie or particular to be determined by man according to his General Laws: But of these next.

Quest. 131. What Additions or humane Inventions in or about Religion, not command∣ed in Scripture, are lawful or unlawful?

Answ. 1. THese following are unlawful. 1. To feign any new Article of faith or doctrine, any* 1.798 precept, promise, threatning, prophesie or revelation, and falsly to father it upon God, and say, that it is of him, or his special Word.

2. To say that either that is written in the Bible which is not, or that any thing is the sense of a Text which is not; and so that any thing is a sin or a duty by Scripture which is not. Or to fa∣ther Apocryphal Books or Texts or words upon the spirit of Christ.

3. To make any Law for the Church universal, or as obligatory to all Christians; which is to usurp the soveraignty of Christ: For which treasonable Usurpation it is that Protestants call the Pope An∣tichrist.

4. To add new parts to the Christian Religion.

5. To make any Law, which it did properly belong to the Universal Soveraign to have made, if it should have been made at all: Or which implyeth an accusation of ignorance, oversight, errour or omission in Christ and the holy Scriptures.

6. To make new Laws for mens inward Heart-duties towards God.

7. To make new Sacraments for the fealing of Christs Covenant and Collation of his benefits therein contained, and to be the publick Tesserae, Badges or Symbols of Christians and Christianity in the World.

8. To feign new Conditions of the Covenant of God, and necessary means of our Justification, Adoption and salvation.

9. To alter Christs instituted Church-Ministry, or add any that are supra-ordinate, co-ordinate, or derogatory to their office, or that stand on the like pretended ground, and for equal ends.

10. To make new spiritual societies or Church-forms which shall be either supra-ordinate, co-ordi∣nate* 1.799 or derogatory to the Forms of Christs Institution.

11. Any impositions upon the Churches (be the thing never so lawful) which is made by a pre∣tended* 1.800 power not derived from God and the Redeemer.

12. Any▪thing that is contrary to the Churches good and Edification, to justice, charity, piety, or∣der, unity or peace.

13. Any unnecessary burden imposed on the Consciences of Christians; especially as necessary either to their salvation, communion, liberty or peace.

14. And the exercise of any power, pretended to be either Primitive and underived, or Infallible, or Impeccable, or Absolute.

15. In general, any thing that is contrary to the Authority, matter, form, obligation, honour or ends of the Laws of God, in Nature or Scripture.

16. Any▪thing which setteth up those Judaical Laws and Ceremonies which Christ hath abrogated, in that form and respect in which he abrogated them.

17. Where there is a doubt among sober Conscionable Christians, lest in obeying man they should sin against God and disobey his Laws, and the matter doubted of is confessed unnecessary by the Im∣posers; So Infinite is the distance between God and Man, and so wholly dependent on him are the Highest, that they should be exceeding unwilling to vie with the Authority of their maker in mens Consciences, or to do any thing unnecessary which tendeth to compell men to tread down Gods Au∣thority in their Consciences, and to prefer mans. Much more unwilling should they be, to silence the sober Preachers of Christs Gospel upon such accounts.

Quest. 132. Is it unlawful to obey in all those cases, where it is unlawful to im∣pose and command? Or in what cases? And how far Pastors must be believed and obeyed?

Answ. I Must intreat the Reader carefully to distinguish here, 1. Between Gods Law forbidding Rulers to do evil, and his Law forbidding Subjects or private men.

2. Between Obedience formally so called; which is, when we therefore obey in conscience, because it is commanded, and the commanders Authority is the Formal Reason and object of our obedience, And Obedience Material only, which is properly no obedience, but a doing the thing which is commanded upon other Reasons, and not at all because it is commanded.

3. Between Formal obedience to the Office of the Ruler in General, and formal obedience to him, as commanding this very Matter in particular.

4. Between such Authority in the Ruler as will warrant his Impositions before God for his own justi∣fication, And such Authority as may make it my duty to obey him. And so I answer,

1. We shall not be judged by those Laws of God, which made the Rulers duty, but by that which made our own. It is not all one to say, Thou shalt not command it; and to say, Thou shalt not do it.

2. Whatever God absolutely forbiddeth men to do, we must not do whoever command it.

3. There are many of the things forementioned Absolutely and alwayes unlawful, as being evil of themselves, which no man may either command or do: And there are some of them, which are only evil by accident, which may not be commanded, but may be done when contrary weightier Accidents do preponderate.

4. Many such things may be done Materially on other reasons (as for the Churches good, the fur∣therance of the Gospel, the winning of men to God, the avoiding of scandal, or of hurt to others or our selves, &c.) when they are not to be done in formal obedience, out of Conscience to the Autho∣rity imposing: (As if it be commanded by one that hath no just power).

5. Our Actions may participate of obedience in general, as being actions of subjects, when they are not obedience in the full and perfect formality as to the particular. The last leaf of Rich. Hooker's eighth Book of Eccl. Polit. will shew you the reason of this. He that hath not just power to com∣mand me this one particular Act, yet may be my Ruler in the General, and I am bound to Honour* 1.801 him in General as my Ruler; And to disobey him in a thing Lawful for me to do, though not for him to command, may be dishonouring of him, and an appearance of disobedience and denyall of his power. A Parent is forbidden by God to command his Child to speak an idle word, or to do a vain and useless action (much more a hurtful). Yet if a Parent should command a Child to speak an idle word, or do a vain action, the duty of obedience would make it at that time, not to be vain and idle to him; yea if he bid him throw away a cup of Wine, or a piece of bread, which is evil when causeless, the Child may be bound to do it: not only because he knoweth not but the Parents may have lawful ends and reasons for their command (as to try and exercise his obedience); but also if he were sure that it were not so; Because he is a subject, and the honouring of a Parent is so great a good, and the dishonouring him by that disobedience may have such ill consequents, as will preponderate the evil of the l••ss of a Cup of Wine, &c. Yet in this case, the Act of obedience is but mixt: It is an act of subjection or Honour to a Parent, because in General he is a Governour: But it is but Materially obedi∣ence in respect of that particular matter, which we know he had no Authority to command.

6. In this respect therefore, A Ruler may have so much power as may induce on the subject an ob∣ligation to obey, and yet not so much as may justifie his commands before God, nor save himself from Divine punishment.

I add this so distinctly, lest any should misapply Mr. Rich. Hooker's doctrine aforesaid, Eccl. Pol. l. 8. p. 223, 224. [As for them that exercise power altogether against order, though the kind of power which they have may be of God, yet in their exercise thereof against God, and there∣fore not of God, otherwise than by permission as all injustice is—Usurpers of power whereby we do not mean them that by violence have aspired unto places of highest authority, but them that use more authority than they did ever receive in form and manner, before mentioned—Such Usurpers there∣of, as in the Exercise of their power, do more than they have been authorized to do, cannot in Conscience, bind any man to obedience.]

Lest any should gather hence that they are never bound in Conscience, to obey their Parents, their* 1.802 King, their Pastors, in any point wherein they exercise more power than God gave them, I thought meet to speak more exactly to that point, which needed this distinguishing. For the ground is sure that There is no power but of God; And that God hath given no man power against himself, his Laws and service: But yet there are many cases in which God bindeth children and subjects to obey their superiours, in such matters as they did sinfully command.

7. It greatly concerneth all sober Christians therefore to be well studied in the Law of God, that we may certainly know what those things are which God hath absolutely forbidden us to do, who∣ever command them, and to distinguish them from things that depend on mutable accidents: That as the three Witnesses, and Daniel, Dan. 3. & 6. we may be true to God whatever we suffer for it; and yet may obey men in all ••hat is our duty to them.

Thus the Apostles knew that no man had power from God to silence them, or persecute them for the Gospel. Therefore they would not obey those that forbad them to Preach: And yet they would appear before any Magistrate that commanded them, and obey their 〈◊〉〈◊〉; And so we may do even to an Usurper, or a private man.

8. The principal and most notable Case, in which we must obey when a Rule•• sinfully command∣eth is, when the matter which he commandeth is not such as is either forbidden us by God, or out of the Verge of his place and calling at all to meddle with and command, nor yet such as is destructive of our duty to God; but such as in General belongeth to his office to determine of according to Gods general Rules; but he misseth it in the manner and goeth against those Rules; yet not so far as to destroy the duty we owe to God, or the end of it.

For instance, It is not in the Rulers power to determine whether there shall be Preaching or none; true doctrine or false, &c. But it is in his power to Regulate the circumstances of Time, Place, &c. (next to be recited.) Now if he do these to Order, Unity, and Edification, I will obey him formally and fully for Conscience sake: If he so do it as is destructive to the end (as is aforesaid), as to say, You shall meet only at twenty miles distance, or only at midnight, &c. I will obey him no farther than necessity and the common good requireth me: If he do it only with a tolerable inconvenience (as to say, You shall meet no where but in the open fields, &c.) I will obey for Conscience sake as I am in general a subject bound to honour the Magistrate; but not as he nameth an unmeet circumstance; in that respect my obedience shall be but material.

I need not handle it as a distinct question, Whether Pastors are to be believed or obeyed any farther than they show a Word of God Revealing or Commanding the particular thing? Divine faith and obedience is one thing, and Humane is another. 1. If as a Preacher he say, This is Gods word, believe it and obey it as such, you must believe with a humane faith that it is liker that he knoweth what he faith, than you do (unless, 1. You see evidence, 2. Or the consent of more credible persons to be against him, and then you are not to believe him at all). Even as a Child believeth his Teacher in order to learn the things himself, so you are so far to take his word while you are Learning to know whether it be so or not. But not to rest in it as certain, nor to take your belief of him and obedience to him, to be a believing and obeying God formally, though a duty.

Quest. 133. What are the additions or inventions of men, which are not forbidden by the Word of God, (whether by Rulers or by private men, invented)?

Answ. THis is handled under the Directions for Worship: to which I refer the Reader, as also for part of the answer to the former cases: Yet here I shall trouble you with so much re∣petition, as to say that,

1. Such inventions and additions are lawful as God hath commanded men (Rulers, Pastors, Pa∣rents, or private persons) to make under the regulation of his General Laws.

2. All such additions are Lawful as are meerly subordinate and subservient to Gods Laws and Or∣ders, and not forbidden by him, among the fore-mentioned prohibited additions.

Instances are many. 1. All such modes of a duty as are necessary in genere, or one way or other to be determined of, but left to humane prudence as to particulars. As 1. Whether I shall (this Week or Month) publish the Gospel by Speaking, or by Writing, or by Printing. 2. Whether I shall use this method or that, or another method in this Sermon. 3. Whether I shall use these phrases and words, or other words. 4. Whether I shall use Notes for my memory or not? And whether large ones or short ones? 5. Whether I shall be an hour or two in preaching. 6. Whether I shall preach with a loud voice or a low. 7. Whether I shall at this time more endeavour explication or appli∣cation, comfort or terror, reprehension or direction, &c. All which are to be varyed by mans law∣ful invention according to Gods general Rules.

2. It is also lawful and needful, that our own Invention or our Superiours, according to Gods ge∣neral Laws, do determine of the particular subjects of our office; which Scripture doth not particu∣larly determine of, viz. 1. Scripture telleth not Ministers what Countrey, Parish or Church they shall bestow their Labours in. 2. Nor to how many they shall be a Pastor. 3. Nor what Text or Sub∣ject they shall Preach on. 4. Nor what singular persons they shall apply comfort, counsel or terrour to, this or that. 5. Nor whom they shall admit to the Sacrament (but by the General Rule or de∣scription). 6. Nor whom they shall openly rebuke or excommunicate. 7. Nor whom they shall absolve. It telleth them not who the persons be to whom the Scripture Character doth belong, in any of these c••ses. 8. Nor whether the witnesses say truly or falsly who accuse a man. 9. Nor whe∣ther the accused be to be taken as guilty of Heresie, scandal or schism, &c.

3. It is also a lawful Invention of man, to find, choose and use, such natural Helps, as are use∣ful to further us in the obedience of Gods Laws, and the practice of his worship, and are not forbidden by him. (Yea in genere they are commanded, and yet never particularly determined of in the Scripture:) As, 1. What will clear a preachers voice, to speak audibly. 2. The advantage of a Pulpit to be above the people. 3. The use of Spectacles to them that need them to read the Scripture. 4. The translating the Scriptures into our native language. 5. Which translation of many

we shall use in the Churches. 6. The Printing of the Bible. 7. The dividing it into Chapters and Verses. 8. The Printing of good Books, to expound and apply the Scripture: Commentaries, Ser∣mons, &c. 9. The ••••••••ms of School-exercises, disputations, &c. to prepare Students for the Mini∣stry; and what Books of Di••inity Tutors shall read to their Pupils, or every Student shall have in his Library? 10. The manner and tune of singing Psalms in the Churches. 11. What version or metre to use, this or that? 12. What form of Catechism, (verbal, written or Printed) to use among many, in the Church or family. 13. Whether to pray in the same words often or in various. 14. Whether to use words of our own composing or invention primarily, or of other mens? and that by direction, perswasion or command. 15. To use a written or Printed form, or neither: To read it on the Book, or speak it by memory? 16. To use Scripture forms only, of prayer, praise, Psalms and Hymns, or those that are of later composure also. 17. To Print the Bible and use it with Margi∣nal Notes, and Contents, or without. 18. To Baptize in a River, Well, Pool or Font. 19. To have Sponsors or Witnesses of the Parents trustiness, and the Childs Covenant, or not. 20. At how many dayes old, Children shall be Baptized. 21. Whether they shall be Named in Baptism, or before or after. 22. Whether one of the Ministers shall be a Tutor or Teacher to the rest, that are younger. 23. How far the rest shall submit their judgements to one that is eldest and ablest, and be ruled by him. 24. Whether there shall be any Deaconesses in the Church? 25. Whether a Church shall have one Minister, two or more? 26. Who shall be the men? 27. What space of ground shall be the Church bounds, for the cohabitation of the members. 28. How many Neighbour Churches shall make a Synod; and which be they? 29. How many members a Synod shall consist of. 30. Who shall be president? Or whether any? And who shall gather the Votes. 31. Who shall record their Acts as Scribe? 32. What Messenger shall carry them to the Churches? 33. What Letters for Correspondence and Communion shall be written to the Churches? 34. When Pastors shall remove from one Church to another? And to which? 35. Who shall be ordained Ministers to Preach, Baptize and gather Churches? 36. How many the Ordainers shall be? 37. Whether there shall be any Musick by Instru∣ments in the Church or house, for the praises of God? and what? 38. Who shall lead the Psalm? 39. Who shall read? 40. What words the Churches Profession of faith shall be expressed by? 41. By what signes the Church shall signifie their consent? Whether lifting up the hand, standing up, bow∣ing the head, or by voice, or writing. 42. By what sign or ceremony men shall take an oath? Whether lifting up the hand toward Heaven, or laying it on a Book, or kissing the Book, &c. 43. Whe∣ther the people at the Sacrament sit neer the Table, or keep farther off. 44. Whether it be put into each persons hand, or they take it themselves. With many more such like.

4. And it is a lawful Invention to determine of meer Circumstances of Time and place which God hath not determined of in Scripture. As, 1. At how many times in the year or week, Baptism shall be administred? 2. At what age persons be admitted to the Lords Supper. 3. On what dayes and hours of the week there shall be Lectures, or Church-assemblies. 4. How o••t and when Ministers shall Ca••echise and instruct the people privately. 5. On what hour the Church shall assemble on the Lords dayes and receive the Sacrament. 6. How long Prayer, Reading and Sermon shall be? 7. At what hour to end the publick exercises? 8. At what hours to pray in Families or in secret? 9. How often Disciplinary meetings shall be held, for the trying of accused members? 10. How often Synods shall meet? and how long continue? Of Holy dayes before.

5. The same is to be said for the Places of Holy Exercises. 1. What Edifices the Churches shall have for such uses? 2. In what places they shall be scituate? 3. Where the Pulpit shall stand? 4. And where the Font? 5. And where the Table? 6. Where each of the people shall sit? 7. Where Synods shall meet? 8. How many Temples shall be in a City, &c.

6. The same is to be said of all Accidental subordinate Offices? As Lectors, Clerks, Door-keepers, Church-wardens and many more before mentioned.

7. The same is to be said of Church Utensils. As Table, Cups, Linen, Pulpits, Fonts, Clock, Hour-glass, Bells, Seats, decent Habit of Cloaths, &c.

8. The same may be said of Decent Gestures, not particularly commanded: As what Gesture to Preach in, standing or sitting? What Gesture to Read in? What Gesture to Hear in? What Gesture to sing Psalms in? Whether to be covered or bare-headed? In what gesture to receive the Lords Supper (In which Scripture no more regulateth us, than of the room, the hour of communicating, the number of Communicants, the place, in all which Christs example was not a particular Law.)

9. The same may be said of Order: 1. Whether the Pastor shall begin with Prayer, reading, or exhortation? 2. Whether the people shall begin with prayer or ejaculations privately. 3. Whether we shall make but one or two long continued prayers, or many short ones. 4. Whether we shall pray before Sermon immediately and after, in the Pulpit or in the Reading place? 5. When the Psalms shall be said or sung, and how many? 6. How many Chapters shall be read? and which and in what order? 7. Whether Baptism shall be before or after or when? 8. When the Catechumens and Learners shall be dismissed, and the proper Eucharistical Church Exercises begin. 9. When Collections made, &c.

But, O Lord have compassion on thy scattered flocks, who are afflicted and divided by the Imperi∣ousness of those Pastors, who think it not enough for the exercise of their Domination, to promote all thine own holy Laws and doctrines, and to make their own Canons in all these cases, or such like; but they must needs make more work than all this cometh to, for themselves and for the flocks, even unto those distractions and diss••pations and fierce persecutions and contentions, which many hundred years have exercised the Greek and Latine Churches, and many more throughout the World.

Quest. 134. What are the mischiefs of unlawful Additions in Religion?

Answ. ALas; many and great. 1. They tend to dethrone Christ from his Soveraignty, and Le∣gislative prerogative. 2. And to advance Man, blind and sinful man into his place. 3. And thereby to debase Religion, making it but a humane or a mixed thing: (And it can be no more noble than its Author is.) 4. And thereby they debase also the Church of God, and the Go∣vernment of it, while they make it to be but a Humane policy, and not Divine. 5. They tend to depose God from his Authority in mens Consciences, and to level or joyn him there but with man. 6. They tend to mens doubtfulness and uncertainty of their Religion; seeing man is fallible, and so may his constitutions be. 7. They tend to drive out all true Religion from the World, while Man that is so Bad is the maker of it; and it may be suspected to be bad, that is made by so bad an Author. 8. And it taketh off the fear of God, and his judgement: For it is man that must be feared so far as man is the maker of the Law. And it destroyeth the consolation of believers which consisteth in the hopes of a reward from God: For he that serveth man, must be rewarded by man: And though they do not exclude God, but joyn him with themselves, yet this mixture debaseth and destroyeth Religion, as the mixture of God and Mammon in mens Love, and as mixt and debased metals do the Soveraign's coin. 9. It hardeneth Infidels and hindereth their Conversion: For they will reverence no more of our Religion than we can prove to be Divine: And when they find one part of it to be humane, they suspect the rest to be so too, and contemn it all; Even as Protestants do Popery for the abundance of humane trinkets and toyes with which we see them exercise, and delude their silly followers. 10. It is the great engine of dividing all the Churches, and breeding and feeding con∣••••ntions in the Christian World. 11. And because men that will command, will be obeyed, and they that are absolutely subjected to God, will obey none against him, whatever it cost them (as Dan. 3. & 6. Heb. 11. Luk. 14. 26, 33. Matth. 5. 10, 11, 12.) therefore it hath proved the occasion of bloody persecutions in the Churches, by which professed Christians draw the guilt of Christian blood upon themselves. 12. And hereby it hath dolefully hindered the Gospel, while the persecutors have si∣lenced many worthy Conscionable Preachers of it. 13. And by this it hath quenched Charity in the hearts of both sides, and taught the sufferers and the afflicters to be equally bitter in censuring if not* 1.803 detesting one another. 14. And the Infidels seeing these dissensions and bitter passions among Chri∣stians, deride and scorn and hate them all. 15. Yea, such causes as these in the Latine and Greek Churches have engaged not only Emperours and Princes against their own subjects, so that Chronicles and Books of Martyrs perpetuate their dishonour, as Pilate's name is in the Creed, but also have set them in bloody Wars among themselves. These have been the fruits, and this is the tendency, of usurping Christs prerogative over his Religion, and Worship in his Church.

And the greatness of the sin appeareth in these aggravations. 1. It is a mark of pitiful Ignorance and Pride when dust shall thus (like Nebuchadnezzar) exalt it self against God, to its certain in∣famy and abasement.

2. It sheweth that men little know themselves, that think themselves fit to be the makers of a Religion for so many others: And that they have base thoughts of all other men, while they think them unfit to Worship God any other way, than that of their making; And think that they will all so far deny God as to take up a Religion that's made by man.

3. It shews that they are much void of Love to others, that can thus use them on so small oc∣casion.

4. And it sheweth how little true sense or reverence of Christian Religion they have themselves who can thus debase it, and equal their own inventions with it.

5. And it leaveth men utterly unexcusable, that will not take warning by so many hundred years experiences of most of the Churches through the World? Even when we see the yet continued divi∣sions of the Eastern and Western Churches, and all about a humane Religion (in the parts most con∣tended about): When they read of the Rivers of Blood that have been shed in Piedmont, France, Ger∣many, Belgia, Poland, Ireland, and the flames in England, and many other Nations, and all for the humane parts of mens Religion? He that will yet go on and take no warning, may go read the 18th. and 19th. of the Revelation, and see what Joy will be in Heaven and Earth, when God shall do Justice upon such.

But remember that I speak all this of no other, than those expresly here described.

Quest. 135. What are the mischiefs of mens error on the other extream, who pretend that Scripture is a Rule where it is not, and deny the foresaid lawful things, on pretence that Scripture is a perfect Rule (say some, for all things)?

Answ. 1. THey fill their own minds with a multitude of causeless scruples, which on their prin∣ciples can never be resolved, and so will give themselves no rest.

2. They make themselves a Religion of their own, and superstition is their daily devotion; which being erroneous, will not hang together, but is full of contradictions in it self; and which being hu∣mane and bad, can never give true stability to the soul.

3. Hereby they spend their dayes much in melancholy troubles, and unsetled distracting doubts and fears; instead of the Joyes of solid faith, and hope, and love.

4. And if they escape, this their Religion is contentious, wrangling, censorious and factious, and their zeal flyeth out against those that differ from their peculiar superstitions and conceits.

5. And hereupon they are usually mutable and unfetled in their Religion: This year for one, and the next for another; because there is no Certainty in their own inventions and conceits.

6. And hereupon they still fall into manifold parties, because each man maketh a Religion to himself, by his mis-interpretation of Gods Word: So that there is no end of their divisions.

7. And they do a great deal of hurt in the Church, by putting the same distracting and dividing conceits into the heads of others. And young Christians, and Women, and ignorant well meaning people, that are not able to know who is in the right, do often turn to that party which they think most strict and godly, (though it be such as our Quakers.) And the very good conceit of the peo∣ple whom they take it from, doth settle so strong a prejudice in their mind, as no argument or evi∣dence scarcely can work out: And so Education, Converse and humane estimation, breedeth a suc∣cession of dividers and troublers of the Churches.

8. They sin against God by calling good evil, and light darkness, and honouring superstition, which is the work of Satan, with holy names.* 1.804

9. They sin by adding to the Word of God; while they say of abundance of Lawful things, This is unlawful, and that is against the Word of God, and pretend that their Touch not, taste not, handle* 1.805 not, is in the Scriptures. For while they make it a Rule for every Circumstance in particular, they must squeeze, and force, and wrest it, to find out all those Circumstances in it which were never there; and so by false expositions make the Scriptures another thing.

10. And how great a sin is it to Father Satans works on God, and to say that all these and these things are forbidden or commanded in the Scripture, and so to belye the Lord and the Word of Truth.

11. It engageth all Subjects against their Rulers Laws and Government, and involveth them in the sin of denying them just obedience: while all the Statute Book must be found in the Scriptures, or else condemned as unlawful.

12. It maintaineth disobedience in Churches, and causeth Schisms and Confusions unavoidably: For they that will neither obey the Pastors, nor joyn with the Churches, till they can shew Scriptures par∣ticularly for every Translation, Method, Metre, Tune, and all thats done, must joyn with no Chur∣ches in the world.

13. It bringeth Rebellion and Confusion into families, while Children and Servants must learn no Catechism, hear no Minister, give no account, observe no hours of prayer, nay, nor do no work, but what there is a particular Scripture for.

14. It sets men on Enthusiastical expectations, and irrational scandalous worshipping of God, while all men must avoid all those Methods, Phrases, Books, Helps, which are not expresly or particularly in Scripture, and men must no•• use their own Inventions, or prudence in the right ordering of the works of Religion.

15. It destroyeth Christian Love and Concord, while men are taught to censure all others, that use any thing in Gods Worship which is not particularly in Scripture, and so to censure all true Worship∣pers in the world.

16. Yea, it will tempt men at last to be weary of their own Religion, because they will find it an unsatisfactory, uncomfortable, tiresome thing, to do their own superstitious work.

17. And they will tempt all that they draw into this opinion, to be weary of Religion also. And truly had not Gods part, which is wise, and good, and pleasant, prevailed against the hurtfulness of mens superstition, which is foolish, bad and unpleasant, Religion had ere this been cast off as a wea∣risome distracting thing: or which is as bad, been used but to delude men.

18. Yea, it will tempt men at last to Infidelity: For Satan will quickly teach them to argue, that if Scripture be a perfect particular Rule, for forty things that were never there, then it is de∣fective, and is not of God, but an undertaking of that which is not performed, and therefore is but a deceit.

19. And the notoriousness and ridiculousness of this error, will tempt the prophane to make Re∣ligious people a scorn.

2o. Lastly, And Rulers will be tempted in Church and State, to take such persons for intolerable 〈…〉〈…〉cieties, and such whose principles are inconsistent with Government. And no thanks to this 〈◊〉〈◊〉, if they be not tempted to dislike the Scripture it self, and instead of it to fly to the Papists Traditions, and the Churches Legislative Soveraignty or worse.

But here also remember that I charge none with all this, but those before described.

Quest. 136. How shall we know what parts of Scripture Precept or Example, were intended for universal constant obligations, and what were but for the time and persons that they were then directed to?

Answ. IT is not to be denyed, but some things in Scripture, even in the New Testament, are not Laws, much less universal and perpetual. And the difference is to be found in the Scripture it self. As,

1. All that is certainly of universal and perpetual obligation, which is but a Transcript of the Uni∣versal and perpetual Law of Nature.

2. And all that which hath the express Characters of Universality and Perpetuity upon it: And such are all the substantial parts of the Gospel; As [Except ye Repent, ye shall all perish, Luke 13. 3, 5. Except a man be born again, he cannot enter into the Kingdom of Heaven, John 3. 3, 5. He that believeth in him, shall not perish, but have everlasting life, John 3. 16. He that believeth and is baptized, shall be saved, and he that believeth not, shall be damned, Mark 16. 16. Without Holiness none shall see God, Heb. 12. 14. Go, preach the Gospel to all Nations, baptizing them, &c. teaching them to observe all things that I have commanded you. Matth. 28. 19, 20.] Abundance such Texts have the express Characters of Universality and Perpetuity (which many call Morality).

3. And with these we may number those which were given to all the Churches, with commands to keep them, and propagate them to posterity.

4. And those that have a plain and necessary connexion, to these before mentioned.

5. And those which plainly have a full parity of reason with them: And where it is evident that the Command was given to those particular times and persons, upon no reasons proper to them alone, but such as were common to all others. I deny not but (as Amesius noteth after others) many ceremonial and temporary Laws, are urged (when they are made) with natural and perpetual motives: But the reasons of making them were narrower, what ever the reasons of obeying them may be.

On the other side, Narrow and temporary precepts and examples, 1. Are void of all these fore∣said characters. 2. They are about Materials of temporary use. 3. Or they are but the ordering of such customes as were there before, and were proper to those Countreys. 4. And many speeches are plainly appropriated to the time and persons. 5. And many actions were manifestly occasional, with∣out any intimation of reason or purpose of obliging others to imitation.

For instance, 1. Christs preaching sometimes on a Mountain, sometimes in a Ship, sometimes in a House, and sometimes in the Synagogues, doth shew that all these are lawful in season on the like occasion: But he purposed not to oblige men to any one of them alone.

2. So Christs giving the Sacrament of his Body and Blood, in an upper room, in a private house, af∣ter Supper, to none but Ministers, and none but his family, and but to twelve, and on the fifth day of the Week only, and in the gesture of a decumbent leaning sitting; all these are plainly occasional, and not intended as obliging to imitation: For that which he made a Law of, he separated in his speeches, and commanded them to do it in remembrance of him till his coming. And Paul ex∣poundeth the distinction, 1 Cor. 11. in his practice.

So the promise of the Spirit of Revelation and Miracles is expounded by the event, as the feal of the Gospel and Scripture, proper to those times in the main.

So the primitive Christians selling their estates, and distributing to the poor, or laying it down at the Apostles feet, was plainly appropriated to that time, or the like occasions, by the Reason of it; which was suddenly to shew the world what the belief of Heaven through the promises of Christ, could make them all, and how much their Love was to Christ and one another, and how little to the world: And also by the cessation of it, when the persecutions abated, and the Churches came to any setlement; Yea, and at first it was not a thing commanded to all, but only voluntarily done.

So the womens Vail, and the custome of kissing each other as a token of Love, and mens not wear∣ing long hair, were the customes of the Countrey there ordered and improved by the Apostles about sacred things; but not introduced into other Countreys that had no such custome.

So also Anointing was in th••se Countreys taken for salubrious, and refreshing to the body, and a ceremony of initiation into places of great honour; Whereupon it was used about the sick, and Gods giving the gift of healing in those times was frequently conjunct with this means. So that hence the anointing of the sick came up; and the antient Christians turned it into an initiating Ce∣remony,

because we are Kings and Priests to God. Now these occasions extend not to those Coun∣treys where Anointing neither was of such use, or value, or signification.

So also Pauls becoming a Jew to the Jews, and being shaved, and purifying himself, and circum∣cising Timothy, are evidently temporary complyances in a thing then lawful, for the avoiding of offence, and for the furtherance of the Gospel; and no obligatory perpetual Law to us. And so most Divines think the eating of things strangled and blood were forbidden for a time to them only that conversed with the Jews, Acts 15. Though Beckman have many Reasons for the perpetuity, not contemptible.

So the Office of Deaconesses (and some think of Deacons) seemeth to be fitted to that time, and state, and condition of Christians. And where the Reasons and Case is the same, the Obligations will be the same. In a word, the Text it self will one way or other shew us, when a Command or Example is universally and durably obligatory, and when not.

Quest. 137. How much of the Scripture is necessary to Salvation, to be believ∣ed, and understood?

Answ. THis question is the more worthy consideration, that we may withal understand the use of Catechisms, Confessions and Creeds (of which after), and the great and tender mercies of God to the weak, and may be able to answer the Cavils of the Papists against the Scriptures, as insufficient to be the Rule of Faith and Life, because much of it is hard to be understood.

1. He that believeth God to be true, and the Scripture to be his Word, must needs believe all to be true, which he believeth to be his Word.

2. All the Scripture is profitable to our knowledge, love and practice; and none of it to be neg∣lected, but all to be loved, reverenced and studied, in due time and order, by them that have time and capacity to do it.

3. All the Holy Scriptures, either as to matter or words, are not so necessary, as that no man can be saved, who doth not either believe or understand them: But some parts of it are more necessary than others.

4. It is not of necessity to salvation to believe every Book or Verse in Scripture, to be Canonical, or written by the Spirit of God. For as the Papists Canon is larger than that which the Protestants own; so if our Canon should prove defective of any one Book, it would not follow that we could not be saved for want of a sufficient faith. The Churches immediately after the Apostles time, had not each one all their Writings, but they were brought together in time, and received by degrees, as they had proof of their being written by authorized inspired persons. The second of Peter, Iames, Iude, Hebrews and Revelations were received in many Churches since the rest. And if some Book be lost, (as Henocks Prophecy, or Pauls Epistle to the Laodiceans, or any other of his Epistles not named in the rest) or if any hereafter should be lost or doubted of, as the Canticles, or the second or third Epistles of Iohn, the Epistle of Iude, &c. it would not follow, that all true faith and hope of salvation were lost with it.

It is a Controversie whether 1 Iohn 5. 7. and some other particular Verses be Canonical or not, because some Greek Copies have them, and some are without them: But who ever erreth in that only may be saved.

5. There are many hundred or thousand Texts of Scripture, which a man may possibly be igno∣rant of the meaning of, and yet have a saving faith, and be in a state of salvation. For no man liv∣ing understandeth it all.

6. The holy Scripture is an entire comely body, which containeth not only the essential parts of the true Religion, but also the Integral parts, and the ornaments and many accidents: which must be* 1.806 distinguished, and not all taken to be equal.

7. So much as containeth the Essentials of true Religion, must be understood and believed of necessity to salvation: And so much as containeth the Integrals of Religion, doth greatly conduce to our sal∣vation, both that we may be the surer and the better Christians, as having greater helps to both.

8. The very adjuncts also have their use to make us the more adorned Christians, and to promote our knowledge of greater things.

Quest. 138. How may we know the Fundamentals, Essentials, or what parts are necessary to Salvation? And is the Papists way allowable that (some of them) deny that distinction, and make the difference to be only in the degrees of mens opportunities of knowledge?

Answ. 1. TH••se Papists perverseness can mean no better than that Christianity it self is not ne∣cessary to salvation, to those that have not opportunity to know it (As Iohnsons Re∣joynd to me, and Sancta Clara and many others plainly intimate) And were that never so true and certain, it were nothing to the question between them and us, which is, What are the Essen∣tials of Christianity? And what is necessary to salvation, where Christianity is necessary? or where the Christian Religion is made known, and men may come to the knowledge of it, if they will do their best? This is the true state of our Controversie with them. And whereas they would make all the parts of Christian faith and practice equally necessary, where men have a capacity and ability to know, believe and practise them, It is a gross deceit, unworthy of men pretending to a mediocrity of know∣ledge in the nature of Religion: And thereby they make all sins and errors as equal as all duties and* 1.807 truths. Whereas 1. There is no man that hath not some error and some sin. 2. There is no man that doth all that ever he was able to do, to understand all the truth. 3. Therefore there is no man whose errors themselves are not (many of them at least) culpable or sinful. 4. And they that di∣stinguish between Mortal and Venial sins, and yet will not distinguish between Mortal and Venial Er∣rors, are either blind, or would keep others blind. As it is not so damning a sin for a man to think a vain thought, or to speak a vain word, as not to Love God, or Holiness, (no though he was more able to have forborn that idle word, than to have Loved God:) So it is not so mortal a sin, (that is, inconsistent with a justified state) to mistake in a small matter, (as who was the Father of Ar∣p••••xad, or what year the world was drowned in, &c.) as to blaspheme the Holy Ghost, or deny Je∣sus Christ to be the Saviour of the world, or to deny that there is a God, or everlasting life, or a difference between Good and Evil. All sins are not equal in magnitude or danger. Therefore all errors are not equal in magnitude sinfulness or danger.

2. And what Priest is able to know whom to take for a Christian and baptizable upon such terms as these. Who knoweth just what opportunities of knowledge other men have had? and what impedi∣ments? And will they indeed baptize a man that is a Heathen, because he had not opportunity to come to the knowledge of Christianity? I think they will not: Or will they deny Baptism to one that knoweth and believeth only all the Articles of the Creed, and the chief points of Religion, be∣cause he knoweth not as much more, as he had opportunity to know? I think not. Do not these men perceive how they condemn themselves? For do they not say themselves, that Baptism to the due receiver washeth away sin, and puts the person in a state of life? O when will God deliver his poor Church from factious deceivers?

3. Either Christianity is something, and discernable, or nothing, and undiscernable? If the latter, then Christians are not to be distinguished from Heathens and Infidels. If the former, then Christianity hath its Constitutive parts, by which it is what it is. And then it hath essential parts distinguishable from the rest.

4. The word Fundamentals being but a Metaphor, hath given room to deceivers and Contenders to make a Controversie, and raise a dust about it. Therefore I purposely use the word [Essentials] which is not so lyable to mens Cavils.

5. Those are the Essentials of Christianity, which are necessary to the Baptism of the Adult. Know but that, and you answer all the pratings of the Papists, that bawle out for a list of Fundamentals. And sure it is not this day unknown in the Christian world, either what a Christian is, or who is to be baptized: Do not the Priests know it, who baptize all that are Christened in the world? And why is Baptism called our Christening, if it make us not Christians? And why hath Christ promised, that He that believeth and is baptized, shall be saved, Mark 16. 16. if that so much faith as is necessa∣ry to baptism, will not also serve to a mans state of salvation?

6. The Baptismal Covenant of Grace therefore is the Essential part of the Gospel, and of the Christian Religion: And all the rest are the Integrals, and Accidents, or Adjuncts.

7. This Covenant containeth,

I. Objectively, 1. Things True as such, 2. Things Good as such, 3. Things Practicable or to be done, as such: The Credenda, Diligenda, (& Eligenda) & Agenda; as the objects of mans Intellect, Will, and Practical power.

The Credenda or things to be known and believed are, 1. God as God, and our God and Father, 2. Christ as the Saviour and our Saviour, 3. The Holy Ghost as such, and as the Sanctifier and our San∣ctifier (as to the offer of these Relations in the Covenant).

The Diligenda are the same three persons in these three Relations as Good in themselves and unto us, which includeth the grand benefits, of Reconciliation and Adoption, Justification, and Sanctifica∣tion, and Salvation.

The Agenda in the time of baptism that make us Christians, are 1. The actual Dedition, resigna∣tion or dedication of our selves, to God the Father, Son and Holy Ghost in these Relations. 2. A Promise or Vow to endeavour faithfully to live according to our undertaken relations (though not in perfection); that is, as Creatures to their Creator, and their Reconciled God and Father; as Christians to their Redeemer, their Teacher, their Ruler, and their Saviour, And as willing Receivers of the Sanctifying and Comforting operations of the Holy Spirit.

II. The Objects tell you what the Acts must be on our part, 1. With the Understanding, to know and believe; 2, With the Will to love, choose, desire and resolve; and 3. Practically to deliver up our selves for the present, and to promise for the time to come. These are the Essentials of the Christian Religion.

8. The Creed is a larger explication of the Credenda, and the Lords Prayer of the Diligenda, or things to be willed, desired and hoped for; and the Decalogue of the Natural part of the Agenda.

9. Suffer not your own Ignorance, or the Papists Cheats to confound the Question, about Funda∣mentals, as to the Matter, and as to the expressing words. It is one thing to ask, What is the Matter* 1.808 Essential to Christianity? And another, What Words, Symbols or Sentences are Essential to it? To the first, I have now answered you. To the second I say, 1. Taking the Christian Religion as it is an Extrinsick Doctrine in signis, so the Essence of it is, Words and Signs expressive or significant of the Ma∣terial Essence. That they be such in specie is all that is essential. And if they say, But which be those words? I answer, 2. That no particular Words in the world are essential to the Christian Religion. For, 1. No one Language is essential to it. It is not necessary to salvation, that you be baptized, or learn the Creed or Scriptures, in Hebrew, or Greek, or Latin, or English, so you learn it in any Lan∣guage understood. 2. It is not necessary to salvation that you use the same words in the same Lan∣guage, as long as it hath more words than one to express the same thing by. 3. It is not necessary to salvation, that we use the same, (or any one single) form, method or order of words, as they are in the Creeds without alteration. And therefore while the Antients did tenaciously cleave to the same Symbol or Creed, yet they used various words to express it by. (As may be seen in Iren••••s, Tertullian, Origen and Ruffin elsewhere cited by me; so that its plain, that by the same Symbol they* 1.809 meant the same Matter, though exprest in some variety of words) Though they avoided such vari∣ety as might introduce variety of sense and matter.

10. Words being needful, 1. To make a Learner understand, 2. To tell another what he under∣standeth, it followeth that the great variety of mens capacities maketh a great variation in the necessity of Words or Forms. An Englishman must have them in English, and a Frenchman in French. An un∣derstanding man may receive all the Essentials in a few words: But an Ignorant man must have many words to make him understand the matter. To him that Understandeth them, the words of the Bap∣tismal* 1.810 Covenant express all the Essentials of Christianity: But to him that understands them not, the Creed is necessary for the explication: And to him that understandeth not that, a Catechism or larger Exposition is necessary. This is the plain explication of this question, which many Papists seem loth to understand.

Quest. 139. What is the Use and Authority of the Creed? And is it of the Apo∣stles framing or not? And is it the Word of God, or not?

Answ. 1. THe Use of the Creed is, to be a plain explication of the Faith professed in the Bap∣tismal Covenant: 1. For the fuller instruction of the duller sort, and those that had not preparatory knowledge, and could not sufficiently understand the meaning of the three Articles of the Covenant, what it is to believe in God the Father, Son and Holy Ghost without more words. 2. And for the satisfaction of the Church that indeed men understood what they did in baptism, and professed to believe.

2. The Creed is the Word of God, as to all the Doctrine or Matter of it, what ever it be as to the order and composition of words.

3. That is oft by the Antients called the Apostles, which containeth the matter derived by the Apostles, though not in a form of words compiled by them.

4. It is certain that all the words now in our Creed, were not put in by the Apostles, 1. Because* 1.811 some of them were not in, till long after their dayes. 2. Because the antient formulae agree not in words among themselves.

5. It is not to be doubted of, but the Apostles did appoint and use a Creed commonly in their* 1.812 dayes. And that it is the same with that which is now called the Apostles and the Nicene in the main; but not just the same composure of words, nor had they any such precise composure as can be proved: But this much is easily provable,

1. That Christ Composed a Creed when he made his Covenant, and instituted Baptism, Matth. 28. 19.

2. That in the Jewish Church, where men were educated in the knowledge of the Scriptures, and

expectation of the M••ssiah, it was supposed that the people had so much preparatory knowledge, as made them the more capable of Baptism as soon as they did but seriously profess, to Believe, and Consent to the terms of the Covenant: And therefore they were presently baptized, Acts 2. 38, 39, 40.

3. That this could not be rationally supposed among the Gentiles, and common Ignorant people of the world. And Ignorantis non est Consensus. He doth not Covenant who understandeth not the Covenant, as to what is promised him, and what he promiseth.

4. That the Apostles baptized, and caused others to baptize many thousands, and settle many Churches, before any part of the New Testament was written, even many and many years.

5. That the Apostles did their work as well and better than any that succeeded them.

6. That their successors in the Common Ministery, did as far as any Church History leadeth us up, Instruct and Catechise men in the meaning of the Baptismal Covenant, (which is the Christian faith,) before they baptized them: Yea, they kept them long in the state of Catechumens usually, be∣fore they would baptize them. And after baptized but twice a year, at Easter and Whitsontide (as our Liturgy noteth) And they received an account of their tolerable understanding of Religion, be∣fore they would receive them into the Church.

7. No doubt then, but the Apostles did cause the baptizable, to understand the three Articles of Christs own Creed and Covenant, and to give some account of it before they baptized them, ordina∣rily among the Gentiles.

8. No doubt therefore but they used many more Explicatory words, to cause them to understand those few.

9. There is neither proof nor probability, that they used a Composure of just the same words, and no more or less: Because they had to do with persons of several capacities, some knowing, who needed fewer words, and some ignorant and dull, who needed more: Nor is any such Composure* 1.813 come down to our hands.

10. But it is more than probable, that the Matter opened by them to all the Catechumens was still the same, when the words were not the same. For Gods Promises and mans Conditions are still the same (where the Gospel cometh). Though since by the occasion of Heresies, some few mate∣rial clauses are inserted. For all Christians had one Christianity, and must go one way to Heaven.

11. It is also more than probable, that they did not needlesly vary the words, lest it should teach men to vary the matter: But that all Christians before baptism▪ did make the same profession of faith as to the sense, and very much the same as to the very words▪ using necessary caution, and yet avoiding unnecessary preciseness of formality: But so as to obviate damnable Heresies, that the Chri∣stian profession might attain its ends.

12. Lastly, No doubt but this practice of the Apostles was exemplary and imitated by the Chur∣ches, and that thus the Essentials of Religion were by the tradition of the Creed and Baptism delive∣red* 1.814 by themselves, as far as Christianity went, long before any Book of the New Testament was writ∣ten: And every Christian was an Impress, or Transcript, or Specimen of it. And that the following Churches using the same Creed, (wholly in sense, and mostly in words) might so far well call it The Apostles Creed: As they did both the Western and the Nicene.

Quest. 140. What is the use of Catechisms?

Answ. TO be a more familiar explication of the Essentials of Christianity, and the principal Integrals, in a larger manner than the Creed, Lords Prayer and Decalogue do; that the ignorant may the more easily understand it. Every man cannot gather out of the Scripture the Greatest matters in the true method, as distinct from all the rest: And therefore it is part of the work of the Churches Teachers, to do it to the hands and use of the ignorant.

Quest. 141. Could any of us have known by the Scriptures alone, the Essentials of Religion from the Rest, if Tradition had not given them to us in the Creed, as from Apostolical Collection?

Answ. YEs: For the Scripture it self telleth us what is necessary to salvation: It describeth to us the Covenant of Grace, both Promises and Conditions: And it were strange if so large a Volume, should not as plainly tell us what is necessary to salvation, as fewer words? The Scripture hath not Less than the Creed, but more.

Quest. 142. What is the best Method of a true Catechism or Summ of Theology?

Answ. GOd willing I shall tell the Church my opinion of that at large in a peculiar Latin Treatise, called, Methodus Theologiae, which here I cannot do. Only I shall say, that among all the great variety of Methods used in these times, I think none cometh nearer the Order of the Matter (which is the true Commendation of a Method) than those which open Theology, 1. In the breviate of the Baptismal Covenant. 2. In the three explicatory summs, the Creed, Lords Prayer, and Decalogue, with the added Gospel Precepts. 3. In the Largest form, which is the whole Scri∣pture: And that our common English Catechism, and Paraeus or Ursine, and many such who use that common easie Method, are more truly Methodical, than most that pretend to greater accu∣〈…〉〈…〉ness (Though I much commend the great industry of such as Dudley, Fenner, Gomarrus, and 〈…〉〈…〉cially George Sohenius.)

Quest. 143. What is the use of various Church Confessions or Articles of Faith?

Answ. I Will pass by the very ill use that is made of them in too many Countreys, where unne∣cessary opinions, or uncertain are put in, and they that can get into favour with the Secular Power, take advantage under pretence, of Orthodoxness and Uniformity, Truth and Peace, to set up their opinions and judgements to be the common rule, for all to bow to, though wiser than themselv••s: And to silence all Ministers, and scatter and divide the flocks that will not say or swear as they do, that is, that they are wise men, and are in the right.

The true and commendable use of various Church Professions, or Confessions of faith is, 1. To be an Instruction to the more ignorant how to understand the Scriptures in most of the most weighty points. 2. To be an enumeration of those doctrines, against which no Minister shall be allowed to preach, and according to which he is to instruct the people. 3. To be a testimony to all neighbour, or forreign Churches in an heterodox, contentious and suspicious age, how we understand the Scri∣ptures, for the Confuting of scandals and unjust suspicions, and the maintaining Communion in Faith, and Charity, and Doctrine.

Quest. 144. May not the Subscribing of the whole Scriptures serve turn for all the foresaid ends, without Creeds, Catechisms, or Confessions?

Answ. BY Subscribing to the Scriptures you mean either, Generally and Implicitly that All in them is True and Good (though perhaps you know not what is in it.) Or else par∣ticularly and explicitly, that every point in it is by you both understood and believed to be true.

In the first sense, it is not sufficient to salvation: For this Implicite faith, hath really no act in it, but a Belief that all that God faith is true: which is only the formal object of faith and is no more than to believe that there is a God (for a Lyar is not a God). And this he may do, who never be∣lieved in Christ, or a word of Scripture, as not taking it to be Gods Word; yea, that will not believe that God forbiddeth his beastly life. Infidels ordinarily go thus far.

In the second sense (of an explicite, or particular Actual belief) the belief of the whole Scri∣ture is enough indeed, and more than any man living can attain to. No man understandeth all the Scripture. Therefore that which no man hath, is not to be exacted of all men, or any man in or∣der to Ministration or Communion. While, 1. No man can subscribe to any one Translation of the Bible, that it is not faulty, being the work of defectible man: 2. And few have such acquaintance with the H••brew, and Chaldee, and Greek, as to be able to say that they understand the Original Languages perfectly: 2. And no man that understands the words, doth perfectly understand the matter. It followeth that no man is to be forced or urged to subscribe to all things in the Scriptures, as particularly understood by him, with an Explicite faith. And an Implicite is not half enough.

2. The true Mean therefore is the antient way, 1. To select the Essentials for all Christians, to be believed particularly and explicitely. 2. To Collect certain of the most needful Integrals, which

Teachers shall not preach against. 3. And for all men moreover to profess in General that they im∣plicitely believe all which they can discern to be the holy Canonical Scripture, and that all is true, which is the Word of God: Forbearing each other even about the number of Canonical Books and Texts.

And it is the great wisdom and mercy of God, which hath so ordered it, that the Scripture shall* 1.815 have enough to exercise the strongest, and yet that the weakest may be ignorant of the meaning of a thousand sentences, without danger of damnation, so they do but understand the Marrow or Es∣sentials, and labour faithfully to increase in the knowledge of the rest.

Quest. 145. May not a man be saved that believeth all the Essentials of Religi∣on, as Coming to him by Verbal Tradition, and not as contained in the holy Scri∣ptures, which perhaps he never knew?

Answ. 1. HE that believeth shall be saved, which way ever he cometh by his belief: So be it it be sound as to the object and act; that is, If it contain all the Essentials, and they be predominantly Believed, Loved and practised.

2. The Scriptures being the Records of Christs Doctrine delivered by Himself, his Spirit and his Apostles, it is the Office of Ministers, and the duty of all Instructers to open these Scriptures to those they teach, and to deliver particulars upon the authority of these Inspired sealed Records which con∣tain them.

3. They that thus receive particular truths, from a Teacher explaining the Scripture to them, do receive them in a subordination to the Scripture Materially, and as to the Teachers part; though not formally and as to their own part: And though the Scripture authority being not understood by them, be not the formal object of their faith, but only Gods authority in general.

4. They that are ignorant of the being of the Scripture, have a great disadvantage to their faith.

5. Yet we cannot say, but it may be the case of thousands to be saved by the Gospel delivered by Tradition, without resolving their faith into the authority of the Scriptures. For,

1. This was the case of all the Christians (as to the New Testament) who lived before it was written: And there are several Articles of the Creed now necessary, which the Old Testament doth not reveal.* 1.816

2. This may be the case of thousands in Ignorant Countreys where the Bible being rare, is to most unknown.

3. This may be the case of thousands of Children who are taught their Creed and Cate∣chism, before they understand what the Bible is.

4. This may be the case of thousands among the Papists, where some perverse Priests do keep not only the Reading, but the Knowledge of the Scriptures from the people, for fear lest they should be taught to resolve their faith into it; and do teach them only the Articles of Faith and Catechism, as known by the Churches tradition alone.

Quest. 146. Is the Scripture fit for all Christians to read, being so obscure?

Answ. 1. THe Essentials and points necessary to salvation are plain.

2. We are frequently and vehemently commanded to delight in it, and medi∣tate* 1.817 in it day and night; to search it; to teach it our very children, speaking of it at home and abroad, lying down and rising up, and to write it on the posts of our houses, and on our doors, &c.

3. It is suited to the necessity and understanding of the meanest, to give light to the simple, and to make the very foolish wise.

4. The antient Fathers and Christians were all of this mind.

5. All the Christian Churches of the world, have been used to Read it openly to all, even to the simplest: And if they may Hear it, they may Read the same words which they hear.

6. God blessed the ignorant Ethiopian Eunuch when he found him Reading the Scriptures, though he knew not the sense of what he read, and sent him Philip to instruct him and convert him.

7. Timothy was educated in the knowledge of the Scriptures in his childhood.* 1.818

8. That which is written to and for all men, may be read by all that can: But the Scripture was written to and for all,—&c.

Object. But there are many things in it hard to be understood?

Answ. 1. And there are many things easie to be understood. 2. We never said that men should not use the help of their Teachers, and all that they can to understand it. 3. Were not those Teachers once ignorant? And yet they did read it by the help of Teachers: And so may others. 4. As the King for Concord commandeth all the Schoolmasters to teach one Grammar: So God make∣eth it the Ministers Office to Instruct people in the Scriptures. And were it not a question unworthy of a Schoolmaster, to dispute, Whether the Scholars must learn by their Book, or by their Master? Yea, to conclude that it must be by their Master, and not by their Book? or that they must never open their Book, but when their Master is just at hand to teach them? The Doctrine of the Papists who tell us that the Scriptures should not be read by the Vulgar, it being the rise of all Heresies, is so inhumane and impious, as savouring of gross enmity to Scriptures, and to knowledge, that were there no other, it would make the Lovers of Religion and mens souls, to pray earnestly to Christ to save his flocks from such seducers, who so Jewishly use the Key of Knowledge.

Object. But many wrest the Scriptures to their own destruction, and what Heresie is not defended as* 1.819 by their authority?

Answ. 1. And many thousands receive saving knowledge and grace by them: The Law of the Lord is perfect, converting the soul. All Scripture is profitable to instruction, &c. to make the man of God perfect. It is the incorruptible seed by which we are born again, and the sincere milk, by which we are nourished.

2. And is it not as true, 1. That the Law of the Land is abused by every false pretender, Lawyer and Corrupt Judge? What title so bad, that is not defended in Westminster H••ll sometimes under pre∣tence of Law? And what action so bad, that some pretend not Law for? What then? Must the Law be forbidden the common people for this?

2. Nay, what is so much abused to unrighteousness and sin as Reason it self? What Heresie or Crime do not men plead Reason for? Must Reason therefore be forbidden the Vulgar?

3. Yea, Contrarily, this signifieth that Law and Reason are so far from being things to be forbidden men, that they are indeed those things by which Nature and Necessity have taught all the world to try and discern right from wrong, good from bad? Otherwise good and bad men would not all thus agree in pretending to them, and appealing to their decisions.

4. If many men are poysoned or killed in eating or drinking, If many mens eye sight is abused to mislead them unto sin, &c. the way is not to eat nothing but what is put into our mouths; nor to put out our eyes, or wink, and be led only by a Priest, but to use both the more cautiously, with the best advise and help that we can get.

5. And do not these Deceivers see, that their Reason pleadeth as strongly that Priests and Prelates themselves should never read the Scripture, (and consequently that it should be banished out of the world?) For who that is awake in the world can be ignorant, that it is Priests and Prelates, who have been the Leaders of almost all Heresies and Sects: who differ in their Expositions and opi∣nions? and lead the Vulgar into all the Heresies which they fall into? Who then should be forbid∣den to read the Scripture, but Priests and Prelates, who wrest them to their own and other mens destruction?

Quest. 147. How far is Tradition and mens Words and Ministry to be used or trusted in, in the exercise of faith?

Answ. 1. THe Churches and Ministers received the Gospel in Scripture from the Apostles, and* 1.820 the Creed as the summary of faith: And they delivered it down to others, and they to us:

2. The Ministers by Office are the Instructers of the people in the meaning of it. And the keepers of the Scriptures, as Lawyers are of the Laws of the Land.

Quest. 148. How know we the true Canon of Scripture from Apocrypha?

Answ. BY these means set together: 1. There is for the most part, a special venerable excellency in the Books themselves, which helpeth us in the distinct reception of them.

2. The Tradition of infallible Church History telleth us, which Books they are which were writ∣ten by men inspired by the Holy Ghost, and who sealed their Doctrine with Miracles in those times: It being but matter of fact (which Books such men wrote whom God bear witness to) infallible Church History (such as we have to know which are the Statutes of the Land, and which are coun∣terfeit) is a sufficient notification and proof.

3. The sanctifying Spirit still in all Ages and Christians attesteth the Divinity and Truth of the Do∣ctrine of the main body of the Bible; especially the Gospel: And then if we should err about the au∣thority of a particular Book, it would not overthrow our Faith. It is not necessary to salvation, to believe this particular Text to be Divine. But it is sin and folly to doubt causelesly of the parts, when the Spirit attesteth the Doctrine and the Body of the Book. I pass these things briefly, because I have largelier handled them elsewhere.

Quest. 149. Is the publick Reading of the Scripture the proper work of a Mini∣ster? or may a Lay-man ordinarily do it? or another Officer?

Answ. 1. IN such cases as I before shewed that a Lay-man may preach, he may also Read the Scriptures. Of which look back.

2. No doubt but it is a work well beseeming the ordained Ministers or Pastors, and an integral part of their Office; and should not be put off by them when they can do it.

3. When they need help the Deacons are ordained Ministers authorized to help them in such work, and fittest to do it.

4. Whether in a case of necessity a Lay-man may not ordinarily Read the Scripture to the Congre∣gation, is a Case that I am loth to determine, being loth to suppose such a necessity. But if the Minister cannot, and there be no Deacon, I cannot prove it unlawful for a Lay-man to do it under the direction of the Pastor. I lived sometime under an old Minister of about eighty years of age (who never preached himself), whose eye sight failing him, and having not maintenance to keep an assistant, he did by Memory say the Common-prayer himself, and got a Taylor one year, and a Thresher or poor day-labourer another year to Read all the Scriptures. Whether that were not better than no∣thing, I leave to consideration.

And I think it is commonly agreed on, that where there is no Minister, it is better for the people to meet and hear a Lay-man Read the Scriptures and some good Books, than to have no publick helps and Worship.

Quest. 150. Is it lawful to read the Apocrypha, or any good Books besides the Scriptures to the Church? as Homilies, &c.

Answ. 1. IT is not lawful to Read them as Gods Word, or to pretend them to be the Holy Scri∣ptures, for that is a falshood, and an addition to Gods Word.

2. It is not lawful to read them scandalously, in a title and manner tending to draw the people to believe that they are Gods Word, or without a sufficient distinguishing of them from the holy Scriptures.

3. If any one of the Apocryphal books, (as Iudith, Tobit, Bell and the Dragon, &c.) be as fabulous false and bad as our Protestant Writers (Reignoldus, Amesius, Whitakers, Chamier, and abundance more) affirm them to be, it is not lawful ordinarily to Read them, in that honourable way as Chapters called Lessons are usually read in the assemblies. Nor is it lawful so to Read heretical, fa∣bulous, or erroneous books.

But it is lawful to Read publickly Apocryphal and humane Writings, Homilies, or edifying Sermons on these conditions following.

1. So be it they be indeed sound doctrine, holy, and fitted to the peoples edification.

2. So be it they be not read scandalously without sufficient differencing them from Gods Book.

3. So they be not Read to exclude or hinder the Reading of the Scriptures, or any other ne∣cessary Church-duty.

4. So they be not Read to keep up an ignorant lazy Ministry that can or will do no better; nor to exercise the Ministers sloth, and hinder him from preaching.

5. And specially if Authority command it, and the Churches Agreement require it, as a significa∣tion what doctrine it is which they profess.

6. Or if the Churches Necessities require it; As if they have no Minister, or no one that can do so much to their Edification any other way.

7. Therefore the use of Catechisms is confessed lawful in the Church, by almost all.

Quest. 151. May Church Assemblies be held where there is no Minister? Or what publick Worship may be so performed by Lay-men? (As among Infidels, or Papists, where Persecution hath killed, imprisoned, or expelled the Ministers.)

Answ. 1. SUch an Assembly as hath no Pastor, or Minister of Christ, is not a Church, in a political sense as the word signifieth a Society consisting of Pastor and flock: But it may be a Church in a larger sense, as the word signifieth only a Community or Association of private Christians for mutual help in holy things.

2. Such an Assembly ought on the Lords dayes, and at other fit times to meet together for mutual help, and the publick worshipping of God, as they may, rather than not to meet at all.

3. In those meetings they may do all that followeth. 1. They may pray together; a Lay-man be∣ing* 1.821 the Speaker. 2. They may sing Psalms. 3. They may Read the Scriptures. 4. They may read some holy edifying Writings of Divines, or repeat some Ministers Sermons. 4. Some that are ablest may speak to the instruction and exhortation of the rest, as a Master may do in his family, or neigh∣bours to stir up Gods graces in each other, as was opened before. 5. And some such may Catechize the younger and more ignorant. 6. They may by mutual Conference open their cases to each other, and communicate what knowledge or experience they have, to the praise of God and each others edification. 7. They may make a solemn profession of their Faith, Covenant, and Subjection to God the Father, Son and Holy Ghost: And all this is better than nothing at all.

But 1. None of them may do any of this as a Pastor, Ruler, Priest, or Office-Teacher of the Church: 2. Nor may they Baptize: 3. Nor administer the Lords Supper; 4. Nor excommunicate by sentence (but only executively agree to avoid the notoriously impenitent). 5. Nor Absolve Ministerially, or as by authority: nor exercise any of the power of the Keyes, that is, of Government. 6. And they must do their best to get a Pastor as soon as they are able.

Quest. 152. Is it lawful to subscribe or profess full Assent and Consent to any Religious Books besides the Scripture, seeing all are fallible?

Answ. 1. IT is not lawful to profess or subscribe that any Book is truer or better than it is: or that there is no fault in any that is faulty; or to profess that we believe any mortal man to be totally Infallible in all that he shall write or say, or impeccable in all that he shall do.

2. Because all men are fallible, and so are we in judging, it is not lawful to say of any large and dubious Books, in which we know no fault, that there is no fault or error in them; we being uncer∣tain, and it being usual for the best men even in their best writings, prayers or works to be faulty, as the consequent or effect of our common culpable imperfection. But we may say, That we know no fault or error in it, if indeed we do not know of any.

3. It is lawful to profess or subscribe our Assent and Consent to any humane Writing which we judge to be True and Good, according to the measure of its Truth and Goodness: As if Church-Confessions that are found be offered us for our Consent, we may say or subscribe, I hold all the Doctrine in this Book to be true and good. And by so doing I do not assert the Infallibility of the Authors, but only the Verity of the Writing. I do not say, that He cannot err, or that he never erreth; but that he erreth not in this, as far as I am able to discern.

Quest. 153. May we lawfully swear Obedience in all things Lawful and honest, either to Usurpers, or to our lawful Pastors?

Answ. 1. IF the question were of Imposing such Oaths, I would say, that it was many a hundred years before the Churches of Christ (either under persecution, or in their prosperity and glory) did ever know of any such practice, as the people or the Presbyters swearing obedi∣ence to the Bishops. And when it came up, the Magistracy, Princes and Emperours, fell under the feet of the Pope; and the Clergy grew to what we see it in the Roman Kingdom, called a Church. And far should I be from desiring such Oaths to be imposed.

2. But the question being only of the Taking such Oaths, and not the Imposing of them, I say,

that 1. It is not lawful to swear obedience to an Usurper Civil or Ecclesiastical, in licitis & honestis, Because it is a subjecting our selves to him, and an acknowledging that authority which he hath not▪ For we can swear no further to obey the King himself but in things lawful and honest: And to do so by an Usurper is an injury to the King, and unto Christ.

2. But if the King himself shall command us to swear obedience to a subordinate Civil Usurper, he thereby ceaseth to be an Usurper, and receiveth authority, and it becometh our duty. And if he that was an Ecclesiastical Usurper, quoad personam, that had no true Call to a Lawful Office, shall after have a Call, or if any thing fall out, which shall make it our duty to Consent and Call him, then the impediment from his Usurpation is removed.

3. It is not lawful, though the Civil Magistrate command us, to swear obedience even in licitis & honestis, to such an Usurper, whose Office it self is unlawful, or forbidden by Christ, as he is such an Officer. No Protestant thinketh it lawful to swear obedience to the Pope as Pope: nor do any that take Lay-Elders to be an unlawful Office, think it lawful to swear obedience to them as such.

4. If one that is in an unlawful Ecclesiastical Office, be also at once in another that is lawful, we may swear obedience to him in respect of the Lawful Office. So it is Lawful to swear obe∣dience to the Pope in Italy, as a Temporal Prince in his own Dominions: And to a Cardinal, (as Richelieu, Mazarine, Ximenes, &c.) as the Kings Minister, exercising a power derived from him: So it is lawful for a Tenant, where Law and Custome requireth it, to swear fidelity to a Lay El∣der, as his Landlord or Temporal Lord and Master. And so the old Non-conformists, who thought the English Prelacy an unlawful Office, yet maintained that it is Lawful to take the Oath of Ca∣nonical obedience, because they thought it was imposed by the King and Laws, and that we swear to them not as Officers claiming a Divine Right in the Spiritual Government, but as Or∣dinaries, or Officers made by the King to exercise so much of Ecclesiastical Jurisdiction under him, as he can delegate; according to the Oath of Supremacy, in which we all acknowledge the King to be Supream in all Ecclesiastical Causes, that is, Not the Supream Pastor, Bishop or Spiritual Key-bearer or Ruler, but the Supream Civil Ruler of the Church, who hath the power of the Sword, and of determining all things extrinsick to the Pastoral Office; and so of the Coercive Government of all Pastors and Churches, as well as of other Subjects. And if Prelacy were proved never so unlawful, no doubt but by the Kings Command we may swear or perform formal obe∣dience to a Prelate as he is the Kings Officer. Of the Non-conformists judgement in this, read Bradshaw against Canne, &c.

5. But in such a case no Oath to Inferiours is lawful without the Consent of the Soveraign pow∣er; or at least against his will.

6. Though it be a duty for the flock to obey every Presbyter, yet if they would make all the people swear obedience to them, all wise and conscionable Christians should dissent from the in∣troduction of such a custome, and deny such Oaths as far as lawfully they may: that is,

1. If the King be against it, we must refuse it.

2. If he be neutral or meerly passive in it, we must refuse unless some apparent necessity for the Churches good require it.

1. Because it favoureth of Pride in such Presbyters.

2. Because it is a new Custome in the Church, and contrary to the antient practice.

3. It is not only without any authority given them by Christ, that they exact such Oaths, but* 1.822 also contrary to the great humility, lowliness and condescension, in which he describeth his Ministers, who must be Great, by being the servants of all.

4. And it tendeth to corrupt the Clergy for the future.

5. And such new impositions give just reason to Princes and to the People to suspect, that the Presbyters are aspiring after some inordinate exaltation, or have some ill project for the ad∣vancement of themselves.

7. But yet if it be not only their own ambition which imposeth it, but either the King and Laws command it, or necessity require it for the avoidance of a greater evil, it may be Law∣ful and a duty to take an Oath of Obedience to a Lawful Presbyter or Bishop. Because 1. It is a* 1.823 duty to Obey them: 2. And it is not forbidden us by Christ to promise or swear to do our duty, (even when they may sin in demanding such an Oath.)

8. If an Office be Lawful in the essential parts, and yet have unlawful integrals, or adjuncts, or be abused in exercise, it will not by such additions or abuses be made unlawful to swear Obe∣dience to the Officer as such.

9. If one Presbyter or Bishop would make another Presbyter or Bishop to swear obedience to him without authority, the Case is the same as of the Usurpers before mentioned.

Quest. 154. Must all our preaching be upon a Text of Scripture?

Answ. 1. IN many Cases it may be lawful to preach without a Text; to make Sacred Orations* 1.824 like Greg. Nazianzenes; and Homilies like Macarius's, Ephrem Syrus's and many other antients, and like our own Church-Homilies.

2. But ordinarily it is the fittest way to preach upon a Text of Scripture. 1. Because it is our* 1.825 very Office to Teach the people the Scripture: The Prophets brought a new word or message from God; but the Priests did but keep, interpret, and teach the Law already received: And we are not* 1.826 successors of the inspired Prophets, but as the Priests were, Teachers of Gods received Word. And this practice will help the people to understand our Office. 2. And it will preserve the due esteem and reverence of the Holy Scriptures, which the contrary practice may diminish.

Quest. 155. Is not the Law of Moses abrogated, and the whole Old Testament out of date, and therefore not to be Read publickly and preached on?

Answ. 1. THe Covenant of Innocency is ceased, cessante subditorum capacitate, as a Cove∣nant or promise. And so are the Positive Laws proper to Adam, in that state, and to many particular persons since.

2. The Covenant mixt of Grace and Works proper to the Jews, with all the Jewish Law as such, was never made to us, or to the rest of the world; and to the Jews it is ceased by the coming and perfecter Laws and Covenant of Christ.

3. The Prophecies and Types of Christ, and the Promises made to Adam, Abraham and others of his Coming in the flesh, are all fulfilled, and therefore not useful to all the ends of their first making: And the many Prophecies of particular things and persons past and gone are ac∣complished.

4. But the Law of Nature is still Christs Law: And that Law is much expounded to us in the Old Testament: And if God once, for another use, did say, This is the Law of Nature, the truth of these words as a Divine Doctrine and Exposition of the Law of Nature is still the same.

5. The Covenant of Grace made with Adam, and Noah for all mankind, is still in force as to the great benefits and main condition, that is, as to pardon given by it to true penitent believers, with a right to everlasting life, and as to the obligation to sincere obedience for salvation: though not as to the yet future coming of Christ in the flesh. And this Law of Grace was never* 1.827 yet repealed any further than Christs coming did fulfill it and perfect it: Therefore to the rest of the world who never can have the Gospel or perfecter Testament as Christians have, the former* 1.828 Law of Grace is yet in force: And that is the Law, conjoyned with the Law of Nature, which now the world without the Church is under: Under I say, as to the force of the Law, and a for∣mer* 1.829 promulgation made to Adam and Noah, and some common intimations of it in merciful for∣bearances, pardons and benefits; though how many are under it as to the knowledge, recepti∣on, belief and obedience of it, and consequently are saved by it, is more than I or any man knoweth.

6. There are many Prophecies of Christ and the Christian Church in the Old Testament yet to be fulfilled; and therefore are still Gods Word for us.

7. There are many Precepts of God to the Jews and to particular persons, given them on Rea∣sons common to them with us; where parity of Reason will help thence to gather our own du∣ty now.

8. There are many holy expressions (as in the Psalms) which are fitted to persons in our condi∣tion, and came from the Spirit of God; and therefore as such are fit for us now.

9. Even the fulfilled Promises, Types and Prophecies, are still Gods Word, that is, his Word given to their several proper uses: And though much of their Use be changed or ceased, so is not all: They are yet useful to us, to confirm our faith, while we see their accomplishment, and see how much God still led his Church to Happiness in one and the same way.

10. On all these accounts therefore we may still Read the Old Testament, and preach upon it in the publick Churches.

Quest. 156. Must we believe that Moses Law did ever bind other Nations; or that any other parts of the Scripture bound them, or belonged to them? or that the Iews were all Gods Visible Church on Earth?

Answ. I Conjoyn these three Questions for dispatch. I. 1. Some of the Matter of Moses Law did* 1.830 bind all Nations, that is, The Law of nature as such. 2. Those that had the knowledge of the Jewish Law, were bound ••ollaterally to believe and obey all the expositions of the Law of nature in it, and all the Laws, which were given upon reasons common to all the world (As about degrees of Mar∣riage, particular rules of Justice, &c.) As if I heard God from Heaven tell another that standeth by me, [Thou shalt not marry thy fathers Widow; for it is abominable.] I ought to apply that to me, being his subject which is spoken to another on a common reason.

3. All those Gentiles that would be proselytes, and joyn with the Jews in their policy, and dwell among them, were bound to be observers of their Laws. But 1. The Law of Na∣ture as Mosaical did not formally and directly bind other Nations. 2. N••r were they bound to the Laws of their peculiar policy, Civil or Ecclesiastical, which were positives. The reason is, 1. Because they were all one body of Political Laws, given peculiarly to one political body. Even the Decalogue it self was to them a political Law. 2. Because Moses was not authorized or sent to be the Mediator or deliverer of that Law to any Nation but the Jews. And being never in the enacting or Promulgation sent or directed to the rest of the World, it could not bind them.

II. As to the second Question, Though the Scripture as a writing bound not all the World, yet, 1. The Law of Nature as such which is recorded in Scripture did bind all. 2. The Covenant of* 1.831 Grace was made with all mankind in Adam and Noe: And they were bound to promulgate it by Tradition to all their off-spring: And no doubt so they did; whether by word (as all did) or by writing also (as it's like some did, as Henochs Prophesies were it's like delivered, or else they had not in terms been preserved till Iudes time.) 3. And God himself as aforesaid by actual providences, pardoning, and benefits given to them that deserved hell, did in part promulgate it himself. 4. The neighbour Nations might learn much by Gods doctrine and dealing with the Jews.

III. To the third Question, I answer, 1. The Jews were a people chosen by God out of all the* 1.832 Nations of the Earth, to be a holy Nation, and his peculiar treasure, having a peculiar Divine Law and Covenant, and many great priviledges, to which the rest of the World were strangers; so that they were advanced above all other Kingdoms of the world, though not in wealth nor worldly power, nor largeness of Dominion, yet in a special dearness unto God.

2. But they were not the only people to whom God made a Covenant of Grace in Adam and Noe▪ as distinct from the Law or Covenant of Innocency.

3. Nor were they the only people that professed to Worship the true God; neither was holiness and salvation confined to them; but were found in other Nations. Therefore though we have but little notice of the state of other Kingdoms in their times, and scarcely know what National Churches, that is, whole Nations professing saving faith, there were, yet we may well conclude that there were other visible Churches besides the Jews. For, 1. No Scripture denyeth it: and charity then must hope the best. 2. The Scriptures of the Old Testament give us small account of other Countreys, but of the Jews alone, with some of their Neighbours. 3. Sem was alive in Abrahams dayes (yea about 34 years after Abrahams death and within 12 years of Ismaels death, viz. till about An. Mundi 2158.) And so great and blessed a man as Sem, cannot be thought to be less than a King, and to have a Kingdom governed according to his holiness; and so that there was with him not only a Church, but a National Church, or holy Kingdom. 4. And Melchizedeck was a holy King and Priest; and therefore had a Kingdom holily governed; and therefore not only a visible, but also a National Church (supposing that he was not Sem, as the Jews and Broughton, &c. think; For the scituation of his Countrey doth make many desert that opinion). 5. And Iob and his friends shew that there were Churches then besides the Jews. 6. And it is not to be thought that all Ismaels posterity sudden∣ly apostatized. 7. Nor that Esau's posterity had no Church state; (for both retained Circumcision). 8. Nor is it like that Abrahams off-spring by Keturah were all apostates, being once inchurched. For though the special promise was made to Isaac's seed, as the peculiar holy Nation, &c. yet not as the only Children of God, or persons in a state of salvation. 9. And the passages in Ionah about Ninive* 1.833 give us some such intimations also. 10. And Iaphet and his seed being under a special blessing, it is not like that they all proved Apostates. And what was in all other Kingdoms of the World is little known to us.

We must therefore take heed of concluding (as the proud Jews were at last apt to do of themselves) that because they were a chosen Nation priviledged above all others, that therefore the Redeemer under the Law of Grace made to Adam, had no other Churches in the World, and that there were none s••v••d but the Jews and proselytes.

Quest. 157. Must we think accordingly of the Christian Churches now, that they are only advanced above the rest of the World as the Iews were, but not the only people that are saved?

Answ. THis question being fitter for another place, what hope there is of the salvation of the people that are not Christians, I have purposely handled in another Treatise (in my Method. Theologiae), and shall only say now, 1. That those that receive not Christ and the* 1.834 Gospel revealed and offered to them cannot be saved. 2. That all those shall be saved (if such there be) who never had sufficient means to know Christ incarnate, and yet do faithfully perform the common conditions of the Covenant of Grace as it was made with Adam and Noe; And particular∣ly, All that are truly sanctified, who truly hate all known sin, and Love God as God above all, as their merciful reconciled pardoning Father, and lay up all their hopes in Heaven, in the everlasting fruition of him in glory, and set their hearts there, and for those hopes deny the interest of the flesh, and all* 1.835 things of this World.

3. But how many or who doth this abroad in all the Kingdoms of the World, who have not the distinct knowledge of the Articles of the Christian faith, it is not possible for us to know.

4. But (as Aquinas and the Schoolmen ordinarily conclude this question) we are sure that the Church hath this prerogative above all others, that salvation is incomparably more common to Chri∣stians, than to any others, as their Light and helps and means are more. The opinions of Iustin, and Clem. Alexandr. Origen, and many other Ancients of the Heathens salvation I suppose is known. In short,

1. It seems plain to me, that all the World that are no Christians, and have not the Gospel, are not by Christs incarnation put into a worse condition than they were in before: But may be saved on* 1.836 the same terms that they might have been saved on before.

2. That Christs Apostles were in a state of salvation before they believed the Articles of Christs dying for sin, his Resurrection, Ascension, the giving of the Holy Ghost, and Christs coming to judge∣ment, as they are now to be believed.

3. That all the faithful before Christs coming were saved by a more general faith than the* 1.837 Apostles had, as not being Terminated in This person, Iesus, as the Messiah, but only expected the Mes∣siah to come.

4. That as more articles are necessary to those that have the Gospel than to those that have it not, and to those since Christs Incarnation that hear of him, than to the Iews before, so before, there were more things necessary even to those Iews (that had a shorter Creed than that which the Apostles believed* 1.838 before the Resurrection) than was to the rest of the World that had not promises, prophecies, types and Laws, so particular, distinct and full as they had.* 1.839

5. That the Promises, Covenant or Law of Grace, was made to all lapsed mankind in Adam and Noe.

6. That this Law or Covenant is still of the same tenour, and not repealed.* 1.840

7. That this Covenant giveth pardoning mercy, and salvation, and promiseth Victory over Satan, to and by the holy seed.* 1.841

8. That the condition on mans part, is Repentance, and faith in God as a merciful God thus pardon∣ing sin, and saving the penitent believer. But just how particular or distinct their belief of the incar∣nation of Christ was to be, is hard to determine.* 1.842

9. But after Christs Incarnation, even they that know it not, yet are not by the first Covenant bound to believe that the Messiah is yet to be incarnate, or the Word made flesh; For they are not bound* 1.843 to believe an untruth, and that as the condition of salvation.

10. Men were saved by Christ about 4000 years before he was man, and had suffered, satisfied or merited as man.

11. The whole course of Gods actual providence since the fall, hath so filled the world with mer∣cies contrary to mans demerit, that it is an actual universal proclamation of the pardoning Law of* 1.844 Grace; which is thereby now become even a Law of nature, that is of Lapsed pardoned nature, as the first was the natural Law of Innocence.* 1.845

12. Christ giveth a great deal of mercy to them that never heard of him, or know him; And he giveth far more mercy to believers, than they have a particular knowledge and belief of.

13. There is no salvation but by Christ the saviour of the world; Though there be more mercy from Christ, than there is faith in Christ.

14. No man could ever be saved without Believing in God as a merciful pardoning saving God; though many have been saved who knew not the person of Christ, determinately. For he that com∣eth to God must believe that God is, and that he is the Rewarder of them that diligently seek him: who is no respecter of persons, but in every Nation, he that feareth God and worketh righteousness is accepted of him.* 1.846 * 1.847 * 1.848

15. All Nations on Earth that have not the Gospel, are obliged by God to the use of certain means,* 1.849 and improvement of certain mercies, in order or tendency to their Salvation. And it is their sin if they use them not.

16. God hath appointed no means in vain; which men must either not use, or use despairingly. But his Command to use any means for any end, containeth (though not an explicite promise, yet) great and comfortable encouragement to use that means in hope.

17. Therefore the world is now in comparison of the Catholick Church, much like what it was before Christs incarnation in comparison of the Jews Church; who yet had many wayes great* 1.850 advantage though God was not the God of the Jews only, but also of the Gentiles, who had a Law written in their hearts, and an accusing or excusing Conscience.

18. Those over-doing Divines who pretend to be certain, that all the World are damned that are not Christians, do add to Gods word, and are great agents, for Satan to tempt men to Infidelity, and ••o Ath••ism it self, and to disswade mankind from discerning the Infinite goodness of God; and occa∣sion many to deny the Immortality of the soul, rather than they will believe, that five parts in six of the world now, and almost all before Christs incarnation, have Immortal souls purposely created in th••m, to be damned without any propounded means and possibility-natural of r••tnedy: And as I know they will pour out their bitter censure on these lines (which I could avoid if I regarded it more than truth) so with what measure they mete, it shall be measured to them: and others will d••mn them as confidently as they damn almost all the world: And I will be bold to censure that they are UNDOERS of the Church by OVER DOING. See more in my Vindication of Gods Goodness.

Quest. 158. Should not Christians take up with Scripture wisdom only, without stu∣dying Philosophy and other Heathens humane Learning?

Answ. I Have already proved the usefulness of common knowledge called Humane Learning, by twenty Reasons in my book called The Unreasonableness of Infidelity, pag. 163. part. 2. sect. 23.* 1.851 to which I refer the Reader: And only say now, 1. Grace presupposeth Nature; We are men in order of nature at least before we are Saints, and Reason is before supernatural Revelation. 2. Common knowledge therefore is subservient unto faith: We must know the Creator and his works; And the Redeemer restoreth us to the due knowledge of the Creator: Humane Learning in the sense in questi∣on is also Divine: God is the Author of the light of nature, as well as of grace. We have more than Heathens, but must not therefore have less, and cast away the good that is common to them and us: Else we must not have souls, bodies, reason, health, time, meat, drink, cloaths, &c. because Heathens have them. Gods works are honourable, sought out of all them that have pleasure therein. And physical Philosophy is nothing but the knowledge of Gods works. 3. And the knowledge of Languages is necessary both for humane converse, and for the understanding of the Scriptures them∣selves. The Scriptures contain not a Greek and Hebrew Grammar to understand the language in which they are written, but suppose us otherwise taught those tongues that we may interpret them. 4. The use of the Gospel is not to teach us all things needful to be known, but to teach us, on sup∣position of our common knowledge, how to advance higher to supernatural saving knowledge, ••aith, Love and practice. Scripture telleth us not how to build a house, to plow, sow, weave, or make our works of art. Every one that learneth his Countrey tongue of his Parents hath humane Learning of the same sort with the learning of Greek and Hebrew: He that learneth not to read, cannot read the Bible. And he that understandeth it not in the Original tongues must trust other mens words that have Humane Learning, or else remain a stranger to it.

But though none but proud fools will deny the need of that humane Learning which improveth* 1.852 nature, and is subservient to our knowledge of supernatural Revelations, yet well doth Paul admo∣nish us to take heed that none deceive us by vain Philosophy, and faith that the wisdom of the world is foolishness with God, and that the knowledge of Christ Crucified is the true Christian Philosophy or Wisdom. For indeed the dark Philosophers groping after the knowledge of God, did frequently stumble, and did introduce abundance of Logical and Physical vanities, uncertainties, and ••alsities under the name of Philosophy, by meer niceties and high pretendings seeking for the glory of wis∣dom to themselves; when as it is one thing to know Gods works and God in them, and another thing to compose a systeme of Physicks and Metaphysicks containing abundance of errours and confusion, and jumbling a few certainties with a great many uncertainties and untruths, and every sect pulling down, what others asserted, and all of them disproving the methods and assertions of others, and none proving their own. And the truth is, after all later discoveries, there is yet so much errour, darkness, uncertainty and confusion in the Philosophy of every pretending sect, (the Peripateticks,

the Stoicks, the Pythagoreans and Platonists, much more the Epicureans, the Lullianists, the Cartesians,* 1.853 Telesius, Campanella, Patricius, Gassendus, &c.) that it is a wonder that any that ever throughly tryed them, can be so weak as to glory much of the certainties and methods of any, which hitherto are so palpably uncertain, and full of certain errours. We may therefore make use of all true humane learn∣ing, Real and Organical, (And he is the happy Scholar who fasteneth upon the CERTAIN and the USEFUL parts, well distinguished from the rest, and truly useth them to their great and pro∣per ends): But niceties, and fooleries which some spend their lives in for meer ostentation, and also uncertain presumptions, should be much neglected; And the great, certain, necessary, saving Verities of Morality and the Gospel must be dearly loved, and thankfully imbraced, and studiously learned, and faithfully practised, by all that would prove wise men at last.

Quest. 159. If we think that Scripture and the Law of Nature do in any point contradict each others, which may be the standard by which the other must be tryed?

Answ. IT is certain that they never do contradict each other: 2. The Law of Nature is either that which is very clear by Natural evidence, or that which is dark (as degrees of Consan∣guinity unfit for Marriage, the evil of officious lies, &c.). 3. The Scriptures also have their plain and their obscurer parts. 4. A dark Scripture is not to be expounded contrary to a plain natural* 1.854 Verity. 5. A dark and doubtful point in Nature is not to be expounded contrary to a plain and cer∣tain Scripture. 6. To suppose that there be an apparent contradiction in cases of equal clearness or doubtfulness, is a case not to be supposed; But he that should have such a dream, must do as he would do if he thought two Texts to be contradictory, that is, he must better study both till he see his errour; still remembring that natural evidence hath this advantage, that it is, 1. first in order, 2. and* 1.855 most common and received by all; But supernatural evidence hath this advantage, that it is for the most part the more clear and satisfactory.

Quest. 160. May we not look that God should yet give us more Revelations of his will, than there are already made in Scripture?

Answ. YOu must distinguish between, 1. New Laws or Covenants to mankind, and new predictions or informations of a parti••ular person. 2. Between what may possibly be, and what we may expect as certain or probable. And so I conclude.

1. That it is certain that God will make no other Covenant, Testament or Universal Law, for the Go∣vernment of mankind or the Church, as a Rule of Duty and of Iudgement. Because he hath oft told us,* 1.856 that this Covenant and Law is perfect, and shall be in force as our rule till the end of the world.

Obj. So it was said of the Law of Moses, that it was to stand for ever, yea of many Ceremonies in it?

Answ. 1. It is in the Original only, [for ages and ages;] or to generations and generations] which we translate [for ever] when it signifieth but [to many generations]. 2. It is no where said, of Moses Law as such, that it should continue either till the end of the world, or till the day of Iudgement,* 1.857 as it is said of the Gospel. And 3. It is not said that he will add no more to the former Testament, but contrarily, that he will make a new Covenant with them, &c. But here in the Gospel he perempto∣rily resolveth against all innovations and additions.

2. It is certain that God will make no new Scripture or inspired word as an infallible universal Rule for the exposition of the word already written. For 1. This were an addition which he hath dis∣claimed, and 2. It would imply such an insufficiency in the Gospel to its ends (as being not intel∣ligible) as is contrary to its asserted perfection, and 3. It would be contrary to that established way for the understanding of the Scripture, which God hath already setled and appointed for us till the end.

3. It is certain that God will give all his servants in their several measures, the help and illumina∣tion* 1.858 of his spirit, for the understanding and applying of the Gospel.

4. It is possible that God may make new Revelations to particular persons about their particu∣lar duties, events or matters of fact, in subordination to the Scripture, either by inspiration, vi∣sion, or apparition or voice. For he hath not told us that he never will do such a thing. As to tell them what shall befall them, or others; or to say [Go to such a place, or dwell in such a place, or do such a thing] which is not contrary to the Scripture, nor co-ordinate, but only a subordinate determination of some undetermined case, or the circumstantiating of an action.

5. Though such Revelation and Prophesie be Possible there is no certainty of it in general, nor* 1.859 any probability of it to any one individual person, much less a promise. And therefore to expect it, or pray for it, is but a presumptuous tempting of God.

6. And all sober Christians should be the more cautelous of being deceived by their own Ima∣ginations, because certain experience telleth us, that most in our age that have pretended to pro∣phesie or to inspirations or revelations, have been melancholy crackt-brained persons, neer to mad∣ness, who have proved to be deluded in the end: And that such crazed persons are still prone to such imaginations.

7. Therefore also all sober Christians must take heed of rash believing every Prophet or pre∣tended spirit, lest they be led away from the Sacred Rule, and before they are aware, be lost in vain expectations and conceits.

Quest. 161. Is not a third Rule of the Holy Ghost, or perfecter King∣dom of Love to be expected, as different from the Reign of the Creator and Redeemer?

Answ. 1. THe works ad extra and the Reign of the Father, Word, and Spirit are undivided. But yet some things are more eminently attributed to one person in the Trinity, and some to another.

2. By the Law and Covenant of Innocency the Creator eminently ruled Omnipotently. And the* 1.860 Son Ruled eminently sapientially initially under the Covenant of promise or grace from Adam till his Incarnation and the descent of the Holy Ghost, and more fully and perfectly afterward by the Holy Ghost. And the Holy Ghost ever since doth Rule in the Saints as the Paraclete Advocate or Agent of Christ, and Christ by him, eminently by holy Love; which is yet but initially: But the same Holy Ghost by perfect Love shall perfectly Rule in Glory for ever; even as the spirit of the Father and the Son. We have already the Initial Kingdom of Love by the spirit, and shall have the perfect King∣dom in Heaven: And besides the initial and the perfect there is no other. Nor is the perfect Kingdom to be expected before the day of judgement or our removal unto Heaven: For our Kingdom is not of this World. And they that sell all and follow Christ, do make the exchange for* 1.861 a Reward in Heaven: And they that suffer persecution for his sake, must rejoice because their reward in Heaven is great: And they that relieve a prophet or righteous man for the sake of Christ, and that lose any thing for him, shall have indeed an hundred fold (in value) in this life but in the world to come eternal life. We shall be taken up in the clouds to meet the Lord in the air, and so shall we ever be with the Lord: And those are the words with which we must comfort one another, and not Jewishly with the hopes of an earthly Kingdom. And yet we look for a new Hea∣ven and a new Earth wherein dwelleth righteousness, according to his promise. But who shall be the inhabitants, and how that Heaven and Earth shall diff••r, and what we shall then have to do with Earth, Whether to be Overseers of that Righteous Earth (and so to judge or Rule the World) as the Angels are now over us in this World, are things which yet I understand not.

Quest. 162. May we not look for Miracles hereafter?

Answ. THe answer to Quest. 160. may serve to this. 1. God may work Miracles if he please,* 1.862 and hath not told us that he never will.

2. But he hath not promised us that he will, and therefore we cannot believe such a promise, not expect them as a certain thing. Nor may any pray for the gift of miracles.

3. But if there be any probability of them, it will be to those that are converting Infidel Nations, when they may be partly of such use as they were at first.

4. Yet it is certain, that sometimes God still worketh Miracles: But arbitrarily and rarely, which may not put any individual person in expectation of them.

Object. Is not the promise the same to us as to the Apostles and primitive Christians, if we could but believe as they did?

Answ. 1. The promise to be believed goeth before the faith that believeth it, and not that faith before the promise. 2. The promise of the Holy Ghost was for perpetuity, to sanctifie all believ∣ers:* 1.863 But the promise of that special gift of Miracles, was for a time, because it was for a special use: that is, to be a standing seal to the truth of the Gospel, which all after ages may be con∣vinced of in point of fact, and so may still have the use and benefit of. And providence (ceasing Miracles,) thus expoundeth the promise. And if Miracles must be common to all persons and ages they would be as no Miracles. And we have seen those that most confidently believed they should work them, all fail.

But I have written so largely of this point in a set Disputation in my Treatise called The Un∣reasonableness of Infidelity, fully proving those first Miracles satisfactory and obligatory to all follow∣ing ages, that I must thither now refer the Reader.

Quest. 163. Is the Scripture to be tryed by the Spirit, or the Spirit by the Scri∣pture, and which of them is to be preferred.

Answ. I Put the question thus confusedly, for the sake of those that use to do so, to shew them how to get out of their own Confusion. You must distinguish, 1. Between the Spirit in it self considered, and the Scripture in it self. 2. Between the several operations of the Spirit. 3. Between the several persons that have the Spirit. And so you must conclude,

1. That the Spirit in it self is infinitely more excellent than the Scripture. For the Spirit is God, and the Scripture is but the work of God.

2. The operation of the Spirit in the Apostles was more excellent than the operation of the same Spirit now in us; As producing more excellent effects, and more infallible.

3. Therefore the holy Scriptures which were the infallible dictates of the Spirit in the Apostles,* 1.864 are more perfect than any of our apprehensions which come by the same Spirit (which we have not in so great a measure).

4. Therefore we must not try the Scriptures by our most spiritual apprehensions, but our appre∣hensions* 1.865 by the Scriptures: that is, we must prefer the Spirits inspiring the Apostles to indite the Scri∣pture, before the Spirits illuminating of us to understand them, or before any present inspirations, the former being the more perfect: Because Christ gave the Apostles the Spirit to deliver us infallibly* 1.866 his own Commands, and ••o indite a Rule for following ages: But he giveth us the Spirit but to under∣stand and use that Rule aright.

5. This trying the Spirit by the Scriptures, is not a setting of the Scripture above the Spirit it* 1.867 self; but is only a trying the Spirit by the Spirit; that is, the Spirits operations in our selves and his Revelations to any pretenders now, by the Spirits operations in the Apostles, and by their Revelations recorded for our use. For they and not we, are called Foundations of the Church.

Quest. 164. How is a pretended Prophet, or Revelation to be tryed?

Answ. 1. IF it be contrary to the Scripture, it is to be rejected as a deceit.* 1.868

2. If it be the same thing which is in the Scripture, we have it more certainly re∣vealed already: Therefore the Revelation can be nothing but an assistance of the persons faith, or a call to obedience, or a reproof of some sin: which every man is to believe according as there is true evidence that indeed it is a Divine Revelation or Vision: which if it be not, the same thing is still sure to us in the Scripture.

3. If it be something that is only Besides the Scripture (as about events and facts or Prophecies of what will befall particular places or persons) we must first see whether the evidence of a Divine revelation be clear in it or not: And that is known, 1. To the person himself by the self-attesting and convincing power of a Divine Revelation, which no man knoweth but he that hath it (And we must be very cautelous lest we take false conceptions to be such.) But to himself and others it is known, 1. At present by clear uncontrolled Miracles, which are Gods attestation; which if men shew, we are bound (in this case) to believe them. 2. For the Future, by the event, when things so plainly* 1.869 come to pass, as prove the prediction to be of God. He therefore that giveth you not by certain Mi∣racles uncontrolled, a just proof that he is sent of God, is to be heard with a suspended belief; you must stay till the event shew whether he say true or not: And not act any thing in the mean time, up∣on an unproved presumption either of the truth or falshood of his words.

4. If you are in doubt whether that which he speaketh be contrary to Gods Word or not, you must hear him with a proportionable suspicion, and give no credit to him till you have tryed whe∣ther it be so or not.

5. It is a dangerous snare and sin to believe any ones Prophecies or Revelations meerly because they are very Holy persons, and do most confidently averr or swear it. For they may be deceived themselves. As also to take hysterical, or melancholy delirations or conceptions for the Revelations of the Spirit of God, and so to father falshood upon God.

Quest. 165. May one be saved who believeth that the Scripture hath any mistake or error, and believeth it not all?

Answ. THe chief part of the answer to this must be fetcht from what is said before about Fun∣damentals.* 1.870 1. No man can be saved who believeth not that God is no lyar; and that all his Word is true: Because indeed he believeth not that there is a God.

2. No man can be saved who believeth not the points that are essential to true Godliness; nor any man that heareth the Word who believeth not all Essential to Christianity, or the Christian Cove∣nant and Religion.

3. A man may be saved who believeth not some Books of Scripture, (as Iude, 2 Pet. 2 Iohn, 3 Iohn, Revelations) to be Canonical, or the Word of God; so he heartily believe the rest; or the Essentials.

4. He that thinketh that the Prophets, Sacred Historians, Evangelists and Apostles, were guided to* 1.871 an Infallible delivery and recording of all the great substantial necessary points of the Gospel, but not to an Infallibility in every by-expression, phrase, citation, or circumstance, doth disadvantage his own faith as to all the rest; but yet may be saved, if he believe the substance with a sound and practical belief.

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Quest. 166. Who be they that give too little to the Scriptures, and who too much; and what is the danger of each extream?

Answ. I. IT is not easie to enumerate all the errors on either extream; but only to give some instances of each. 1. They give too little to the Scriptures who d••ny it to be in∣dited by inspiration of the Infallible Spirit of God, and to be wholly true. 2. And they that detract from some parts or Books of it while they believe the rest. 3. And they that think it is not given as a Law of God, and as a Rule of faith and life. 4. And they that think it is not an Universal Law and Rule for all the world, but for some parts only (supposing the predication of it). 5. And they that think it an Imperfect Law and Rule, which must be made up with the supplement of Traditions or Revelations. 6. And they that think that it was adapted only to the times it was written in▪ and* 1.872 not to ours, as not foreseeing what would be. 7. And they that think it is culpably defective in Method. 8. And they that think it culpably defective in phrase, or aptness, or elegancy of style. 9. And they that think that it containeth not all that was necessary or fit for universal deter∣mination, of that kind of things which it doth at all universally determine of: As e. g. that it made two Sacraments, but not all of that kind that are fit to be made, but hath left men to invent and make more of the same nature and use. 10. And those that think that it is fitted only to the Learned, or only to the unlearned, only to Princes, or only to subjects, &c. 11. And those that think that it is but for a time, and then by alteration to be perfected as Moses Law was. 12. And those that think that the Pope, Princes or Prelates, or any men may change or alter it.

II. Those give too much (in bulk, but too little in vertue) to the Scriptures, 1. Who would set them up instead of the whole Law, and Light of Nature, as excluding this, as useless where the Scripture is.

2. And they that ••eign it to be instead of all Grammars, Logick, Philosophy, and all other Arts and Sciences, and to be a perfect particular Rule for every Ruler, Lawyer, Physicion, Marriner, Ar∣chitect, Husbandman and Tradesman, to do his work by.

3. And they that ••eign it to be fully sufficient to all men to prove its own authority and truth, with∣out* 1.873 the subsidiary use of that Church-History and Tradition, which telleth us the supposed Matters of fact, and must help us to know what Books are Canonical, and what not; and without historical evidence, that these are the true Books which the Prophets and Apostles wrote, and the Miracles and Providences which have attested them.

4. And those that think that it is sufficient for its own promulgation, or the peoples instruction,* 1.874 without the Ministry of man to preserve, deliver, translate, expound and preach it to the people.

5. And those that think it sufficient to sanctifie men, without the concourse of the Spirits illumi∣nation, vivification and inward operation to that end.

6. And they that say that no man can be saved by the knowledge, belief, love and practice of all the substantial parts of Christianity brought to him by Tradition, Parents or Preachers, who tell him no∣thing of the Scriptures, but deliver him the Doctrines as attested by Miracles and the Spirit with∣out any notice of the Book.

7. And those that say that Scripture alone must be made use of as to all the History of Scripture Times, and that it is unlawful to make use of any other Historians, (as Iosephus and such others).

8. And they that say, no other Books of Divinity but Scripture are useful, yea, or lawful to be read of Christians; or at least in the Church.

9. And they that say that the Scriptures are so Divine, not only in Matter, but in Method and Style, as that there is nothing of humane (inculpable) imperfection or weakness in them.

10. And those that say that the Logical Method, and the phrase is as perfect as God was able to make them.

11. And they that say, that all passages in Scripture historically related are Moral Truths: And so make the Devils words to Eve, of Iob, to Christ, &c. to be all true.

12. And they that say, that all passages in the Scripture were equally obligatory to all other places and ages, as to those that first received them (As the kiss of peace, the Vails of women, washing feet, anointing the sick, Deaconesses, &c.)

13. And they that make Scripture so perfect a Rule to our belief, that nothing is to be taken for certain, that cometh to us any other way (As natural knowledge or historical.)

14. And those that think men may not translate the Scripture, turn the Psalms into Metre, tune them, divide the Scripture into Chapters and Verses, &c. as being derogatory alterations of the perfect Word.

15. And those that think it so perfect a particular rule of all the Circumstances, M••des, Adjuncts and external expressions of and in Gods Worship, as that no such may be invented or added by man,* 1.875 that is not there prescribed: As Time, Place, Vesture, Gesture, Utensils, Methods, Words, and many other things, mentioned before.

16. And those that Jewishly feign a multitude of unproved mysteries to lye in the Letters, Orders,

Numbers and proper Names in Scriptures, (though I deny not that there is much mysterie which we little observe).

17. They that say that the Scripture is all so plain, that there is no obscure or difficult passages in them, which men are in danger of wresting to their own destruction.

18. And they that say, that All in the Scripture is so necessary to salvation (even the darkest Pro∣phecies,)* 1.876 that they cannot be saved that understand them not all; or at least endeavour not studi∣ously and particularly to understand them.

19. And they that say that every Book and Text must of necessity to salvation be believed to be Ca∣nonical and true.

20. And those that say that God hath so preserved the Scripture, as that there are no various read∣ings* 1.877 and doubtful Texts thereupon, and that no written or printed Copies have been corrupted (when Dr. Heylin tells us, that the Kings Printer printed the seventh Commandment, [Thou shalt commit adultery]) All these err in over-doing.

III. The dangers of the former detracting from the Scripture are these. 1. It injureth the Spirit who is the author of the Scriptures. 2 It striketh at the foundation of our faith, by weakning the Records which are left us to believe: And emboldneth men to sin, by diminishing the authority of Gods Law: And weakneth our Hopes, by weakning the promises. 3. It shaketh the universal Go∣vernment of Christ, by shaking the anthority or perfection of the Laws by which he governeth. 4. It maketh way for humane Usurpations, and Traditions, as supplements to the holy Scriptures: And leaveth men to contrive to amend Gods Word and Worship, and make Co-ordinate Laws and Doctrines of their own. 5. It hindereth the Conviction and Conversion of sinners, and hardneth them in unbelief, by questioning or weakning the means that should convince and turn them. 6. It is a tempting men to the Cursed adding to Gods Word.

IV. The dangers of over-doing here are these: 1. It leadeth to downright Infidelity: For when men find that the Scripture is imperfect or wanting in that which they fansie to be part of its perfe∣ction, and to be really insufficient, e. g. to teach men Physicks, Logick, Medicine, Languages, &c. they will be apt to say, It is not of God, because it hath not that which it pretends to have. 2. God is made the Author of defects and imperfections. 3. The Scripture is exposed to the scorn and confu∣tation of Infidels. 4. Papists are assisted in proving its imperfection. But I must stop, having spoke to this point before in Quest. 35. and partly Quest. 30. & 31. & 33. more at large.

Quest. 167. How far do good men now Preach and Pray by the Spirit?

Answ. 1. NOt by such Inspiration of new matter from God as the Prophets and Apostles had which indited the Scriptures.

2. Not so as to exclude the exercise of Reason, Memory or Diligence; which must be as much and more than about any common things.

3. Not so as to exclude the use and need of Scripture, Ministry, Sermons, Books, Conference, Ex∣amples, Use, or other means and helps.

But 1. The Spirit indited that Doctrine and Scripture which is our Rule for prayer and for preaching.

2. The Spirits Miracles and works in and by the Apostles seal that doctrine to us, and confirm* 1.878 our faith in it.

3. The Spirit in our faithful Pastors and Teachers, teacheth us by them to pray and preach.

4. The Spirit by Illumination, Quickning and Sanctification, giveth us an habitual acquaintance with our sins, our wants, with the word of precept and promise, with God, with Christ, with Grace, with Heaven. And it giveth us a Habit of holy Love to God, and Goodness, and Thankfulness for mercy, and faith in Christ, and the life to come, and desires of perfection, and hatred of sin: And he that hath all these, hath a constant Habit of prayer in him: For prayer is nothing but the expression with the tongue of these Graces in the heart: So that the Spirit of Sanctification is thereby a Spirit of Adoption and of Supplication. And he that hath freedom of utterance can speak that which Gods Spirit hath put into his very heart, and made him esteem his greatest and nearest concernment, and the most necessary and excellent thing in all the world. This is the Spirits principal help.

5. The same Spirit doth incline our hearts to the diligent use of all those means, by which our abilities may be increased: As to read, and hear, and confer, and to use our selves to prayer, and to meditation, self-examination, &c.

6. The same Spirit helpeth us in the use of all these means, to profit by them, and to make them all effectual on our hearts.

7. The same Spirit concurreth with Means, Habits, Reason, and our own endeavours, to help us in the very act of praying and preaching: 1. By illuminating our minds to know what to desire and say: 2. By actuating our Wills to Love, and holy desire and other affections. 3. By quickning and exciting us to a liveliness and ••ervency in all. And so bringing our former habits into acts, the Grace of prayer is the heart and soul of gifts; And thus the Spirit teacheth us to pray.

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Yea, the same Spirit thus by common helps assisteth even bad men in praying and preaching, giving them common habits and acts that are short of special saving grace. Whereas men left to themselves without Gods Spirit, have none of all these forementioned helps. And so the Spirit is said to inter∣cede for us by exciting our unexpressible groans; and to help our infirmities when we know what* 1.879 to ask as we ought.

Quest. 168. Are not our own Reasons, Studies, Memory, Strivings, Books, Forms, Methods and Ministry needless, yea, a hurtful quenching or preventing of the Spi∣rit, and setting up our own, instead of the Spirits operations?

Answ. 1. YEs; if we do it in a conceit of the sufficiency of our selves, our reason, memory,* 1.880 studies, books, forms, &c. without the Spirit: Or if we ascribe any thing to any of these which is proper to Christ or to his Spirit. For such proud self-sufficient despisers of the Spirit, cannot reasonably expect his help: I doubt among men counted Learned and Rational there are too many such, * 1.881 that know not mans insufficiency or corruption, nor the necessity and use of that Holy Ghost into whose name they were baptized, and in whom they take on them to believe. But think that all that pretend to the Spirit are but Phanaticks and Enthusiasts, and self-conceited people; when yet the Spirit himself saith, Rom. 8 9. If any man have not the Spirit of Christ, the same is none of his. And Gal. 4. 6. Because we are sons God hath sent forth the Spirit of his Son into our hearts, whereby we cry Abba, Father.

2. But if we give to Reason, Memory, Study, Books, Methods, Forms, &c. but their proper place in subordination to Christ and to his Spirit, they are so far from being quenchers of the Spirit, that they are necessary in their places, and such means as we must use, if ever we will expect the Spirits help. For the Spirit is not given to a Bruit to make him a man, or rational; nor to a proud despiser, or idle neglecter of Gods appointed means, to be instead of means, nor to be a Patron to the vice of pride or idleness, which he cometh chiefly to destroy: But to bless men in the laborious use of the means which God appointeth him: Read but Prov. 1. 20, &c. & 2. & 3. & 5. & 6. & 8. and you will see that knowledge must be laboured for, and instruction heard: And he that will lye idle till the* 1.882 Spirit move him, and will not stir up himself to seek God, nor strive to enter in at the streight g••••e, nor give all diligence to make his Calling and Election sure, may find that the Spirit of sloth hath destroyed him, when he thought the Spirit of Christ ••ad been saving him. He that hath but two Articles in his Creed, must make this the second: For he that cometh to God must believe that God is, and that he is the Rewarder of them that diligently seek him.* 1.883

Quest. 169. How doth the Holy Ghost set Bishops over the Churches?

Answ. 1. BY making the Office it self, so far as the Apostles had any hand in it, Christ himself* 1.884 having made their Office.

2. The Holy Ghost in the Electors and Ordainers directeth them to discern the fitness of the persons* 1.885 elected and ordained, and so to call such as God approveth of, and calleth by the Holy Ghost in them. Which was done, 1. By the extraordinary gift of discerning in the Apostles. 2. By the ordinary help of Gods Spirit in the wise and faithful Electors and Ordainers ever since.

3. The Holy Ghost doth qualifie them for the work, by due Life, Light and Love, Knowledge, Wil∣lingness, and Active ability; and so both en••lining them to it, and marking out the persons by his gifts whom he would have elected and ordained to it: Which was done, 1. At first by extraordinary gifts, 2. And ever since by ordinary 1. Special and saving in some; 2. Common, and only fitted to the Churches instruction in others. So that who ever is not competently qualified, is not called by the Holy Ghost: When Christ ascended he gave gifts to men, some Apostles, Prophets and Evangelists,* 1.886 some Pastors and Teachers, for the edifying of his body, &c. Eph. 4. 7, 8, 9, 10.

Quest. 170. Are Temples, Fonts, Utensils, Church-lands, much more the Ministers, holy: And what reverence is due to them as holy?

Answ. THe question is either de nomine whether it be fit to call them holy, or de re, whether they have that which is called Holiness.

I. The word [Holy] signifieth in God, essential transcendent Perfection; and so it cometh not into our question. In creatures it signifieth, 1. A Divine nature in the Rational Creature (Angels and Men) by which it is made like God, and disposed to him and his service, by Knowledge, Love, and holy Vivacity; which is commonly called Real saving Holiness as distinct from meer Relative. 2. It is taken for the Relation of any thing to God as his own peculiar appropriated to him: so* 1.887 infinite is the distance between God and us, that whatever is His in a special sense, or separated to his use, is called Holy: And that is, 1. Persons. 2. Things. 1. Persons are either, 1. In gene∣ral devoted to his Love and Service; 2. Or specially devoted to him in some special office. Which is, 1. Ecclesiastical, 2. O••conomical, 3. Political. Those devoted to his general service are, 1. Ei∣ther Heartily and sincerely so devoted (who are ever sanctified in the first Real sense also,) or only by word and outward profession. 2. Things devoted to God are, 1. Some by his own immediate choice, designation and command, 2. Or by general directions to man to do it. And these are, 1. Some things more N••erly, some things more Remotely separated to him. None of these must be confounded: And so we must conclude,

1. All that shall be saved are Really Holy by a Divine Inclination, and nature, and Actual ex∣ercise thereof; and Relatively Holy in a special sense, as thus devoted and separated to God.

2. All the Baptized and professors (not apostate) are Relatively Holy as verbally devoted and se∣parated to God.

3. All that are Ordained to the Sacred Ministry are Relatively Holy as devoted and separated to that office. And the well qualified are also really Holy, as their qualifications are either special or common.

4. All that are duly called of God to the Place of Kings, and Iudges and Rulers of families, are Relatively Sacred, as their offices and they, are of God and for him, and devoted to him.

5. Temples and other utensils designed by God himself, are Holy as Related to him by that de∣signation.

6. Temples, Utensils, Lands, &c. devoted and lawfully separated by man, for holy uses, are Holy as justly Related to God by that lawful separation. To say as some do, that [They are indeed conse∣crated and separated, but not Holy] is to be ridiculously wise by self-contradiction, and the masterly use of the word Holy contrary to custome and themselves.

7. Ministers are more Holy than Temples, Lands or Utensils, as being neerlier related to holy things. And things separated by God himself are more holy than those justly separated by man. And so of dayes.

8. Things Remotely devoted to God, are Holy in their distant place and measure; As the Meat, Drink, House, Lands, Labours of every Godly man, who with himself devoteth all to God: But this being more distant, is yet a remoter degree of Holiness.

II. Every thing should be Reverenced according to the measure of its Holiness: And this expressed* 1.888 by such signes, gestures, actions, as are fittest to Honour God, to whom they are Related: And so to be uncovered in Church, and use Reverent carriage and gestures there, doth tend to preserve due Reve∣rence to God and to his Worship, (1 Cor. 16. 20.)

Quest. 171. What is Sacriledge, and what not?

Answ. I. SAcriledge is Robbing God by the unjust alienation of holy things. And it is measured* 1.889 according as things are diversified in Holiness: as,

1. The greatest Sacriledge is a prophane unholy alienating a person to the fl••sh and the world, from God and his Love and his service, who by Baptism was devoted to him. And so all wicked Christians are grosly Sacrilegious.

2. The next is alienating consecrated persons from the sacred work and office, by deposing Kings, or by unjust silencing or suspending true Ministers, or their casting off Gods work themselves. This is far greater sacriledge than alienating Lands or Utensils.

3. The next is the unjust alienating of Temples, Utensils, Lands, dayes, which were separated by God himself.

4. And next such as were justly consecrated by man; as is aforesaid in the degrees of Ho∣liness.

II. It is not Sacriledge, 1. To cease from the Ministry or other holy service, when sickness, disa∣bility of body, or violence utterly disable us.

2. Nor to alienate Temples, Lands, goods or utensils, when providence maketh it needful to the Churches good: so the fire in London hath caused a diminution of the number of Churches: so some Bishops of old, sold the Church plate to relieve the poor: And some Princes have sold some Church Lands to save the Church and state in the necessities of a lawful war.* 1.890

3. It is not Sacriledge to alienate that which man devoted, but God accepted not, nor owned as ap∣propriate to him (which his prohibition of such a dedication is a proof of.) As if a man devote his wife to chastity, or his Son to the Ministry against their wills: or if a man Vow himself to the Ministry that is unable and hath no call: or if so much Lands or goods be consecrated, as is superfluous, use∣less and injurious to the common wellfare and the state. Alienation in these cases is no sin.

Quest. 172. Are all Religious and private meetings, forbidden by Rulers, unlawful Conventicles? Or are any such necessary?

Answ. THough both such Meetings and our Prisons tell us how greatly we now differ about this point, in the application of it to persons and our present case, yet I know no difference in the doctrinal resolution of it among most sober Christians at all: (which makes our case strange.)

For ought I know we are agreed,

I. 1. That it is more to the honour of the Church and of Religion and of God, and more to our* 1.891 safety and edification, to have Gods Worship performed solemnly, publickly and in great assemblies, than in a corner, secretly, and with few.

2. That it is a great mercy therefore where the Rulers allow the Church such publick Worship.

3. That caeteris paribus all Christians should prefer such publick worship before private; And no private meetings should be kept up, which are opposite or prejudicial to such publick meetings.

4. And therefore if such meetings (or any that are unnecessary to the ends of the Ministry, the service of God and good of souls) be forbidden by Lawful Rulers, they must be forborn.

II. But we are also agreed, 1. That it is not the Place but the presence of the true Pastors and* 1.892 people that make the Church.

2. That God may be acceptably Worshipped in all places when it is our duty.

3. That the ancient Churches and Christians in times of persecutions ordinarily met in secret against the Rulers wills, and their meetings were called Conventicles, (and slandered, which occasi∣oned Pliny's examination, and the right he did them.)

4. That no Minister must forsake and give over his work while there is need, and he can do it.* 1.893

5. That where there are many thousands of ignorant and ungodly persons, and the publick Mini∣sters, either through their paucity (proportioned to the people) or their disability, or unwillingness, or negligence, or all, are insufficient for all that publick and private Ministerial work, which God hath appointed for the instruction, perswasion and salvation of such necessitous souls, there is need of more Ministerial help.

6. That in cases of real (not counterfeit) necessity, they that are hindered from exercising their Ministerial Office publickly, should do it privately, if they have true Ordination, and the call of the peoples necessity, desire, and of opportunity; so be it they do it in that peaceable, orderly and quiet manner, as may truly promote the interest of Religion, and detract not from the lawful publick Ministry and work.

7. That they that are forbidden to Worship God publickly, unless they will commit some certain* 1.894 sin, are so prohibited as that they ought not to do it on such terms

8. That the private meetings which are held on these forementioned terms, in such cases of necessity, are not to be forsaken, though prohibited: (Though still the honour of the Magistrate is to be pre∣served, and obedience given him in all Lawful things): And such Meetings are not sinful nor disho∣nourable (to the assemblers;) For as Tertullian (and Dr. Heylin after him) saith, Cum pii, cum boni cocunt, non factio dicenda est, s••d curia: When pious, and good people meet (especially as aforesaid) it is not to be called a faction, but a Court. Thus far I think we all agree.

And that the Church of England is really of this mind is certain; 1. In that they did Congregate in private themselves, in the time of Cromwells Usurpation, towards the end when he began to restrain the use of the Common Prayer. 2. In that they wrote for it: see Dr. Hide of the Churc•• in the be∣ginning. 3. Because both in the reign of former Princes since the Reformation, and to this day, many laborious conforming Ministers, have still used to repeat their Sermons in their Houses, where many of the people came to hear them. 4. Because the Liturgie alloweth private Baptism, and re∣straineth not any number from being present, nor the Minister from instructing them in the use of Ba∣ptism (which is the sum of Christianity). 5. Because the Liturgie commandeth the visitation of the sick, and alloweth the Minister there to pray and instruct the person according to his own ability, about Repentance, faith in Christ, and preparation for death and the life to come; and forbiddeth not the friends and neighbours of the sick to be present. 6. Because the Liturgie and Canons allow private Communion with the sick, lame or aged that cannot come to the assembly; where the na∣ture of that holy work is to be opened, and the Eucharistical work to be performed; And some must be present, and the number not limited. 7. And as these are express testimonies, that all private meetings are not disallowed by the Church of England, so there are other instances of such natural necessity as they are not to be supposed to be against: As, 1. For a Captain to Pray, and read Scri∣pture or good Books and sing Psalms with his Souldiers, and with Marriners at Sea, when they have no Minister. 2. There are many thousands and hundred thousands in England, that some live so far from Church, and some are so weak that they can seldome go, and some Churches have not room for a quarter of the Parish; and none of the thousands now meant can read, and so neither can help themselves, nor have a Minister that will do it; And thousands that when they have heard a Sermon cannot remember it, but lose it presently. If these that cannot Read or Remember, nor teach their own families, nor go to Church, do take their Families, many of them, to some one Neigh∣bours house, where the Sermon is repeated, or the Bible or Liturgie read, methinks the Church should not be against it.

But it must be still remembred, that 1. Rulers that are Infidels, Papists, Hereticks or persecutors that restrain Church-meetings to the injury of mens souls, must be distinguisht from pious Princes that only restrain Hereticks and real Schismaticks for the Churches good. 2. And that times of Heresie and Schism may make private meetings more dangerous than quiet times: And so even the Scottish Church forbad private meetings in the Separatists dayes of late. And when they do more hurt than good, and are justly forbidden, no doubt in that case, it is a duty to obey and to forbear them, as is aforesaid.

Quest. 173. What particular Directions for Order of Studies, and Books should be observed by young Students?

§. 1. BEcause disorder is so great a disadvantage, to young Students, and because many have im∣portuned me to name them some few of the best Books, because they have no Time to read, nor money to buy many, I shall here answer these two demands.

§. 2. I. The Order of their studies is such as respecteth their whole lives, or such as respecteth every Day. It is the first which I now intend.

§. 3. Direct. 1. The knowledge of so much of Theologie as is necessary to your own Duty and Salvation, is the first thing which you are to learn (when you have learnt to speak). Children have souls to save; and their Reason is given them to use for their Creators service and their salvation. 1. They can never begin to Learn that too soon which they were made and Redeemed to Learn, and which their whole lives must be employed in practising. And that which absolute Necessity requireth, and without which there is no salvation. 3. And that which must tell a man the only ultimate end which he must intend, in all the moral actions of his life. For the right Intention of our end is an∣tecedent to all right use of means; And till this be done, a man hath not well begun to Live, nor to use his Reason; nor hath he any other work for his Reason, till this be first done. He liv∣eth but in a continual sin, that doth not make God and the publick good and his salvation his end. Therefore they that would not have Children begin with Divinity, would have them serve the Devil and the Flesh. God must be our First and Last and All.

§. 4. Not that any exact or full Body or Method of Divinity is to be Learnt so early. But 1. The Baptismal Covenant must be well opened betime, and frequently urged upon their hearts. 2. There∣fore the Creed, the Lords Prayer and Decalogue, must be opened to such betime; that is, They must be wisely Catechised. 3. They must be taught the Scripture History, especially Genesis and the Gospel of Christ. 4. They must with the other Scriptures, read the most plain and suitable Books of pra∣ctical Divin••s (after named). 5. They must be kept in the company of suitable, wise and exem∣plary Christians, whose whole conversation will help them to the sense and Love of Holiness; And must be kept strictly from perverting wicked company. 6. They must be frequently, lovingly, fami∣liarly yet seriously, treated with about the state of their own souls, and made to know their need of Christ and of his holy spirit, of Justification and Renovation. 7. They must be trained up in the Pra∣ctice of Godliness, in Prayer, pious speeches, and obedience to God and man. 8. They must be kept under the most powerful and profitable Ministers of Christ that can be had. 9. They must be much urged to the study of their own hearts; To know themselves; what it is to be a Man, to have Reason, Free-will and an Immortal soul: what it is to be a Child of Lapsed Adam; and an unre∣generate unpardoned sinner: what it is to be a Redeemed, and a sanctified, Justified person, and an adopted heir of life eternal. And by close examination to know which of these conditions is their own; To know what is their daily duty; and what their danger and what their Temptations and impediments, and how to escape?

§. 5. For if once the soul be truly sanctified, then 1. Their salvation is much▪ secured, and the main work of their lives is happily begun, and they are ready to Die safely when ever God shall call them hence. 2. It will possess them with a right end, in all the studies and labours of their lives; which is an unspeakable advantage, both for their pleasing of God, and profiting themselves and others; without which they will but prophane Gods name and word, and turn the Ministry into a worldly fleshly life, and study and Preach for Riches, Preferment, or applause, and live as he Luk. 12. 18, 19. Soul, take thy ease, eat, drink and be merry; and they will make Theology the way to hell, and study and preach their own condemnation. 3. A Holy heart will be alwayes under the Greatest Motives; and therefore will be constantly and powerfully impelled (as well in secret as be∣fore others) to diligence in studies and all good endeavours. 4. And it will make all sweet and easie to them, as being a noble work, and relishing of Gods Love, and the endless Glory to which it tend∣eth. A holy soul will all the year long be employed in sacred studies and works, as a good sto∣mach at a feast, with constant pleasure! And then O how happily, will all go on; When a carnal person with a dull, unwilling, weary mind, taketh now and then a little, when his carnal interest it self doth prevail against his more slothful sensual inclinations; but he never followeth it with hearty affections, and therefore seldom with good success. 4. And a holy soul will be a continual Treasury and fountain of holy matter, to pour out to others, when they come to the Sacred Ministry; so that such a one can say more from the feeling and experience of his soul, than another can in a long time gather from his Books. 5. And that which he saith will come warm to the hearers in a more lively experimental manner, than usual carnal Preachers speak. 6. And it is liker to be attended by a greater blessing from God. 7. And there are many Controversies in the Church, which an expe∣rienced holy person, (caeteris paribus) hath great advantage in above all others, to know the right, and be preserved from errours.

§: 6. Direct. 2. Let young mens time (till about 18, 19, or 20,) be spent in the improvement of their Memories, rather than in studies that require much judgement: Therefore let them take that time to get Organical knowledge; such as are the Latine and Greek tongues first and chiefly, and then the Hebrew, Chaldee, Syriack and Arabick; with the exactest acquaintance with the true Precepts of Lo∣gick: And let them learn some Epi••ome of Logick without Book. In this time also let them be much conversant in History; both Civil, Scholastical (of Philosophers, Orators, Poets, &c.) and Ecclesiastical. And then take in as much of the Mathematicks as their more necessary studies will al∣low them time for (still valuing Knowledge according to the various degrees of usefulness.)

§. 7. Direct. 3. When you come to seek after more abstruse and real wisdom, joyn together the study of Physicks and Theologie; and take not your Physicks as separated from or independant on Theologie; But as the study of God in his works, and of his works as leading to himself. Other∣wise you will be but like a Scrivener and Printer, who maketh his Letters well, but knoweth not what they signifie.

§. 8. Direct. 4. Unite all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or knowledge of Real e••tities into one science; both spirits and Bodies; God being taken in as the First and last, the Original, Director and End of all: And study not the doctrine of Bodies alone, as separated from spirits: For it is but an imaginary separation, and a delusion to mens minds. Or if you will call them by the name of several sciences, be sure you so link those severals together that the due dependance of bodies on spirits, and of the Passive natures on the Active may still be kept discemable: And then they will be one while you call them divers.

§. 9. Direct. 5. When you study only to know what is True, you must begin at the Primum c••g∣noscibile, and so rise in ordine cognoscendi: But when you would come to see things in their proper Or∣der, by a more perfect satisfying knowledge, you must draw up a synthetical sebeme, juxta ordinem ••ssendi where God must be the First and Last; the first Efficient Governour and End of all.

§. 10. Direct. 6. Your first study of Philosophy therefore should be, of your selves; To know a man. And the Knowledge of mans soul is a part so necessary, so neer, so useful, that it should take up both the first and largest room in all your Physicks, or knowledge of Gods works: Labour there∣fore to be accurate in this.

§. 11. Direct. 7. With the knowledge of your selves joyn the Knowledge of the rest of the works of God; but according to the usefulness of each part to your moral duty; and as all are Related to God and You.

§. 12. Direct. 8. Be sure in all your progress that you keep a distinct knowledge of things certain and things uncertain, searchable and unsearchable, revealed and unrevealed; And lay the first as your foundation, yea rather keep the knowledge of them as your Science of Physick by it self, and let no obscurity in the rest cause you to question certain things; nor ever be so perverse as to try things known, by things unknown, and to argue à minùs notis. Lay no stress on small or doubtful things.

§. 13. Direct. 9. Metaphysicks as now taken is a mixture of Organical and Real Knowledge; And part of it belongeth to Logick (the Organical part), and the rest is Theologie, and Pneumatologie, and the highest parts of Ontologie, or Real Science.

§. 14. Direct. 10. In studying Philosophy, 1. See that you neither neglect any helps of those that have gone before you, under pretence of taking nothing upon trust, and of studying the naked Things themselves: (For if every man must begin all a new, as if he had been the first Philosopher, knowledge will make but small proficiency) 2. Nor yet stick not in the bare Belief of any Author whatsoever, but study all things in their naked natures and proper evidences though by the helps that are afforded you by others. For it is not science but humane belief, else, whoever you take it from.

§. 15. Direct. 10. So certain are the numerous errours of Philosophers, so uncertain a multitude of their assertions, so various their sects, and so easie is it for any to pull down much which the rest have built, and so hard to set up any comely structure that others in like manner may not cast down, that I cannot perswade you to fall in with any one sort or sect, who yet have published their sen∣timents to the World. The Platonists made very noble attempts in their enquiries after spiritual be∣ings: But they run into many unproved fanaticisms, and into divers errours, and want the desirable helps of true method. The wit of Aristotle was wonderful for subtility and solidity. His knowledge vast; His method (oft) accurate; But many precarious, yea erroneous conceptions and assertions, are so placed by him, as to have a troubling and corrupting influence into all the rest: The Epicu∣reans or Democratists, were still and justly the contempt of all the sober sects; And our late Somatists that follow them, yea and Gassendus, and many that call themselves Cartesians, yea Cartesius himself, much more Berigardus, Regius and Hobbes, do give so much more to meer Matter and Motion, than is truly due, and know or say so much too little of Spirits, Active Natures, Vital Powers, which are the true principles of motion, that they differ as much from true Philosophers, as a Carkass or a Clock from a living man. The Stoicks had noble Ethical principles, and they (and the Plato∣nists with the Cynicks) were of the best lives: But their writings are most lost, and little of their Physicks fully known to us, and that also hath its errours. Patricius is but a Platonist so taken with the nature of Light, as insisting on that in Phanatical terms, to leave out a great deal more that must be conjoyned. Telesius doth the like by Heat and Cold, Heaven and Earth, and among many observa∣ble things, hath much that is unsound and of ill consequence. Campanella hath improved him, and hath many hints of better Principles (especially in his Primalities) than all the rest: But he pha∣natically runs them up into so many unproved and vain, yea and mistaken superstructures, as that no true Body of Physicks can be gathered out of all his works. The attempt that pious Commenius hath made in his small Manual hath much that is of worth; but far short of accurateness. The Hermetical Philosophers have no true method of Philosophy among them; And to make their three or five Principles to be so many Elements, or simple bodies, constituting all compounds, and form up a systeme of Philosophy on their suppositions, will be but to trifle and not to satisfie judicious minds; especially considering how defective their Philosophy is made by their omissions. Lullius and his followers fit not their Method to the true order of the Matter. Scaliger, Scheggius, Wendeline and Sennertus (especially in his Hypomnemata) were great men, and have many excellent things: But too much of Aristotles goeth for currant with them. My worthy, Learned and truly pious friend Mr. Sam. Gott in his new Book on Gen. 1. hath many excellent notions, and much that is scarce elsewhere to be met with: But the tedious paragraphs, the defect of method, and several unproveable particulars, make it like all humane works imperfect.

Therefore if I must direct you according to my judgement, I must advise you, 1. To suppose that Philosophers are all still in very great darkness, and there is much confusion, defectiveness, errour and division and uncertainty among them. 2. Therefore addict not your selves absolutely to any Sect of them. 3. Let your first studies of them all leave room for the changing of your judgement, and do not too hastily fix on any of their sentiments as sure, till you have heard what others say, and with ripened understandings have deeply and long studied the Things themselves. 4. Choose out so much of the Certainties and Useful parts of Physicks as you can reach to, and make them know their places in subserviency to your holy principles and ends; and rather be well content with so much, than to lose too much time in a vain fatigation of your brains for more.

I have made some attempt to draw out so much, especially de Mundo & de Homine, in my Methodus The logiae, though I expect it should no more satisfie others, than any of theirs have satisfied me.

§. 16. Direct. 11. When you have well stated your Ontologie, or Real Science, then review your Logick and Organical part of Metaphysicks; and see Verba rebus aptentue; Fetch then your words and Organical notions from the Nature of the Things. Abundance are confounded by taking up Logical Notions first which are unsuitable to true Physical beings.

§. 17. Direct. 12. Somewhat of Ethicks may be well learnt of Philosophers, but it's nothing to the Scriptures Christian Ethicks.

§. 18. Direct. 13. Somewhat of artificial Rhetorick and Oratory should be known: But the Ora∣tory which is most natural, from the evidence of things; well managed by a good understanding and elocution, which hath least of appearing art or affectation, is ever the most effectual, and of best esteem.

§. 19. Direct. 14. The doctrine o•• Politicks, especially of the Nature of Government and Laws in General, is of great use to all that will ever understand the Nature of Gods Government and Laws, that is, of Religion. Though there be no necessity of knowing the Government and Laws of the Land or of other Countreys, and further than is necessary to our obedience or our outward concern∣ments, yet so much of Government and Laws as Nature and Scripture make common to all particu∣lar forms and Countreys, must be known by him that will understand Morality or Divinity, or will ever study the Laws of the Land. And it is a preposterous course, and the way of Ignorance and er∣rour, for a Divine to study Gods Laws, and a Lawyer mans Laws, before either of them know, in general what a Law, or what Government is, as nature notifieth it to us.

§. 20. Direct. 15. When you come to Divinity, I am not for their way that would have you begin with the Fathers and thence form a body of Divinity to your selves: If every young student must be put on such a task, we may have many Religions quickly, but shall certainly have much ignorance and errour. We must not be so blind or unthankful to God as to d••ny that later times have brought forth abundance of Theological writings, incomparably more methodical, judicious, full, clear, and excellently fi••ted also by application, to the good of souls, than any that are known to us since the writing of the Sacred Scriptures. Reverence of antiquity hath its proper place and use, but is not to make men fools, non-proficients, or contemners of Gods greater mercies.

My advice therefore is, that you begin with a conjunction of English Catechisms, and the Con∣fessions* 1.895 of all the Churches, and the Practical holy writings of our English Divines: And that you never separate these asunder. These Practical Books do commonly themselves contain the Principles, and do press them in so warm a working manner as is likest to bring them to the heart: And till they are there, they are not received according to their use, but kept as in the porch. Get then six or seven of the most judicious Catechisms and compare them well together, and compare all the Confessions of the Churches, (where you may be sure that they put those which they account the weightiest and surest truths). And with them read daily the most spiritual heart-moving Treatises, of Regenera∣tion, and our Covenant with God in Christ, of Repentance, faith, Love, obedience, hope, and of a Heavenly mind and life; as also of Prayer and other particular duties, and of Temptations and parti∣cular sins.

And when you have gone through the Catechisms, read over three or four of the soundest systemes of Divinity. And after that proceed to some larger Theses, and then to the study of the clearest and exactest Methodists; And think not that you well understand Divinity, till 1. You know it as methodized and joynted in a due Scheme, and the several parts of it in their several Schemes, seeing you know not the beauty nor the true sense of things, if you know them not in their proper places, where they stand in their several respects to other points: And 2. Till it be wrought into your very hearts, and digested into a holy nature; For when all is done, it is only a holy and Heavenly life, that will prove you wise, and make you happy and give you solid peace and comfort?

§. 21. Direct. 16. When you have gone so far, set your selves to read the Ancients: 1. And take them in order as they lived, 2. Observe most the Historical part, what doctrines, and practises de fact•• did then obtain. 3. Some must be read wholly, and some but in part: 4. Councils and Church History here have a chief place.

§. 22. Direct. 17. With them read the best Commentators on the Scriptures, old and new.

§. 23. Direct. 18. And then set your selves to the study of Church Controversies (Though those that the Times make necessary must be sooner lookt into). Look first and most into those which your own Consciences and practice require your acquaintance with: And above all here, read well those Writings that confute Atheists and Infidels, and most solidly prove the truth of the Christian Reli∣gion: And then those that defend the greatest points. And think not much to bestow some time and labour in reading some of the old School Divines.

§. 24. Direct. 19. When you come to form up your Belief of certainties in Religion, take in no∣thing as sure and necessary, which the ancient Churches did not receive. Many other things may be taken for truths; and in perspicuity and method the late times much excell them. But Christian Religion is still the same thing, and therefore we must have no other Religion in the great and necessary parts than they had.

§. 25. Direct. 20. Still remember, that mens various capacities do occasion a great variety of Duties: some men have clear and strong Understandings, by nature: These should study Things as much as Books; For possibly they may excell and correct their Authors. Some are naturally of duller or less-judicious heads, that with no study of Things can reach half so high, as they may do by studying the Writings of those who are wiser than ever they are like to be. These must take more on trust from their Authors, and confess their weakness.

§. 26. Direct. 21. After or with all Controversies, be well verst in the Writings of those Reconcilers, who pretend to narrow or end the differences. For usually they are such as know more than the Contenders.

I proceed now to give you some Names of Books.

Quest. 174. What Books Especially of Theologie should one choose, who for want of money or time, can read but few?

Answ. General. THe truth is, 1. It is not the reading of many Books which is necessary to make a man wise or good: But the well reading of a few, could he be sure to have the best. 2. And it is not possible to read over very many on the same subjects, without a great deal of loss of pretious time: 3. And yet the Reading of as many as is possible tendeth much to the increase of knowledge, and were the best way, if greater matters were not that way unavoidably to be omitted: Life therefore being short, and work great, and Knowledge being for Love and Practice, and no man having leisure to learn all things, a wise man must be sure to lay hold on that which is most useful and necessary. 4. But some considerable acquaintance with many Books is now become by accident necessary to a Divine. 1. Because unhappily a young Stu∣dent knoweth not which are the best, till he hath tryed them: And when he should take ano∣ther mans word, he knoweth not whose word it is that he should take: For among grave men, accounted great Scholars, its few that are truly judicious and wise, and he that is not wise himself cannot know who else are so indeed: And every man will commend the Authors that are of his own opinion. And if I commend to you some Authors above others, what do I but com∣mend my own judgement to you, even as if I commended my own Books, and perswaded you to read them: when another man of a different judgement will commend to you Books of a different sort. And how knoweth a raw Student which of us is in the right. 2. Because no one man is so full and perfect as to say all that is said by all others: But though one man ex∣cell in one or many respects, another may excell him in some particulars, and say that which he omitteth, or mistaketh in. 3. But especially because many errors and adversaries have ma∣ny Books necessary to some, for to know what they say, and to know how to confute them, especially the Papists, whose way is upon pretence of Antiquity and Universality, to carry eve∣ry Controversie into a Wood of Church History, and antient Writers, that there you may first be lost, and then they may have the finding of you: And if you cannot answer every corrupted or abused Citation of theirs out of Councils and Fathers, they triumph as if they had justified their Church-tyranny. 4. And the very subjects that are to be understood are numerous, and few men write of all. 5. And on the same subject men have several Modes of Writing: As one excelleth in accurate Method, and another in clear convincing argumentation, and another in an affectionate taking style: And the same Book that doth one, cannot well do the other, because the same style will not do it.

Object. But the antient Fathers used not so many Books as we do, no not one for our hundreds: And yet we honour them above the Neotericks: They lived before these Libraries had a being. Yea, they exhort Divines to be learned in the holy Scriptures, and the fourth Council of Carthage for∣bad the reading of the Heathens Books: And many Hereticks are accused by the Fathers and Hi∣storians, as being studied in Logick, and curious in common Sciences: And Paul saith, that the Scriptures are able to make us wise unto salvation.

Answ. 1. And yet the New Testament was written (or most of it) after Paul said so: which sheweth that he meant not to exclude more writing.

2. The Scriptures are sufficient for their proper use, which is to be a Law of Faith and Life, if they be understood. But 1. They are not sufficient for that which they were never intended for: 2. And we may by other Books be greatly helpt in understanding them.

3. If other Books were not needful, Teachers were not needful: For Writing is but the most advantagious way of Teaching, by fixed Characters, which flye not from our memory as transi∣ent words do. And who is it that understandeth the Scriptures that never had a Teacher? And why said the Eunuch, [How should I (understand what I read) unless some man guide me?] Acts 8. 31. And why did Christ set Teachers in his Church to the end, till it be perfected, Eph. 4. 11, 12, 13. if they must not Teach the Church unto the end? Therefore they may write unto the end.

4. Reverence to Antiquity must not make us blind or unthankful. Abundance of the Fathers were unlearned men, and of far less knowledge than ordinary Divines have now: And the chief of them were far short in knowledge of the chiefest that God of late hath given us. And how should it be otherwise, when their helps were so much less than ours.

5. Knowledge hath abundantly encreased since Printing was invented: Therefore Books have been a means to it.

6. The Fathers then wrote voluminously: Therefore they were not against more writing.

7. Most of the Bishops and Councils that cryed down Common Learning, had little of it them∣selves, and therefore knew not how to judge of it: no more than good men now that want it.

8. They lived among Heathens that gloried so in their own Learning, as to oppose it to the Word of God, (as may be seen in Iulian, and Porphyry, and Celsus): Therefore Chri∣stians

opposed it, and contemned it; and were afraid while it was set in competition with the Scriptures, lest it should draw men to Infidelity, if overvalued.

9. And finally, the truth is, that the sacred Scriptures are now too much undervalued, and Philosophy much overvalued by many both as to Evidence and Usefulness: And a few plain certain truths which all our Catechisms contain, well pressed and practised, would make a better Church and Christians, than is now to be found among us all. And I am one that after all that I have written, do heartily wish that this were the ordinary state of our C••urches. But yet by Accident much more is needful, as is proved: 1. For the ••uller▪ underst••nding of these principles: 2. For the defending of them (especially by those that are called to that work): 3. To keep a Minister from that Contempt which may else frustrate his labours: 4. And to be ornamental and subservient to the substantial Truths.

And now I will answer the Question more Particularly in this order.

I. I will name you the Poorest or Smallest Library that is tolerable.

II. The Poorer (though not the poorest); where a competent addition is made.

III. The Poor mans Library, which yet addeth somewhat to the former, but cometh short of a Rich and Sumptuous Library.

I. THe Poorest Library is, 1. The Sacred Bible: 2. A Concordance (Downames the least, or Newmans the best). 3. A sound Commentary or Annotations, either Diodates, the English Annotations, or the Dutch. 4. Some English Catechisms, (the Assemblies two, Mr. Gouges, Mr. Crooks Guide,) Amesius his Medulla Theologiae & Casus Conscientiae (which are both in Latin and English) and his Bellarminus Enervatus. 5. Some of the soundest English Books which open the Doctrine of Grace, Justification, and Free-will and Duty; as Mr. Truman's Great Propi••iati∣on, Mr. Bradshaw of Iustification, Mr. Gibbons Sermon of Iustification in the Morning Exercises at St. Giles in the Fields, Mr. Hochkis of Forgiveness of Sin. 6. As many Affectionate Practical English Writers as you can get; Especially Mr. Richard Allens Works, Mr. Gournall's, Dr. Preston, Dr. Sibbes, Mr. Robert Bolton, Mr. Whateley, Mr. R••yner, Mr. Scudder, Mr. T. Ford, Mr. How of Blessedness, Mr. Swinocke, Mr. Gouges, The Practice of Piety, The Whole Duty of Man, Dr. Ham∣monds Practical Catechism, Dr. Pierson on the Creed, Dr. Downame on the Lords Prayer, Mr. Dod on the Commandments, Bishop Andrewes on the Commandments, Mr. Io. Brinsleyes True Watch, Mr. Green∣hams Works, Mr. Hildershams Works, Mr. Anthony Burges Works, Mr. Perkins Works, Dr. Har∣ris Works, Mr. Burroughs, Mr. Thomas Hooker, Mr. Pinkes Sermons, Io. Downames Christian Warfare, Richard Rogers, Iohn Rogers of Faith and Love, Dr. Stoughton, Dr. Thomas Tailor, Mr. El••on, Mr. Daniel Dike, Ieremy Dike, Mr. Io. Ball of Faith, of the Covenant, &c. Culverwell of Faith, Mr. Ranew, Mr. Teate, Mr. Shaw, Mr. Rawlet, Mr. Ianoway, Mr. Vincent, Mr. Do••little, Mr. Samuel Wards Sermons, Mr. W. Fenner, Mr. Ru••herfords Letters, Mr. Ioseph Allens Life and Letters, and Treatise of Conversion, Mr. Samuel Clarks Lives and his Martyrologie, The Morning Ex∣ercises at St. Giles Cripplegate, and at St. Giles in the Fields, Mr. Benjamin B••xters Sermons, Mr. George Hopkins Salvation from Sin, Dr. Edward Reignolds, Mr. Meades Works, Mr. Vines Ser∣mons, Henry Smith, Samuel Smith, Tho. Smith, Mr. Strong, Ios. Simonds; as many of them as you can get. 7. And for all other Learning Alstedius his Encyclopaedia alone; supposing that you are past the Grammar School, and have necessary Lexicons, specially Martinius and Leighs Critica Sa∣cra: If you can have more, get Bellarm. de Scriptor. Eccles. Cooks Censura Patrum, Scul••e••i Medul∣la Patrum, Clem. Rom. Iustin, Tertullian & Cyprian; Helvici Chronolog. Hammonds and Beza's An∣notations, with Iunius & Tremel. Calvin on the New Testament: Thaddaei Conciliationes, Alstedii De∣finit. & distinct. Castanei Distinct. Ursini Catechis. Wendelini Theolog. Suecani Method. Descriptio, Da∣venants Works, and Camero's, le Blanck's Theses, Grotius de Satisfact. Caranzus Epitom. Concil. Ushers Annals, and Answer to the Iesuite, & de Success. Eccles. Stat. Drelincourts and Pooles Manual, Corpus Confessionum.

II. When you can get more, the next rank must have all the forme•• with these Additions following▪

I. FOr Lexicons: 1. For Latin besides Goldman, or H••lyoke, or rather H••ttons Morellius, or Cowper, get Martinii Onomasticon: 2. For Greek, Scapula, Pasor, Leigh, Simpson, and Henricpetri Lexicon. 3. For Hebrew, Buxtorfe, Schindler, Leigh.

II. For Logick: 1. Fasciculus Logicus, or Smith, Keckerman, Burgersdicius. 2. Of the moderate Ramists that take in both, Henry Gutberleth.

III. For Physicks: 1. Magyrus, Combachius, Burgersdicius, Wendeline, and Sennert••s. 2. Commenius. 3. Mr. Gott. 4. Bacon and Mr. Boile.

IV. More particularly, De Anima, Tolet, Melancthon with Vives and Amerbachius (they are printed together in one Book) Sennerti Hypomnemata, Scaligers Exercitations.

V. De Corpore Humano, Galene, Fernelius, Bartholine, Harvy de Generatione animalium.

VI. De Motu, Mousnerius, Dr. Walli••.

VII. Of Astronomy, Gassendus, Riolanus.

VIII. Of Geography: Cluverius or Abbot, Ortelius, Mercator, Heylin, the Globe or Map. Geog. Nubiens.

IX. Of Mathematicks in general: Euclide, Barrow, Rami Schol. cum prolegom. Snellii, Bettinus, Herigone.

X. Arithmetick in particular: Record. Wingate, &c.

XI. Geometry: Ramus eum Comment. Snellii, & Schroneri, Metii, Dr. Wallis, &c.

XII. Musick: Th. Morley, Simpson.

XIII. Of Chronology and General History: Helvici Chronol. Ushers Annals, Idaea Histor. Uni∣vers. Bucholtzer, Calvisius, Functius, Iacob. Capellus, Raleigh.

XIV. Particular History is endless: Among so many I scarce know what to say more, than Read as many as you can: especially,

1. The Roman Historians, (which are joyned together.)

2. The Greek Historians.

3. Diog. Laertius and Eunapius de vitis Philosoph.

4. Plutarcks Lives.

5. Of England, Matth. Paris, Hoveden, Cambden, Speed, Rushworths Collections.

6. Of France, Thuanus (who also taketh in most of the Europaean History of his time) Com∣mines, Serres.

7. Of Belgia, Grimston, and Grotius, and Strada.

8. Of Germany, the Collections of Pistorius, Ruberus and Freherus.

9. Of Italy, Guicciardine.

10. Knowles Turkish History, and Leunclavius.

11. Of Abassia, Godignus, and D••mianus a Goes.

12. Of Iudaea, George Sandyes Travels, and Brocardus.

13. Of Armenia and Tartary, Haitho Armenius, and the rest in the Novus Orbis; especially Paulus Ve∣netus there.

14. Of Africa and India, Leo Afer, and Ludovicus Romanus.

15. Of China, Siam, Iapon, &c. Varenius, Maffaei Histor. Indica eum Epist. Iesuit. Alvarez and Martinius.

16. Of Indostan, Terry.

17. Of Muscovy, Sigismundus.

18. Of Sweden, Olaus Magnus (but fabulous).

19. Of Scotland, Io. Major, Hector Boethius, Dempster.

20. Of Antiquities, Rosinus Rom. Antiquit. Godwin, Selden de diis Syris, &c. Ferrarii Lexicon.

XV. Of Church History: Iosephus, Eusebius, Ruffinus Tripartite, above all Socrates and S••z••men, Orosius, Sulpitius Severus, Theodoret, Victor Uticensis, Beda, Iacobus a Vitriaco, Nicephorus Callist. Pla∣tina & Massonius de vitis Pontif. Abbas Urspergensis, Sleidan, Micraelius. Gentii Hist. Iud. M••lani Martyrolog. Clarks Martyrol. Hottinger, Illyrici Catalogus Testium Veritatis, or Morneys Mysterie of ••••i∣quity. Perin and Morlands History of Piedmont, and the Waldens••s, Histor. Persecut. B••hem. Sculteti Annales, & curriculum vitae suae: Knoxes and Spotswood Hist. Scot. Regenvolscia Hist. Eccl. Sclav••n. Ushers Primordia Eccles. Britt. Parkers Antiquitates Eccles. Britt. Melchior Adami Vitae The••log. Medi∣corum, Iuris Consult. & Philosoph. German. Fullers Church History, Clarks Live••▪ many particular Lives as Iewells by Dr. Humphrey, Mr. Ios. Allens, &c. Boltons, &c. Also read the Epistles of Me∣lancthon, Calvin, B••za, Saravia.

XVI. Of Medicine, Study no more than such as Horstius de Sanitate Studiosorum tuenda, or Fol∣linus or Graterolus, or an Herbal, except you can go quite through with it; le••t by a half skill you kill your self or others: But take 1. Sufficient exercise ad Sudorem, (aliquando largiorem, in habitu seroso vel pituitos••). 2. Temperance: 3. A pleased contented mind. 4. Warmth and avoiding in∣ward and outward cold: 5. And experience for your best Physick; and meddle with no more with∣out necessity, and the advice of a very able experienced man.

XVII. Of Politi••ks, and Civil ••••w, and Ethicks, read Besoldus, Willius, Danaeus, Fragoso de ••••g. Rep. Mr. Lawsons T••••ological Wo••••s, Angelius, Dr. Zouch, Grotius de Iure Belli, Mynsingers Institut. W••si••••echius, Calvins Lexicon, Eustachius Ethicks and Pembles.

XVIII. For Methods of Divinity, read Paraeus his Edit. of Ursine, Trelca••••us, Amesii Medulla, Musculi Loci Communes, Dr. Tully, Georg. So••nius, Tzegedines Tables, Calvins Institutions, or Colo∣lonius abbreviation of him, Lawsons Theopolitica, Wollebius, Cluto's Idaea Theol.

XIX. Theological Disputations and Treatises which I take to be extraordinary clear and sound, escaping the extreams which many err in, and opening the Reconciling truth: Strangius, Le Blankes Theses, Mr. Trumans three Books, Grotius de Satisfactione: Bradshaw of Iustification, Gibbons Sermon of Iustification, Hotchkis of Forgiveness of Sin: All Davenants Works, Camero's Works, Testardus de Natura & Gratia: All Iosue Placaeus Works; Theses Salmurienses, Amyraldus, Iohan. Bergius, Conrad. Bergius, Ludovic. Crocii Syntag. Theolog. Synod. Dort, especially the British and Breme Divines in Suffrag. Iansenii Augustinus, all Augustine, Prosper and Fulgentius. Musculi Loci Communes, Dallaeus de Redemp. Wotton de Reconcil. Gattaker, Woodbridge of Iustification, Stilling∣fleet, Ushers Answer to the Jesuites Challenge, and his Notes de Redempt. Univers. W. Fe••ner, Rob. Baronius de Peccato Mort. & Ven. Bishop Preston, Whateley, Vossii Theses, Bullingers Decades, Rob. Abbot.

XX. Commentators (besides the forenamed Annotations) Beza, & Piscator, Iunii & Tremellii Annot. Dr. Hammond, Grotius in Evang. Calvin, especially in Nov. Test. or Marlorates Collection on Gen. Psal▪ Isai. & N. Test. Which containeth Calvin with others: Mr. Pools Criticks, Ainsworth, M••llerus, Willet, Paraeus, Musculus, Lyra, Es••ius, Iansenius, Chemnitius Harm. Mr. Cradocks Harm. Maldonate, Lorinus, Dixson, Hutchinson, Drusius, Picherelli opuscula.

XXI. Such as open some hard Texts only, and Reconcile seeming contradictions, Thaddaeus, Span••emii Dubia Evangelica: Magrii Conciliat. Sharpii Symphonia, Bertram, Brugensis, Alba: Wal∣ther. Lydius; Gatakeri Cinnus & alia: Richardson, Camero's Myrothec. with Lud. Capellus; Crayus, Broughton, Heinsius, Nic. Fullers Miscellan▪ Gregory, Doughtyes Analecta. Dieterici Antiq. Biblicae, Ca∣ninii Disqu. Sui••erus, Boies, Medes Works, Weemse, Bootii, Sculteti Exercitationes.

XXII. Helps to understand the Scriptures: Broughtons Consent of Scripture, Usher of the Sep∣tuagint, &c. Illirici Clavis Scripturae, The foresaid Treatises of Customs▪ all Bochartus (Geograph. & de Animalibus) Brierwoods Enquiries, Buxtorf de Synag. Iud. Cunaeus, Sigonius & Steph. Meno∣chius de Repub. Hebr. Sixt. Amama, Euseb. Nirembergius de Antiq. Scripturae, the Polyglote Bibles va∣rious Versions, Ravanellus.

XXIII. For defence of the Christian ••aith against Atheists and Infidels, Hier. Savonarola, Van∣der Meulin, Stilling fleets Orig. Script. Grotius de Verit. Rel. Christ. Morney▪ Camero de Verbo Dei, Mi∣crelii E••••nophron. Lod. Vives, Marsil. Ficinus cum notis Lud. Crocii, Dr. Iacksons Truth of S••••ipt. Campanella's Atheismus Triumphatus, L••ssius, Waddesworth of the Immortality of the Soul▪ ••ir Ch••rl Wolseley against Atheism, Aut Deus aut Nihil, besides abundance of the Fathers, Iohn Goodwin of Scriptures.

XXIV. Cases of Conscience, besides Amesius, Perkins, Dixson, Greg. Sayrus his Clavis Regia, Azorius, Dr. Ier. Tailors Ductor Dubitantium.

XXV. Councils, Lydius Caranza, Crab, Binnius, Spelman, Iustellus, Synod. Dordr.

XXVI. Canonists and Helps to understand Councils, The Decretals, or Corpus Iuris Canon. Zabarell, Panormitane, Navarrus, Albaspinaeus, Iustellus, Blondel de Decret. Balsamon, Z••naras & P••••tius, Miraei Notitia Episcopatuum (but not trusty), Chenu de Episcopatibus Gallicis, Filesaeus. Histor. Concil. Trident.

XXVII. Fathers: Clem. Rom. Ushers and Iz. Vossii Ignatius, Iustin Martyr, Irenaeus, Clem. Alexand▪ Tertullian, Cyprian, Origen, Athenagoras, Tatianus, Arnobius cum Minutio Foelice, Lactan∣tius, Athanasius. These are not very Voluminous: Optatus, Eusebii Preparatio & Demonstratio Evangelica; as much of Hierom, Augustine, and Chrysostom as you can; Hilarius Pictaviensis, Prosper, Fulgentius, Vincent. Lirinensis, and (before them) Basil, Greg. Nazianzene and Greg. Nyssen. Epi∣phanius, Ambrose, Paulinus Nolanus, Cass••anus, Salvianus, Gennadius Massil. Gildas, Claudius Turonensis, Rabanus Ma••rus, Bernard.

XXVIII. Helps to know and understand the Fathers: Sculteti Medulla Patrum, Cocus his Censura Patrum, Rivets Critica Sacra, Dr. Iames, all Bishop Ushers Works; (but above all, a Manuscript of his now in the hands of the Archbishop of Canterbury;) Sixti Senensis Bibliotheca, Possevinus, ma∣ny of Erasmus Prefaces and Notes: Dallaeus de usu Patrum, & de Pseudepigraphis Apostol. & de C••l∣tu Latinorum, & in Dionys. & in Ignatium, & pleraque illius, & D. Blondelli opera: Bellarminus de Scriptoribus Ecclesiast. Causabones Exercit. Vedelius de Sapient. Veterum, Polidore Virgil de Invent. Rer. Albaspine, Vossii Histor. Pelag. & de Symbolis, Pauli Erinac••i Trias Patrum, Photii Biblioth. Rouse his Mella Patrum, De la Cerda, and many others Notes.

XXIX. Later Writers and Schoolmen: Damasus, Anselmus Cantuar. Guilielmus Parisiensis, Guil. de Sancto Amore, Gerhardus Zutphaniensis (in Bibl. Patr.) Thaulerus, Thom. à Kempis, Lom∣bard, Aquinas, Durandus, Scotus, Ockam, Greg. Ariminensis, Rada, Alvarez, Ruiz, Suarez, Lud. a Dola, Ripalda, Buridanes Ethicks, Meurisse Metaphys. Ferrii Scholast. Orthod. & defens. Posewitz Theolog. Scholast. Dr. Twisse, Strangius, Rob. Baronii Metaphys. Schiebleri Metaphys. Calovii Metaph. Divin. Dr. Barlowes Metaphys. Dr. Mores Metaphysicks.

XXX. Controversies, (besides the forementioned against Heathens and Infidels.)

1. Protestants and Papists; Bellarmine, Stapleton, Costerus, Becanus, Holden, Brierleyes Protest. Plea, Richworths and Whites Dialogues.

Against them, A••esii Bellarm. Enervatus, Dr. Challoners Credo Eccles. Cathol. Chamier, Sadeel, Chillingworth, Ushers Answer to the Jesuits Challenge, and de Success. Eccles. Illyrici Catalog. Testium Veritatis; du Pless••s (Mornay) de Eccles. and Mystery of Iniquity, Dr. Field of the Church, Whi∣taker, Dr. Iohn Whites Way to the true Church, and the Defence, Blondel de Ecclesia (Gallicé.) All Dallaeus Works, Albertinus de Transubst. cum Clodii defens. Davenant de Iustitia, & Determi∣nationes, Rivets Cathol. Orthod. Pet. Molinaei de Novitate Papismi (Englished), Pet. Molinaeus Iuniors Answer to Philanax Anglicus, Chemnitii Exam. Concil. Trident. Reignolds Conference with Hart, & de lib. Apochry. Pet. Cousins Bishop of Durham of the Canon of Scripture, Drelincourts Ma∣nual, Pooles Nullity, and Dial. Bishop Downame de Antichristo, Stillingfleet, Till••tson, Voetius de Desper. Causa Papatus. Especially for the right of Kings against them, Will. Barclay, Grotius de Imperio Summar. Potest. Bishop Bilson of Obedience, Bishop Carlton de Iurisdictione, Bishop Robert Abbots, Goldastus de Monarchia (a multitude of old Writers collected) & Constitut. Imperial. M. Ant. De Dominis Spalatensis de Republ. Eccl. All Ludovicus Molinaeus Works.

2. About Predestination, Grace and Free-will, the Jesuits, Lutherans and Arminians against the Dominicans, Jansenists, and Calvinists: On one side, Molina, Fons••ca, Pennottus propugnac. Libert. Petr. a Sancto Ioseph, Arminius, Episcopius, Corvinus, Grevinchovius, Tilenus, Tilenus Ju∣nior.

On the other side, Alvarez, Zumel, Iansenius, Twisse, Synod. Dord. Molinaei Anatom. Armini. Ame∣sius, Zanchius, &c. But the Conciliators are ••oundest.

3. Of Socinianism and Arrianism. For them: Historians, Philostorgius and Sandius: Disputers, Volkelius, Socinus, Lushington on the Hebr.

Against them, Ios. Placaeus, Stegman, Botsaccus, Grotius de Satisfact. Zarnov••••ius, & Ioh. Iunius de Satisfact. Lawson on the Hebrews, Beckmans Exercitations, Trumans Great Propitiation, Stillingfleet of Satisfaction, Q. V. Crellius Refutatus, Essenius, Hoornbeck.

4. Of Justification, enow are named before §. 18. specially Le Blank, also Pemble, Bishop Dow∣name, Warren.

5. The Antinomian and Libertine Controversies: Pro: Dr. Crispe, Maccovius in quibusdam, Salt∣••a••sh, Crandon, Paul Hobson, Den, Town, Eaton.

Contr. Gataker, Ball of the Covenant, Anth. Burges, All the Writers of Justification before prais∣ed §. 18. Welds Histor. of Austin.

6. About Infant Baptism: Cont. Tombes, Blackwood, Fisher.

Pro. Church, Marshall, Whiston, Blake.

7. Of the Lords Day, or Christian Sabboth: Cont. Ironside, Heylin, Docklington, Franc. White, Brierwood, Broad.

Pro. Dr. Young, Eaton, Cawdrey & Palmer, Dr. Twisse, Hughes, Sprint, Dr. Owen, Mr. George Abbot, Shephard.

8. Of Diocesane Prelacy: Cont. Cartwright, Calderwoods Altare Damascenum, Rob. Parker de Po∣lit. Eccles. Beza, Gerson, Bucers Dissert. de Gubern. Eccles. Baines Diocesanes Tryal, Blondel de Epis••. & Presbyt. Salmasius, Smectymnuus.

Pro. Petavius, Saravia, Geor. Downame, Bilson, Hooker, Whitgift, Dr. Hammond.

9. Of the rest of the English Conformity, Liturgy and Ceremonies, Pro. Dr. Iohn Burges, Whit∣gift, Hooker, Sprints Necessity ••f Conformity in case of Deprivation, Paybody of Kneeling, Fulwood, Stileman, Durel, The Friendly Debate, The Ecclesiastical Policy.

Contr. Cartwright, Parker of the Cross, Bradshaws Twelve Arguments, &c. Amesius against Morton, and his Fresh Suit against Burges, Nicols, the Savoy Prop.

Against the new additions, little is said yet, through the restraint of the Law, except by Mr. Dan. Cawdry, and a Latin Apology, and Mr. Crofton, and Dr. Collins of the Covenant, and some things thrust out secretly, which contain but little of the true state of the case.

10. Of Erastianism. Pro. Erastus, Coleman, Hussey, Lud. Molinaeus, (in appearance) Selden de Synedriis.

Cont. Beza, Galaspies Aarons Rod, & Nihil Respondes, Hammond of the Keyes.

11. Of Separation: Pro. Iohnson, Canne, Ainsworth: And for Semi-separation (from Liturgy and Sacraments, but not from Sermons,) Robinson.

Cont. Ioh. Paget, Bradshaw, Gifford, Hildersham, Ball, Gataker, Bernard, Rob. Abbot (not the Bi∣shop) Will. Allens Retract. of Separation.

12. Of Independancy: Pro. Norton (moderate) Hooker, Allen and Shephard, Burton, Apolo∣get. Narrative, Reasons of the Dissenters in the Assembly, Dr. Owens Catechism, and of Schism.

Cont. Io. Ball, Rutherford, the Assemblies Reply: the London Ministers Ius Divinum Presbyterii, Cawdrey against Dr. Owen, &c. Ben. Camfield against Dr. Owens Catechism.

XXXI. Conciliators: 1. Between discordant Christians in general; Iacobi Acontii Stratage∣mata Satanae: Usher in Eph. 4. 3. old Vincentius Lerinensis, Ruperti Meldenii Paraenesis; a Soci∣nian Veritas Pacifica (and many such of theirs proposing ill terms).

2. Between Protestants and Papists: Thuanus, Pitcherelius, Erasmus, Wicelius, Cassander, Bald∣win, Grotius, D••venport, alias Franc. a Sancta Clara, M. A. de Dom. Spalatensis de Rep. Eccles. Guil. Forbes Episcop. Edinburgens. Dr. Hammond, specially on Thess. & Revel. But Le Blanke judi∣ciously only by right stating and narrowing Controversies. See Pet. Heylin of the Life of Archbi∣shop Laud, Bishop Bramhall.

3. Between all Protestants, especially Lutherans, Arminians, and the Reformed Churches, Duraeus, Calix••us, Halls Peacemaker, & Pax terris, Bishop Morton, Davenant and Hall, together, their Pa∣cific. Amyraldus, Iunius de praedeterminatione, & Irenic. Hottonus de Tolerantia, Paraei Irenic. Scultetus in Tit. All the Judicious Treatises commended §. 18. And of Papists about the like Controversies, Sarnanus, Suarez, Arriba, Iansenius, Gibieuf. Guil. Camerarius, Scotus, a Dola.

4. Of Church Government: Ushers Reduction, Ioh. Forbes Irenic. Stillingfleets Irenic. Halls Peace-Maker, and Modest Offer, Burroughs Cure of Heart-Divisions, Mat. Newcomens Reconcil. of Presb. & Indep. The New England Synods Propos. and the Defence, Lloyd.

III. I have gone so far in this second rank, that I must add but a few more for the third, lest I go above a Poor Mans Library.

I. ADd when you can, to your Lexicons, Morellius, or Cowper, Beckman de orig. verb. Phavori••us and H••sy••hius, and Dr. Castle's Oriental Lexicon.

II. To Logicians, Downame, Dietericus, Lublin, Smigletius, with Aristotle; Claubergius.

III. To Physicks, Philoponus, Telesius, Le Grand, Cartesius, Regius, Hereboord, Sckeggius, Gassendus, Patricius, K. Digby, White.

IV. De Corpore humano, Crooks Anatomy, or Vesalius, Lower de motu cordis, Harvy and Wallaeus de circulat. Sang. Willis Works, Needham de form foetus, Steno de Musculis, Sylvius, Horne, Bates and Gliss••n Anatom. Hepat. & de Rachitide, Wharton de Glandulis.

V. De Anima, Claud. Mammertus, Nemesius (in Bibl. Pat.) Plato, Plotinus, Fromondus, Cicero Tusc∣qu. H. More.

VI. Of Metaphysicks, Scheibler, Suarez, Timpler, Burgersdicius, Senguerdius, Iacchaeus, Gorlaeus, Ritschel, Campanella, Meurisse.

VII. Of Chronologie, Petavius, Ushers Chronol. & de Anno Maced. Isaackson's Chronol. Simpsons Chron. Beroaldus, Carion, Scaliger de Emend. Tempor. on Euseb. &c. Dr. Drake; See Bellarmin. Index in Script. Eccles.

VIII. History: The Roman and Greek are known▪ Of the Church; Evagrius, Gregor. Turoni∣cus, Paulus Diaconus, Luitprandus, Frodoardus, Cedrenus, Curopalates, Ingulphus, Otho Frisingens. Crantzius, Trithemius, Camerarius, Spondani Epit. Baronii, Luc. Osianders Epit. Magdeburg. Foxes Mar∣tyrologie, Ehingers Hist. of England, Ingulphus, Will. Malmsbury, Mat. Westminster, Balaeus, Hollingshead, Lord Herberts Life of Hen. 7. The lives of Edw. 6. Q. Eliz. by Cambden, K. Iames by Wilson, K. Charles; Cromwells life; Prin's History of Bishops Treasons, and of Canterburies (Laud's) Doom, Heylins Life of Laud, The Troubles at Frankford, The Cabala Letters: Of Ireland, Sr. Iohn Tem∣ple, Dr. Iones of the Rebellion, the Earl of Oreryes Answ. to a Petition; Of Scotland and other Churches Petraeus's History. Also Mart. Crusii Turcograecia; Kircher of the Copties; Hornius, Archon∣tologia Gothofredi edit. 1649. Rovillii promptuarium Iconum, Verheiden's Icones Theolog. Reformat. fol. Vossius de historicis; Bezae Icones, H••spinians Histor. Sacrament. et. de Orig. Templorum; Vossii Hist. Pelag. Gutberleth's Hist. Paraeus, Laetus, Pezelius; But there is no end.

IX. Medicine: Herbals; Matthiolus, Iohnsons-Gerrard, Parkinson, Langham, Monardus; Dispensa∣tories, London-physicions, Schroderus: Anatomists before named, and Knoblochius: Practitioners; Hipo∣crates, Galen, Celsus, Fernelius, Montani Consilia; Crato in Schotzii ••p. & Consil. Platerus, Forestus, Skenki•• observ. Hollerius, Sennertus, Rondeletius, H••rstius, Frambassarius, Schatzii Aphoris. Solenander, Epiphan. Ferdinandus, Dodonaei Praxis, Morellius, Schonbornii Manuale, Domerelius, Conringius de ferment. Fienus, Gordonius; especially Riverius, Prevotius; &, si vacat, Zacutus Lusitan. Hartman, Quercetane, Crollius, Valentine, Helmont: For Surgery, Fabritius, Hildanus, Trigaultius, Forestus, Paraeus.

But the chief Treatises of Medicine are those that treat of particular diseases or kinds; As Carolus Piso de morbis serosis, Eugalenus, Martinius, Sennertus, &c. de Scorbuto, Dr. Sidenham, de Febribus, Dr. Glisson de Rachitide: Willis de fermentatione & Febribus, Cattierus de Reumatismo, Marcuccius, &c. de Melancholia, Schmuzen &c. de Calculo, Capellutus de bubon. Guarenciers de Tabe Anglica: It's too long to name all.

So Rudius de pulsibus, Forestus de incert. uriu. judic. Sanctorius & Opicius de Med. staticâ; Deodatu•• de Dietetic. Bacon de vita longa, Venner, Brunfelsis.

X To Politicks add, Tholosanus, Althusius, Arnisaeus, Bodin de Rep. White.

To Ethicks, Buridane, More, Wendeline, Danaeus, Gatakers Antonine, Seneca, Plutarks Morals.

XI. Systemes of Theologie; Synopsis Leidensium, Lud. Crocius, Polanus, Bucanus, Dudley Fenner, Wendeline, Pet. Martyrs Loci Com. Theses Sedanenses, Ant. Fayus, Melancthon, Gomarus, P••zelius, Cate∣chismus Romanus, Corpus confessionum, Altingius, Spanhemii Disput. Snecanus.

XII. Choice Treatises; Parker de Descensu ad inferos, Garbut of the Resurrection of Christ, Bul∣linger de Orig. Errorum, Martinius de symbol. & alia. Olevian de foedere, Sanderson de Iuram. Pembles

works, All Medes works: Rivets select Disputations, Zanchii Opera: Dr. Field: All Dallaeus, and Blondel, Turretine de Satisfactione.

XIII. Commentators; Davenant in Golos. Martyr in Rom. & Cor. Pelargus in Ma••••••••. Fayus, Scultetus, Crocius in Eph. Luther in Galat. Sclater in Thess. Cartwright and Fulke on the Rhemists Notes: Arth. Iacksons Annot: Erasmus Paraphrase, Hyricus, Lightf••ot, T••ssanus, Melancth. R••l∣locke, Manton on Iames and Iude, Amesius on Pet. Lud. de Dieu, on the Revel. Mede, Stephens, Napier, K. Iames, Brightman. All these on the New Test. or part. And Papists, Tolet (on Rom. &c.) Ferus, Brugensis, Montanus, Pererius, Corn. Mussus, Espencaeus. On the Old Test. Caj••tan, Bon∣frerius, Pererius, Paul. Fagius, Mersennus, Rivet, Masius, Serrarius, Sanctius, Mercer, Amesius (in Psal.) Amyraldus in Psal. H••od in Psal. Pemble, Broughton and Parker on Dan. Attersol on Numb. &c. King on Ionah; If you would have more, see Bishop Wilkins Eccles. and Voetii Bibliot.

XIV. Subordinate Helps for understanding and Preaching. Concordances, Heb. Buxtorf, Graec. Ste∣phani. T••ssani Index: Clarkes Holy Oile: Wilkins Ecclesiastes and Gift of Prayer: Chappel, and Zep∣per's Meth. of Preaching; Oliv. Bowles. Alstedii Definit. & Distinct. Castanci Dist. cum Reeb. Drusii Proverb. & Adag. Haeb. Delrius & Schottus: Glassii Philol. Zehner, C••peli Critica Sacra, Gruteri vel Langii Polyanth. Sch••tanus in creat. Mountagues Apparat & de Orig. ••ccl. Franzius de sacrif. Wittichius de stylo.

XV. Of Christian Religion; its defence, Latitude, and the Infidels and Heathens compared; Raymundus de Sabundis Theolog. Natur. Pacardus, Aquinas cont. Gent. Pansa; Varenius de Relig. Indor. B••i••rwo••ds Enquiries; Thom. a Sancto Iesu & Acosta de Convers. B••eganius de Theol. Gentil. Vossius de Idolol. V••ssius de Theol. natur. Collius de Animabus paganorum: Eugubinus: Fotherby, Mersennus in Genesin.

XVI. Cates of Conscience more: Filliucius, Tolet de sacerdot. Reginald: Cajetane, Navarrus. See Montaltus against the Jesuits Casuists, and the Iesuits Morals, Downames and Whateleys Tables on the Commandments: Sanderson de Iuramento, & Fragoso aforenamed.

XVII. Of Councils more, and Canonists, and Liturgies: Ius Orientale Graecorum per Leunclavium; Bochelli Decreta Gallic. Sirmondi Concil. Gall. Longus.

Actus Conventus Thorunensis: Formula Concordiae Germ: The Westminster Assemblies Acts. English Canons: Fasti Siculi: Morini exercit. Eccles.

Zepper. Polit. Eccles. Hammond, Le strange of Liturgies: Antiq••itates Liturgicae: Cassanders Works: Claud. Sainctes; Gavantus de Ritibus; Vicecomes.

XVIII. More of the Fathers I need not name: If you can get and read them, you may find their names; e. g. in Bellarmin. de Script. Eccles. Get the Bibliothec. Patrum of de la Bigne, and Macarius Hom. Ephrem Sy••us, (plain honest things) Theodoret, Cyril Hieros. Cyril Alexand. Isidore Pelusiota, The∣ophilact & Occumenius, S••dulius & Primasius, Remigius, Beda, &c. But many of them are very weak and dry. The chief use of the Fathers is to know Historically what Doctrine was then taught.

XIX. Schoolmen more; Bonaventure, Alensis, Cajetane, Bannez, Biel, Cameracensis, Franc. Mayro, Capreolus, Ri. Armachanus, Bradwardine, Faber Faventinus, Hervaeus, Ioh. & Fr. Pici Mirandul. Fr. Victoria, Suar••z, Vasquez, Albertinus in Thom. Aquila Scottellus; Ripalda nameth more if you would have more.

XX. Antipapists: Pappus of their Contradictions; Gentiletus, Mortons Apology and Grand Imposture.* 1.896 Buckeridge R••ffeusis for Kings: Crakenthorpe; Paraeus cont. Bellarm. Iunius on Bellar. Birkbeck's Prote∣stants Evidence, Hunnii Eccles. Rom. non est Christ. Hottoman, Brutum fulmen, &c. Eusebius Captivus, Ioh. Crocius de schismate; Iewel, all Whitaker, Andrews Tortura Torti, Wotton, Dr. Ier. Tailors Dis∣swasive. But they are almost numberless.

Note 1. THat these may seem too many though they are few to a full and rich Library.

2. That it is not my advice that you read over all these or half; For that would but make them a snare for sinning, and waste of time: But a Minister of the Gospel should have more Books by him than he can read over, for particular uses, and to see the Authors judgement occasio∣nally, and to try other mens Citations.

3. That a Minister must neither study the matter without the help of other mens studies by Read∣ing much; nor yet Read much without studying the Thing it self.

4. That though a man must not speak or write before he knoweth what and how, yet thus Exercising the Knowledge that we have doth greatly increase it. And no Minister must be studying, when he should be Preaching, Praying, Catechizing or visiting or instructing his flock.

5. It is but few men that are born with an acumen fit for Writings and Controversies; Those few must read the more to be fit for it: The rest may take up with such Preparations as they have use for, and exercise them, viz. in the Pastoral oversight of the flocks, and propagating plain and necessary truths: And therefore though I am one that have been thought to burden mens understandings with Methods, distinctions, directions and controversies, it is but few that I perswade to use them; and am as much as any for most mens adhering to plain fundamentals, and truths of daily use, and Love and honour those that go no further, and are faithful in this work: so be it they have not the Pride to think that they know more than they do, and to wrangle against that which they understand not, and set not the Church on fire as ancient Ignorance did, by accusing those of Heresie that knew more than themselves, when they got but the Throne or the Major Vote.

6. That though I chiefly commend Systemes of Theologie, I know not one whose method satis∣fieth me, as well agreeing with Scripture, and the matter (else I had not troubled my self so much to seek a right method, and propose what I found): And I think no common Method more genuine, than theirs that expound the Creed, Lords Prayer, and Decalogue, and the Sacraments, as the sum of all.

7. I mention none of my own Writings; for it will seem vanity: But, as many as they are, I wrote none which I thought needless at the time of writing them.

8. Though none should have so great fitness for the holy education of Children and Government of Families as Ministers, yet so great is the work of Overseeing the flock, requiring more time and parts than all that we have, and so great are the matters of our studies and labours, requiring our to∣tal and most serious thoughts that I earnestly advise all that can possibly to live single and without a Family, lest they marr their work by a divided mind: For nunquam bene fit, quod fit prae-occupato animo, saith Hierome truly.

The whole man, and whole time is all too little in so great a work.

The End of the third TOME.

Notes

• * 1.1

  Not, One Ministerial Head.
• * 1.2

  Qui totos dies precabantur & immola∣bant, ut sui liberi sibi su∣perstites es∣sent, Supersti∣tiosi sunt ap∣pellati, quod nomen pa••uit postea latius. Qui autem omnia quae ad cultum Deorum pertinerent, diligenter pertractarent, & tanquam relegerent, sunt dicti Religiosi, ex relegendo; ut elegantes ex eligendo, à diligendo diligentes, ex intelligendo intelligentes. Superstitiosi & Religiosi, alterum vitii nomen, alterum laudis. Cicer. nat. Deor. lib. 2. pag. 73, 74.
• * 1.3

  Direct. 1.
• * 1.4

  If they that serve their God with meer word, and ceremo∣ny, and mi∣m••ca actions, were so served themselves, they might be ••il••••ced with Arist••p∣p•••• his de∣fence of his gallantry and sumptu••u•• fare, Si vitu••••randum ait. hoc ess••t, in celebritatibus deorum profectò non fieret. Laert. i•• Aristip. So Plato allowed drunkenness only in the Feasts o•• Ba••ch••s.
• * 1.5

  Direct. 1.
• * 1.6

  Read Mr. Her∣berts Poem called Provi∣dence.
• * 1.7

  Psal. 45. 11. Psal. 66. 4. Psal. 80. 9. Psal. 95. 6. Psal. 99. 5, 9.
• * 1.8

  Object.
• * 1.9

  Answ.
• * 1.10

  Object.
• * 1.11

  Answ.
• * 1.12

  Direct. 3.
• * 1.13

  Direct. 4.
• * 1.14

  Heb. 8. 3.
• * 1.15

  Heb. 7. 27, 28. Heb 9. 26, 28.
• * 1.16

  Heb. 10. 19, 20, 21, 22. Heb. 10. 13, 14.
• * 1.17

  Heb. 6. 20. Heb. 7. 25, 26. Matth. 1••. 5. Joh. 11. 42.
• * 1.18

  Direct. 5.
• * 1.19

  L••v. 10 3.
• * 1.20

  Direct. 6.
• * 1.21

  Direct. 7.
• * 1.22

  Direct. 8.
• * 1.23

  Luk. 20. 36. See Eccl. 5. 5. Psal. 138. 1. Isa. 6. 2.
• * 1.24

  See Mr. Am∣brose his Book of Communion with Angels; And Zanchy on the same sub∣ject: and Mr. ••awren••e and Dr. Ham∣monds Annotat. on 1 Cor. 11.
• * 1.25

  Direct. 9.
• * 1.26

  Adulterium est, impium est, sacrilegum est, quod∣cunque hu∣mano furore instituitur, ut dispositio Divina violetu••. Cyprian.
• * 1.27

  Eccles. 5. 1, 2. ••ev. 10. 1, 2, 3. Rom. 10. 2, 3.
• * 1.28

  Direct. 10.
• * 1.29

  1 Thes. 2. 4. Col. 1▪ 10. Joh. 8. 29. 1 Cor. 7. 32. Heb. 11. 6. 1 Joh. 3. 22.
• * 1.30

  Psal. 42. Psal. 84.
• * 1.31

  Mark 10 51.
• * 1.32

  How to know that we have right ends in Worship.
• * 1.33

  2 Tim. 3. 5. 1 Tim. 4. 7.
• * 1.34

  Isa. 29. 13. Matth. 15. 8. Matth. 11. ••3. Matth. 10. 15. Matth. 11. 23, 24. 2 Sam. 15. 25, 28, 29.
• * 1.35

  Luk. 10. 42.
• * 1.36

  •• Chron. 1. 11, 12, 13.
• * 1.37

  Direct. 11.
• * 1.38

  Eph. 6. 18. Luke 21. 36. Rev. 3. 3. Col. 4. 2. Matth. 26. 38, 40▪ 41. Mar. 13. 33. 34, 35; 37.
• * 1.39

  Direct. 12.
• * 1.40

  Direct. 13.
• * 1.41

  Jude 19.
• * 1.42

  Direct. 14.
• * 1.43

  Direct. 1.
• * 1.44

  Read on this subject a small Book which I have written, called Catho∣lick Unity.
• * 1.45

  Direct. 2.
• * 1.46

  Direct. 3.
• * 1.47

  The disad∣vantages of ungodly men in judging of holy worship.
• * 1.48

  Direct. 4.
• * 1.49

  Direct. 5.
• * 1.50

  See Rom. 14. & 15. & 1. Cor. 8. 13.
• * 1.51

  Direct. 6.
• * 1.52

  Lev. 19. 2. & 20. 7. 1 Pet. 1. 16.
• * 1.53

  The 2d Com∣mandment. C••••••••o de Nat. D••••r. l. 1. p. 46. ••a••th, that Possi〈…〉〈…〉s be∣lieved that Epi••urus thought there was no God, but put a s••orn upon him by de∣scribing him like a man, idle careless, &c. which he would not have done if he had thought there was a God.
• * 1.54

  Mat. 15. 2, 3▪ 6. Mar. 7. 3. to 14. Col. 2. 8, 18, 2••.
• * 1.55

  Direct. 7.
• * 1.56

  But with the Ba〈…〉〈…〉 A••••••••a the 〈…〉〈…〉▪ p. 2. 9. ••. 2. 〈…〉〈…〉 ri∣••u & signa & o•••••••••• ex∣te••num cul∣tum diligen∣ter c••••are. His quippe & delect••ntur & d〈…〉〈…〉 ho∣mines anima∣le•• (N. B. ••do∣nec paulatim aboleatur me∣moria & gustus praeteritorum. So G••. ••issi••. s••••••••h i•• vi••a G••e••. N••o••as. that they turn∣ed the Pagans Festivals into Festivals for the Martyrs, to please them the better. Which B••d•• and many others relate of the practice of those times.
• * 1.57

  Direct. 8.
• * 1.58

  Direct. 9.
• * 1.59

  Rom. 3. 7.
• * 1.60

  Direct. 10.
• * 1.61

  Read Plutarch of Superstition.
• * 1.62

  Direct. 11.
• * 1.63

  How far the Scriptureis the Law or Rule of Worship and Disci∣pline, and how far not.
• * 1.64

  Isa. 2. 3 & 1. 10. & 42. 4. Mic. 4. 2. Heb. 3. ••, 3, 5. Heb. 10. 28. Acts 7. 37, 38. Acts 3. 23. Psal. 19. 7. Isa. 5. 24.
• * 1.65

  ☜
• * 1.66

  Matth. 28. 20.
• * 1.67

  ☜
• * 1.68

  Rom. 13. 9. Matt. 22. 37. Isa. 8. 16. 20. Acts 8. 25. Acts 15. 35 36. Acts ••6. 17, 18. 1 John 1. 9. N••he••••. 1. 6. L••v. 16. 21. P••••l. 4. 6. Psal. 50. 14. & 69 30. & 100. 1▪ 2, 4. Eph. 5. 19. Psal. 9. 11. & 95. 1. Luke 11. ••, 3. &c. Matth. 2••. 1••. 1 C••r. 11. 27. 24, 25, 26, 28. 1 Cor. 14. 5, 1••, ••6. 2 Cor. 10. 8. & 13. 10. Rom. 15. 2. 1 Cor. 14. 40. Rom. 14. 15, 2••. 1 Cor. 9. 20, 21, 22. 1 Cor. 8. 10. & 10. 19, 28. 2 Cor. 6. ••6.
• * 1.69

  2 Command∣ment, Col. ••. 18, &c. 1 Joh. 5. 21. Rev. 2. 14.
• * 1.70

  Mat. 28. 19. Rom. 10. 7, 8. Act. 14. 23. Act. 2. 42. & 20. 7, 28. ••ph. 4. 11, 14. Mal 2. 7. 〈…〉〈…〉 3. 17, 21. 1 Co••. 12. 17, 28. C••••. 1. ••8. Act. 2••. ••••. 1 Thes. 5. 12. H••b 13. 7, 17. Act. ••. 37. & ••. 37, 38. & 3. 20. 23. 1 Cor. 10. 16. & 9. 13, 14. Act. 20. 2 Cor. 2. 11. Heb. 12. 15. Deut. 10. 8. 2 ••i••. 4. 1, 2, 3. Matth. 18. 15, 16, 17. 2 Thes. 3. 1 Cor. 5. 11. 2 Joh. 10. 11. ••••. 3. 10. 1 Cor. 5. 3, 4, 5, 6, 7, 8. Rom. 16 17. 1 Tim. 5. 17. Luk 10 16. & 12. 42. Act. ••3. ••3. T••t 1. 5, 9. 1 Tim. 3. 5. 1 Pet. 5. 1, 2. 3, 4. Rev. 1. 10. Act. 20. 7. 1 Cor. 16 2.
• * 1.71

  Of which I have spoke more fully in my Disput. 5. of Church-Government. p. 400. &c.—
• * 1.72

  Direct. 12.
• * 1.73

  What com∣mands of God are not uni∣versal no•• per∣petual.
• * 1.74

  ☜
• * 1.75

  See the Adver∣tisement be∣fore my Book against Infide∣lity.
• * 1.76

  Direct. 13.
• * 1.77

  See Mr. Tru∣mans book of Natural and Moral Impo∣tency.
• * 1.78

  Object. 1.
• * 1.79

  Object. 2.
• * 1.80

  Direct. 14.
• * 1.81

  Direct. 15.
• * 1.82

  Direct. 16.
• * 1.83

  Direct. 17.
• * 1.84

  Majus fidei impedimen∣tum ex inve∣••era••â consue∣tudine pro∣ficiscitur: Ubique con∣suetudo magnas vires habet: sed in barbaris longe maxi∣mas: quippe ubi ratio∣nis est mi∣nimum, ibi consue••udo radices profundi••••imas agit. In omni natura motio eò diuturnio•• ac vehemen••ior, quo magis est ad unum determina••a. Ios. Acosta de I••d. l. 2. p. 249.
• * 1.85

  See Bishop Ier. Tailours late Book against Popery.
• * 1.86

  Direct. 18.
• * 1.87

  Direct. 19.
• * 1.88

  Dan. 3. Act. 4. 17, 18. & 5. 28.
• * 1.89

  Direct. 20.
• * 1.90

  Jam. 3. 15, 16, 17.
• * 1.91

  Direct. 1.
• * 1.92

  The Covenant what?
• * 1.93

  Quis vero non doleat Baptis∣mo pleros{que} adultos initio passim & nostro tempo∣re non raro ante persundi quam Christi∣anam Cate∣chesin vel mediocriter ten••ant, ne{que} an flagitiosae & superstiti∣osae vitae poe∣niten••ia tan∣gantur, ne{que} vero id ipsum quod accipiunt, an velint accipere, satis constet. Acosta l. 6. c. 2. p. 520. Nisi pe••ant & instent, Christianae vitae professione donandi non sunt. Idem p. 521. And again, While ignorant or wicked men do hasten any how, by right or wrong, by guile or force, to make the barbarous people Christians, they do nothing else but make the Gospel a scorn, and certainly destroy the deserters of a rashly undertaken faith. Id. ibid. p. 522.
• * 1.94

  Direct. 3.
• * 1.95

  See the R••∣formed ••••yturgi••, pag. 68. External Ba∣ptism what?
• * 1.96

  Compleat Ba∣ptism, what it is?
• * 1.97

  Read the Pro∣positions of the Synod in N••w England and the Defense of them against Mr. Davenpo••t, about the sub∣ject of Ba∣ptism?
• * 1.98

  Direct. 4.
• * 1.99

  Direct. 5.
• * 1.100

  Direct. 6.
• * 1.101

  Of Renewing the Covenant oft.
• * 1.102

  Direct. 7.
• * 1.103

  Direct. 1.
• * 1.104

  N〈…〉〈…〉o jam 〈…〉〈…〉: Q••in nec fa〈…〉〈…〉e suâ religione mentiri. Ex eo enim quod aliud à se coli dicit quam colit, & culturam & honorem in alterum transfe∣ren••o, j〈…〉〈…〉 i•• qu••d ••egavit: Dicimus, & palam dicimus & vobis torquentibus lacerati & cruenti vociferamur, Deum colimus per Christum: T••rtul. Apolog. c. 11.
• * 1.105

  2 Tim. 2. 12. Mat. 10. 32 33. Luk. 9. 26. Direct. 2. 1 Cor. 8. 1. 2 Cor. 10. 8. Rom. 15. 2. 1 Tim. 1. 4 Tit. 3. 9.
• * 1.106

  Direct. 3.
• * 1.107

  Direct. 4.
• * 1.108

  Tit. 2. 14. 1 Tim. 2. 10.
• * 1.109

  Direct. 5.
• * 1.110

  Direct. 6.
• * 1.111

  Direct. 7.
• * 1.112

  Joh. 18. 37. The Arrians under Valens, and the Van∣dal•• still silen∣ced the Or∣thodox Prea∣chers and for∣bad their meetings, and yet the people adhered to their Pastors and kept their meetings, while they could.

  Saepius pro∣hibitum est ut sacerdotes vestri conven∣tus minime celebrarent, nec sua seditione animas subverterent Chistianas. Praecept. Hunner. in Victor•• uticers. p. 414.
• * 1.113

  Direct. 8.
• * 1.114

  Mat. 10. 18, 23, 32, 33, 38, 39. & 12. 14, 15. & 14. 13. Joh. 10. 39. Heb. 11. 27. Act. 9. 25.
• * 1.115

  Direct. 9.
• * 1.116

  What a Vow is.
• * 1.117

  Viris gravibus vehementer displicere ani∣madve••ti, quod ab Indis testi∣monium jure∣jurando exigi∣tur, cum con∣stet eos facil∣lime pejera••e, utpote qui ne{que} juramen∣ti vim sentiant ne{que} veritatis studio tangan∣••ur, sed testi∣monium eo modo dicant, qu•• credunt Judici gra∣tissimum fore, ••ut a primo suae factionis homine edo∣cti sunt. Hos igitur jurare compellere & ipsis exitiosum propter perjuria, &c. A••osta p. 345.
• * 1.118

  The sorts of Vows.
• * 1.119

  The Use of Vows.
• * 1.120

  The Obligati∣on of Vows.
• * 1.121

  ☜
• * 1.122

  ☜
• * 1.123

  Direct. 2.
• * 1.124

  Vid. Sander∣son de Juram. Praelect. 7. Sect. 14. Iu∣ramentum obla∣tum reluctante vel dubitante conscientia non est suscipien∣dum: 1. Quia quod non est ex fide pec∣catum est. 2. Quia ju∣randum est in judicio: quod certè is non facit qui contra conscientiae suae judicium facit, &c. ad finem.
• * 1.125

  Direct. 3.
• * 1.126

  Direct. 4.
• * 1.127

  Object. 1.
• * 1.128

  See the four∣teenth Article of the Church of 〈…〉〈…〉 against Volun∣tary Works, over and above Gods Com••and∣ments, as im∣••ion.
• * 1.129

  Object. 2.
• * 1.130

  Whether any things ••e In∣different? Stoici indiffe∣rentia distin∣guunt: 1. ••••a quaen▪ {que}ads••∣••••••••tatem ne{que} ad in••••li••ita∣tem conf••••••••, ut sunt divi••iae, sanitas, vires, gloria, &c. Nam & sine his contingit ••oelicem esse; cum earum usus vel rectus ••oelicitatis, vel pravus int••licitatis author sit. 2. Quae neque appetitum neque occasionem movent, ut pares vel imparts habere capillos, &c. Lacit. •••• Zeno••••.
• * 1.131

  Object. 3.
• * 1.132

  Object. 5.
• * 1.133

  Whether Mar∣rying ••e In∣different?
• * 1.134

  Object. 5.
• * 1.135

  Direct. 5.
• * 1.136

  Direct. 6.
• * 1.137

  Plutarch.
• * 1.138

  Quest. Roman. 44.
• * 1.139

  Why may not Priests swear? Resp. Is it be∣cause an Oath put to free-born men, is as it were the rack and torture offered them? For certain it is that the soul as well as the body of the Priest, ought to continue free, and not be forced by any torture. Or that we must not distrust them in small matters, who are to be believed in great and divine things? Or because the peril of perjury would reach in common to the whole Commonwealth, if a wicked, and ungodly, and forsworn per∣son should have the charge and superintendency of the Prayers, Vows and Sacrifices made in behalf of the City? pag. 866.
• * 1.140

  Direct. 7.
• * 1.141

  Direct. 8.
• * 1.142

  Direct. 9.
• * 1.143

  Direct. 10.
• * 1.144

  Direct. 11.
• * 1.145

  Direct. 12.
• * 1.146

  Direct. 13.
• * 1.147

  See before Chap. 3. Gr. Dir. 10. pag. 125, &c.
• * 1.148

  Direct. 14.
• * 1.149

  Direct. 1.
• * 1.150

  See Tom. 1. Ch. 9. Tit. 2. & 3.
• * 1.151

  The heinous∣ness of Per∣jury.
• * 1.152

  See Causa••••ons Exerc••••. 202.
• * 1.153

  Cotta i•• Cic. de Nat. Deor. l. 1. to prove that some hold there is no God, saith Quid de sa∣c••••kgis, de impiis, de per∣juris dic••mus, si Carbo, &c. ••u aslet esse Deos, tam perjurus aut impius non fu••sset. pag. 25, 26.
• † 1.154

  On•• of Ca∣nutus Laws (26.) was that Perjured person, with Sorcerers, Idolaters, Strumpets, breakers of Wedlock be banished the Realm: cited by Bilson of Subject p. 202. How few would be left in some lands, if this were done?
• * 1.155

  Plut. in Ly∣sa••d. Cicer. de Leg. l. 3. Cu••t. l. 7. Arist. Rh••t. c. 17.
• † 1.156

  Aelian. Vari. Hist. l. 14.
• * 1.157

  Though as Moder. Polic. saith, Princ. 7. It is a huge advantage that man hath in a credulous world, that can easily say and swear to any thing: and yet so palliate his perjuries as to hide them from the cog∣〈…〉〈…〉nce of t•••• most. Gabao••itarum irritum foedus, calliditate licet extortum, nonnullis intulisset exit••um, &c. Gildas i•• Prolog. Haud ame••••um justitiae est fides, i. e. dictorum conventorumque constantia & veritas. Cicero.
• * 1.158

  Matth. 5. 19.
• * 1.159

  Direct. 2.
• * 1.160

  Direct. 3.
• * 1.161

  Lege distin∣ctionem Gro∣tii inter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aanot. in Matth. 5. 33. Modern Policy (supposed Dr. Sand rosts) Princ. 7. 1. We are ready to interpret the words too kindly, especi∣ally if they be ambiguous: and its hard to find terms so positive, but that they may be eluded indeed, or seem to us to be so if we be disposed: 2. Some are invited to illicite promises, qua illicite, because they know them to be invalid. 3. Some are frighted into these bonds by threats and losses, and temporal concernments, and then they please themselves that they swe••r by Du∣••e••s: and so are disengaged: 4. Some are Oath-proof, &c.
• * 1.162

  Direct. 4.
• * 1.163

  It is one of Solons sayings in Laertius, p. 51. Probi∣••itate••n ••u••••∣••••rando certiorem habe. What will not an Atheistical impious person say or swear, for advantage?
• * 1.164

  Direct. 5.
• * 1.165

  Direct. 6.
• * 1.166

  Direct. 7.
• * 1.167

  Direct. 8.
• * 1.168

  Nunc nun•• qui s••dera rumpit, Dita∣tur: Qui ser∣vat ••get. Claud. an••▪
• * 1.169

  Direct. 9.
• * 1.170

  Rule 1.
• * 1.171

  Ride 2.
• * 1.172

  See Dr. San∣ders. p. 47. & 197.
• * 1.173

  Quest.
• * 1.174

  Answ.
• * 1.175

  Cicero d•• I••g. lib. 1. Proveth that Right is founded in the La•• of Na∣ture, m••re than in mans Laws: else, saith ••e, men may make evil good and good evil, and make Ad••l••••ry. Per∣jur••, &••. just b〈…〉〈…〉g a Law for them.
• * 1.176

  Rule 3.
• * 1.177

  Rule 4.
• * 1.178

  Rule 5.
• * 1.179

  How often perjury hath ruined Chri∣stian Princes and States all History doth testifie. The ruine of the Roman Em∣pire by the Goths was by this means. Ala••i••us ha∣ving leave to live quietly in France, S••••lico comes in perniciem Reipub. Go∣thos perten∣tans, dum eos insidiis aggre∣di cuperet▪ bel•••• summam Saulo pagano d•••••••• commi∣sit: qui ipso sacratissimo die Paschae, Gothis nil ••ale suspicantibus, super eos irr••it, magnamque eorum partem prostravit. Nam primum perturbati Gothi, ac propter Religionem cedentes, demum arma corripiunt, victoremque vir u••e p••tiori pr••ste••nunt exercitum: Hinc in rab••••m furoris excita••tur. C••p••um iter deseren••e••, Romam contendunt petere, cuncta igne serr que vastantes: Nec mora; venientes u••∣bem capiun••, devastant, incendunt, &c. Paul. Diaconus lib. 3.
• * 1.180

  Rule 6.
• * 1.181

  Rule 7.
• * 1.182

  Sanders. pag. 30, 31.
• * 1.183

  Rule 8.
• * 1.184

  Sanders. p. 32, 33, 34, 35, ad 4••.
• * 1.185

  Rule 9.
• * 1.186

  Sand. p. 41, 42 4••, 44. Ubi de justo sensu ambigi∣tur, longe satius est & naturae rei accommodatius, strictiore quam benigniore, uti interpretatione. Sand. pag. 44.
• * 1.187

  Rule 10.
• * 1.188

  Sand. pag. 45.
• * 1.189

  Rule 11.
• * 1.190

  Sand. p. 46.
• * 1.191

  Rule 12.
• * 1.192

  They were ill times that Abbas Ursper∣gensis descri∣beth Chron. pag. 320. Ut omnis homo jam sit perjurus, & praedictis facinoribus implicatus, ut vix excusari possit, quin sit in his, sicut populus, sic & sacerdos: O that this calamity had ended with that age! Et pag. 321. Principes terrarum & Barones, arte diabolicâ edocti, nec cu••abant juramenta infringe••e, nec fidem violare, & jus omne confundere.
• * 1.193

  Rule 13.
• * 1.194

  Sand. p. 193. Ca•• 4••.
• * 1.195

  Rule 14.
• * 1.196

  Rule 15.
• * 1.197

  Rule▪ 16.
• * 1.198

  Rule 17.
• * 1.199

  Rule 18.
• * 1.200

  Sand. p. 122. ad p. 133.
• * 1.201

  Rule 19.
• * 1.202

  Rule 20.
• * 1.203

  Rule 21.
• * 1.204

  Rule 22.
• * 1.205

  Rule 23.
• * 1.206

  Sanders. p▪ 50.
• * 1.207

  Rule 24.
• * 1.208

  Sanders. p. 55, 56. ••nquo ••a•••• locum habet quod vu••go d••citur, Fi••ri non debe••, factum ••alet: Possumus ergo distinguere, Juramentum dici illici••um d••ob••s modis. Vel respectu rei ju••atae, vel respectu actus j•• and▪: Jura∣mentum illicitum respectu rei juratae nuilat••nus obligat: Juramentum illicitum respectu actus jura•••••••• obligat, nisi a••••unde imped••atur.
• * 1.209

  Rule 25.
• * 1.210

  What is the Nullity of an Oath.
• * 1.211

  Rule 26.
• * 1.212

  Cases in which a Vow must not be kept.
• * 1.213

  Sanderson p. 72, 73. Dico or∣dinarie: quia fortassis pos∣sunt dar•• ca∣sus in quibus juramentum quod videtur alicui l••gi communi••••••••is aut vocati••n••s adversari, e••si non debu••rit suscip••, sus∣ceptum ta∣men potest obligare: Ut e. g. in lege poenali disjunctiva. See the instances which he addeth. Ioseph took an Oath of the Israelites to carry his bones out of Aegypt, Gen. 50. 25. What if Pharaoh forbid them? Are they acquit? The Spies swore to Rhahab, Iosh. 2. 12, 18. Had they been quit if the Rulers had acquit them?
• * 1.214

  Read of this at large Amesii Cas. C••••s. l. 5. c. 25. Qu. 4.
• * 1.215

  Rule 27.
• * 1.216

  Rule 28.
• * 1.217

  Rule 29.
• * 1.218

  Rule 30.
• * 1.219

  And si infrin∣gendo infre∣gerit ea vir eju••. v. 12. Vir ejus infre∣git ca. v. 13.
• * 1.220

  Dr. Sanders. Pr••lect. 4. sect. 5. p 104, 105. limiteth it to [D his rebus in quibus subest:] in those same things in which one is under anothers Government: Adding Sect. 6. a double exce∣ption: [O which o••e respecteth th•• person of the swearer, the other the consent of the superiour: The first is that [As to the person of the swearer, there is s••a•••• any o••e that hath the us•• of reason that is so fully under anothers power, but that in some things he is sui juris, at his own ••ow••••: And th•••••••• every one may do as p••••••••se himself without co••s••l••ing his superiour, so as that by his own act, without his superiours lice••se he ••ay ••ind himself.—2. As 〈…〉〈…〉 of a superiour—A tacite consent, antecedent or consequent, sufficeth—Quasi diceret, si dissensum suum vel uno die dissimulet, votum in perpetuum stabilivit.—
• * 1.221

  Rule 31.
• * 1.222

  Rule 32.
• * 1.223

  Sanders. pag. 73.
• * 1.224

  Rule 33.
• * 1.225

  Rule 34.
• * 1.226

  Rule 35.
• * 1.227

  Sanders. Prael. 3. sect. 12.
• * 1.228

  Rule 36.
• * 1.229

  Psal. 15. 4. Sanders. pag. 80, 81.
• * 1.230

  Rule 37.
• * 1.231

  Rule 38.
• * 1.232

  Rule 39.
• * 1.233

  Of Accidental Evil or Tem∣ptation Vow∣ed.
• * 1.234

  Rule 40.
• * 1.235

  Of Scandal.
• * 1.236

  Sanders. ••. 82.
• * 1.237

  Rule 41.
• * 1.238

  Quest.
• * 1.239

  Answ.
• * 1.240

  Sanders. p. 122.
• * 1.241

  Sanders. p. 120, 121.
• * 1.242

  This seemeth the case of Isaac in bles∣sing Iacob: The error per∣sonae caused by Iacobs own deceit did not nullifie the blessing, be∣cause it was fixed on the determinate person that it was spoken to.
• * 1.243

  Rule 42.
• * 1.244

  Rule 43.
• * 1.245

  Sanders. p. 84.
• * 1.246

  Rule 44.
• * 1.247

  Rule 45.
• * 1.248

  Rule 46.
• * 1.249

  Direct. 1.
• * 1.250

  Di••••••••. 2. of Church-Go∣vernment, Ch. 1. And universal Co••∣co••d.
• * 1.251

  Of the diffe∣renc•• between fixed and u••∣fixed Ministers see my Disp. 2. & 〈…〉〈…〉 Church-Government, and Ios. Aco∣••••a••. 5. ••. 21. 22. d•• Missionibus.
• * 1.252

  The Work of the Ministry.
• * 1.253

  Rom. 10. 7▪ 14. Mar. 16. 15.
• * 1.254

  Matth. 28. 19▪ 20.
• * 1.255

  2 Cor. 5. 19, 20, 21.
• * 1.256

  Acts 26▪ 17, 18. Eph. 2. 19.
• * 1.257

  Acts 2. 37, 38, 39, 40.
• * 1.258

  Tit. 1. 7. 1 ••or. 4. 1, 2. Matth 28. 19, 20.
• * 1.259

  Acts 20. 32. 1 Cor. 3. 11, 12.
• * 1.260

  Acts 14. 23. 2 Tim 2. 2. Acts 13. 2. & 2. 41, 42. & 6. 2 Acts 20. 7, 28. 1 Tim. 5. 17. Titus 1. 5. Acts 20 20, 31. ••ol. 1. 28. Eph 4 11, 12. Mal. 2. 7. 1 Tim. 5. 17.
• * 1.261

  1 Cor. 14. 16, 26.
• * 1.262

  Acts 20. 7. 36. Jame•• 5 14. Acts 6. 4. & 2. 42.
• * 1.263

  Phil. 1 4. N••h. 12. 24. & 11. 17.
• * 1.264

  1 Cor. 11. 24. & 10. 16.
• * 1.265

  Heb. 7. 7. Tit. 2. 15. & 1. 9, 11.
• * 1.266

  1 Tim. 5. 19. & 3. 5.
• * 1.267

  Tit. 3. 10. Matth. 18. 17, 18.
• * 1.268

  1 Cor. 5. 4, 11, 13.
• * 1.269

  Eph. 4. 13, 14. Acts 15.
• * 1.270

  Pri••ces may force their subjects by the temporal Sword which they bear: Bishops may not force their flock with any corporal or external violence: Bi••son Ch••ist. Subjection, pag. 525.
• † 1.271

  1 Pet. 5. 1, 2, 3.
• * 1.272

  Dr. Hammond Annot. q. d. The Bishops of your several Churches, I exhort—Take care of your several Churches, and Govern them, not as Se••ular Rul••rs, by force, but as Pastors do their sheep, by calling and going before them, that so they may follow of their own acco••d. If you would know the true Nature and extent of the Bishops Work and Office, read carefully the said Dr. Hammonds Paraphras. on Acts 20. 20, 28. Heb. 13. 7, 17. 1 Tim. 5. 17. 1 Thess. 5. 12. Heb. 13. Annot. a. Ti••. 3. 10. 1 Cor. 12. 28. e Annot. Jam. 5. 14. Annot. Acts 11. 30. Annot. ••. Acts 14. 23.
• * 1.273

  Luke 10. 16.
• * 1.274

  Chrysost. cited by Bi••son p. 525 But if any man wander from the right path of the Christian Faith, the Pastor must u••e great pains, care and patience: For he may not be forced, nor constrained with terror, but only per∣swaded to return entirely to the truth.—A Bishop cannot cure men with such authority as a Shepheard doth his sheep.—For of all men Christian (Bishops) may least correct the faults of men by force, pag. ••26.
• * 1.275

  Matth. 20. 26. Mar. 10. 43. See Psal. 103. 21. & 104. 4. Isa. 61. 6. Jer. 33 21. Joel 1 9, 13. & 2 17.
• * 1.276

  a Cor. 11. 23. Acts 26 26 Rom. 15. 16. Ephes. 3. 7. Col. 1. 23, 25. 1 Tim. 4. 6. 1 Thess. 3. 2. Col. 1. 7.
• * 1.277

  Direct. 2.
• * 1.278

  ••un•••••••• nes in ••••c•• sia p••r∣p••tu••e sunt d••ae Presbyte∣rorum & Di∣a••ororumn: Presbyt r••s voco cum omni Ecclesia veteri eos, qui Ecclesiam pascunt, verbi p••aedicatione, Sacramentis & clavibus; quae Ju••e Divin•• sunt individua. Cro••ius d•• Imperio. pag. 267. c. 10.
• * 1.279

  Bish. Ier. Tailor of Repen∣tance, P••ef [I a••••ure we ca••∣not give account of so••ls of which we have no notice.]
• * 1.280

  I••nat. Epis. ad Phi••ad. Vi••. Meads Dis••. of Churches p. 48, 49, 50.
• * 1.281

  Tertull. de Co∣roa. Mi••i••. c. 3.
• * 1.282

  It is very ob∣servable that Acosta saith l. 6. c. 12. that they found it an old custome among the Indians to confess their sirs to the Priests before the Gospel came thither.
• * 1.283

  See more in Dr. Hammond ibid.
• * 1.284

  Vid. Canon. A••ost 5. & 32. & Concil. An∣t••och. c. ••. •••• Concil. Car∣thag. 4. Ca••. 35.
• * 1.285

  Vid. Iasti••. Mar••. Apol. 2. Vid. Tertul. Apol. c. 39.
• * 1.286

  I hope all this will tell you what a Bishop indeed is.
• * 1.287

  Direct. 3.
• * 1.288

  G••ot. de Imp. p. 273. Pasto∣rum est ordi∣nare Pastores. Ne{que} id offi∣c••um eis com∣petit, quâ hu∣jus aut illius ecclesiae Pa∣stores sunt, sed quâ u•• ni∣stri•• ecclesiae Catholicae.
• * 1.289

  See in Grotius de Imper. sum. potest. p. 269. The necessary distinction of 1. Ipsa facul∣tas praedicandi sacramenta & claves admi∣nistrandi, quod Mandatum vocat.

  2. Applicatio hujus faculta∣tis ad certam personam, viz. Ordinatio;

  3. Applicatio hujus personae ad certum coe••um & lo∣cum, viz. Electio.

  4. Iliud quo certa persona in certo loco ministerium suum exercet publico prae∣sidio ac pub∣licâ authori∣tate, viz. Co••fi••matio.—p. 273.

  Constat mu∣netis institu∣tionem à Deo esse; Ordina∣tionem à Pa∣storibus, Con∣firmationem publicam à summa po∣testate: So that the doubt is only about election. (Which yet must be differenced from consen••.)
• * 1.290

  See my Disput. with him of the successive V••sibility of the Church, p. 336.
• * 1.291

  Direct. 4.
• * 1.292

  〈…〉〈…〉8. P〈…〉〈…〉 Dom••∣ni is a pecca∣tore Praepo 〈…〉〈…〉 separate s•• de∣b••••. W••i•••• G••otius 〈…〉〈…〉Im∣••••••••. p. 230. ••iting saith, Jubentur e••im singul••, multo mag••s univer∣si, ••avere pro∣phetas fa••so••, al••••num Pa∣stor••m 〈…〉〈…〉ar qui diss•••••••• fa••i∣unt & ••••f•••• s•••• c••nt a do••••••••i∣nam. 2. Im∣peratur ••••de∣libus familia∣rem eorum consu••tudi∣nem declinare qui Fratres, &c. 2 Cor. 5. Rom. 16. 17. Joh. 10. 2 Tim. 3 6. 2 Thes. 3. 6, 14. 2 Cor. 4. 3, 4.
• † 1.293

  Sa••a〈…〉〈…〉r their own worldly advantages, saith Dr. Ha••mo••d. Dan. 1. 12, 13. Ez••k. 4. 12, 15. Read c. 3. A••osta 〈◊〉〈◊〉 rebuking the n••gligence of their Pri••sts that taught the Indians the Catechism, idly, and without explication, or call••ng them to account about the sens••, and then laid all the fault on the blockishness of the people, when Tota 〈…〉〈…〉 ratio ••rat umb••atilis, & 〈…〉〈…〉 (i••q••it) si homin••s i••••c••i•• a••••ri••••o, & discendi percupidi tales praeceptores 〈…〉〈…〉liud quem ut duplo 〈…〉〈…〉 a bi••rar••r. Olim in symbolo addiscendo, & intelligendo, mysteriis{que} 〈…〉〈…〉noscendis viri inge••o praesta••tes & ••••••••eratura celebr••s, diu in catechum••norum ordine tenebantur, cum Ecclesiastica disciplina vigeret; Ne{que} ante ad fide•• Sa∣cramentum admitt•• bantur, quam multas ab Epis••opo de s••mbolo conciones audissent, diu & multum cum Ca••echista contu iss••nt; post quas omnes cu••a•• & med••••a••ion••••, magnum erat si recta sentirent, consentanea responderent, &c. And he addeth, pag. 360 Equidem sic opinio••, neque ab ea opinione avelli unquam potero, quin pe••••imo praeceptori omnes esse auditores ••ebetes cre••••m. A bad Teacher hat•• a way••s bad Schollars. Even in the Roman Church how little their authority can do against prophaneness and negligence, the same A••osta sheweth, l. 6. c. 2. p. 519. Cum in provinciali Concilio Lim nsi ab omnibus Peruen••bus Episcopis caete∣ris{que} gravibus viris ad ea vi••ia emendanda multum operae & studii collatum sit, at{que} edita extent egregia decreta de reformatione per∣mul••a, nihil tamen amplius perfectum est, quam si ab otiosis nautis de republica moderanda consultatum esset. ••o••isi••. Mo••••••••. Ep. 3. mentioneth i•• as the errour of a new sprung s••ct, that heynous sinners even so continuing m••y be Priests. And Ep. 73. it's said, [No man may be made a Priest that hath sinned mortally after baptism] and [Si is qui ta•• in Episcopa•••• ••el Presbyteri•• positus mortale p••••cat•••• a••••••••od adm••••••••rit, no•• deb••t o••••••••rre p••••es Domino, qua••to magis—patienter retrahat se ab hoc non tam honore quam onere, & aliorum locum qui digni sunt non ambiat occupa••e. Qui cuim in erudiendi•• & instituendis ad virtutem populis praeest, ••ecesse est, ut in omnibus sanctus sit, & in nullo reprehensibilis habeatur. Qui enim aliquem de peccato arguit, ipse a pecc••o debet esse immuni••] Auct. Bib. Pa•• To. 2. p. S••. If there were somewhat too much strictness in the ancient exclusion of them that heynously sinn••d after Baptism from the Priesthood, let not us be as much too loose.
• * 1.294

  Direct. 5.
• * 1.295

  The Order and Credit of Mi∣nisterial Teaching the doctrine of salvation.
• * 1.296

  1. To know your self.
• * 1.297

  2. To know God and Ho∣liness.
• * 1.298

  3. To know •••••••• Life to come.
• * 1.299

  4. To know that Christ, faith, Repen∣tance and obedience is the way to it.
• * 1.300

  5. To know that this is True because God hath re∣vealed it: or it is his Word.
• * 1.301

  ☞
• * 1.302

  ☞
• * 1.303

  6. To kn••w that the Go∣spel is his Word.
• * 1.304

  7. The Divine attestation of the Gospel.
• * 1.305

  ☞
• * 1.306

  ☞
• * 1.307

  ☞
• * 1.308

  8. To know the matters of fact subservient to our ••a••••••••
• * 1.309

  ☞
• * 1.310

  Est enim mi∣rabil•••• qu••∣dam continuatio series{que} rerum, ut alia ex alia nexa, & omnes inter se aptae colligatae{que} videantur. Ci••. d•• Natur. deor. pag. 6.
• * 1.311

  By all this it is easie to gather whether a Pa∣stor may do his work per alium. Saith Grotius de Im••. p. 290, 291. Nam illud [Quod quis per alium fa∣cit, per se facere vide∣tur] ad eas duntaxat per∣tinet actiones quarum causa efficiens pro∣xima à jure indefinita est. Yet people should labour after such ma∣turity and stedfastness, that they may be able to stand if their Pastors be dead or taken from them by persecution, yea, or forsake the truth themselves. Victor U••i••. saith of the people in Africk when their Pastors were banish∣ed, and others might not be ordained in their steads: Inter haec tamen Dei populus in fide consistens, ut examina apum cereas aedifican∣tia man••iones, crescendo melleis fidei claviculis firmabatur. Quanto magis affligebantur, tanto magis multiplicabantur. Victor p. 382.
• * 1.312

  Direct. 6.
• * 1.313

  We may not offer any vio∣lence, but on∣ly perswade: We have not so great authority given us by the Laws, as to repress offenders: and if it were lawful for us so to do, we have no use of any such 〈◊〉〈◊〉 power: for that Christ crowneth them which abstain from sin, not of a forced, but of a willing mind and purpose. Chrys. ••ita••te Bilson of Subjection p. 526. Et ibid. ex Hilar. If this violence were used for the true faith, the Doctrine of Bishops would be against it: God needeth no forced service: He requireth no constrained confession. I cannot receive any man but him that is willing: I cannot give ear, but to him that intreateth, &c. Ita & Origen. ibid. citat.
• * 1.314

  2 Cor. 1. 24. Gal. 1. 7, 8.
• * 1.315

  2 Cor. 10. 8. & 13 10.
• * 1.316

  Direct. 7.
• * 1.317

  Direct. 8.
• * 1.318

  Direct. 9.
• * 1.319

  Acts 18. 24, 26, 27.
• * 1.320

  Rom. 16. 3. ••ohn 3. 8. Eph. 4. 29. 1 Pet. 4. 11. Phil. 2. 15. Matth. 5. 16. 1 Pet. 3. 1, 2. 2 Pet. 3. 11. 1 Pet. 1. 15, 16. & 2. 12. Heb. 3. 13. Heb. 10. 24. Direct. 10. 1 Thess. 5. 12, 13.
• * 1.321

  2 Tim. 2. 10. 2 Cor. 4. 15. 1 Thess. 3. 9. 1 Thess. 1. 5. Matth. 26. 56. 2 Tim. 4. 16. Gal. 6. 6, 10. 1 Cor. 9. Col. 1. 24.
• * 1.322

  Ni••ebatur So∣crates summo ingenii acu∣mine non tam illos ex sen∣tentia re••elle∣re, quam ipse quid verum esset inve∣n••re.
• * 1.323

  Laert. i•• Socrat.
• * 1.324

  Direct. 1.
• * 1.325

  Heb 12. 14. 2 Cor. 5. 17. Rom. 8. 9, 13.
• * 1.326

  Direct. 2.
• * 1.327

  Socrates de E∣th••ce, & in Offi••inis, & in publico quo∣tidie Philoso∣phans, ea po∣tius inquiren∣da hortabatur, quae mores instruerent, & quorum usus nobis domi esset necessa∣rius. Laert. in Socrat.
• * 1.328

  Direct. 3.
• * 1.329

  Non▪ tam au∣toritatis in disputando, quam rationis momenta quaerenda sunt. Cic. Nat. Deo. p. 6. Obest plerumque iis qui discere volunt, autoritas eorum qui se docere profitentur. Desinunt enim suum judicium adhibere. Id habent ratum, quod ab eo quem probant, judicatum vident. Cic. de Nat. Deo. p. 7.
• * 1.330

  Direct. 4.
• * 1.331

  Direct. 5.
• * 1.332

  Prov. 24. 30. Prov. 21. 25. Matth. 25. 26.
• * 1.333

  Direct. 6.
• * 1.334

  Quae duae virtutes in Disputatore primae sunt, eas ambas in Hubero de∣prehendi, Pa∣tientiam ad∣versarium prolixe sua explicantem audiendi & lenitatem▪ etiam aspere dicta perserendi, inq. Scultetus post. dis••. Cu••••ic. p. 33.
• * 1.335

  Direct. 7.
• * 1.336

  Direct. 8.
• * 1.337

  Direct. 9.
• * 1.338

  Rom. 12. 13. 1 Cor. 13.
• * 1.339

  Direct. 10.
• * 1.340

  1 Tim. 6 3. T••••. 1. 1. 1 Ti••. 4. 7, 8 1 Tim. 6. 5 6, 11.
• * 1.341

  2 Pet. 1. ••. & 3. 11.
• * 1.342

  Direct. 1.
• * 1.343

  See Ch. 2. D. 3.
• * 1.344

  Direct. 2.
• * 1.345

  U▪ Deum no∣••is, et•••• ig∣n••••••••s & ••∣cum & fa••i∣em; 〈◊〉〈◊〉 ••bi ••••∣•••••••• no••um esl•• •••• 〈◊〉〈◊〉, etiamsi ••g••o∣re•• & ••••cum & 〈…〉〈…〉 Direct. 3. Nulla ••••ga D•••••••• p•••••••••• est▪ nisi h••n••∣st•• •••• n••m••n•• D••o••••m ac 〈…〉〈…〉o Pla••••.
• * 1.346

  Direct. 4.
• * 1.347

  Direct. 5.
• * 1.348

  ☞
• * 1.349

  Job 38. & 39. & 40. & 41. Non 1 sumu qu••b••s nihil v••rum ess∣v••d••a••u••; s••d ii qui ••••••••b••s •••••••••• fa••sae ••••ae••am ad∣jun•••••••• est 〈◊〉〈◊〉 camu••, ••an â sim•••• •••••••••• u•• &c. Ci••. d•• Nat. D••or. p. 7.
• * 1.350

  Direct. 6.
• * 1.351

  ☜
• * 1.352

  S••e my Pre∣face b••fore the second Part of the Sai••••s Rest. Edit. 3. &c. A man of judgement shall hear ig∣no••••n•• m••n d••ffer and know that ••h•• mean one thing: and yet ••••••••y them∣selves will ne∣ver agree. L. Baco•• Ess. 3.
• * 1.353

  Direct. 7.
• * 1.354

  ☜
• * 1.355

  Direct. 8.
• * 1.356

  ☜
• * 1.357

  As I ••ave shewed in my Dispute of Saving Faith wi••h Dr. Bar∣low, and of Iustification.
• * 1.358

  Direct. 9.
• * 1.359

  ☜
• * 1.360

  Direct. 10.
• * 1.361

  ☜
• * 1.362

  Non ex verbis re••, sed ex rebus verba esse inquiren∣da, ait Myso•• in Laert. p. 70. Basil Edit.
• * 1.363

  It is a noble work that Mr. Le Blanck of Sedan is about to this purpose, stating more ex••ctly than hath yet been done all the Controversies between us and the Papists: which how excellently he is like to perform I easily conje∣cture by the Disputes of his upon Justification, &c. which I have seen.
• * 1.364

  Direct. 11.
• * 1.365

  Direct. 12.
• * 1.366

  Direct. 13.
• * 1.367

  Direct. 14.
• * 1.368

  Direct. 15.
• * 1.369

  Direct. 16.
• * 1.370

  Direct. 17.
• * 1.371

  Direct. 18.
• * 1.372

  Direct. 19.
• * 1.373

  Direct. 20.
• * 1.374

  Direct. 21.
• * 1.375

  Direct. 22.
• * 1.376

  Satis trium∣ph••t V••ritas si apud paucos bonos{que} ac∣cepta: nec indoles ejus est placere multis. Lipsius.
• * 1.377

  Direct. 23.
• * 1.378

  Direct. 24.
• * 1.379

  Direct. 25.
• * 1.380

  Thus Peter and Bar••abas erred, Gal. 2.
• * 1.381

  Direct. 26.
• * 1.382

  Direct. 27.
• * 1.383

  Ma•• ••5. 29. Rom. 14. 22.
• * 1.384

  Of this sub∣j••ct I have written alrea∣dy, 1. My Univ••••sal Con∣cord. 2. My Catholi••k Unity. 3. Of the True Catholick Ch••r••h. 4. My Ch••isti∣a•• Co••••ord.
• * 1.385

  Read over Sr. Fr. Baco••s third Essa••; and Hales of Schism.
• * 1.386

  Rom. 12▪ 18.
• * 1.387

  Direct. 1.
• * 1.388

  In v••ste Chri∣sti varietas si••; s••issura non sit: They be two things, Unity and Uniformity. ••. Baco•• Essay 3.
• * 1.389

  1 Thes. 5. 12▪ 13.
• * 1.390

  Direct. 2.
• * 1.391

  Direct. 3.
• * 1.392

  What Unity is among all Christians. Gal. 3. 20. & 4. 5, 6. Ephes. 4. 5. 1 Cor. 12. 12, 13.
• * 1.393

  1 Pet. 1. 16 Eph. 4. 11, 12, 13.
• * 1.394

  Eph. 2. 20, 21, 19.
• * 1.395

  1 Joh. 3. 11, 14, 23
• * 1.396

  Psal. 122. 2. 1 Pet. 2. 1, 2. Joh 3. 6. Heb. 10. 25. 1 Cor. 10. 16, 17.
• * 1.397

  R••m. 12. 1. Eph 2. 10 11. What 〈…〉〈…〉∣sity ••••l be in the Church 1 Joh. 2. 12, 13, 14
• * 1.398

  Heb. 5. 11, 12▪ 13.
• * 1.399

  Mat. 17. 2. & 13. 3••. Rom. 14. 1, 2, 21.
• * 1.400

  & 15. 1. 1 Cor. 8 7, 10, 12.
• * 1.401

  & 9. 22. Act. 20. 35. Luk. 1. 6. Phil. 2. 15. Gal. 2. 9, 11, 13, 14.
• * 1.402

  1 Thes. 5 4. 1 Cor. 3. 1, 4. 5. Eph. 4. 11, 12, 13.
• * 1.403

  Rom. 14. & 15. Col. 2. 18, 22. Phil. 2. 20, 21. 1 Cor. 12. 22, 24.
• * 1.404

  1 Sam. 2. 30. Mat. 23. 11. Luk. 22. 26. Mat. 20. 23. Luk. 20. 3••. Mat. 19. 30. Mat. 20. 16.
• * 1.405

  Schism what and of how many sorts. The true placing the Bonds of Uni∣ty importeth exceedingly—Which will be done if the points funda∣mental, and of substance in Religion were truly discerned and distinguished from points not meerly of faith, but of Opinion, Order or good intention. This is a thing that may seem to many a matter trivial, and done already: but if ••t were done less partially, it would be embraced more generally: L. Ba••on Essay 3.
• * 1.406

  A Heretick and Apostate what?
• * 1.407

  Who are true Schismaticks.
• * 1.408

  Act. 20. 20.
• * 1.409

  Jam. 3. 13, 14, 15, 16, 17.
• * 1.410

  What Separa∣tion is a duty.
• * 1.411

  1 Pet. 2. 5, 7, 9. Leg. G••ot••um de Imp. pag. 230, 231.
• * 1.412

  Quest. Whether any form of Church-Go∣vernment be of Divine ap∣pointment: and whether man may ap∣point any other?
• * 1.413

  Leg. Grotium de Imp. p. 223. 226.
• * 1.414

  But not deny∣ing her to be a Church, un∣less she cast off some essential part: But so disowning her as in a Thess. 3.
• * 1.415

  Where any Church, re∣taining the purity of do∣ctrine doth re∣quire the own••ng of and conforming to any unlaw∣ful or suspe∣cted practice, men may lawfully deny conformity to, and communion with that Church in such things, without incurring the guilt of Shism. Mr. Stilli••••fleet Ire••ic. p. 11••.
• * 1.416

  1 Sam. 15. 22. Prov. 15. 8.
• * 1.417

  2 John 10. 11. 2 Tim. 3. 5. Rom. 16. 17. 1 Cor. 5. 11.
• * 1.418

  Mat. 13. 41, 30. Jer. 15. 19. 1 Cor. 12. 23, 24.
• * 1.419

  Direct. 4.
• * 1.420

  See Rom. 14. throughout. Rom. 15. 12. 5, 6, 7.
• * 1.421

  Ephes. 4. 1, 2, 3, 4, 5, 6, 7.
• * 1.422

  1 Pet. 3. 6. 1 Cor. 12. throughout. Phil. 3. 15, 16. Acts 2. 1, 46. & 4. 32.
• * 1.423

  Rom. 12. 4, 5. Psalm 133. 1 Cor. 8. 1 Tim. 1. 4. James 3.
• * 1.424

  The Benefits of Concord.
• * 1.425

  Peace con∣taineth infi∣nite blessings: I strengthe∣neth faith: It kindleth Cha∣rity: The outward peace of the Church, distilleth into peace of conscience: and it turneth the writing and reading of Controversies, into treatises of Mortification and Devotion. Id. ibid. Against procuring Unity by sanguina••y persecutions, see Lord Bacon Essay 3. Surely there is no bet∣ter way to stop the rising of new Sects and Schisms, than to reform abuses, to compound the smaller differences, to proceed mildly, and not with sanguina••y persecutions, and rather to take off the principal authors by winning and advancing them, than to ••nrage them by violence and bitterness. Lord Bacon in his Essay 58. Ita hominis non implet justitiam Dei: And it was a notable observation of a wise Fa∣ther, that those which held and persuaded pressure of Consciences, were commonly interessed there in themselves for their own ends. Id. Ess. 3. p. 19.
• * 1.426

  Act. 2. 41. Act. 4. 33.
• * 1.427

  How our Concord would pro∣mote the Conversion of Infidels.
• * 1.428

  ☜
• * 1.429

  The Mischiefs of Division.
• * 1.430

  Quest.
• * 1.431

  Answ. Whether Pa∣pists or Prote∣stants are Schismaticks?
• * 1.432

  Coacil. Tol••t. 4. c. 61. 28. q. 1. Ca. Iudai qui—al∣low separa∣tion from a Jewish hus∣band, if af••er admonition he will not be a Christian: and so doth A••osta and his Co••cil. Lir••••s. l. 6. c. 21. and other Je∣suits, and al∣low the mar∣rying of ano∣ther: And sure the Con∣jugal bond is faster than that of a Pastor and his s••ock: may not a man then change his Pastor when his soul is in apparent haz∣zard?
• * 1.433

  Rev. 17. 13.
• * 1.434

  Eph. 4. 16. 1 Tim. 1. 4. Rom. 15. 19. Acts 9. 3••.
• * 1.435

  The Greek word is Zeal.
• * 1.436

  Rom. 14. 17. 1 Tim. 1. 4.
• * 1.437

  The Aggrava∣tions of Schism.
• * 1.438

  Rom. 8. 16. & 9. 26.
• * 1.439

  1 John 5. 2.
• * 1.440

  Quicquid ad multitu∣dinem vergit, antipat••••am continet; & quanto magis multi∣tudo auge∣tur, tanto & ••••••••pa∣thia: quic∣quid vero ad unitatem tendit, sym∣pathiam ha∣bet; & quan∣to magis ad unitatem accedit, tanto pu••••ori sympathia augetur. Paul. Scali••er Epist. Cath. l. 3. p. 176.
• * 1.441

  Eph. 4. 13, 14, 16.
• * 1.442

  Two Hinde∣rances of our true appre∣hensions of Schisme.
• * 1.443

  Direct. 5.
• * 1.444

  〈…〉〈…〉 9 〈…〉〈…〉 4. 〈…〉〈…〉 2. 〈…〉〈…〉 19. ••••. 1 〈…〉〈…〉 1 ••••••••. 5 〈…〉〈…〉 2 ••••••••. 1. 7. Heb. 10. 24. 〈…〉〈…〉. 5. 6, 13.
• * 1.445

  1 •••••••• 4. 7. 8. •••••••• 13 35. 〈…〉〈…〉.
• * 1.446

  〈…〉〈…〉 4. 2. 〈…〉〈…〉
• * 1.447

  ••••••••. 1. 4▪
• * 1.448

  Direct. 6.
• * 1.449

  see 〈…〉〈…〉 p. 52••.
• * 1.450

  D••. H. More saith Myst. Re∣demp. p. 495. l. 10. c. 2. There is scarce any Church in Christ••ndome at this day that doth not obtrude, not only falshood, but such false∣hoods that will appear to any free Spirit pure contradictiors and impossibilities: and that with the same gravity, authority, and importunity, that they do the holy Oracles of God. Now the consequence of this must needs be sad? For what knowing and consci∣entious man, but will be driven off, if he cannot assert the truth, without open asserting of a gross lye? Id. p. ••26. And as for Opinions, though some may be better than other some, yet none should exclude from the fullest enjoyment of either private or publick rights; supposing there be no venome of the persecutive spirit mingled with them: But every one that professeth the faith of Christ, and believeth the Scriptures in the Historical sense, &c.
• * 1.451

  * See Hales of Schisme, p. 8.
• * 1.452

  Direct. 7.
• * 1.453

  In Ecclesi••s plus certami∣num gignunt verba homi∣num quam Dei; mag••s{que} pugnatur fere de Apolline, Petro & Pau∣lo, quam de Christo: Re∣tine divina: Relinque hu∣mana. Buchol∣cer.
• * 1.454

  Gen. 3. 15.
• * 1.455

  Poetae nun∣quam pertur∣barunt Res∣publicas: O∣ratores non raro. Bucho••tz.
• * 1.456

  Acosta l. 6. c. 23. p. 579. [Nothing so much hurteth this Church as a rabble of hirelings and self-seekers: For what can natural men, that scarce have the Spirit, do in the cause of God? A few in number that are excellent in vertue, will more promote the work of God.—But they that come hither being humble, and lovers of souls, taking Christ for their pattern and bearing in their bodies his Cross and death, shall most certainly find heavenly treasures, and inestimable delights. But when will this be? When men cease to be men; and to savour the things of men; and to seek and gape after the things of men: With men this is utterly impossible; but with God all things are possible: Because this is hard in the eyes of this people, shall it therefore be hard in my eyes, saith the Lord? Zech. 10. pag. 580. I may say to some Mi∣nisters that cry out of the schismatical disobedience of the people, as Acosta doth to to those that cryed out of the Indians dulness and wickedness: It is long of the Teachers. Deal with them in all possible love and tenderness, away with Covetousness, Lordliness and Cruelty; give them the example of an upright life, open to them the way of truth; and teach them according to their capacity, and diligently hold on in this way, who ever thou art that art a Minister of the Gospel, and (saith he) as ever I hope to enjoy thee, O Lord Jesu Christ, I am perswaded the harvest will be plentiful and joyful. l. 4. p. 433. & passim. But (saith he) we quickly cease our labours, and must presently have hasty and plenteous fruit. But the Kingdom of God is not such: Verily it is not such, but as Christ hath told us, like seed cast into the earth, which groweth up by degrees we know not how. p. 433, 434. Hieroms case is many anothers: Concivit odia perditorum: Oderunt eum haeretici, quia eos impugnare non desinit: Oderunt Clerici, quia vi∣tam eorum insectatur & crimina. Sed plane eum boni omnes admirantur & diligunt: Posthumianus in Sulp. Severi Dialog. 1. And Dial. 2. Martinus in Medio caetu & conversatione populorum, inter Clericos dissidentes, inter Episcopos saevientes, cum fere quotidi∣anis scandalis huic atque inde premeretur, inexpugnabili tamen adversus omnia virtute fundatus stetit.—Nec tamen huic cri∣mini miscebo populares, soli illum Clerici, soli nesciunt Sacerdotes, nec immerito: Nosce illum invidi noluerunt: quia si virtutes illius nossent, suorum vitia cognovissent.
• * 1.457

  Direct. 8.
• * 1.458

  How the Je∣suites have hereby di∣stracted the Church, read Mariana, & Archi••pisc. Pragensis Censur. de Bull. Ies••it. & Da••. Hospital. ad Reges, &c. ▪Au••. Ardingbelli Paradoxa Iesuitica. Galindus, Giraldus, &c. Arcana Iesuit.
• * 1.459

  Act. 20. 30.
• * 1.460

  Direct. 9.
• * 1.461

  ☞
• * 1.462

  That ••o•• above that knoweth the heart d•••••••• dis••ern that frail m••n •••• some of the••r con••radictions i••t••n•• the same thing, and a••••e••••eth b••th. I. V••••••••. ••s••a•• 3. 7. 15.
• * 1.463

  Direct. 10.
• * 1.464

  Direct. 11.
• * 1.465

  Quest. Whether pre∣sence be not a consent to sin▪
• * 1.466

  Direct. 12.
• * 1.467

  ☜
• * 1.468

  Saith C••••a••th••s (in ••art.) The Perip••••••••∣ticks are like Letters that sound well, but hear not themselves.
• * 1.469

  Yet I excuse not im••i••ty or insuffici∣ency in Mi∣nisters.
• * 1.470

  It was one of Solo••s Laws, Q••i nequitia ac sla••itiis insignis est, tribunali, pub∣licisque s••••∣g••stis ar••e••dus est. And Gildas saith to the ungodly Pastors of Britain, Apparet ergò ••um qui vos sacerdotes sclers ex corde dicit, no•• ••sse ex∣i••ium Christianum.—Quomodo vos aliquid solvetis, ut sit solutum i•• coelis, à coelo ob sc••l••ra adempti? & immani••m peccatorum fu••ibus co••p••diti? Qua ratione aliquid in te••••a ligabitis, quod supra mundum etiam ligetur, propter vosm••t i••sos q••i ita liga••i iniquitatibus i•• hoc mundo tenemini, ut in coelos nunquam as••endatis, sed in infausta ta••tari ergastula, non conversi in ha•• vita ad dominum, d••••idatis. fol. ult O ini••ici Dei, & no•• sacerdotes! O lici••atores malorum, & non po••tifices! traditores, & non sanctorum Apostolorum successor••s; inpugnator••▪ & non Christi ministri—pag. 571. impres. Basil.
• * 1.471

  Obj. Of im∣posed defective Liturgies.
• * 1.472

  •••••••• homin•••• est facere quod potest▪ ••••a••rsi n••n ••a••••at h•••• quod est •••• g••∣•••• ••••••••.
• * 1.473

  〈◊〉〈◊〉 ••••.
• * 1.474

  Object.
• * 1.475

  Answ.
• * 1.476

  Direct. 13.
• * 1.477

  Direct. 14.
• * 1.478

  Direct. 15.
• * 1.479

  Direct. 16.
• * 1.480

  Direct. 17.
• * 1.481

  Direct. 18.
• * 1.482

  Direct. 19.
• * 1.483

  Direct. 20.
• * 1.484

  Jam. 3. 1.
• * 1.485

  Direct. 21.
• * 1.486

  Direct. 22.
• * 1.487

  Read the next Chap. 24. Sect. 20.
• * 1.488

  ☜
• * 1.489

  Prince Frede∣rick of Mo••∣pelgard being instructed into a distaste of the Reformed Protestants, when he had been at C••••••••a and H••••v••tia, was went to far, G•••• •••• & •••• H••lvetia vi••i multa de q••ibus nihil, pa•••• co•••••••••• quibus s••••e a•••••••••••• ••t Tossa••us ad ••••∣••••lium ••••∣••••te S••ult to i•• Curric. p 26.
• * 1.490

  Direct. 23.
• * 1.491

  Direct. 24.
• * 1.492

  Direct. 25.
• * 1.493

  Since the wri∣ting of this, I have publish∣ed a Book called The Curt of Church-Divisto••s, and a Defence of it: which handle these things more fully.
• * 1.494

  B••••a Hist. Ec••l••s•• ••ib. 1. cap. 26. Didicerat enim (Rex Edilberth) & a Doctoribut, auctoribusque suae salutis, servitium Christi voluntarium, non coactitium debe••e esse.
• * 1.495

  See my Trea••. of the Lords day, and my Cure of Church-Div.
• * 1.496

  Direct. 1.
• * 1.497

  Eccl. 5. 1, 2, 3, 4.
• * 1.498

  1 Pet. 2. 1, 2. Prov. 1. 20. to the end.
• * 1.499

  Direct. 2.
• * 1.500

  Direct. 3.
• * 1.501

  Direct. 4.
• * 1.502

  Direct. 5.
• * 1.503

  Psal. 1. 2, 3. Psal. 12. 6, 7. & 19. 7, 8, 9.
• * 1.504

  Direct. 6.
• * 1.505

  Direct. 7.
• * 1.506

  Direct. 8.
• * 1.507

  Direct. 9.
• * 1.508

  Direct. 10.
• * 1.509

  Direct. 11.
• * 1.510

  Direct. 12.
• * 1.511

  Direct. 13.
• * 1.512

  Act. 10. 33. 1 Sam. 3. 9, 10. Prov. 8. 34. Ezek. ••3 4. Psal. 66. 18. Psal. 5. 5. Dan. 4. 27. Prov. 10. 29. & 28. 9. Psal. 50. 16, 17, 18. & 125. 5. 1 Sam. 15. 22. 2 Tim. 2. 19. Mat. 7. 23 Luk. 13. 2••. Joh. 1••. 3, 4, 27.
• * 1.513

  Eccle••. ••. ••, 2, 3, 4.
• * 1.514

  Isa. 5••. 1, 2, 3.
• * 1.515

  Isa. 1. 10, 11, 12, 13, 14, 15, 16 17, 18, 19, 20.
• * 1.516

  Gen. 4. 7. Prov. 14. 34. Num. 32. 23.
• * 1.517

  Jam 1. 22. ••••m. 2. 13.
• * 1.518

  Ezek. 7. 19. J••r. 7. 23. & 11. 4▪ 7. & 26. 13. Mat. 23. 14. Mar. 1••. 40. Exod. 6. 30. Deu••. 7. 12. & 11. 13. & 13. 18. & 15. 5. & 26. 17. & 28. 1. Psal. 81. 8, 9, 10, 11, 12.
• * 1.519

  Direct. 14.
• * 1.520

  Direct. 15.
• * 1.521

  Direct. 16.
• * 1.522

  See M••. Raw∣l••••s Book of Sacramental Covenanting.
• * 1.523

  Direct. 17.
• * 1.524

  Direct. 18.
• * 1.525

  Direct. 19.
• * 1.526

  Direct. 20.
• * 1.527

  I have said more of ••his since, in my ••••••••e of Faith.
• * 1.528

  Direct. 1.
• * 1.529

  Direct. 2.
• * 1.530

  Heb. 11. 1.
• * 1.531

  Direct. 3.
• * 1.532

  Concil Later. sub. Innoc. 3. can. 3.
• * 1.533

  Direct. 4.
• * 1.534

  Direct. 5.
• * 1.535

  Rom. 1. 7. 1 Cor. 1. 2. & 14. 33. Eph. 1. 8. & 2. 19. & 4. 12. & 5. 3. Rom. 15. 25, 26.
• * 1.536

  Direct. 6.
• * 1.537

  Direct. 7.
• * 1.538

  Direct. 8.
• * 1.539

  Direct. 9.
• * 1.540

  Direct. 10.
• * 1.541

  Direct. 11.
• * 1.542

  1 Cor. 4. 12, 13.
• * 1.543

  ••am. 3. 45.
• * 1.544

  Heb▪ 11. 33.
• * 1.545

  Direct. 12.
• * 1.546

  Direct. 13.
• * 1.547

  Direct. 14.
• * 1.548

  Direct. 15.
• * 1.549

  Mat. 5. 11, 12.
• * 1.550

  Direct. 16.
• * 1.551

  Direct. 17.
• * 1.552

  Direct. 18.
• * 1.553

  1 Pet. 5. 1.
• * 1.554

  Direct. 19.
• * 1.555

  Direct. 20.
• * 1.556

  Direct. 21.
• * 1.557

  Direct. 22.
• * 1.558

  Direct. 1.
• * 1.559

  Direct. 2.
• * 1.560

  Angelorum vocabulum nomen est of∣ficii, non naturae: nam sancti illi coelestis patriae spiritus, semper sunt spiritus, sed semper vocari Angeli non possunt. Gre••or.
• * 1.561

  Dan. 4. 13. Gen. 32. 1, 2. Exod. 32. 2. Dan. 6. 22. Acts 12. 7, 11. 1 King. 19. 5, ••
• * 1.562

  Luke 1. 13. 18. 19, 26, 28. & 2. 10, 13, 21. Act•• 10. 7. 22. & 12. 8, 9. Dan. 3 28. & 6. 22. Gen. 24. 40.
• * 1.563

  1 Pe••. 3. 22. Matth. 26. 53.
• * 1.564

  Rev. 1. 1.
• * 1.565

  2 Kings 6. 17.
• * 1.566

  Dan. 4. 35.
• * 1.567

  1 Kings 22. 19, 20, 21, 22.
• * 1.568

  1 Thess. 2. 18.
• * 1.569

  Luke 1. 19, 26.
• * 1.570

  Acts. 7. 53.
• * 1.571

  Acts 27. 24. Luke 1. 13, 30. & 2. 10. Dan. 10. 12. 2 Kings 6. 16. Gen. 16. 9, 10. Numb. 22. 32.
• * 1.572

  2 Thess. 1. 7. Mark 8. 38. Matth. 25. 31.
• * 1.573

  Direct. 3.
• * 1.574

  Direct. 4.
• * 1.575

  Direct. 5.
• * 1.576

  Direct. 6.
• * 1.577

  Magna digni∣tas fidelium animarum▪ ut unaquae{que} ha∣beat ab ortu nativitatis in custodiam sui Angelum de∣pu••atum: imo plures Hitro▪ Luke 20. 36.
• * 1.578

  Direct. 7.
• * 1.579

  Direct. 8.
• * 1.580

  Heb. 1. 14. Psal. 103. 20, 21
• * 1.581

  Direct. 9.
• * 1.582

  Timet Ange∣l••s adora••i ab humana na∣tura, quam videt in Deo sublima••am. Gr••••••••.
• * 1.583

  Direct. 10.
• * 1.584

  Direct. 11.
• * 1.585

  Simus devoti, simus grati tantis custodi∣bus: redame∣mus ••os quantum pos∣sumus, quan∣tum deb••mus effectuose, &c. Bern••••d. Vae nobis si quando pro∣vocati Sancti Angeli pecca∣tis & negligentiis, indignos nos judicaverint praesentia & visitatione sua, &c. Cavenda est nobis eorum offensa, & in his maxime e••∣ercendum, quibus eos novimus ob••ectari: Haec autem placent eis quae in nobis invenire delectat, ut est ••obrietas, castitas, &c. In∣quovis angulo reverentiam exhibe Angelo, ne audeas illo praesente, quod me vidente non auderes Bernard.
• * 1.586

  Direct. 12.
• * 1.587

  Direct. 13.
• * 1.588

  1 Cor. 11. 3. 1 Cor. 12 12. Eph. 1. 22, 23. 1 Cor. 6 15. 1 Cor. 12. 27. Eph. 4. 4, 5. Matth. 28. 19, 20.
• * 1.589

  Ephes. 4 4▪ 5. 1 Cor. 1••▪ 12. Mark 16▪ 16. Rom 14. 1▪ 6, 7. & 15. 1 3, 4
• * 1.590

  1 Cor. 15 1, 2, &c.
• * 1.591

  Matth. 28. 19, 20.
• * 1.592

  Rom. 14. 3, 4. John.
• * 1.593

  Rom. 6▪ 1, 2, &c.
• * 1.594

  Ephes. 4. 4. 5.
• * 1.595

  Tit. 3. ••••. 3 John.
• * 1.596

  James 3 ••. Phi. 3. 15, 16. Heb. 5. 1, 2.
• * 1.597

  Tit 3. 10. Matth. 18. 15.
• * 1.598

  Ezek. 18 17. Gen. 18 3, 24, ••5.
• * 1.599

  1 Cor. ••0. 1••. Acts 1. 19. 1 Cor. ••. 3▪ 4▪ 5. 1 Cor. 11. 3. Mat. 5. 11 12. John 16. 2.
• * 1.600

  1 Cor. 12. 27, 28, 29.
• * 1.601

  Eph. 4. 5, 6, 7. 1 Cor. 1. 12, 13 & 3. 22, 23.
• * 1.602

  Ephes. 5. 23. & 4 15.
• * 1.603

  Col. 1. 18. & 2. 19.
• * 1.604

  3 John.
• * 1.605

  Ephes. 5. 11. 1 Cor. 5. 1••.
• * 1.606

  1 Cor. 1••. 12. John 13. 3••. 1 Cor. 13 1, 2, &c.
• * 1.607

  1 Cor. 12. 12. 1 Cor. 6. 17. & 10. 17.
• * 1.608

  Ephes. 4. 3, &c.
• * 1.609

  Gal. 4. 11, 12.
• * 1.610

  Rev. 3 8, 9, 10, 11, 12. & 2 10, 11. Act. 14 22. Tit. 1 5. Rom. 16. 4, 16. 1 Cor. 7 17. & 11. 16. & 14. 3••, 34. 2 Thes. 1. 4. Rev. 2. 23.
• * 1.611

  ☜
• * 1.612

  1 Cor. 1. 13. Rom. 16. 17. Act. 20. 30.
• * 1.613

  Acts 2. 44. 1 Cor. 1. 10. 1 Thes. 5. 12, 13.
• * 1.614

  Heb. 10. 25. 1 Tim. 3. 7. 3 Joh. 12.
• * 1.615

  Act 16▪ 32, 34. Act 10. 2. 22. Act. 18. 8. Col. 4. 15.
• * 1.616

  Of these things I have said so much in my Cure of Church Divisi∣ons, and in the Defence of it, and in the end of my Reas. of Christ. Relig. Consect. 1. & 2. that I pass them over here with the more brevity.
• * 1.617

  •••••••• Mr. Bur∣〈…〉〈…〉 ••nd 〈…〉〈…〉's con∣test hereabout.
• * 1.618

  ☞
• * 1.619

  ☞
• * 1.620

  System. Fid••i.
• * 1.621

  Eph. 4. 6, 9, 8, 9, 10, 11. Mat. 28. 11, 2••▪ Tit. 1. 5. Act. 20. 28. Act. 14. 23. 1 Pet. 5. 2.
• * 1.622

  Mat••h. 7. 23, 24, 2••.
• * 1.623

  Phil. 1. 15, 16, 17.
• * 1.624

  Mark 9. 40.
• * 1.625

  Vi•• H••••. E••••l. Rom. not est Christiana: & 〈◊〉〈◊〉 A Pa∣pist cannot go beyond a Re∣probate.
• * 1.626

  Act. 1. 17. Mat. 7. 22.
• * 1.627

  In the time of the Arrian Emperours the Churches refused the Bishops whom the Emperours imposed on them, and stuck to their own Ortho∣dox Bishops; especially at Alexandria and Caesarea after the greatest urgency for their obedience.
• * 1.628

  Mat. 16. 26. Prov. 15. 32. & 19. 8. Luk. 1••. 4.
• * 1.629

  Mat 15. 14. 1 Tim. 4 16. 1 Tim 4▪ 6. Mat. 16 6. & 24. 4. Mat. 4. ••4. Luk. 8. 18. Mat. 23. 16.
• * 1.630

  Act. 20. 30.
• * 1.631

  ☜
• * 1.632

  See more of this after.
• * 1.633

  See also in my Reasons of Chri∣stian Religion Co••s. 2. of the Interest of the Church.
• * 1.634

  1 Cor. 12. 12. and through∣out.
• * 1.635

  Eph. 4. 1, 5, 6, 7, 16.
• * 1.636

  Matth. 28. 19. 〈…〉〈…〉 1••. 16.
• * 1.637

  John 14. 6. 1 Tim. 3. 16. & 6▪ 3, 11.
• * 1.638

  2 Pet. 1. 3.
• * 1.639

  Acts 2. 38, 39.
• * 1.640

  1 Cor 6 9, 16. Tit. 3. 3, 4, 5. Eph. 2▪ 1, 2▪ 3. Acts 2. 37▪ 38.
• * 1.641

  Matth. 28. 19, ••0.
• * 1.642

  Heb. 13. 7. 17. 1 The••••. 5. 12, 1••.
• * 1.643

  1 Tim. 5. 17.
• * 1.644

  John 20. 21. & 13▪ 20. Luke 10▪ 3▪ Rom. 10. 15. Acts 20▪ 28.
• * 1.645

  Phil▪ 1. 15▪ 16, 17.
• * 1.646

  Matth. 7. 22 Rom. 15. 14. E••••••••s. 4. 7, 8. 2 Tim 2▪ 2. •• Tim 1. 5, 7. Ephes. 6. 19. Col. 4. 3. 2 ••or. ••▪ 4, 5. T••tu•• 1. ••. 2 Cor. 3▪ 6. 1 Cor. 4. 1, 2. T••tus 1. 7.
• * 1.647

  2 T••m. 2. 2. & 3▪ 2. & 4. 11. & •• 2, 3. 1 ••••••••ss. 5. 12, 13.
• * 1.648

  Heb. 13. 7, 17▪ Acts 6. 4. Acts 9. 40. Acts 20. 36. Mal. 2. 7. Heb. 10. 11. Rev. 1. 6. & 5, 10. & 20. 6. •• Pet. 2. 5, 6.
• * 1.649

  Rom. 1. 1•• Col. 4. 12. 2 Pet. 11. 1. 1 Cor. 4. 1, 2. & 3. 5. 2 Cor. 3. 6. & 6. 4. & 11. 23▪ Matth. 24. 45▪ 46, 48.
• * 1.650

  1 Cor. 9. 19.
• * 1.651

  Rom. 10. 15, 1••.
• * 1.652

  2 Tim. 3. 6, 7. T••t. 1. 5, 6.
• * 1.653

  Act. 13. 2. Rom. 1. 1. 1 Tim. 4. 15.
• * 1.654

  Isa. 33. 2••. Jam. 4. 1••.
• * 1.655

  Act. 13. 2. Heb. 5. 4. 10.
• * 1.656

  1 Thes. 5. 22. Gal. 2. 4, 5. Gal. 2. 14.
• * 1.657

  Ejusdem spe∣•••••••• vel inte∣••••oris: How then is the Pope Or∣dained or made?
• * 1.658

  Eph. 4. 3. 1 Cor. 12. Rom. 14, 17, 19.
• * 1.659

  1 Cor. 14. 33. 1 Thes. 5. 12, 13.
• * 1.660

  Phil. 2. 1, 2, 3. Eph. 4. 15, 16. 1 Cor. 1. 10.
• * 1.661

  1 Cor. 5. Tit. 3. 10. 2 Thess. 3. 6, 14.
• * 1.662

  2 John 10. Rev. 2. 14, 15, 2••.
• * 1.663

  ☜
• * 1.664

  Grotius d•• I••∣perio sum. pot. circ. ••acr. most solidly resolv∣eth this Que∣stion.
• * 1.665

  1 Pet. 5. 2▪ 3. 2 Cor. 1. 24.
• * 1.666

  Catholick Unity and The True Catholick and Church de∣scribed.
• * 1.667

  Eph. 4. 7, 13, 14, 15, 16.
• * 1.668

  1 Cor. 12. 28, 29. 17.
• * 1.669

  Acts 15. See my Key for Catholicks.
• * 1.670

  Mat. 28, 19, 20.
• * 1.671

  ☞
• * 1.672

  Since the writing of this, there is come forth an excel∣lent Book for Infant Ba∣ptism by Mr. Ioseph Whisto••, in which the Grounds of my present Solutions are nota••••y clear∣ed.
• * 1.673

  Mark 16. 16. Act. 2. 37, 38. Act. 22. 16. 1 Cor 6. 11. Tit. 3. 3▪ 5, 6. Heb. 10. 22. Eph. 5. 26. Rom. 6. 1, 4. Col. 2. 12. 1 Pet. 3. 21, 22. Eph. 4. 5. Act. 8. 12, 13, 16, 36, 38.
• * 1.674

  Act. 9. 18. & 16. 15, 33. & 19 5. Gal. 3. 27.
• * 1.675

  Act. 2. 39. Gal. 3 22, 29. 1 Tim. 4. 8. Eph. 2. 12. 2 Tim. 1. 1. Heb. 4. 1. & 6. 17. & 9. 15. & 10. 36. & 8. 6. 2 Pet. 1. 4, 5. Act. 2. 38. Act. 26. 18. Luk. 24. 47.
• * 1.676

  Rom. 10. 9. Acts 8. 37.
• * 1.677

  Matth. 6. 33. Rom. 8. 28, 32, &c.
• * 1.678

  Deut. 29 10, 11, 12, 13.
• * 1.679

  Matth. 28. 19, 20.
• * 1.680

  1 Cor. 12. 12, 13.
• * 1.681

  Eph. 4. 4, 5.
• * 1.682

  The Spirit is not given ra∣dically or im∣mediately to any Christian, but to Christ our Head alone, and from Him to us.
• * 1.683

  Act. 26 8. 2 T••m. 4. 7. Rom. 8 30. Gal. 4. 6.
• * 1.684

  Rom. 8 9. Rom. 8. 16. ••5.
• * 1.685

  Mr. Whiston p. 60. shewe••h [That even the promises of a new Heart, &c. Ezek 36▪ 37, &c. Though they may run in the external tenour of them absolutely, yet are not absolutely absolute, but have a subordinate condition, and that is, That the parties concerned in them do faithfully use the means appointed of God in a subserviency to his working in or bestowing on them the Good promised.]
• * 1.686

  [Gods being a God to any individual person doth r••quire and presuppose that they do for the present, supposing them capable, or for the future as soon as capable, take God in Christ as their God.] Ibid. p. 61.
• * 1.687

  Eph. 6▪ 4, 5. Col▪ 3. 21. Gen. 18, 19. Deut. 6. 6 7, 8. & 11. 18, 19, 20.
• * 1.688

  Second Com∣mandment, Prov. 20. 7.
• * 1.689

  The Holy Ghost is pro∣mised in Ba∣ptism to give the Child grace in his Parents and his own faithful use of the appointed means.
• * 1.690

  M. ••••isto•• pag. ••3. [As Abraham as a single person in Covenant was to accept of and perform the conditions of the Covenant—so as a Parent he had something of duty incumbent on him with reference to his (immediate) seed: And as his faithful performance of that duty incumbent on him in his single capacity, so his per∣forming that duty incumbent on him as a Parent in reference to his seed, was absolutely necessary in order to his enjoying the good pro∣mised, with reference to himself and his seed: Proved Gen. 17 1. & 18. 19.] He proveth that the promise is conditional, and that as to the continuance of the Covenant state the conditions are, 1. The Parents upright life. 2. His duty to his Children well done: 3. The Chil∣drens own duty as they are capable.
• * 1.691

  Rom. 6. 1, ••, 6, 7, &c.
• * 1.692

  Acts 8▪ 37, 3••. 13. 20, 21, 22, 23.
• * 1.693

  John 3▪ 16, 17, 18, 36.
• * 1.694

  John 1▪ 11, 12, 13▪
• * 1.695

  2 Pet. 2▪ 20, 21, 22, 23.
• * 1.696

  Heb. 6▪ 2, 4, 5, 6, ••, 8.
• * 1.697

  Heb. 10, 26, 27, 28.
• * 1.698

  1 Joh. 1▪ 9, 10. James 3. 2, 3.
• * 1.699

  Of Acts 19▪ 1, 2, 3, 4, 5.
• * 1.700

  Whether it were re-bap∣tizing.
• * 1.701

  Of which be∣fore.
• * 1.702

  Psal. 23. 5. & 92. 10.
• * 1.703

  Luke 7. 46. Matth. 6. 17. Amos 6. 6. Psal. 89. 20. Lev. 16. 32. Luke 16.
• * 1.704

  Rev. 3 4, 5. Th••y shall walk with me in white.
• * 1.705

  James 5. 14. Mark 6, 13.
• * 1.706

  1 Cor. 11. 16.
• * 1.707

  Rev. 1. 6. & 5. 10. & 20. 6. 1 Pet. 2. 5, 9.
• * 1.708

  See the proofs of all in my Treatise of Co firmation.
• * 1.709

  Acts 8. 37, &c. Acts 9. 17, 18, 19, 20, 26, 27, 28.
• * 1.710

  Acts 2. 1, 24, 44, 46. & 4. 32. & 5. 12. 1 Thess. 5. 12, 13. 1 Cor. 14. 19, 23, 24, 28, 35. Acts 14. 23. Titus 1. 5. Acts 11. 26. James 2. ••.
• * 1.711

  1 Cor. 14. 19, 23. Acts 11. 26, &c. as before cited.
• * 1.712

  Eph. 1 22. 23. & 5. 25, 26, &c. & 4. 4, 5, 6, 16. Heb. 10. 25. 1 Cor. 14. Acts 14. 23. Titus 1 5. 1 Tim. 5. 17. 1 Thess. 5. 12, 13. 1 Tim 3 3, 4▪ 6. 1 Pet 5. 1, 2, 3. Acts 20 28. Phil. 1. 1, 2.
• * 1.713

  Dr. Stilling∣flects I••en. p. 154 so p. 170. By Church here I mean not a parti∣cular Congre∣gation, &c. So h g••anteth that 1▪ the Universal Church, 2. Particular Congregations are of Divine Institution, one ex intentione primaria, and the other as he calls it accidentally, but yet of Natural necessity.
• * 1.714

  Reasons for a larger Episco∣pacy.
• * 1.715

  Disput. of Church-Gov. D••s••. 3.
• * 1.716

  Which temp••∣eth the Erash∣ans to deny and pull down both together, because they find one in the Pastors hands which belong∣eth to the Magistrate, and we do not teach them to untwist and se∣parate them.
• * 1.717

  ☞
• * 1.718

  ☜
• * 1.719

  1 Cor. 4. 1, 2.
• * 1.720

  1 Pet. 5. 1, 2, 3. Mat. 28. 19, 20. 1 Thes. 5. 12, 13. 2 Tim. 4. 1, 2, 3, 5.
• * 1.721

  Act. 20. 30. Heb. 13▪ 7, 17, 24. 1 Thes. 5. 12, 13. 1 Tim. 5. 17.
• * 1.722

  As Bishop Bil∣son of Obed. useth still to distinguish them; with many others: See B. Carlton of Jurisdiction.
• * 1.723

  ☜
• * 1.724

  Joh. 20 21, 22, 23. & 21. 15, 16, 17 Mat 28. 19, 20. 1 Cor. 4. 1, 2. 1 Tim. 5 17. Heb. 13. 7, 17. 1 Cor. 5. 3, 4, 5, 6, 11. 2 Thes. 3▪ 6, 10, 14. Tit. 3. 10. 2 Joh. Mar. 13 9, 23, 33. Mar. 4▪ ••4▪ Mat. 7. 15, 16. Mat. 16. 6. 11, 12. Mar. 12. 38. & 8 15. Phil. 3. 2, 3. Col. 2. 8. 1 Pet. 3. 17. Mat 24. 4.
• * 1.725

  1 Cor 5. 3, 6, 11.
• * 1.726

  2 Joh. ••••••••. 3. 10.
• * 1.727

  Col. 4. 17.
• * 1.728

  Act. 15.
• * 1.729

  What makes a visible mem∣ber?
• * 1.730

  God gave forms of preaching to Moses and the Prophets: See a large form of prayer for all the people, Deut. 26. 13, 14, 15. And so elsewhere there are ma∣ny.
• * 1.731

  I have a Ma∣nuscript of Mr. Cart∣wrights in which, having fully proved the falshood of Sutliffes suspicion that he was acquainted with Hackets project, he answereth his charge, as if he were against forms of prayer, that all the years that he lived at Middleburg and An••werp he constantly used the same form before Sermon, and mostly after Sermon, and also did read prayers in the Church; and that since he seldome concluded but with the Lords Prayer.
• * 1.732

  Mat. ••8. 20. R••m. 10. 14. 1 ••or. 9. 16. ••••••••. ••▪ 4••. & 10. 4••▪ •• ••••m. 4▪ 1, 2. ••••••••. 8▪ 4▪ 12. & 1••. 3••.
• * 1.733

  Luk. 6. 5. & 13. •••• Ma••
• * 1.734

  Psal. 92. 1, 2, 3, 4, 5. Psal. 118. 1, 2, 3, 15, 19, 23, 24, 27, 28, 29. Act. 20. 7, 9. Rev. 1. 10. Act. 24. 14, 25, 26, &c. Psal. 16. 7, 8, 9, 10. 1 Cor. 16. 1, 2.
• * 1.735

  Psal. 2. 9, 10, 11. Heb. 12. 28, 29.
• * 1.736

  1 Cor. 14. Psal. 150. & 81, 2, 3. & 98. 5. & 94. 1, 2, 3, &c. & 105. 7. 2, &c. & 145. thoughout. Col. 3▪ 16.
• * 1.737

  ☞
• * 1.738

  Numb. 1. 5••. & 3. 10, 38. Exod. 20. Heb. 4. 16, 17. Eph. 2. 13. Heb. 12. 18, 21, 22, 23.
• * 1.739

  Ma••. 6. 18.
• * 1.740

  Psal. 136. & 107. 8, 13, 21, &c.
• * 1.741

  Mic. 6. 6. Jer. 23. 27. Isa. 52 5, 6. Isa. 29. 24. Isa. 42. 8, 9. Psal. 2. 10, 11. Phil. 2. 9, 10, 11, 12. Psal. 34. 3. & 66. 2. & 68. 4. & 72 19. & ••6. 1, 2. & 96 2. & 100. 4. & 111. 9. & 148. 13. & 149. 3. Isa. 9. 6, 7. & 12. ••. Psal. 138. 2, 3. Rev. 15. 4. 1 Chron. 29. 20. & 2 Chron. 29. 30.
• * 1.742

  1 Chr. 17. 16. 2 Sam. 7. 18.
• * 1.743

  I meddle not here with the Magistrates part.
• * 1.744

  2 Joh. 10, 11. 3 Joh 9. 10. Rev. 2. 5, 16. & 3. 3•• 15, 6.
• * 1.745

  Luk. 13. 3, 5. Act. 2. 37, 38, 39, &c.
• * 1.746

  G••l. 6. 1, 2, 3, 4. Jam. 3. 1, 2, 3.
• * 1.747

  Luke 22. 19. 1 Cor. 11. 24.
• * 1.748

  Act. 2. 37, 38. Matth. 28. 19, 20. 1 Cor. 10. 16. 2 Cor. 6. 14. Acts 8. 13. 37, 38.
• * 1.749

  1 Cor. 11. 27, 28, 29, 30.
• * 1.750

  1 Cor. 11. 28, 29, 31.
• * 1.751

  2 Cor. 13. 5, 6.
• * 1.752

  Rom. 12. 1. 1 Pet. 2. 5, 9.
• * 1.753

  Matth. 10. us••. & 25, 40, &c.
• * 1.754

  1 Cor. 16. 1, 2.
• * 1.755

  Of which see Marti••ius ful∣ly in Onom. de Sacra••. Bellar∣mine himself reckoneth five.
• * 1.756

  Isa. 58. ••, 5, 6, 7, 8, &c. Matth. 9. 13. & 12. 7. Matth. 6 1, 3, 5▪ 6, 17. Z••ch. 8. 19. 2 Cor. 2. 7. Col. 2 22, 23, 24. Joel 1. 14. & 2. 15. Dan. 9. 3. A•••••••• 10. 13. 1 Cor 7. 5. ••uke 2 37. Ma••••h. 4. 2. •• S••m. 12. 22. ••uke 18. 12.
• * 1.757

  2 Cor. 7. 9, 10, 11. 1 Cor. 9 27. Col. 1. 5, 6. Rom. 13 13, 14.
• * 1.758

  Psal. 69. 10. Lev. 16. 29, 31. & ••3▪ 27, 32. Numb. 29. 7. & 30. 13. Ezra 8. 21.
• * 1.759

  Isa. 58. 5.
• * 1.760

  2 Chron. 20 3. Ez••a 8. 21. Jonah 3. 5. Zech. 8. 19. Joel 2. 15. Read Dallaeus Treatise de Iejuniis.
• * 1.761

  Isa. 58. 3, 5, 6, 7, 8.
• * 1.762

  Acts 28. ult. & 11. 26. & 20. 7, 20, &c. 1 Cor. 14. Acts 2. 42. 1 Tim. 4. 13, 14▪ 2 Tim. 4. 1, 2. 2 Tim. 3. 16. Heb. 10. 25, 26 Col 4. 16. Acts 13 27. & 15▪ 2••. •• The••s. 5 27. 1 Cor. 5. 3 4, &c.
• * 1.763

  Matth. 26. 31. Acts 8. 1.
• * 1.764

  Eph. 4. 12, 14. 2 Cor. 10. 8. & 13. 10. Rom. 14. 19. Rom. 15. 2. 1 Cor. 10. 23. 1 Cor. 14. 5, 12, 26. 2 Cor. 12. 19.
• * 1.765

  What Pastor to adhere to.
• * 1.766

  1 Cor. 11. 28, 29, 31, 33, 34. 1 Cor. 5. 11. Dan. 3. & 6.
• * 1.767

  1 Cor. 5. 3. 4, 5▪ 1. Pet. 5. 2, 3. Luke 22. 24, 25, 26, 27.
• * 1.768

  The question of the power of Synods is sufficiently an∣swered before.
• * 1.769

  May we omit Church-As∣semblies on the Lords day, if forbidden by Magistrates.
• * 1.770

  What if we be forbidden only Place, Num∣bers, &c.▪
• * 1.771

  Mat. 10. 13. Ma••. 16. 15. Ma••. 28. 19. 1 Tim. 2. 4. 2 Tim. 2. 25, 26. & 4. 1, 2, ••.
• * 1.772

  Psal. 15. 4.
• * 1.773

  1 Tim. 4. 5. Ti••. 1. 15. 1 Cor. 10. 14. 1 Pet. 4. 3. 1 Cor. 6. 9. & 10. 17. Rev. 21. 8. & 2••. 15 Act. 17. 16. Gal. 5. 20. 2 Command∣ment. Rev. 22. 8, 9. Rev. 2. 14, 20. 1 Cor. 8. & 10. 19, 28. 1 Joh. 5. 21. Dan. 3.
• * 1.774

  Rom. 11. 4. 1 King. 19. 18. Rev. 22. 8, 9. Jos. 23. 7. 2 King. 17. 35. Exod. 20. 5.
• * 1.775

  Gen. 27. 29. & 32. 10. & 44. 8. Exod. 11. 8. ••2 King. 5. 18. Gen. 41. 43. Ruth. 2. 10. 1 Sam. 25. 23, 41.
• * 1.776

  Lev. 26. 1. Gal. 2. 4, 5. & 5. 1. 1 Cor. 7. 23.
• * 1.777

  Isa. 40. 18, 23. & 46. 5. Exod. 20. 4. Gen. 1. 26. & 5. 1. Deut. 4. 16, 17, 18, 23, 25. & 5. 8. & 16. 22. 2 Chron 33. 7. Ezek. 8. 3, 5. Dan. 3. Rom. 1. 23. Heb. 12. 29. Col. 3. 10. Deut. 9. Exod. 23. 24. & 34. 13. Deut. 7. 5. 1 King. 14. 9, 23. 2 King. 17. 19. 2 Chron. 14. 3, 5. Hab. 2. 18. Jer. 10. 8. Deut. 27. 15. Isa. 17. 8. & 41. 29. 2 Chron. 28. 2. & 34. 3, 4. Hos. 13. 2. Ezek. 16. 17. & 23. 14. & 30. 13. Hos. 10. 1, 2. 2 King. 21. 7. Jer. 8. 19. & 51. 47.
• * 1.778

  2 Chron. 3. 10. Mat. 22. 20. Numb. 21. 9. 2 Kings 16. 17. 1 King. 7. 25, 26, 29, 36, 18, 19.
• * 1.779

  Rom. 8. 29. Rev. 1. 12, &c. 2 Cor. 4. 4. Col. 1. 15. Phil. 3. 8, 9, 10, &c.
• * 1.780

  1 Cor. 1••. 7. 2 Cor. 3. 18. Col. 3. 10.
• * 1.781

  Exod. 25. 18, 19. & 37. 8, 9. 1 King. 6. 24, 25, 26, 27. Ezek. 10. 2, 4, 7, 9, 14. 1 King. 7. 29, 36. & 8. 6, 7. 1 Sam. 4. 4. 2 King. 19. 15. Psal. 80. 1. & 99. 1.▪ Isa. 6. 2, 6.
• * 1.782

  Ut Bezae Icon•••• Viror. illustri∣um.
• * 1.783

  Neh. 9. 38. Esth. 8. 8.
• * 1.784

  Psal. 26. 4. & 119. 113. 1 Tim. 6. 20. Mat. 12. 36, 37. 1 Pet. 1. 18. Eccles. 7. 3, 4, 5, 6, 7. Eph. 4. 29, 30, & 5. 15, 16. Luke 12. 17, 18, 19. Rom. 13. 13, 14.
• * 1.785

  John 6. 12. 1 Pet. 4. 10. Matth. 18. 23. Rom. 14. 12. Phil. 4. 17. Psal. 1. 2. 2 Tim. 4. 1, 2.
• * 1.786

  Matth. 9. 13. & 12. 7. Mat. 2. 27.
• * 1.787

  Every Sect of erring Chri∣stians accord∣ingly useth to err in wor∣ship, and have some badge and symbol of their Sect and error.
• * 1.788

  1 Tim. 2. 1, 2. Isa. 59. 16. Jer. 27. 18. & 7. 16. & 29. 7. & 37. 3. & 42. 2, 4, 20. 1 Sam. 7. 5. & 12, 19, 23. 2 Cor. 13. 7. Phil. 1. 9. Col. 1. 9, 3. 1 Thess. 5. 23. 2 Thess. 1. 11. 1 Thess. 3. 10.
• * 1.789

  Matth. 26. 30. Mark 14. 26. Luke 4. 16. & 6. 6. John 6. 59. & 18. 20. Mark 1. 21. 23, 29. & 3. 1. & 6. 2. 1 Chron 16. 7. Psalm 105. 2. & 95. 2. James 5. 13. 1 Chron. 16. 9.
• * 1.790

  James 5. 13. Ephes. 5. 19. Col. 3. 16.
• * 1.791

  Psal. 72. 20. Psal. 90. Title. Psal. 86. Title. Psal. 17. Title, &c.
• * 1.792

  〈…〉〈…〉 12. 17, 〈…〉〈…〉 16. 〈…〉〈…〉 2••.
• * 1.793

  Rom. 8. 18, 32. T••tus 1. 15. Rom. 14. 20. 1 Cor. 3. 21. 2 Cor. 4. 15.
• * 1.794

  Rev. 14. ••, 3. The voice of Harpers harp∣ing with their Harps, is or∣dinarily ex∣pounded of publick Wor∣ship.
• * 1.795

  1 Sam. 18. 6. 1 Chron. 15. 16. 2 Chron. 5. 13. & 7. 6. & 23. 13. & 34. 22. Psal. 98. & 99. & 149. & 150.
• * 1.796

  1 Tim. 3. 16. 2 Pet. 1. 20. 2 Tim. ••. 15. Rom. 15. 4. & 16. 26. Joh. ••. 3••. Act. 1••. 2. 11. Joh. 19. 24, 28, 36, 37.
• * 1.797

  Psal. 12. 6. & 19. 7, 8, 9, 10. Psal. 119.
• * 1.798

  Deut. 12. 32. Rev. 2••. 18. Col. 2. 18, 19, 20, 21, 22, 23. 16, 17. Mat. 15. 3, 8, 9. Gal. 1. 8, 9. Jer. 5. 12. Jer. 14. 14. & 23▪ 25, 26, 32. Ezek. 13▪ 9, 19. & 22. 28. Ze••h. 13. 2, 3, 4, 5, 6.
• * 1.799

  Gal. 2. 5.
• * 1.800

  Act. 15. 28, 24, 25. 2 Cor. 10. 8. & 13. 10. 1 Cor. 14. 5, 12, 26. 2 Cor. 12. 19. Eph. 4. 12, 16, 1 Tim. 1▪ 4.
• * 1.801

  Eph. 5. 24. Col. 3. 20, 22. Rom. 13. 1, 2, 3, 4, 5, 6.
• * 1.802

  Job. 19. 11. Rom. 13. 1.
• * 1.803

  Rom. 14 & 15.
• * 1.804

  Isa. 5. 20, 21.
• * 1.805

  Col. 2. 22, 23.
• * 1.806

  Rom. 14. 17, 18. Rom. 13. 8, 9, 10. 1 Cor. 15. 2, 3, 4, 5, 6. Mar. 16. 16.
• * 1.807

  James 3. 2. 1 John 1. ult.
• * 1.808

  ☞
• * 1.809

  See the Ap∣pendix to my Reformed Pa∣stor.
• * 1.810

  ☞
• * 1.811

  Vid. 〈…〉〈…〉. & Vossi••m de Symbolis.
• * 1.812

  ☞
• * 1.813

  Heb. 5. 11, 12. & 6. 1, 2, 3.
• * 1.814

  2 Tim. 1, 13. 2 Cor. 3. 2, 3, 7. Heb. 8. 10. & 10. 16.
• * 1.815

  1 Cor. 8. 1, 2. & 13. 1, 2, 3, 4. 1 Cor. 8. 3. Rom. 8. 28.
• * 1.816

  Matth. 16. 16. Rom. 10. 9, 10, 13, 14, 15.
• * 1.817

  John 5. 39. Psalm 1. 2. Deut. 6. & 11. Psal. 19. 7, 8, 9, 10, 11. 2 Tim. 3. 15. Psal. 119. 98, 105. 133. 148. Acts 17. 11. Acts 8.
• * 1.818

  2 Tim. 3. 15. Rom. 15. 4. Mat. 12. 24.
• * 1.819

  2 Pet. 3. 1••. Psal. 19. 3, 8, 9, 10. 2 Tim. 3. 16. •• Pet. 1. 23.
• * 1.820

  Heb. 2. 3, 4. 2 Pet. 1. 17, 18, 19, 20, 21. 2 John 1. 1, 1, 3, 4, 5. & 4. 6. 2 Tim. 2. 2. Titus 1. 5.
• * 1.821

  ☞
• * 1.822

  Mat. 22. 4, 10. Luke 22. 27, &c. Mark 9. 35. 1 Pet. 5. 2, 3. 1 Cor. 9. 19. 1 Cor. 4. 1. 2 Cor. 4. 5.
• * 1.823

  ☜
• * 1.824

  Act•• 2 & 3.
• * 1.825

  Luke 4. 18.
• * 1.826

  Mal. 2. 7.
• * 1.827

  2 Tim. 3. 15. Rom. 15. 4. & 16. 26.
• * 1.828

  ☞
• * 1.829

  Matth. 22. 29. Luke 24. 27, 32, 45. John 5. ••9. Acts 17. 2. 11. & 18. 24, 25. John 20. 9. John 7. 38, 42. & 10. 35. & 13. 18. & 19. 24, 28. Luke 4. 18. 21. 2 Tim. 3. 16. 2 Pet. 1. 19, 20. Acts 8. 32, 33, 35. Rom. 1. 2.
• * 1.830

  Rom. 2. Rom. 1. 20, 21▪ Enod. 12. 19, 43, 48, 49. & 20. 10. Lev. 17. 12, 15. & 18. 26. & 24. 16, 22. Numb. 9. 14. & 15. 14, 15, 16, 29, 30. & 19. 10. Deut. 1. 16.
• * 1.831

  Psal. 145. 9▪ & 103. 19. Psal. 100. 1. Rom. 14. 11. Act. 34, 35. Jud. 14. 15.
• * 1.832

  Deut. 14. 2, 3. & 7. 2. 6, 7. Exod. 19. 5. & 6. 7, 8. Lev. 20. 24, 26. Deut. 4. 20, 33. & 29. 13. & 33. 29. Rom. 3. 1, 2, 3.
• * 1.833

  It is this Jew∣ish pride of their own prerogatives which Paul so much labour∣eth in all his Epistles to pull down:
• * 1.834

  Mark 16▪ 16. Joh. 3. 16, 17, 18, 19, 20. Joh. 1. 11, 12.
• * 1.835

  Psal. 19. 1, 2, 3, 4, 5. Act. 10. 2, 3, 35. Rom. 2.
• * 1.836

  (1) 1 Tim. 2. 4. & 4. 10. Tit. 2. 11. Joh. 1. 29. Joh. 3. 17. & 4. 42. Rom. 1. 21.
• * 1.837

  (2) Joh. 5. ••, &c. 9. 12, &c. Mat. 16. 22. Joh. 12. 16. Luk. 18. 34.
• * 1.838

  (3) Mal. 3. 1, 2. Joh. 4. 25.
• * 1.839

  (4) Rom. 2. 12, 14, 26. Luk. 12. 47, 48. & 16. 10.
• * 1.840

  (5) Gen. 3. 15. Gen. 9. 1, 2, 3, 4.
• * 1.841

  (6) Psal. 136. & 103. ••7. & 100. 5.
• * 1.842

  (7) Gen. 3. 15. Jonah 3. 9, 10. & 4. 2.
• * 1.843

  (8) Jonah ib. Rom. 2. 4. Luk. 13. 3, 5. Act. 10. 35. Joh. 3. 19, 20, 21.
• * 1.844

  (9) 1 Joh 4. 2, 3. 1 Tim. 3. 16.
• * 1.845

  (11) Rom. 1. 20. 21. Act. 14. 17. Rom. 2. 15, 16. Psal. 19. 1, 2, 3. Prov. 1. 20, 21, 22, 23. 24. Exod. 34. 6. ••••••••. 3. 12. ••••h. 4. 2. Luk. 6. 36. Luk. 18. 13.
• * 1.846

  (12) Ps. 145. 9. 〈…〉〈…〉. 4. 10. Rom. 10. 20.
• * 1.847

  (13) Act. 4. 12. Joh. 14. 6.
• * 1.848

  (14) Heb. 11. 6. Act. 10. 35. 2 Thes. 1. 11, 12. J••r. 10. 25. 〈…〉〈…〉. 10. 12, 13, 1••, 15.
• * 1.849

  (15) Act. 14. 17. & 17. 27, 28, 29, 30. Rom. 1. 19, 20, 21, 22. & 2. 4, 7, 10, 14, 15, 16, 27. Isa. 55. 6, 7.
• * 1.850

  (16) Jonah 4. 2. & 3. 10. Act. 10. 35. Mal. 3. 14. Isa. 45. 19. Deut. 32. 47. Mal. 1. 10. Prov. 1. 22, 23, 24. G••n. 4. 7. Rom. 3. Rom. 2.
• * 1.851

  Prov. 2. & 3. & 4. & 5. & 6. Psal. 92. 5, 6. & 104. 24, 25. & 113. 5, 6. & 107. 8, 15, 21. Psal. 66. 3. 4. Psal. 111. 2, 3, 4, 5, 6. & 145. 7, 8, 9, 10, 11, 17, 18, 19. Act. 2. 6, 7, 8, 9. & 21. 40. & 24. 2. 1 Cor. 14. 2, 4, 9, 13, 14, 19, 26, 27. Rev. 9. 11. & 14. 16. & 5. 9. Psal. 19. 1, 2, 3. & 94. 10. & 139. 6. Prov. 2. 1, 2, 3, 4. & 8. 9, 10, 12. 1 Cor. 15. 34. Prov. 19. 2. Job 32. 8. & 38. 36. Yet I refer the Reader to my Treat. of Knowledge, which sheweth the Van••ty of pretended Learning.
• * 1.852

  Col. 2. 8, 9, 23. 1 Cor. 2. 1, 4, 5, 6, 13. & 3. 19. 2 Cor. ••. 12. ••ob 28. 28. Prov. 1. 7. & 9. 10. Joh. 17. 3. Gal. 4. 9. Eph. 3. 10. 1 Joh. 2. 13, 14. Col. 1. 9, 27, 28. Eph. 6. 19. 1 Cor. 2. 11. Col. 3. 16.
• * 1.853

  Act. 17. 18, 19, &c. Eph. 4. 18, 19. Hos. 4. 1. & 6. 6. Psal. 119. 99. 2 Pet. 3. 18. 2 Pet. 1. 3, 5, 8. ••ol. 2. 3. & 3. 10. Phil. 3. 8. Eph. 3. 19. Eph. 1. 17. Rom. 1. 20, 21, 28. Eccl. 1. 16, 17, 18. 1 Cor. 8. 1, 11. 1 Cor. 13. 2, 3, 4. Rom. 2. 20. J••m. 3. 13, 14, 17. Jer. 4. 22. 1 Cor. 8. 2.
• * 1.854

  1 Cor. 5. 1, 2.
• * 1.855

  1 Joh. 1. 1, 2, 3. Heb. 2. 3, 4.
• * 1.856

  Gal. 1. 7, 8, 9. Mat. 28. 20. 2. Thes. 1. 10, 11. Mark 16. 15, 16.
• * 1.857

  Rev. 14. 6. Rev. 22. 18, 19. Heb. 7. 28, 29. 1 Tim. 1. 16. Rom. 6. 22. Joh. 5. 22, 24. & 6. 27, 40, 47. & 12. 50. Heb. 1. 7, 8, 9.
• * 1.858

  Eph. 1. 18, 19.
• * 1.859

  Mic. 2. 11. 1 King. 22. 21, 22. 1 Joh. 4. 1▪ 2. 2 Thes. 2. 2.
• * 1.860

  Joh. 5. 22, 25. Prov. 1. 20, 21, &c.
• * 1.861

  Mat. 5. 11, 12. Luk. 18. 22, 23. Mat. 10. 41, 32. Luk. 6. 23. & 16. 20. 1 Cor. 12. 2, 3. & 5. 1, 3, 8. Mat. 18. 10. 1 Thes. 4. 17, 18. Mar. 12. 25. 2 Pet. 3. 11, 12, 13. 1 Pet. 1. 4. Heb. 10. 34. & 12. 23. Col. 1. 5. Phil. 3. 20. 21.
• * 1.862

  L••ke 23. 8.
• * 1.863

  1 Cor. 1••. 2••, 29. Heb. 2. 3, 4. John 1••. 41.
• * 1.864

  1 Joh. 4. 1, 2, 6. John 18. 37. & 8. 47.
• * 1.865

  Acts 17. 11 12. Matth. 5. 18. Rom. 16. 26.
• * 1.866

  Matth. 28. 20. Luke 10. 16.
• * 1.867

  Rev. 2. 2. Jude 17. a Pet. 3. ••. Ephes. 4. 11, 12. 1 Cor. 12. 28, 29. Ephes. 2. 20.
• * 1.868

  Acts 17. 11. 1 Cor. 15. 3▪ 4▪ John 10. 35. John 19. 24, 28, 36, 37.
• * 1.869

  John 3. 2. John 13. 19. & 14. 20. Luke 21. 7, 9, 28, 31, 36. Matth. 5. 18. & 24. 34. & 21. 4.
• * 1.870

  Rev. 6. 10. & 19. 9, 11. & 21. 5. & 22. 6. 1 John 2. 8. & 5. 20. 2 Cor. 1. 18. 1 Cor. 15. 1, 2, 3, &c.
• * 1.871

  Mark 16. 16. Rom. 10. 12, 13. John 3. 16, 18. 1 John 4. 2, 3.
• * 1.872

  James 4. 12. Isa. 33. 22. R••v. 22. 18, 19. Matth. 28. 20. Isa. 8. 16, 20. Psal. 19. 7, 8. & 119. 130. Prov. 14. 20, 22. & 8▪ 5. Deut. 12. 32.
• * 1.873

  1 Joh. 1. 1, 2, 3. 3 John 12. Heb. 2. 3, 4. John 21. 24.
• * 1.874

  Ephes. 4. 8, 9, 10, 11, 12, 13, 14, 15, 16. John 6. ••3. Rom. 8. 9. 1 John 3. 24. John 3. 5, 6. Many Romish Priests and others do so.
• * 1.875

  1 Cor. 14. 33, 40. 26.
• * 1.876

  Heb. 5. 10, 11, 12.
• * 1.877

  Of which see Lud. Capellus Crit. Sa••••.
• * 1.878

  Heb. 2. 3, 4. 1 Pe••. 1. 2, 22. 2 Thess. 1. 13. John 3. 5, 6. Rom. 8. 9. Rom. 8. 15, 16, 26, 27. 2 Tim. 1. 7. Nehem. 9. 20. Isa. 11 ••. Ezek. 36. 26. & 37. 14. Gal. 4. 6. Zech. 12. 10. Ezek. 18. 31. & 11. 19. Rom. 7. 6. John 4. 23, 24. & 7. 38, 39. 1 Cor. 2▪ 10, 11. 1 Cor. 6. 11, 17. 2 Cor. 4. 13. Gal. 5. 5, 16, 17, 18, 25. Ephes. 3. 16. & 5. 9, 18. & 6. 18. 1 Thess. 5. 19.
• * 1.879

  Rom. 8. 26.
• * 1.880

  John 15 1, 3, 4, 5, 7.
• * 1.881

  Even among them that in their Ordina∣tion heard [Receive y•• the Holy Ghost] and [Ove•• which the Holy G•••••••• ••ath made you 〈…〉〈…〉.]
• * 1.882

  Isa. 64. 7. Mat. 7. 13, 14. 2 Pet. 1. 10.
• * 1.883

  Heb. 11. 6.
• * 1.884

  Acts 20. 28.
• * 1.885

  Acts 1. 24. Act. 13. 2. & 15. 28, &c. & 14. ••3.
• * 1.886

  1 Cor. 12. 12, 13, 28, 29.
• * 1.887

  Mar. 6. 20. Col. 1. 22. Tit. 1. 8. 1 Pet. 1. 15, 16. & 3. 5. & 2 Pet. 3. 11. Exod. 22. 31. 1 Cor. 1. 1, 2, 3. 1 Cor. 6. 9, 10, 11. Heb. 12. 14. Tit. 3. 3, 5, 6. & 2. 13, 14. 1 Pet. 2. 5, 9. Exod. 19. 6. Rom. 1. 1, 2. 1 Cor. 3. 17. & 7. 14. Zech. 2. 12. Hag. 2. 12. Luk. 1. 70 72. Ezr. 8. 28. & 9. 2. Numb. 31. 6. Numb. 6. 8, 20. Lev. 16. 4, 33. Exod. 29. 6, 33. Psal. 89. 20. Numb. 35. 25. 2 Tim. 3. 15. Isa. 58. 13. Psal. 42. 4. 2 Pet. 1. 18, 21. Psal. 87. 1. Num. 5. 17. Exod. 3. 5. 1 Sam. 21. 5. Neh. 8. 9, 10, 11.
• * 1.888

  Uncovered in Church, and Reverent gestures.
• * 1.889

  Rom. 2. 22. 2 Pet. 2. 20, 21, 22. Heb. 6. 6, 7. Heb. 10. 26, 27, 28, 29. 1 Thes. 2. 15, 16. ••ev. 19. 8. Heb. 12. 16. Act. 5. 5, &c. ••zek. 22. 26. & 42. 20. & 44. 23.
• * 1.890

  Matth. 12. 5.
• * 1.891

  Psal. 1. 2, 4, 5. & 22. 25. & 35. 18. & 40. 9, 10. Act. 28. last. Heb. 10. 25. Act. 20. 7. & 1. 15. & 2. 44 1 Cor. 14. 23.
• * 1.892

  1 Cor. 16. 19. Rom. 16. 5. Act. 12. 12. Col. 4. 15.
• * 1.893

  Mat. 18. 20. 1 Cor. 9. 10. 1 Thes. 2. 15, 16. Act. 4. 19. See Dr. Ham∣mo••d in ioc. 1 Tim. 2. 8. Act. 8. 4. 1 Joh. 3. 17. 2 Tim. 4. 1, 2, 3. H••b. 10. 25.
• * 1.894

  See much of this case handled be∣fore Q. 109. and Q. 110.
• * 1.895

  I mention not your reading the Scripture, as supposing it ••ust be your constant work.
• * 1.896

  He that would have more Books may see Vocti••s Bibliother. and many other Catalogues.