Of government and obedience as they stand directed and determined by Scripture and reason four books / by John Hall of Richmond.

THE THIRD BOOK OF GOVERNMENT AND Of the Obedience thereunto due, according to Arguments more particularly drawn from SCRIPTURE. (Book 3)

The Introduction.

HOw long since, or who it was that first made that distinction of the Deca∣logue into two Tables as now recei∣ved, I know not: but sure I am, that that common liberty every day ta∣ken of dividing mens duties and obedience into re∣ligious and civil, hath been the cause of much di∣straction and division amongst men. For whilst some are ranking under the classis of Gods parti∣cular service what share of humane actions they please, they have on the one hand almost taken peace from the earth, by substracting that our bounden obedience from his immediate vice∣gerent, which should have been the tye thereof: whilst others again, out of a desire to make them∣selves absolute in the managery of State affairs,

have come to seclude God, and the rules of religi∣gion from having any immediate influence and authority therein; which are in these things, and to the support of that obedience which is on their behalf necessary, the chiefe securities and directi∣ons.

Against some inconveniencies arising from the practise and opinions of those of the last sort, I have framed much of my discourse in the two precedent books; in which, by reason as well as Scripture, I have plainly shewn the necessary tye and dependance of political good and peace on re∣ligion and its precepts; and how it is, not onely injurious to God, but wrong to our selves, to de∣prive him of superintendant dominion and admi∣nistration, either in the government of our per∣sons, or estates. And indeed to deny Gods care and superintendency over moral agents and acti∣ons as well as natural ones, is an opinion border∣ing not only on Atheism, but on absurdity also; when as men shall be hereby thought not so valu∣able in the eye of Divine care and providence as beasts; nay as stocks and stones.

In this present work, my intention is to set forth the inconveniences that arise from the sole under∣takings of those of the other sort; that is, such as oppose this power upon the score of religion. And more particularly those of the Romish party, who first made use of, and applyed that notion of Civil Magistrate unto the Christian Prince; that there∣by he might, under that distinction of Civil, be not only separated & secluded from any farther inter∣medling

in the Church then as if he had still been a pagan, but also that, under the appellation of Ma∣gistrate (instead of that of King) he might be but thought subordinate herein neither; even to that their own supream head, as well as were the Bi∣shops and other Church guides and Officers; whom certainly they intend should be opposed unto him in this his civil relation: and be not onely absolute in Ecclesiastical jurisdiction and government of the Church, but to be super-emi∣nent in the State also.

And although, amongst Protestants, this sole superintendency is not given to any Ecclesiastical person, yet when we find those that pretend great∣est reformation & departure from Rome, stil retain∣ing this notion of Civil Magistrate, and applying it to the Prince, we may conceive it purposely also so done, that thereupon another independent Ma∣gistracy, even themselves, might be closely insi∣nuated, and also acknowledged and obeyed in Church affairs.

Which done, and having hereby made them∣selves the next and more immediate Ministers to God and Christ, their next work is to stretch and draw out religious cognizance as far as they can, & to leave unto Kings, as persons in a sphere below them, the managery of such other duties and ver∣tues as they are pleased to list under the notion of Moral; calling the greatest proficients in ver∣tue, (in a kinde of scorne) Moral men, or men ci∣villy honest. As though the very Decalogue, and the whole Jewish law given from God himself,

carried not moral consideration with them; and were any otherwise binding then as moral pre∣cepts to us now.

In farther evidence whereof, I shall also shew how the very Gospel-precepts do make moral du∣ties their subject also, even as our Saviour ordina∣rily made mans body the subject of his miracles: and that the substance of the former more large moral direction is abreviated and fulfilled in the gospel precept of love: and how again, love is made useful by the tye and effects thereof, obedi∣ence, humility, patience, &c. in such sort, that ci∣vil good and society is by Gospel-directions more neerly and directly pointed to, and maintained then before. Of all which, by Gods assistance, in that which follows.

CHAP. I. Of Religion in its true ground.

OUR discourse hitherto hath been to manifest that the end of all divine, natura, and positive laws, are both for the preservation of the whole world, and of man in particular. In which doing, we are not to consider God Almighty, (like our selves in our sports) as taking delight in the action it self, and entertaining it by way of pastime, as having nothing else to do: but as an understanding, free, and voluntary Agent; and having an end in all things he doth. For otherwise would not his works be regulated and stinted as now they are: but, there being no end of doing, the deeds would be also infinite as the Author. End he could have none, above, or without re∣spect to himself: because this must be the necessary consequent of choice al∣so: For to do, or not to do anything, wherein self-good, interest, or liking is no wayes concerned, is not imaginable; but, in all knowing and volun∣tary Agents, must be presupposed.

Therefore now, to come to examine what this end of God is, and how it is both true that all things were made for his own sake, & again, how all was made for the use of man; we must take care that, in no consideration,* 1.1 we entrench upon Gods alsufficiency in himself, and think him hereby, or from the Crea∣ture, (as in a kinde of supply) any way advantaged. For when we eat or drink, or make use of any thing, it is in us a contribution towards some necessary want and sustentation of our being: but, when God keeps on the course of his Providence, and hereby enables all Creatures to do him that service he requires, we must not imagine any indigence in him to be the cause thereof: for he, having none his superiour or equal, nor any thing with∣out the verge of his power, how should fear or want approach his almighti∣ness? Therefore he, not being like other Creatures, who have their being and wel-being dependent on him; but, being truly independent of any but himself, his operations outward, (that can have no end higher or better then himself) must have it onely by reflection and return. Whereupon, he being all good, and it being proper to the nature of goodness to be extensive and communicable, he did, according to his good pleasure, Confer on other Creatures those different resemblances, and the participation of those beati∣tudes and perfections, which were before solitary and in himself confined. All which proceeding from him without substraction, he is so far from suf∣fering diminution herein, that, by a kind of multiplication, he hath the good∣ness and content of his owne now encreased by that of others: even by their just and grateful acknowledgements of so much from him received. So that from hence we may conclude, the reason how all things come to be said made for his owne sake; namely, to express his honour and glory: which

return of praise and glory being justly expected of each creature as a duty, is, by Gods acceptance, reckoned as a service.

But, because returnes of gratitude are, as neer as may be, to be proportio∣ned to the measure of benefits received; and because (amongst subluna∣ry Creatures) man had the largest measure imparted; it will follow that from him, as from a Creature most bounden for receipt, and best enabled for re∣turn, this duty of praise and thanksgiving should be chiefly expected: nay, in a manner, from him onely it can be had. For although the Heavens may de∣clare the glory of God,* 1.2 and the Firmament shew his handy work; yet because those beauties and excellencies, which by the wisdom and power of God are bestowed on them and other irrational Creatures, are not at all apprehended by themselves, and are, for the most part, but subservient to others, how should such return of praise or acknowledgement be expected from them, or any but man? who alone, (in these endowments and perfections received) ap∣peares, of all Creatures, least tyed in a subservient relation: but on the con∣trary, having all the vertues and benefits of other things directed and made appliable towards him, and his own abilities again standing directly pointing at the service and honour of his Maker, it may thereupon be fitly said, That all things were made for man: as the most able creature in regard of his reason to apprehend his owne interest and obligations, and to make suitable expres∣sion of thanks to Gods glory.

By all which, it appears that the end of all our whole religion and endea∣vours should be to the glory of God: even such a God, that, being so infi∣nite in power above us, is yet so particularly extensive of his goodness to∣wards us, that whosoever shall but considerately weigh the measure thereof, must ever think himself to high a debtor, that with an holy extasie he may cry out,* 1.3 What shall I render unto the Lord for all his benefits towards me? What can be more proportionable, and becoming both our duty and benefit, then, in immitation of that (thereby) most pleasing person, to have his praises al∣waies in our mouths:* 1.4 nay not in our mouths alone, but in our actions also: these must so shine before men, that they seeing our good works, may glorifie our Father which is in heaven.* 1.5

When Birds or Beasts sing, or play, in the sense and exultation of benefits re∣ceived from this universal Author of plentiousness to all things living, they, in their kind,* 1.6 praise him: but unto us, as he hath given understanding, so it is there∣with to praise him: and if with reason we do it not, we do it not as men, nor with all our might,* 1.7 nor with all our strength. And this reason of ours, we must, in so needful a work, strengthen with all the help we can; especially out of, that portion of his owne unerring wisdome, revealed in the holy Scripture.

And, for farther fear that their meaning herein should be mistaken, we are not to trust our single, and private judgements for their interpretation: but take direction from those that have rule over us,* 1.8 whose faith we are to follow. By which means, we shall also most assuredly keep up, and preserve our other duty, (the chiefe means of his praise on earth) namely the good of our Neighbour. For, as God keeps on the whole Creation and our particular preservations, for a means to express his glory by; so we, by observing his commands of Charity, beneficence, peace, and love to one another, must make that, (as having most necessary and direct tendency to this preserva∣tion) the onely alowable means to give him that praise and glo∣ry.

By this means it will come to pass, that although,* 1.9 when we sin or multiply our transgressions, we do nothing against him, nor that he, (as directly in himself) doth receive gaine or advantage by our righteousness; yet,* 1.10 since these our wickednesses may hurt men as we are, and our righteousness (on the other side) may profit them; therefore comes our good or ill deeds towards them,* 1.11 to be reckoned as so to God: and vertue and morality (when truly such) to be the same with piety and religion; probity being the same with righteous∣ness, and vice the same with sin.

And as this is the end of Religion, so of nature also: for as both of them proceeded from him, so both of them point at the same end, the glory of God: but in the means thereunto they somewhat differ. For because, in na∣ture, God stands as the most supream and remote cause, and therefore (the exigence of his manifestation so requiring) is sometimes, by miracles, for∣ced to make himself known to us, by being the immediat cause of some ex∣traordinary production, (it being else very difficult for the wit of man, (through so many intermediate causes, and such long circuits of effects de∣pending one upon another) to pass in order through all the links of this golden chaine, till they come at last to that which (according to the Fable) is fast∣ned to Jupiters toe) therefore God is by precepts of Religion, brought to an easie, plaine, and immediate appearance in our conceits. Whereupon, having our duties of praises and acknowledgments unto him manifested, even for the least good we receive, we are hereby (as by most plain direction) fix∣ed and taught, both in the duty it self, and manner of our return of grati∣tude: which is, by this means, made intelligible to all in general, and each one in particular. Whereas, if the light and direction of nature had been therein alone entrusted, this supream cause and end of our being, either, through its intricacy and our weakness, could not; or, through the hasty pursuits of our desires, would not in such due manner have been discovered, as to fix our selves on the Creator: and nor, by a kinde of Idolatry, on the creature it self.

And as it had thus fared in the great end of all things, Gods glory; so, in the chief appointed means to it, mans preservation, it would have come to pass that the knowledge and practice of our duty (without precepts of reli∣gion) would have been, in many things, at a loss. For example, although, by long circuit of reason and such discourses as heretofore spoken of, some men might come to have found, that obedience should be given to the Prince or chief Magistrate, even in order to that we owe to God; yet, considering the great number of the ignorant, and the differences of others about the mea∣sure and manner of affording it, (without direct precepts of Religion com∣manding and determining it) nothing but civil war and slaughter would fol∣low. In which war, as my person must be equally hazarded with others, so, in lessening the number of mankinde, the lessening of Gods praises, in the instrument thereof, would ensue. Therefore, as well out of care of Gods glory as my owne good, my submission to government and a publique desi∣nitive sentence was necessary: but the ability to apprehend it by discourse hapning to few, and yet the end of it being the duty of all; it was behoof∣ful that obedience should peremtorily be appointed by precepts of Religion: whether unto Kings as Supreum, or unto others as sent of him.* 1.12

As thus, in many matters of Charity, divine direction was usefull, so, to the particular direction of our Christian faith, (on which as a ground-work)

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our Charity was to be built) this direction was much more necessary. For since none could come to God except he first know that God is, and that he is a re∣warder of them that seek him; so, the stating our faith standing necessary as to the stating our obedience, we we may see cause for the frequent commenda∣tion and injunctions thereof in the New Testament: where it is expresly said, that without it tis impossible to please God: that is, without confidence of his being, and of his rewards and punishments following our good or bad actions, we shall not be zealous of good works or duties of Charity. And having so far shewed what the ground of Religion should be, we will next shew what it usually is, both in ground and practice.

CHAP. II. Of Religion as commonly received.

BEfore the knowledge of good and evil entred into man, Nature was his religion: and what was by her law done, was also thereby justified. But being once possessed with the apprehension of this discovery, all our thoughts and actions were so involved herein, that nothing we said or did, could escape censure on one side or other: and so consequently, for well or ill doing, we could not but expect reward or punishment. But because (on the one hand) the natural pride and arrogancy of each man, was ready to put a greater rate and desert upon his intents and doings, then he saw them rewarded with in this life; and (on the other side) knowing the great and many faults that had escaped him or others, not at all espied by men, or by law so throughly pu∣nished as he thought their gift required; the two main guides of our nature, hope and fear; led on our expectations to a future reckoning; in such a sort, that, where the souls immortallity and our resurrection are not by special re∣velation manifested, men are yet generally found believing thereof; the craft of persons in authority (many times) helping on, and biassing these Superstiti∣ons of inferiours to sociable advantages, or self respects.

Now the wayes men take for the obtaining of this future reward, or a voiding the like punishment, is their religion. And then, religion having its ground from conscience, and each mans conscience following the light of his understanding, in judging good and bad and their degree, from the di∣versity of understanding, followeth the diversity of religions: which, as they had their first rise and fashion from their several Authours, so each one yeilds himself a Disciple, as he findes his hopes, or the fears of his owne conscience therewith satisfied. Therefore now, concluding mens religion and consci∣ence to be according to their understanding, and their understandings being not onely differing but altogether imperfect, it is impossible that any Religion should be true, but what is from God himself received.

But then again, because truth doth not move by being, but by being appa∣rent; and because there is no way for this apparency till it be made conceivable to my understanding, will it not follow, that therein also, we must be subject to much difference & uncertainty? So that men generally acknowledging a dei∣ty, & that no religion can be true but what shal be from him received, they do, by means of this fallible guide, so usually mistake in their choice. For knowledg

in this kinde is not innate, but acquired: for why else are not Children, and innocents, as well as men of riper capacity, (by priviledge of birth and spe∣cies) without more ado) instructed? Why is that long stay made, until, (by natural course) the sences and organs of the body receiving their due growth and perfection, the understanding (together therewith) arrive also at a suf∣ficient capacity for the same reason to work by?

So that then, the priority, and worth of divine truths, being not able of themselves to enter our capacities, otherwise then as let in by the senses, or else made familiar by such things as formerly were so, as types, parables, simili∣tudes, and the like; it comes to pass, that, according to the several preposses∣sions of men, and their several fashions in entertaining them, our several be∣liefes and opinions do arise. And although we are seldome able to remem∣ber those sensible inductions out of which they grew, yet from such they must needs at first grow; inasmuch as, had they come in without mixture, they would (like truths) have remained to all men the same, and alike: where∣as now, their variety, shews the variety of their entertainment and admit∣tance.

And therefore, although naturally as men, and for satisfaction of our hope and fears sake, we generally adhere to one sort of Religion or another, yet, when we come to entertain the kindes, we stand not onely disabled in our E∣lection, but for the most part use no Election at all: depending rather on chance, then choice. For what one is there of a thousand, that ever doubts of, or alters the religion he was brought up in? For do we not Scholly, and Catechise our Children in the same opinion with our selves? do we not car∣ry and send them, (with directions for beliefe and attention) unto such Churches and Preachers, where we are sure the truth and benefit of this, and the falsehood and dangers of all others shall be exemplified to the height? What probability then, that he should prefer an opinion unknown, at least al∣wayes discommended before one he doth know, and hears alwaies praised? Whereupon, we shall finde preoccupation of judgement of such force, that, whether they be Christian, Jew, Mahumetan, Heathen, or a distinct Sect un∣der any of these generals, yet all of them to resolute to their owne side, that they will embrace Martyrdom rather then a recantation. Not that all in any kinde will do so; (for all men stand differenced between perfect Atheism and height of belief;) but where such tenderness of conscience and disposi∣tion is met withall, as can be subdued to entertain Myrterdome on one side, the same party would also have entertained it on another, had education and other fore-stalling arguments been applyed unto him. And even as in Christi∣anity it self, and the sects thereof, we may find both Martyrs and Renegates, as strength of belief leades them, so in other religions also, (upon tryal) these kindes have been apparent. For as the Magitians feigned Miracles found greater belief with the Egyptians then the true ones of Moses, so a false infor∣mation, having nothing to contradict it, or education having forestalled our judgements, prevailes as true with us, and the contradictory thereof as false. For all men thinking it reasonable, that the proof of divine authority should be evinced by something more then humane; and that supernatural truths, otherwaies not conceiveable by sense, (and so demonstrable) should be as∣certained and illustrated by such as were, it made the founders of all Religi∣ons pretend miracles; as thinking their endeavours vain without them.

Therefore, as the miracles of the Old Testament were occasioned for con∣firmation

of all, or part of the Law, and the maker thereof; so, when alte∣ration in that, and confirmation of the Gospel was required, it was requisite as great, or greater should be shewed. Till these things were done, it was impossible for natural discourse to assent to misteries so much above its reach: Nay an infidelity it had been, to have departed from truths already so firm∣ly established, without higher ground. Therefore our Saviour saith, If I had not done amongst them those works that never any man did, they had not had sin.* 1.13

But if when custome and education, (as in the other example, and these of our Saviour to the Jewes) was so prevalent as not to give sense (the greatest assurance we have) leave to discern between truth and falsehood; what can be expected from men now living; that have onely an historical faith in that case to relye upon? For although, in each Religion, the proof of miracles be brought in as a divine and infalible evidence of its truth, yet the truth of their story depending upon the truth of that traditional Doctrine, or that Scripture out of which the relation it self is framed, it must follow that, where difference in these things is not made by reason, Religion (ordi∣narily) must have its ground and rise from meer education. And so, howe∣ver the founders of each religion have left unto their Disciples some set or standing record or written direction, both for guidance of their belief and actions, yet when the same comes to be taken into credit onely upon the score of tradition and humane authority, it will follow that the proof thereof can have (in our belief) no higher certainty then the evidence of education and authority will bear: which was all the premises we made use of to frame this conclusion by.

But, by this means, having entertained a ground work in our phancy, for beliefe of some principle for our direction and guidance in all things else, hence comes the Bible with Christians, the Talmud with the Jewes, and Al∣coran with the Turks to be had in such esteem, that what is in them asserted is firmly believed. For although to some men there may happen such freedom and ability as sometimes to e••quire the foundations of things; yet then, as it must, on the one hand, distaste through a plain affront to their judgement setled the other way already, so cannot it, on the other hand, be naturally of avail, farther then as true reason can (without prejudice) be brought to assist in the discovery. For (without it) pretence of divine attestation to be gathered from that particular majesty and elegancy of stile, (which Ma∣homet himself and his followers do so much brag of) to be found in their Al∣coran, as an infalible signe that it was delivered by the holy Ghost) will be far from carrying the force of demonstration to persons unprejudiced. It being most apparent that, since thousands have, and do dayly read it with∣out any such discovery, that this assent of theirs, going alwayes along with such, and none but such as have, in their education, had it perpetually incul∣cated unto them that it was indeed so written, can proceed from nothing else but prejudice and prepossession of judgement. For they cannot but conceive that if God had intended conviction that way, he could have so plainly and efficaciously have done it, as that those miracles they put upon him might well have been spared. But it is to be considered, that although from reading of books containing new argumentations and reasonings men may be altered in their judgement from what they were, yet in things delivered Magistrally, and by way of authority onely, the assent must arise from prepossession. For

I read not of any Proselites made, amongst the Egyptians or others, from those translations of the books of several Religions, wherewith Ptolomies Library was furnished.

So that now tradition and authority being the chief evidence, it will rest the chief object of enquiry: even from the universality, soundness, and other strength thereof, for reason to lay her grounds for future certainty and be∣lief. and that, not onely in preferring the sacred Scriptures in general above the records of other religions, but also in discovery and distinction of the true Cannon thereof from other counterfeit or Apocriphal wri∣tings.

For how else shall he satisfie himself, (amidst those many disputes that have been from time to time raised in the Church it self, and by the prime mem∣bers thereof) what books were true, and what forged (as well in the Old as in the New Testament) which for so great a part of them have been con∣troverted; And, whilst some of those received have been disputed of, how shall he know that those refused, might not with more reason have been brought in in their rooms?

And so again, of the particular Chapters and Texts in these books; how shall he finde any assurance, that, amidst those many Heresies that have from time to time gotten such strength in the Church, some of them have not been corrupted to serve their turns? Which, happening but to some, will cause all to be suspected: for, unless those places could be distinguished, it may (for ought I know) happen to be that Book, or place of Scripture which I am most to relye upon. In which doubts, Scripture alone cannot satisfie me. For (besides that nothing can be an evidence to it self) if one book should undertake for attesting the rest, that book must still want his attestation: it be∣ing impossible to be higher, or other to us, that stand so far removed from evi∣dence of the miracles brought to confirm it, then is our confidence of the abi∣lity and sincerity of the tradition; or those several hands and conveyances, by which the record and report hereof hath come unto our hand. On which if we will not altogether implicitly rest, and take the truth of our religion on the hazard of our Births and education, we must then (as in a matter of so great weight and concern) make use of that stock of reason and discourse God hath blessed us withall, to discover and direct us in the way we are to go. Which, when done with humble petition for divine assistance, it usually follows that the same grace of ingenuity, that made us thus able to reach a∣bove ordinary, is usually accompanied with ability thus prudentially to be advised. That since the light of nature and reason discover to them a deity, and also a necessity of his worship; although herein they can settle themselves on no demonstration; yet, for satisfaction of their fears and hopes (which in Atheism could never be) they shall finde it more reasonable to rest on the highest probability they can get, then have no rest at all.

Nor can this prudent course be yet left off. For, unless we will be altoge∣ther implicite in our beliefs, and rest wholly on education for the sense and meaning of these Scriptures, our reason againe must be taken up; to unfold and distinguish the truth of the texts themselves. For when (as Christians) we are fully brought to consent unto, and credit the Books and parts of the Bible, we become now as much amazed and dazled with too great light, as with too great darkness confounded before. For with too much familiarity and presumption, daring to approach too boldly those glorious rayes, (instead

of true discovery, such cloudiness and mists have arisen in some understand∣ings, that their owne conceipts have been believed for divine; and, instead of the direct beam of truth, the reflected and refracted beam of ignorance and opinion have been embraced. For as he that looks against the Sun with∣out some spectacle for his sight, doth both miss his discovery there, and also weaken his sight for other things; so fares it with men, when, scorning to take in natural helps, or the spectacle of reason and sense, they usually (instead of truth and satisfaction) reap nothing but opinion and error. And this, be∣cause experience tells us, that from it self alone no evidence can be had of its meaning. And therefore, to discover the rectitude or inequallity of opinions thence arising, rhere must be still some such rule made use of, as may direct us in our inquiry. For example, when we finde that all Christians do believe, and relye upon the guidance and authority of the Bible; and that yet; (be∣cause of the prejudice, before mentioned) that there is no Schisme or Heresie, but is thence derived, and endeavoured to be proved, what course by me, that am a lover of peace and truth, should be taken? For, do I alleadge that no doctrine but what is proved by Scripture ought to be believed; so much they confess also that oppose me: and, for satisfaction that they really thinke so, are ready to attest it with their lives. Tell I them farther, that upon more strict search of the Scripture, and comparing one place with another they may be convinced; they will answer, that,

As they beleive the whole Scripture to be Canonical, so have they examined it all over, and still find no reason but to believe as they do.

And why that part, or those Texts of Scripture on which they ground their opinion should be otherwise, or by o∣ther places interpreted; must be as distasteful to their understanding, as it is different from former apprehension and education: because more then proba∣ble arguments being not to be brought by any, it must be expected that cu∣stome and familiarity have made their entertainment both pleasant and fixed.

All which well considered, & the contemplation thereof compared to those sad effects of blood and war, under which not onely whole mankind labours (through distinct religions) but of those more fierce and uncivil slaughters and contentions, wherewith Christians themselves are so continually and impe∣tuously carryed to mutual destruction, it cannot but abate much of that perem∣toriness which men usually take to themselves in phancying the truth of their owne tenents and doctrines, and in condemning and punishing that of others. It must methinks move the heart of any that hath at all any true intention of being a Disciple to the God of peace, or of love to his brother, to begin to ex∣amine somewhat better the ground of this his impetuous and bloody devoti∣on: and (if a Christian) to fear least that prophesie of his Saviour of killing men under colour of doing God good service,* 1.14 may not light on his score to act; when, at any time, he is too hastily provoked. Let men take heed of phancy∣ing their merciful redeemer, (like a Heathen Saturn) to be pleased or appeas∣ed with the sacrifice of humane blood: Nor let too much self-conceitedness provoke fiery zeal to the perpetration of such actions, as lead to the overthrow of Charity and his neighbours peace. For since height of belief and perswasi∣on of conscience, can be (of themselves) no sure evidence of the goodness of a religious cause, (which can have but one truth amongst so many pretended ones) they had need be wary in relying thereupon: and careful that in their works they deny not him they so headily would serve; nor do not transgress plain commands to obey obscure ones. For since the very en∣during

of persecution must also testifie, that those his Christian Brethren he now afflicts, are also confident of their own right serving the same Master, the persecuters must thereby become guilty of doing otherwise then they would be done unto, both in relation to this their joynt Master that thus makes them brethren, and to those their brethren and fellow members whom they ought not thus to judge, but leave to stand or fal to their own Master:* 1.15 and whom Rom. 14.4. they would be loath should get, and make such use of advantages over them.

In consideration of all which, there are that think that none should be op∣pressed or molested in the peaceable use of his conscience: for they find, that after all those heaps of blood & slaughter shed over all Christendom, in design and pretence to promote Christs sole truth, and bring men to agreement here∣in, that this truth is still as far from attaining farther certainty and evidence as it was before; and that the stock of division is but hereby exasperated, and not at all allayed.

To amend, and put a stop to which inconveniencies and mischiefes, all such as will put themselves into the number of the blessed peacemakers will find no readier way, then seriously to consider (as we have endeavoured to shew in our past discourses) that since faith and charity are to be the foundations of our religion, and we, to our utmost, to serve God in both; it must also follow, that we are to perform them with more or less zeal and order, as we find the plain∣ness of their precepts more or less evident. And therefore since in matters of faith (either concerning the full comprehension of deity, and also of his man∣ner of worship) things have been but sparingly and darkly delivered, we are to presume that no farther speculation and discovery is necessary for us herein then what God hath been pleased to impart: who could have manifested him∣self to general conviction if he had thought it fit. But since, in this and in the manner of his worship, he hath already done so fully as will serve for mani∣festation of his will, and so far as to bring us to salvation, what need we search farther?

It will therefore be necessary for them that would avoid the danger of luke∣warmness and neglect of Gods service, on the one hand, and also the peril of breach of charity (through blind zeal) on the other, to make a distinction be∣tween things fundamental and what is not. The first he shall find (in order to his salvation) so plainly taught and delivered, that he that runs may read: and to those things onely (as of immediate divine authority) are we to give such firm assent, as not onely to Obey God rather then men, but also,* 1.16 Though an An∣gel from heaven preach unto us other doctrine, we are not to believe him. But, in the other things not so neccessary, as we find them more darkly delivered and not fully cleared by God himself, so have they their appointed Gods and in∣terpreters here amongst us: unto whom we are to be obedient as to those that watch for our souls. In the first case, (that is,* 1.17 in the fundamentals of our faith it behoves us to be explicite and epress: for in that sence, He that is not for Christ is against him: whereas, in the other,* 1.18 we are to serve Christ by our impli∣cite obedience to his Church, the pillar and ground of truth: and, in that sence it is, that he that is not against him is for him.* 1.19

But if he do not observe these, and other inducements to moderation and charity, he will be very subject to persecute Christ in his members, while he is about to serve and vindicate him in his truth. He will be subject by his zea∣lous prosecution under the form of godliness, to lose the power thereof:* 1.20 and even to destroy charity, the end of the law, through his misguided devotion to

keep the law. For pretend men what they will of the equity and justice of their cause, (whilst they are in private prosecution of one another for religion) it can never be half so certain that herein they maintain that truth and doctrine which was by Christ delivered to be believed, as that they transgress that pre∣cept of brotherly love commanded to be practised. For the truth of their o∣pinon is seen but to themselves onely, else they mig••t think others that endea∣vour to serve Christ as well as they, would not (as in order to their owne sal∣vation hereafter, or their present riddance from their persecution here) stand so firmly to their own contrary principles. Will they say that their, adversa∣ries might know this truth as well as themselves, did not prejudice possess them; they hereby become both uncharitable censurers and judgers: and, if they should impartially search their owne hearts, they might hereof also con∣demn themselves: at least may as justly suspect the rest of their owne faction, as any of the other. And having so far laid the ground-work of direction, for those that desire to follow those things that make for peace: we will next speak of the Church,* 1.21 and of our condition of innocence in her obedience.

CHAP. III. Of the Church Catholick, and of the Fundamen∣tals of Religion.

THe end of all religion being to praise and glorifie God befo••e men, and the praising him before men, inferring such a manner of doing it as in hu∣mane judgement is most honourable; and then again, that which is most ho∣nourable being that which, through custome and general acknowledgement, is held most beneficial to man himself, it still brings Gods glory to be the Al∣pha and Omega of all we do; and the good of our Neighbour the steady and only sure means thereunto. For to us men, that cannot intuitively behold his face and live, and so, out of rapture of his express excellence, glorifie him with immediate Halelujahs; our approach to him must be by his back-parts, his Image in our brother: and our praise of him here (if at all) must be by such light and works before men, that, moveing them as men here, They may there∣upon glorifie God which is in Heaven.

At first, there was no distinction of such as were to honour God before men from others▪ whom we might (thereupon) call by the separate name of a Church: but, whilst mankind was thin, the Church was as large as man∣kind it self. But that encreasing, the Nation of the Jewes were particularly chosen from the rest, to have his name more eminently put and worshipped: and amongst, and unto them, for the preservation of his more immediate service and honour he appoints a particular law to be written and observed, Whereupon, that sign of Circumcision that served for a mark to distinguish them from others, as being the pledge of their promised obedience, took on it the name of Covenant; to wit, the Covenant of works. Not that God was not still (worthily) the only true object of the praises of all mankind; but, in∣asmuch as his former precepts and our natural ability, had been so forgotten and insufficient, that Idolatry and oppression had now (in a manner) wholly

supplanted his worship and mutual charity, (except in that single family of Abraham) it seemed necessary; that, as well an increase of direction should be given, for increase of his service, as an appropriation thereof to some select people; for its better intention and security for the future.

By this means, the race of Abraham come at once to receive the reward of their Father constancy in Gods service, (in regard of many promised bles∣sings by them received) and also, (by having the Oracles of God committed unto them) they come to be a means for Gods honour to be more encreased;* 1.22 even by being here, as by a select Church or company of men, more emi∣nently served. For, from hence he might, through the observation of the whole world, have his name more hallowed, and have greater glory given and di∣rected to him then before.

Not that the common Salvation of man was lessened, by this more express care of his owne glory, but rather encreased. For, as the Jewes had open advantage by encrease of light, so other Nations had the same light of reason continued to them as before: with this advantage, that if they were diligent there with to examine those precepts delivered to the Jewes, they could not but discover (as we formerly noted in the Decalogue) great benefit by using them themselves. And since we find no other reward or punishment, then temporal, annexed to legal obedience or default, (for works as works cannot deserve higher) and since those vailes of Rites and Ceremonies were so thick, that it was neer as hard for the Jewes expresly to discern Christ by faith through them, as for the rest of the world to difference him by the light of reason, I cannot but charitably presume,* 1.23 that the great preserver of men might finde a way for the saving m••ny of them, worshiping the same God; though not under that notion of the God of Abraham. For as the having of Circumcision did not save all that had it, so neither the want of it, did of it self destroy: but as those which were without the law of Moses, were a law unto themselves, by the law of reason, so it follows,* 1.24 that at this law of reason (proceeding from the same God) was unequally broken or kept, mens punish∣ments or rewards (no doubt) succeeded. Nor shall I ever make my self be∣lieve, that Sardinapilus and Scipio should be alike in their future reckonings for punishment, being not to be supposed equally culpable in the breach of charity, the end of the law; although they might equally miss heaven, as be∣ing equally incredulous.

Yet, as we said, untill the law was given, whereby another way of directi∣on for mens honouring of God, and sociable abearance to one another did a∣rise, the restrictive name of a Church could not be applyed to one Nation or part of mankind more then another. For although the closer observation of the first light and way given to Adam and other of the Fathers might make some of them more truly called the sons of God then others, as the truer and more sincere worship of those of Judah, above those of Israel, might do the like; yet, as long as these Israelites did still make their acknowledgements to be gui∣ded by the same law and rule of Circumcision with the other, it was not their Calves nor other failings could hinder them from being of the Catholique Church; no more then could the corruptions of the sons of Adam, the son of God, hinder men from being equally his seed,* 1.25 and members of the visible Church: even after that their multiplication commerce one with another had caused pride, and covetousness, (the two daughters of humane frailty) to make the whole earth to be filled with violence,* 1.26 and so to be equally punished

by the Flood: or then Noahs particular justice, and closer walking with God, above any other, could, at the same time, shut out all but himself from being of the same visible Church also. Mens general acknowledgement of the same way of divine guidance, as proceeding from God the Creator (e∣ven before the time that unto Moses he was distinguished under the expres∣sions of the God of Abraham) making all of them equally of the Catholique Church, although, by their deeds there after, they might differently be of the Communion of Saints.

But although God might in mercy accept of that ready literal obedience in the Iew, and also of that substantial obedience in the Gentile; and, albeit the law of Moses or reason, were not exactly kept by either, might impute Christs satisfaction unto them, and so receive them into the merit of a Savi∣our, (as well as Job and other of the Patriachs) yet, unto us that now live, after the time that this Saviour hath been by miracles proved to have been and appeared in the flesh, as there can nothing save us but actual belief and profession (especially where it may be had) so, (where this profession of Christ is,) nothing can hinder the party from being a member of his body the visi∣ble Church; nor the Church (hereupon) to admit him into her fellowship by the dore of Baptisme. Which Sacrament, being by the Church given to us as a seal of the performance of Gods gracious promises on our behalf, is cal∣led a Covenant also; and particularly the Covenant of Grace: and that, be∣cause salvation comes to us by free gift, and not by performance of any posi∣tive outward law of God, as to the Iewes it did.

Nor yet stand we now obliged (with the Gentile) to the observation of the whole law of nature: for although the precepts of Love the Lord withall thine heart, &c. and love thy Neighbour as thy self, be positively set down in holy Writ, (because the general insufficiency of that portion of reason which is committed unto men, could not ordinarily otherwise discover so much) yet they are as natural as creation and providence it self; even as upholding the same. For, (as heretofore declared in the particular of man) each one, in rea∣son, being obliged to do all things to the preservation and advantage of ano∣ther, because even thereby Gods praise and glory is preserved and encreased, by the preserving and benefiting one another; it followed that, in whatsoever the least thing we neglected, or thwarted our duty of acting herein, we were so far culpable against the law of reason; which was, and alwayes is divine; both as being part of Gods inexhaustable fountain, and ayming also at the same end, the continuance and furtherance of his creation and providence.

But because in Adam we had taken the morality of actions upon our owne score, the portion of humane wisdome which would have sufficed to guide us as natural Agents in implicite obedience, was not now sufficient to steer us unblamable in all things whatsoever, (no, though we should be most intent upon it) but that God and our Neighbour might have been better serv∣ed; therefore God, to the Jew, abreviates this Universal strict rule to some set precepts; which, being observed, he makes his Covenant to accept of, for performance of the whole Moral law, or law of natural reason. And there∣fore we may observe, that there was something in it of providence and charity of all kinds: As forbidding to eat blood,* 1.27 the life of Creatures, mercy to the poor and stranger,* 1.28 letting the land take rest,* 1.29 forbidding to take the young bird with the old,* 1.30 or to seeth the kid in the mothers milk,* 1.31 &c.

But exact obedience being found yet too difficult for men to attain salva∣tion

by, and the very knowledge of these precepts being in the absence of the Lawmaker difficult also, it pleased God, to us Christians, to make his Kingdom to be chiefly inward, and accept of the will for the deed: and the litteral exact performance being done by a Saviour in our stead, we are accepted, (not for doing all we should, but) for having done what we can. So that, by belief and adhesion in, and to him, and doing what he commands, we come by, and through him, to be accepted, as having done all that he did.

And thereupon, we, that (in respect of breach of Gods precepts) were enemies and rebells to him, and so could not be received into that Kingdome of his which was designed for innocent mankind; came, through faith, to be made so much on with Christ,* 1.32 (who hath taken our nature upon him) as to be accepted by God, as actual performers of the whole law. Which faith, be∣ing the work of the holy Ghost, doth, by its reception in each person, consti∣tute him a member of that Society which we call the Catholick Church: which consisting of parts or members triumphant, militant, and future, are all yet, by means of this owne Spirit, received into the union of Christs mysti∣cal body or communion, The communion of Saints.

From all which it will not be hard to conceive how God was in Christ re∣conciling the world unto himself, not imputing their trespasses unto them:* 1.33 and how Christ fulfilling for us, both that natural large law of providence and beneficence which (as Gods knowing good and evil) we had undertaken,* 1.34 as also that strict litteral abreviation thereof, we come to be restored again to a state of innocence. For, under the condition of absolute necessity to sal∣vation, we have even as few precepts laid upon us under this second Adam, as there were from God, in Paradise, laid on the first: but that, being in∣grafted into Christ by faith, and, in all our outward deportments to our Neighbours, walking according to Christian light and obedience, we should be as unblameable and innocent now, as then. For as Adam, while guided by the light of nature onely, had his duty and innocence measured by obedience to that one outward law, so we again, having no other direct outward precept from God or Christ himself, are through faith, and by our ready obedience to him, actually performed to his Church in his stead, (as having the word of reconciliation committed unto them) acquitted in all we do:* 1.35 but if done otherwise, we forfeit thereby the whole condition; and, as again obliged and culpable for the breach of the whole law, nothing but read mission into the Covenant of Innonency, by repentance; can secure us from damnation.

CHAP. IV. Of each particular Church and its power.

HAving hitherto spoken of the Reason and Foundation of the Church in general, and of the necessity of our participation of her communion: so now again it will be necessary, to speak of each particular Church and its juris∣diction. For since we cannot otherwise attain to be members of this Catholick body, then as being first members of some particular Church, it will there∣fore follow, that as the necessary observation of the law of providence, which we could not explicitely and perfectly do upon our owne abilities, was the cause Christ became obedient to God for us; that we might be made the righteous∣ness of God in him;* 1.36 so there lies upon each member a duty of conformity and obedience to their particular Churches, that thereby, being made conforma∣ble to the image of his Son,* 1.37 they may also be restored to the image of God. And therefore although the Catholick Church cannot be aggregate, or represented der any single head or rule but of Christ himself, yet since it is integrated, and (by parts) made up of particular Churches; and, in these, Christs power be∣ing to be represented by other Christs or anointeds under him; it will follow that our obedience to this Church and the head thereof, must have of us, all that obedience which unto the other we cannot give; else would that precept of obedience to the Church come to nothing: as indeed (for the most part) is intended by such as would have the Writers of their owne mind to be held for the Catholick Church onely.

Therefore now, being to consider the Christian Church as an assembly of Believers, separate from other for Gods more immediate honour and wor∣ship, we cannot well appropriate this phrase to that part of the Catholick which is past and unconversant with men, nor (for the present) to that part of it which is yet to suceeed: although, both the one, and the other, have done, or are to do their personal parts herein: but must interpret that noti∣on of Catholick Church, (used either when those duties are in general given which are fit for the Church to observe in obedience to Christ, or when a∣gaine given for her members to observe to her) to intend that part of Christs body which shall be successively militant on earth: to whom alone, these in∣structions can be necessary and useful in both kinds.

But then again, as this general duly of praising God before men can onely be performed by the visible Church, because she hath onely power and oppor∣tunity therein; yet since this power, here on earth, is subsistant by the sepa∣rate jurisdiction of those particular Churches which constitute her Catho∣lick body, and she can in no other sence be termed Catholick, with reference to any other head then of Christ himself; it must be therefore granted, that all those precepts for general obedience to the Church, must be meant of e∣very Church in particular: as having onely use of jurisdiction to this purpose. And as having besides (according to the several inclinations of their owne people, and the known affections of those of the world amongst whom they live) the best and onely ability to know and command what is fittest to be done for advancing Gods glory, according to the exigence of their particu∣lars:

which otherwise, in the strange mixture of Christianity with other religi∣ons throughout the world, were not possible to be comprised under one cer∣tain or equal rule; or to be known and executed, by one single persons power.

And that the Church and civil jurisdiction of each place signifie the same, and that by obedience to the Church, obedience to the particular Church is ment, will appear by that of our Saviour, Mat. 18. where controversies are, (if not decideable by umperage) to be told to the Church. Under which name must be comprehended the present particular authority of that place, because else how shall they go to it? And it must be the civil as well as ec∣clesiastical authority also (as having them conjoined) because it determines particular personal injuries; where brother offends against brother, and one servant takes another by the throate, saying pay what thou owest,* 1.38 as the parable denotes. But the conclusion is, that the supream jurisdiction whilst it is Chris∣tian) is the very Church we are to submit unto: And those that will not hear the Church, are to be unto us as Heathens and Publicans:* 1.39 that is such as have renounced Christ, by this their renoucing the Image of his authority, the Christian Church: whose definition and power, be the thing of never so civil nature, makes the breach of it a sin; as, on the contrary, our obedience to them acquits us of guilt. For it is from Christ they have this power, that, Whatsoever is bound on Earth, shall be bound in Heaven; and whatsoever they shall loose on earth, shall be loosed in Heaven.* 1.40

So that Christ having now blotted out that hand writing of Iewish Ordinances which was against us, and released them from their litteral strictness,* 1.41 to the extent of rational and natural laws; and having also answered to God for the large morallity of the whole rule of providence, (leaving Christians at large in all things wherein their reason or Christian precept is not transgressed) and lastly, having left the charge for custody and enforcing these Christian precepts to every Christian Church, (who are thereupon to answer to him for the faults of the people) the advantage that Christians have of living in a state of innocence, is unquestionable and immoveable, while they contiune o∣bedient.

And therefore Christs Gospel might well be called Glad tytings;* 1.42 and we may find that our Saviour made his general encouragement to the entertain∣ment of him and his doctrine, because his yoke was easy, and his burthen light, In∣somuch that when he came in particlar to be asked what it was, he answered,* 1.43 in one command for both Tables, thou shalt love, &c. including, under the pre∣cept of love to God and our Neighbour, all the law and the Prophets; that is, all things of faith and charity, or of faith and obedience, which is charities support.

First, for our faith and its fundamental object, life eternal is to know God, and Iesus whom he hath sent: he is the way the truth and the life,* 1.44 the Authour and finisher of our faith: on whom whosoever believeth hath everlasting life, and on him that believeth not the wrath of God abideth. Which one article, comes therefore to be eminently necessary, because it is the onely foundation: for other foundation then this can no man lay;* 1.45 and this foundation every man must lay, or else all the faith, and obedience to be framed thereupon will come to nothing. For although their be other articles (as depending on this, and incident to our Christian profession) which ought to be believed also, (e∣ven as all things by God proposed as truths are) yet to add them as of them∣selves

necessary to salvation, it is to Christ and Christian faith as high derogati∣on as to add circumcision or other observations as necessary to salvation in our Christian obedience.

And as for our obedience outward, we are freed from those many rites, ceremonies and observations of the Jewes, which God in particular favour of the Jewish Nation had appointed: most of them being but shadows of Christ himself, and of that great and plain way which by the Gospel should be revealed. Nay the very judicial part, though instituted by God himself for that government, bindes us not as positive laws, but as useful presidents upon like occasion: that is to say, where their and our causes were alike: which is not binding as such or such laws, formerly made and authorised by God, but as parts of the general law of reason. For as unto them God was imme∣diate lawgiver, and, being given before Kings, was both God and King; so was the litteral observation of them in both respects necessary; that is, as re∣ligious, and as civil duties also. For both were the same to them; because God at that time undertaking the managery of the Civil as well as Ecclesiastical Estate, made both one then, no otherwise then his remitting both to the Prince makes both of one sort now: that is, under the same chief relation to duty and obedience, namely that of conscience.

But because of Gods express undertaking herein, to them it was do this and live:* 1.46 but, unto us, for whom those directions were not particularly made, by the deeds of the law shall no flesh be justified. As Gods rule to them was outward and litteral, so were his promises and threats for performance temporal, and respecting this life onely. Wherein they failed (as needs they must) their failing was expiated by sacrifice, pointing at a Saviour to come to ful∣fill these things for them: but Christ being now come, and having fulfilled all righteousness, the observation of the letter is released, (as to direct divine authority) and we Christians (standing bound but to the general precept of love and charity) are referred for our particular managery and guidance therein,* 1.47 to the higher powers; whom we are to obey, not onely for wrath, but also for conscience sake:* 1.48 not onely for fear of that present temporal punish∣ment they may infflict as meer men in authority, but out of conscience also of preservation of our owne innocence, in preservation of our obedience to God in them.

All which in the Epistle to the Hebrews is plainly signified: where God is brought in, speaking of the difference of the Jewish, and Christian Covenant and obedience, (according to the many Prophesies to that purpose) and say∣ing, Not according to the Covenant that I made with their Fathers, in the day when I took them by the hand to lead them out of the land of Egypt: that is, not like as it was whilst I gave them particular precepts for all their outward du∣ties,* 1.49 and did lead them in all their affairs my self, as if I should have taken them by the hand. But this course God now changeth because they continued not in my Covenant, and I regarded them not saith the Lord: that is, because I found humane frailty so great,* 1.50 that these litterall commands could not be kept; therefore now; I will put my laws into their minde, and write them in their hearts, and I will be to them a God, and they shall be to me a people. And they shall not teach every man his Neighbour,* 1.51 and every man his brother, saying know the Lord; for all shall know me even from the least to the greatest: that is, by the love of God, shed abroad in our hearts, all shall be taught of God, and by his Spirit led into all fundamental and saving truth: so that by being all

taught of God to love one another, which is the life and soul of the moral law, they shal by keeping that one precept of love, keep the whole law. But, for our direction outward therein, we are not come unto a mount that might not be touch∣ed, and that burned with fire nor unto blackness, and darkness, and tempests; (that is,* 1.52 to hear them from such a mountain which was made inaccessible through these terrible apparitions that accompanied Gods presence thereon) and the sound of a Trumpet, and the voice of words; which voice they that heard entreat∣ed that the word should not be spoken to them any more, for they could not endure that which was commanded. That is, neither are we now to be terrified,* 1.53 as by hearing God speaking with his owne voice to our outward ears: but we (for our outward direction) are come unto mount Sion, and unto the City of the living God, the Heavenly Jurusalem: and to an innumerable company of Angels: that is,* 1.54 to the present Church militant, and to such as do therein instruct us as Gods Messengers by their Angelical doctrine. And to the general assembly, and Church of the first born which are written in Heaven: and to God the judge of all, and to the spirits of just men made perfect: that is,* 1.55 unto the Catholick doctrine of the Church, assisted by God the judge of all, and attested by those many Martyrs, which (like their Captain) are made perfe••t by suffering. And then (that both these may be made beneficial to us and to our salvation) we are come to Jesus the Mediator of the New Covenant: and to the blood of sprink∣ling, that speaketh better things then the blood of Abel.

And these Gospel duties of love and obedience,* 1.56 we shall find to be the verry errand also of him that was to conclude the Law and the Prophets, and to be Christs forerunner: as it is most fully, (though mystically) expressed by the Prophet Malachy, and also by Saint Luke, in their descriptions of Iohn the Baptist his office and message. The first of these duties is couched in these words; He shall turn the hearts of the Father to the Children: that is,* 1.57 he shall prepare them to entertain the loving of one another, in as high degree as the Father doth his Child.

And then, secondly, for performance of the duty of obedience (whereby to make this love to be advantagious) it is added by Malachy, and the heart of the children to their Fathers: the which Saint Luke,* 1.58 expounding to mean the disobedient to the wisdome of the just,* 1.59 doth plainly shew that the prepara∣tion of the Gospel of peace;* 1.60 and the way to make ready a people prepared for the Lord, was by bringing them into such a state of humility and obedience, as that they should give unto their superiours (endued with power over them from the just One) the same indisputable respect as Children did to their own Fathers: and so, (like obedient children) trust to them for the exposition of the Law of Moses, and the former statutes and judgements.* 1.61

This pronoune their being restrictively added to Fathers in the clause for o∣bedience, whereas the pronoune the is added to Fathers in the other, will again shew us how large our love should be, and not at all exclusive: whereas our obedience is to be to our own heads or fathers.

So that now, by means of Christs taking on him the kingly office under the Gospel, and so by his Church and deputies therein, affording us both pla∣ces and persons continually accessible, we may say of his Kingly office in like manner as was said of his taking the Priestly office upon him; namely, that (as we have a high Priest that may be touched with our infirmities, so) we have a kingship also from him the King of Kings, whereby (as from persons knowing and sensible of our want) we may be continually supplyed (after a new and* 1.62

living way) both with ghostly and temporal directions, by the grace, and power of him who hath uniued thesese two offices, and is (after the order of Melchisedec) King both of righteousness and peace.

Upon which ground, we may find a ready reason for our Saviours speech; that, God had given him authority to execute judgement, because he is the son of man: meaning that as God had made his recess under the Law (before mentioned) in compassion of mans weakness,* 1.63 so under the Gospel, by Christs taking our nature upon him, and so being made more sensible of our wants, we have also an exceeding advantage towards the Commiseration of our frail∣ties: whether in pardoning what we do amiss, or in supply of what we want.

Whereupon it must now follow, that as a medicine doth not work by be∣ing, but by being applyed; and that as Gods new Covenant of inward grace, is to be made effectual by our outward obedience; so must now our condition of innocence, and fulfilling of the law by the precepts of love, be interpre∣ted then onely subsistent, when we act with, or not contrary to such as are by God and Christ entrusted, with the custody and direction of these precepts; and have power to command us accordingly. And although God himself rule not in us now by Tables of Stone, so much as formerly, but by the flesh∣ly tables of our hearts; yet since these are still ruling by them in his stead, our obedience to them is necessary,* 1.64 and acceptable in the sight of God our Sa∣viour,* 1.65 that we may lead quiet and peaceble lives in all Godliness and honestly: and so make good (on all parts) his saying, that he came not to destroy the Law but to fulfill: that is, not to let this inward obedience to God (in the precept of love) prove fruitless,* 1.66 for want of outward obedience to Superiours, direct∣ing how the same shall be usefull.

For we are to esteem and believe them as keepers of both Tables; that is as to the outward Minstration: and since (in this kinde) we cannot hear God plainly and expresly speaking as from the mount that cannot be touched, we are yet to hear them as in his stead, according to that admonition, obey them that have the rule over you and submit your selves; for they watch for your souls, as they who must give accompt; that they may do it with joy and not with grief: for this is profitable for you. Which precept of obedi∣ence,* 1.67 twice repeated, under the words obey and submit, sets forth this duty to be performed in the fullest manner: no equivocation or delusion to be used herein. For since I may obey but in what my self likes, or is for mine owne ends; or I may give obedience onely for fear of wrath, I am also com∣manded to submit my self; that is, to do it for conscience sake to his autho∣rity as one that is in duty subjected unto it. And to cut off that usual cavil against obedience to Christian authority, namely the hazard of our souls; we are here told that they are the watchmen of our souls, and that they must give accompt thereof. And this office of watching our souls, they shall then perform with joy, and not with grief; when we shall readily yeild them this our bounden obedience and submission; and consider with our selves how profitable this subjection is unto us; even for securing our souls, and estating us innocent.

And least any shold think this admonition reach to civil duties onely, and not to directions for, and in matters of faith; the Apostle, in the same chap∣ter, did before bid them remember them that have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. That is, since the end of their imployment and rule overus, was that we might lead quiet and peaceable lives in all godliness and honestly:

or to be directed by them in matters pertaining to godliness as well as ho∣nesty, we are therefore to follow their faith in delivery of the meaning of the Scripture, as we have already followed their authority in receiving it as the word of God.

And again, to take off the objection of personal defect and errour, which might be made to defeat obedience to some men in lawful authority, let our Saviour himself be heard: The Scribes and Pharisees (saith he) sit in Moses seat, all therefore whatsoever they bid you observe, that observe and do.* 1.68 Where we may find, by the words all, and whatsoever, the generallity of our obedience to the persons in Moses seat; or seat of supream and just authority. Against which, if any exception or suspition of errour was to have been a sufficient ex∣cuse, Christ would never have so enjoyned it; as supposing the Scribes and Pharisees put into that seat: a people which he well knew to be in many par∣ticulars erronious. But yet however, whilst they sat in Moses seat, that is (as from, and under God) acknowledged and taught the fundamentals of the law, so long were their disciples secured in a state of innocence by obedience: no otherwise then Christians are, by obedience to those that are over them in Christs seat in the Church.

Undeniably clear to this purpose is Saint Paul to the Philippians: Do all things without murmurings and disputings,* 1.69 that ye may be blameless and harm∣less the sons of God, without rebuke, in a crooked and perverse Nation, amongst whom ye shine as lights in the world: holding forth the word of life,* 1.70 that I may rejoyce in the day of Christ, that I have not run in vain, nor laboured in vain. In which words, he shews what is to hold forth, or make use of the word of life: namely, to do all things without murmurings and disputings. For this obedience to Gods vicegerents, will not onely make the persons themselves blameless, or to be the sons of God; but will also redound to God and his Gospels glory: when men (like the Philippians amongst the rebellions Greeks) shall shine by exemplary submission to authority, as lights in the world; or as directors to humane preservations and peace. And it will cause them that have this guide over them, to do it (as aforesaid with joy ••nd not with grief: so that both here, and in the day of Christ they shall have comfort: when, being to give account for their souls, it shall appear that they have not run in vain, nor laboured in vain.

And if the end and occasion of this precept for implicite obedience be marked, it will make it clearly maninfest that the same is this way, and by no othea means to be accomplished. For what way so likely to have their con∣versation honest amongst the Gentiles, and such as becometh the Gospel of Christ: even the Gospel of him, who, being equal with God, yet (to be an example of obedience) took on him the form of a servant,* 1.71 and became obedient unto death, even the death of the Cross, as by continuance of this their obedience unto him, not in his presence onely, but now much more in his ab∣sence: whereby working out their Salvations with fear and trembling,* 1.72 they might then shine as lights in the world,* 1.73 when their obedience shall be thus known unto all men? what way so likely to stand fast in one Spirit,* 1.74 with one mind, to be like minded, having the same love, being of one accord, of one mind, but to have nothing done through strife or vain glory,* 1.75 but in lowliness of mind (or by putting on the form of a Servant) each one to esteem other (es∣pecialy his Superiors) better then himself?* 1.76 For by this renouncing our own things, that is, the reliance on our owne wisdomes, or increase of our owne

interests, (which might be expected by murmurings and disputings) we shall unquestionably preserve and encrease the publick good,* 1.77 or things of others: even by maintenance of publick peace and agreement. Whereby we may more assuredly enjoy the consolation of Christ, the comfort of love, the fellow∣ship of the Spirit,* 1.78 in this our charitable communion: and also, thereby ful∣fil the joy of such as are by Christ set over us. For the only ready way to walk by the same rule, & to mind the same thing, is to be followers together of these, and to mark those that walk so as they have them for an example. Whereas, if men shall be left to walk otherwise,* 1.79 as enemies to the cross of Christ, and shall be left to dispute and contrive wayes of Salvation to themselves, their end will be destruction; and love, charity, and union will be quite lost, through their division and disobedience:* 1.80 whilst one shall say I am of Paul, and I of A∣pollos, and I of Cephas, and I of Christ; and so prove themselves not follow∣ers of the God of peace, whilst not doing thes things as learned, and received, and heard, and seen, in our owne Christian Superiour.

* 1.81In these admonitions to the Philippians, where Saint Paul had entire juris∣diction, as being a Gentile Church under him, we may observe him directing this perfect obedience unto himself, as their owne unquestionable head: when he sayes that I may rejoyce, that I have not, &c. whereas he that was the Au∣thor of the Epistle to the Hebrews, sets down the persons in general terms unto whom this obedience is to be given: as obey them that have the rule over you, &c. and remember them that have the rule over you. For neither was Saint Paul their head himself, nor had these Jews (that still remained in Judea) as yet any setled single head: because the most of the Apostles were there resi∣dent, and still in equal authority amongst them. And as for the dispersed Jewes, it was to the Author of that Epistle uncertain who was their rulers; as also how many they had: they being (not improbably) at that present governed by Elders, after a Synagogue fashion, and not having a single supream head, constantly residing amongst them.

And such as would go about to interpret, that these words cannot be con∣strued for estating the Prince, or Civil Magistrate (as they call him) in the capacity of religious authority, because at that time they were heathens; and therefore say it must intend Apostolical or Church teachers onely: they do thereupon confess, the same thing to be now due, to that Supream Magistrate which is a Christian, and hath Church jurisdiction as well as civil. For if then perfect obedience, both in the one and the other sort, were to be gi∣ven by each member to several persons then claiming it, it must follow that it must be in like manner done entirely to that one now, that hath the united supream power in both.

CHAP. V. Of the forms of the Church Government; and of the ju∣risdiction claimed by Church men.

ALthough those that would disturbe the peace of Kingdomes by setting up an Universal Monarch in Church affaires, and they that would set up the whole Clergy uncontrolable to govern in each Kingdome, after a de∣mocratique fashion, are both of them dissalowably out of what hath been al∣ready spoken; yet for mens better information, we will hear speak more par∣ticularly of both. The first I conceive cannot be at all, both for the reasons before given in the discourse of the Church, and because it is that particular prerogative which Christ hath reserved to himself,* 1.82 of being with them as Ca∣tholick head to the end of the world. And as in particular Kingdomes and parts thereof, Christ presides by special deputies, as King of Kings; even so, upon the same reason of Universal jurisction and care, he is to take the imme∣diate charge of the whole unto himself.

In which regard, as there should be no man called Father on earth,* 1.83 or gene∣ral Monarch of the whole earth or mandkind (in derogation to Gods prero∣gative of Vniversal Kingdome, power and glory) so are not the heads of any particular Church, to transcend their Apostolical pa••ity, and encroach on Christs prerogative of Universal Church power: because one is their Master, even Christ; and they are brethren.* 1.84 In which words Father and Master in the singler number as we may note one person in supream authority to be meant, so will they serve to explain unto us who is meant and entended, when in so many places we are bidden to obey in all things, under these notions of Father and Master: namely, that it is that our particular Master or Father, who hath now as supream authority over us in his own territory and jurisdiction, as the former Masters and Fathers had in their families: who were then the onely persons that could be Vniversally obeyed in all things; because they were then the onely proper denominations of such as were in supream autho∣rity as Christians, Apostles, Patriarchs, Bishops, and the like, being not Officers to continue in supream authority as such; nor being so continually nor Vniversally resident, as to be able to determine all differences: nay they may be conceived included in the injunction too; because they exercised their present power in a patriarchal right and way, as shall be hereafter no∣ted. So that, in regard of this injunction to obedience under the notion of Fa∣ther, &c. the Christian Church had resemblance with the Jewish also: for their laws and commandments, being given by God before they were at that heigt as to be fitted to enjoy that statute officer, who should as a constant publick Father command amongst them, they had likewise their precept for obedience and respect, couched under the notion of Father too in the fifth Command∣ment: within the generality thereof, including as well such temporary pub∣lick officers as should immediately command, as that future setled officer of King, prophetically designed to be over them in both Churches,

Now as these Fathers and Masters had, and have entire jurisdiction in their

families and Kingdomes, because these could have but one head in chief; so must it be granted that since there can be but one Church, (that is to say Ca∣tholick) because Christ can have but one body, and that body again but one head; that therefore proportionably, as any other authority and head shall come between Christ and this body, so much will the separation and disunion of him with his body be encreased. For to represent Christ in the whole Catho∣lick Church, is not so much to represent him as head, as to be head in his room

And in abatement of this ambitious humour, is our Saviours reply to be construed which he made to the Children of Zebedee; who would have trans∣cended their Apostolical rank of parity, and have been (alone) sitting above their fellow heads of Churches, at the right and left hand of Christ. For if their suit had been but for equality, they needed not to ask it: nor do I see why any of the rest should have been so angry at it.* 1.85 But to answer these, it was that our Saviour sayes, that those that had highest abilities in close and holy following of him, might expect a reward or Crown in heaven for it: but they were not after the manner of the Gentiles, to exercise domini-over one another here. The like are we to conceive of that example of washing his Disciples feet,* 1.86 and many other places; where he purposely gives directi∣ons and precepts against this ayme of Vniversal Government: of most of which, we shall have occasion to speak in discourses following.

As for the other Government by an independent consistory of the Clergy, it must to all unbiassed judgements appear unreasonable: for since (as Sub∣jects) they are included in the general jurisdiction and authority of each king∣dome; so, for order and peace sake, they should by the same authority be subject to their diocessans; as they again are to be to the Prince, the head of that particular Church. Where by the word Church, is meant that assembly of Christian Believers, which is divided from others by an entire jurisdiction of their owne, and do thereupon come to be called this or that Church. No•• Clergy men onely, as if these were the sole members of Christs body: and so (as being more immediately imployed by authority about Church mat∣ters) they (as more strictly called Church men and spiritual guides) might be judged (as some do) do have the sole and absolute power of the Church, and to be the onely watch-men and guide of souls. No, their mission and power, as immediately received from Christ, is onely inward unto us; that is, over Gods kingdome ther••: they are perswade men to turn to the Lord with purpose of heart: that is, so settle in our hearts the foundations of faith and love;* 1.87 which being wroucht in us by the holy Spirit, they become thereupon (so far as they are Gods Ministers) to be Ministers of the Spirit, not of the Letter: being, for directing men in their outward duties, to have their power from that Church and Christian authority unto which themselves are subject.* 1.88 But because that error grew from an in considerate necessity of our imitation of the primitive Church, according to its first manner of Government, it will be necessary to speak something thereof.

As God hath power, and will have glory alone; so it is necessary, in the constitution of those things in which he will have his glory more eminently to abide, that he have his power making and stateing them to be more re∣markably and particularly manifest. Thus, in the Creation, that was the foun∣dation of all things else, he acts alone; and so much alone, that his very word was the deed. In that particular designation of a Church (for his glory to be more eminent amongst men) that the honour of doing might be more his

owne, he did first make use of the weakest means in humane reason for the foundation and establishment thereof.

In the first Church, amongst the Jews, and whilst they were in their weak and wandering condition, (as their need was greater, so) his personal pro∣tection and guidance of them was more express and apparent. And therefore, whilst they were in this Theocraty, their government was not to be managed by any setled Vniversal authority besides himself; or any one who took not, in all weighty things, immediate direction from him; least the eminence of his owne glory should be hereby abated: but they were to continue in their wonted obedience to the natural fathers of their families and tribes, until such time as being throughly setled in peace and security from their enemies, he might make his recess; and according to his former promises, permit and appoint them a King of their owne Nation. Who, as standing in his stead and authority now, and being entrusted with the future preservation and gui∣dance of that which God had so carefully brought to perfection; there was the same reason why he should have remarkable eminence and authority then; as why he should not at all have it before.

The same course we may see taken, in the founding of the Christian Church also: for they, during the time of their owne persecution, were (as their weak∣ness required) in a Theocraty too; that is to say, guided by the express di∣rection of our Saviour himself, given to his Apostles during the time he was on earth: and particularly, as being conversant with them for the space of four∣ty dayes, and speaking of the things pertaining to the Kingdome of God.* 1.89 And in those things wherein his direction was wanting, they were to wait for the pro∣mise of the Father: even the promise of the holy Ghost,* 1.90 who should lead them into all truth.* 1.91 Thereby came those spiritual Guides and Priests of the pri∣mitive Church to be sometime called Ministers and Pastors;* 1.92 but commonly Presbyter (from which the Dutch word Priester, and our English word Priest are derived, being a notion in the sence of antiquity importing) Seniority juris∣diction and power; whereby they coming to be enabled (notwithstanding the weakness of the instruments and means) to bring that Church to its flourish∣ing pitch and condition; the mean estate of the Churches owne officer did redound to the undeniable glory of that God, who did so manifestly appear in their assistance.

So that Gods dealing in matters of Government, between the Jewish and Christian Church seems in every respect alike; save that, with the Jews, the Mi∣nistery of Eldership went by birth, according to the course of nature; but here, by election of the members of the Church. For they being the adopted sons of God through Christ, the particular Priests and Fathers that were to govern in this Church, were to be at this Churches election and choice also: or rather of its representative head Christs deputy. For so are we to under∣stand Saint Pauls words to Titus, For this cause left I thee Crete,* 1.93 that thou shouldest set in order the things that are wanting: and ordain Elders in every Ci∣ty as I had appointed thee. And those Epistles to Timothy and Tytus (men that by Saint Paul had been put into authority) will plainly declare, that (as themselves, so) others had also different power one over another, as in relati∣on to the Churches government.

The office and power of this Elder, was in it self distinct from that of the preacher: as was formerly that of the Father of the Tribe, from that of the Priest, although for sometime added and involved under the notion of Pres∣byter

in the same person that primarily had his authority for instruction sake; even as before the priesthood was divided, it was by patriarchal right exe∣cuted by the same father of the family. So that now, these Presbyters having, (during the time Magistrates were not Christian) power of civil judicature in what concerned men estates, as well as of external duties concerning them as Christians; it came to pass, where they might exercise this their rightful jurisdiction,* 1.94 Brother was not to go to law with Brother before the unbelievers. And when we find those eminent persons (called Apostles) directing in mat∣ters of external obedience, they do it as Elders or Fathers: which power and office was unto them annexed, as in right of their offices as heads of Churches:* 1.95 for so saith Saint Peter he was also an Elder. And again many of these Elders did labour in the word and doctrine, and were therefore more espe∣cially worthy of the double honour, which was due unto an Elder that ruled well.

* 1.96But then, as the Apostles had in themselves, (as Christs deputies) this u∣nion of jurisdiction and power, both for preaching and ruling (although in the last sort the present power of Heathen Magistrates did almost wholly restrain them) so they did also often dispence unto the same persons, the same joynt jurisdiction in both sorts also: and that, in regard of the paucity of eminent and able persons to undertake them singly. Upon which reason, we come (in these dayes) to be so much puzled, to distinguish these primitive officers by their names and titles; finding them promiscuoisly in the Scripture set down: as sometime making Apostle and Elder to signifie the same: sometime Apo∣stle and Deacons:* 1.97 and sometimes again we finde the calling of the Evan∣gelist mingled with that of the Deacon. The which obscurity was also occasi∣ned, in that these Apostles and higher Officers were for want of Ministers under them, forced many times to act in those more subordinate imploy∣ments, and sometimes also those at first put into lower stations did per∣form what did belong to functions above them. Which being by some now adayes not well considered, or being careless and ignorant of the originals of names and their true derivation, they would appropriate the notion of Elder or Presbyter to the Lay ruler onely, and wholly abandon the English word Priest, derived (as we said) from Presbyter, as implying sacrifice, and be∣cause we have no English word derived from Sacerdos; which might properly denote a sacrificer; therefore this notion of Priest must be laid aside, and the word Minister taken in. Not duely marking how they thereby fall into that which they would avoid, whilst they call those of the Gospel by the legal name. For the Hebrew stiles those of the Law Cohanim, originally signifi∣ing a Minister; and thence comes the Greeek words Coneo and Diaconeo; be∣ing the same with Minister in Latin, and Deacon in English. They do also hereby abusively and absurdly put him under his owne congregation and charge; as sometimes calling him their Minister, no otherwise then as Josuah was called Moses Minister: as if the Pastor (for so they sometimes rightly enough call him) could be called a servant to the sheep: but they shall never finde them called Ministers or servants, but in relation to God or Christ, or the whole Church. And they also do hereby confound those Officers they would distinguish. For that inferiour Officer by them called a Deacon, is by name but the same with Minister, whom they would seem to place higher: as if by way of tautology they should call them Minister and Minister.

But be they of what sort they will, evident enough it is, they were still at

the appointment, and subordinate to the Apostles, or other heads in chief: who now as Christs deputies, were equally presiding for the guidance and rule of several Churches, distinct in authority from one another. The which may be concluded as we said, from many passages set down in the Epistles to Timothy and Titus: who being by Saint Paul put in as Bishops or Over∣scers over other Pastours, are in and by these Epistles, taught from him the chief head: and for what was not in them taught, they were to be guided by Apostolical tradition: the things which thou hast heard of me among many witnesses (that is, my avowed life and doctrine) the same commit thou unto faithful men, who shall be able to teach others also.* 1.98 Herein are all the several de∣grees of subordination briefly stated: the people are to be Subject and to learn of their owne Pastors and Elders: these to be subject to their Bishops; and the Bishops to their owne head in chief.

And by that expression the things which thou hast heard of me among many witnesses, &c. we may know how to expound our Saviours restriction given concerning our obedience to them that sit in the seat of authority, when he saith but do not as they do:* 1.99 meaning that Rulers will sometimes do otherwise then they teach, or will publickly avow.

Now, as this greater number of persons in separate jurisdiction, was ne∣cessitated for want of civil entire power to make any one Churches jurisdicti∣on of large extent; so it fitted best that persecuted condition of the Church: that is, to accommodate them in having of one guide in chief, to rule each Church in all their dispersions. And as the meanness of these rulers was then best agreeable to that their present condition, so was it advantagious al∣so: because eminence in authority would have made them, (as more remarka∣ble, so) more obnoxious to be oppressed and destroyed, by those Heathen Ma∣gistrates, amongst whom they lived: as would also their publick congrega∣ting in Churches have done the like.

But now, after the time God hath perfected his work of the Churches de∣liverance, and free establishment in peace and rest from all about her; after the time of his prophesie is fulfilled by appointing Kings her nursing fathers, and Queens her Nurses, and of the Church her having sons to be set as Princes in all lands (so that now under Constantine (as formerly under Solomon) the upper Roomes and wandering Tabernacles are converted into stately Tem∣ples) for men to think of running into their wilderness and persecuted condi∣tion again,* 1.100 (by entertainment of those temporary forms which unto that con∣dition were most fit) seems to me to import both ingratitude and murmur against God; as also imprudence to themselves.

And those that shall well compare those Prophesies that set out the Chri∣stian Churches happy and flourishing condition, with that which Moses made to the Jewes of having Kings when their afflicted condition should cease, will finde the same reason and practice for both; although neither Iewes nor Chri∣stians, had by Moses, or Christ, direct precept for doing either: no more then Moses gave direction for building a Temple, or Christ or his Apostles for erecting Churches. But these things being supposed to follow (as out of duty of gratitude) that flourishing estate God should bring them unto, are less mentioned then that future succession of Kings: concluding (as we may gather) that it would follow upon it: as both Solomons, and Constantines ex∣amples (before mentioned) so well declare.

But (in this regard) we shall finde God Almighty observing the same

method, in bringing the whole Church to its state of eminence and freedome from the bondage of forraign enemies, as he doth in bringing each one of its members from the thraldome of sin and the Flesh: that is, both in the time of their birth and afterwards, leading them through wildernesses and perse∣cutions; to wean them from the former relishes of their Onyons and Flesh. pots, and to prove them whether they be fit for that promised land and state of hap∣piness;* 1.101 or for that peace and joy in the holy Ghost, which is requisite to their per∣fection.

Unto which state being once arrived, through the Almighty assistance of him that can do all things, and (proportionable to the greatness and splendor of the Church) having raised them up a more eminent officer for their go∣vernment, for men now to be affecting of Elderships, Presbyteries, and what other former temporary models they please to phancy, (in presumption that God must thereupon (as before) more immediately appear (as by miracles, guift of tongues, prophesie, &c.) because of the weakness of those his present Ministers, seems to me none other then that temptation of the Devil offered to our Saviour, of casting himself down headlong; and so ingratefully neg∣lect that ordinary way of safety he was now in, on presumption of Gods miraculous delivery. It seems to me none other, then as if the Israelites in the land of promise, flowing with milk and honey, should be asking Quailes and Manna, or the pillar of a Cloud; their former food, and way of directi∣on.

And lastly, these that will distrust Gods guidance, if he manifest it not after their owne way, seem to me closly resembling those sons of Belial also, that at the Israelites institution of Kingship, were ingratefully asking how shall this man save us.* 1.102 But they that are of the number of the repiners, murmurers, and complainers amongst us, should remember Solomons advice: say not thou in thy heart, what is the reason that the former times were better then these; for thou dost not enquire rightly concerning this:* 1.103 for he hath made every thing beau∣tiful in its time: so that a man cannot say that this is better then that, for in their season they are all excellent.

And more excellent and honourable no doubt it is, and more redounding to the glory of God; that having promised to bring his Church to a flourish∣ing condition, (so as to be eminent in the world for its owne strength and greatness) he should in such measure do it as that it should be now able to subsist by it self (according to the ordinary way of providence common to other Nations) then to be alwayes extraordinarily holding them by the hand himself: as thereby confessing he could not, or had not as yet made good his engagement.

But, as concerning worldly splendour and greatness, it may be observed that the same degrees of different appearance have risen in the lustre of Christs deputies, by reason of his farther recess from extraordinary assistance and presence with them, as there is in the difference of the Moons shining, by reason of her distance from the Sun, her fountain of light also. For although those primitive heads, might in themselves be nearer and fuller partakers of Christs gracious and powerful influence, even as the Moon in her nearer ap∣proach to the Sun is the like; yet was the radiation and light thereof, then most gloriously and apparently beneficial to the Churches present direction and guidance, when shewed unto us by a compleat lustraction of that body in our present view.

Nay this promise of kingship, (to be for compleating the blessing to a land) is worthy the observation of all these Antichrists that would seat themselves above all that is called God:* 1.104 insomuch as (to the undeniable evidence of the divine institution of that office) we may observe that no one people have ever been at their perfection without them; nor none at the height of their distress till they were removed. According to that prophesie of the Jews desolati∣on; namely that before it should be, the land should be forsaken of both her Kings: the having them being in it self as sure a signe of Gods blessing,* 1.105 as the want is of his anger to any people.

And however some are ready, in the flourishing instances of some Polar∣chies, to frame arguments for the lawfulness of those governments, yet can neither those examples equal for number or eminence, those of Monarchies and Kingdomes: nor can the prosperity or success of some rebellion in some people, (even so far as to be in some worldly security and happiness) conclude for their lawfulness: more then Gods premission of sinners of other sorts, (to prosper and go unpunished here) can prove for their vindication in iniquity. And therefore although God seems sometimes slacker in bringing on his threatned punishments upon some people upon their kings removall, yet that this removeall is a threatning of punishment may farther appear by Hosea; who, thrice in one chapter, threatens Israels calamity by that sign: for now they shall they say we have no King, for we feared not the Lord, and what then should a King do to us? and again the King of Samaria is destroyed like the foam upon the water; and againe,* 1.106 in a morning shall the king of Israel be cut off.

Nay we may observe this Monarchical administration so much owned by God, as to declare the absence thereof as the fittest and surest token of his dereliction and punishment of a people that had been first false to himself, and were now repudiated by him: as may appear in that other Prophesie. For the Children of Israel shall abide many dayes without a King and without a Prince, without a Sacrifice, and without an Image, and without an Ephod, and without Teraphim. And,* 1.107 by the last words we may observe (by the way) not onely a depravation in religion and Church order to follow this no King in Israel, by making use of Teraphim in the Ephod, instead of Urim, as the man Michah did; but this disorder should increase,* 1.108 till that remaining Priest∣hood, who by their consistorial parity, were as the Teraphims in this Ephod, should be taken away also. For this use of Teraphim amongst Israelites was to bee looked upon but as a shift in Jeroboam, who wanting that order of Aaron and his Sons, made use of the meanest of the people: but in the Christian Church, and when Christ, typified in David, shall be their King, then also shall those several Kings under him maintain and settle order amongst the Priesthood and in religion it self as David also did.

Now, concerning that separate jurisdiction which some Church-men would claim, under colour of dividing our duties into religious and civil, it cannot I conceive but plainly appear, that (notwithstanding sacred pretence) this di∣vision is but of humane invention, being not to be found in the Scripture: and, as it is (for the most part) made of no other use but to make division and discord (by abating our obedience to the Magistrate under colour of giving it to God,) so are men not at agreement in stating thereof. For while some think that whatever the Magistrate commands it but of civil obedience, and so lyable to temporal reward and punishment onely; and again, what

is of Gods command (that is expresly set down in Scripture) is to be on∣ly obeyed out of conscience of divine authority; and then, leaving men to private judgement what precepts are thence deduceable, or when the Ma∣gistrates commands be such, they must consequently leave them no certain rule, whereby, either to preserve duty, or unity. As also those other sort do, who, distinguishing men in their several relations by them phancied, say that in whatever we do as subjects and men linked in Society, the same is of civil cognizance and duty; but in whatever we act as Christians, we are to be guided by precept from God alone. In which doing also, being neither able to bring from Scripture all things that concern Gods outward worship, and finding many precepts of Ethical, Political, and Oeconomical nature, and which do concern our duty and good even as men, although we had not been Christians, they must needs fall themselves, and drive others, by these doubt∣full precepts, from giving any right obedience at all, instead of directing them therein. For although (as to some intents) men may be usefully con∣sidered in these different relations, yet when the same person is now both a man and a Christian, such distinctions as should ••imply a possibility of per∣sonal devision again, so as for the same Christian to act as a man in any thing without being a Christian, must (besides absurdity) bring upon us the many inconveniences of rebellion and civil war.

And therefore, although in our being Christian, we lose not the reality of manhood, more then in being rational creatures or men, we lose the proper∣ties of sensitive Creatures: yet inasmuch as being rational Creatures, and so having a greater and surer light to direct our actions, all that we do answera∣ble to other meer sensitives, is therefore now to be attributed to us in the capacity of men, as of the nobler and higher relation. Even so also it fareth with us, after, and while we are Christians: namely that all those actions, in which, in execution and direction (I mean so far as is humane) we resemble other meer natural men onely, yet these things, being by us now acted under the inseparable relation of Christians, are, although not of express litteral divine precept, yet, if done in obedience to lawful authority, a Christian du∣ty; or, if acted against it, a Christian fault. And it will follow that what was in us (as men) before, but moral vertue or vice, is now righteousness or sin; even to the degree of an idle word. And so again (considering us as subjects) those things that are onely by the light of nature investigable as civil duties, when they come to be enforced by a Superiour, having his power and office from God, have the obligations of religious actions: as being part of our obedience to that God, who said them to be in that respect Gods also, and children of the most high.

* 1.109Therefore when God sometimes commands what would concern us and be our benefit as men, although we had not been Christians, (as indeed if we had reason enough all precepts for outward direction would appear such) or when (again) many things appertaining to our religion it self, and our out∣ward worship therein, are by the Churches authority enjoyned; (whether the same be found in Scripture or no) they are both of them to be held as reli∣gious dutyes to us: and we being not able, while we are Christians, to act in any other personal capacity, must be obedient and subject, as in, and to the Lord:* 1.110 that is, till something be enjoyned to overthorw Christianity, we as Christians, must obey in all things: and it is as sinful to disobey Supream au∣thority

in the payment of taxes, as in the observation of the Sabboth. For God not now giving particular precepts as unto the Iewes, but leaving us herein to the direction of the higher power ordained for that purpose of him, we are to be obedient to our Masters in the flesh as unto Christ, and willingly to do them service as unto the Lord, and not as men: That is, we are now al∣ways to obey him as Christs Minister and head of our particular Church,* 1.111 and not left at liberty to obey as in a religious tye, no farther then we please. For the actions and precepts of each State & Kingdom, are upon their conversion to Christianity, to be called and reputed the actings of such or such a Church, and not of such or such a State: the name and notion of Church including that of State, even as (in the particular members whereof it is compounded) the notion of man is involved in that of Christian.

So that now, as the entire trust & power of Vniversal headship of the Catho∣like Church is unto Christ resigned, and he thereupon to be obeyed as under a religious tye in all causes whatsoever, by all such as acknowledge themselves Christians; although they seem of never so civil a nature: even so, his su∣pream deputy in each Christian Church or Kingdome, being entirely en∣trusted like him from whom his power is derived) is under the tye of religion also, to be entirely obeyed by all that acknowledg his Christian jurisdiction: we being no more duely able to divide the supremacy of the one, then of the other.

And therfore, the mistake and inconvenience of their opinion will plainly appear, that would from a short and groundless distinction, of the several objects and ends of our obedience, deduce a several and distinct tye, where∣by the same person in the performance of this duty to lawful authority should stand diversly obliged: As if, because the good of men and humane Society were the next ayme of my forbearance to defraud or oppress, &c. it were therefore the last end, and not rather Gods glory, as heretofore shewed.

Whereupon, since I, as a Christian, had light sufficient given me to disco∣ver how God is herein served, by this my advancement of the good of my brother, cannot thereupon but account my self as well serving God. When I do any thing as a subject to the Prince, out of general tye of con∣science to Gods precept that commandeth obedience to the higher powers, then it is, or should have been, if I had done it in obedience to the perticular precepts of thou shalt not steal, or thou shalt not covet. And had Cato, or Scipio, had the like advantage of instruction with us, so as to have seen through to Gods glory and their owne salvation, as the great and last end and reward of all our actions, (as they had been obliged in conscience, so) they would (no doubt) out of respect and love to God and their owne future good, have per∣formed all those Heroick acts, which, for want thereof, could not have in them higher consideration then temporary benefits of themselves or country; and so come to be imputed unto them as bare moral vertues and duties, hav∣ing in their conceipts, neither direction nor intention higher.

But for farther clearing the understanding of these things, we will instance in a particular most common amongst us, namely our food. What the ve∣getative appetite (as necessary to growth and nourishment) doth herein covet, the same being in sensitive Creatures controlled and judged by their pallats and tasts, is ascribed as an action done by such or such a sensitive. And, in the same food again, the pallat being for choice and quantity (as all other senses) controlable by reason, for what we do therein, we are accountable as

men onely, and not as beasts. And so lastly, when, in this particular of food, a higher authority then our owne doth command, we must be then reckoned in all we do therein, but as in relation, and subordinate to that last and highest authority. For as Christ is above them all, so is our relation as Christia••s to include and involve that of men or subjects. So that if I now follow too much my vegetative appetite, or sensative taste; and also transgress reason, so as to be drunken and glutonise; this, being done by me that am a Christian, is a sin endangering punishment hereafter; and not singly a moral or civil vice; as transgressing onely in regard to my health, or the rule of society.

And so farther againe, when abstinence from any, or all sort of food is by lawful authority enjoyned, whereby the use of what was indifferent to us (in respect of any direct former Christian precept) comes to be streigthened, we are then tyed in conscience to the obedience thereof: and that, not onely when a Lent or Fast day shall be enjoyned for an explicite religious end, but also, when abstinence shall be publickly commanded, without such end ex∣pressed at all: or although the preservation of Cattel or the like, be the known end thereof. And this, because the person commanding being the same, and alwayes Gods Minister, where our ability of performance is equall, our sin of disobedience must be equal also: and that, without thought of dividing his jurisdiction and authority, and so disobeying the Prince as as oft as we please, by taking on us (as Priests in a separat jurisdiction) the sole interpre∣tation of Gods law.

Whereupon, as every Master of a family is Priest also so far as concerns his jurisdiction, so the appellations of Princes and Priests are in many places of Scripture used as equipollent. But as the King, in regard of the multitude under him, is to use Magistrates to help him in civil administrations, so Priests also, in matters of the Church and religion. How far this their power is to extend, and how, and by what order of them to be managed, will be a proper discourse when the Kings part in government and peace shall be treat∣ed of.

Therefore now (to return) by the name of Church we are not to conceive there can be any congregation of Christian subjects by order so distnct from others, as to have immediat power from God over the fortunes or persons of their fellows; without, or against the Soveraigns leave. For since the time, manner, place, and other things essential to the constituting the meet∣ing it self must (as heretofore noted) depend on the leave and direction of the governour in chief, and their authority, as an assembly, can be but subordi∣nate to that from whence they derived it, it cannot in no wise be collected, that their power should be independent.

They of the Romish Clergy, that would clayme a divine right to succeed the Apostles, in the exercise of external jurisdiction and power, by vertue of an uninterrupted ordination from them at first derived, (after the same manner as those ancient Romans were superstitious to place the vestal virgins for keeping in of their holy fire in their temple,) and would have the Office and power of high Priest or Bishop, in the Catholike, or each particular Church, depend on like uninterrupted succession to his prede∣cessor under the Gospel, no otherwise then the high Priestship did descend a∣mongst the Jewes, had (no doubt) an ayme, by this peculiar way of puting one another into authority, not only to set up themselves in Apostolical pow∣er, but to exclude Kings or Masters of families from having any divine right

at all; since no such uninterrupted derivation of succession, can be on their side brought. But as they cannot find any text to warrant any claim hereby, so they are to consider, that as to the Iewes their particular Church was the same with the Catholike, so in order to Gods care for direction and govern∣ment of that particular onely Church, he did appoint, as well a distinct fami∣ly and linage for their Kingship, as he did for their Priesthood: it being as unlawful to alter the line of David, as that of Aaron. But, under the Gos∣pel, where like appointment was not made, nor outward prosperity was not promised, as to the Jewes, it will be very severe, to censure any particular Church as untrue, and her Pastors unlawful, upon the hazard of having some interruption in succession; or for want of intention or the like: whereby (hav∣ing had some ineffectual ordination administred) all ordinations succeeding, and jurisdiction grounded thereupon, should come to be void also.

However, before the time that the Magistrate was Christian, the claim of immediate succession or possession were a good plea in it self, and fit to be ob∣served by others, to avoide the danger of Schism, as it was also then reaso∣nable enough, that in consideration the Bishop in each place was also supream head of the same under Christ; that thereupon the designation or ordination of persons into offices of power might be at his dispose too, yet since, even then this his own ordination or choice, and appointment into office was done by the people; and in the same form whereby they constituted other Magi∣strates, it will thereupon appear but reasonable, that as this power to govern, was by them then executed, not as Evangelists barely, but as the present su∣pream Christian heads, so should it be afterwards resigned to him that did succeed as supream, in causes Ecclesiastical as well as Civil. And as their ordination, that is, personal succession and appointment into these functions of power (not their consecrations) doth (or should) depend on his choice or negative voice, as it did formerly on the people and Emperours, it cannot be now thought reasonable they should claime any outward independent juris∣diction, over the liberties or estates of others.

By due consideration whereof we may know how to distinguish between those several ordintions of power and Office, which Saint Paul admonisheth Timothy to make use of. For by that which in his first Epistle to him is set down as a gift given by Prophesie, with the laying on of the hands of the Pres∣bytery: we may understand, that more civil election and ordination,* 1.112 whereby those Presbyters or Elders, the representative authority of that Church had (it may be at Saint Pauls recommendation) chosen him as their chief guide or instructor, even because of that eminent guift of Prophesie or instruction they found in him, into which Office we may suppose him afterwards con∣firmed, and also consecrared by Saint Paul, which he calls the gift of God, which is in thee by the putting on of my hands.* 1.113 For those places and ci∣ties being but partly Christians as yet, whereby Saint Paul and other primi∣tive Christian heads could not have entire jurisdiction; it was reasonable, even for the better obedience sake of those that did believe, to submit the election of their Church guide, to that very form they used in the choice of their o∣ther Magistrates. And as in these last alledged Texts, we finde both electi∣on and consecration set down in that phrase proper to Priestly administration onely, namely laying on of hands; so shall we elsewhere finde them both at once comprised under the expression proper to election of other Magistrates, signifying holding up of hands called there ordaining.* 1.114 The which Presby∣terial

way of choice continued still in the Church, after the time that Empe∣rors and Kings were Christian; but not as at first, for then, these Presbyters did it as Rulers and Representatives of those places, some of them being Preachers, and some not: whereas afterwads, when whole Cities became Christians, those of the chief of the Clergy of each diocess or jurisdicti∣on took upon them to make these elections, as the Chapiter of that place: but it was still done, or supposed to be, according to recommendati∣on or licence of that Prince or Emperour that had supream power over them all. And however at first, before the people of any place or City were wholly converted, so as the jurisdiction could be entire under one Church head, they might well be distinguished under the notions of Church and state, as each might be under a separate authority; yet when, and where these power shall be united, then, and there all election and jurisdiction, in the one sort as well as the other, must be held dependant on this one supream Church head.

If we suppose those of the Clergy, to be successors to Apostolical power by vertue of ordination received from the hands of one another (as by a kinde of confederacy) then, since the efficacy of ordination is the same to all of them, there must be now amongst us as many men in Apostolical power, as there are men in orders: because ordination having its efficacy as primarily inherent in the Apostles, it must follow that all those derived ordinations must be equal one to another, even as that f••rst act of ordination from the Apostles received, was the same, or equal to it self.

But, of those that would set up an Vniversal Pope, and of those that would set up a Pope (by this means) in every Parish, I would ask how far they would have their jurisdiction to extend? If they say they have right to all the Apostles had, then have they right to command and be obeyed in all things: for such right had the Apostles, as shall be shewed anon. If they say they have right to no more them was by then practised, and so claime to succeed in the power of excommunication and Church censure, so far as to extend it to corporal punishment, then they will have much ado to make this all one with a spiritual jurisdiction and censure.

The truth is, that we must look on the Apostles in their sentence of excom∣munication, as punishing men in the highest measure they then could; in regard of the engrosment of all coercive and vindicative power, by the then Pagan Magistrates they lived under; and not as thinking their refraining to keep a Blasphemer or an incestuous person company, were a punishment adequate to such offences,* 1.115 as by their hainousness and nature, did argue already no regard to their society. And again, this act of excommunication, was not then to ba∣nish him from them, but themselves from him: For, as they could not force any to be of their society, or come to their meetings, so (as the case stood then) could not they force them from coming to any their publike meetings as well as others; even when they were to celebrate the communion, although they might forbear to eat whilst he was in the company.

So that now, if the Church-men claime but the same measure of power the Apostles did, or might then exercise, and (againe) allow the person now excommunicate the like power with the other, they will then finde the force and terrour of their excommunication (as from themselves alone proceeding, and without leave and assistance from the Magistrate) to amount to just no∣thing. If they claime all the jurisdiction and power that the Apostles as heads of Churches then had right unto, they will have right to all power

whatever, that is power outward and civil, as well as inward and spiritual. For, of that nature we shall finde many things, that were taken into cogni∣sance by those primitive heads, and so lyable also to the censure and punish∣ment of the Magistrates and civil laws of the Countrey, as was that Incestu∣ous act; and would, no doubt, upon notice, have been by them that had pre∣sent power punished in a more remarkable and sensible degree, then could be by the Apostles that wanted it. Whereupon, as we finde Saint Paul compri∣sing, Fornication, Covetousness, Railing, Drunkenness, and Extortion, under the then Church cognisance and censure, as well as Idolatry,* 1.116 it is to be con∣cluded that the power and jurisdiction of each Churches present head, was Vniversal and absolute, as of right in it self, to judge and punish in civil, as well as spiritual causes, Christ having then no Church head but them: al∣though in matter of execution, he were (as before noted) many times re∣strained. Upon which consideration, we cannot any wayes assigne the now Gospel Ministers, to be successours to the Apostles or primitive Bishops in what they did as the then heads of Churches, but must appropriate that to Kingly right, as shall be more fully declared hereafter.

All which, no doubt, (with some other things elsewhere spoken) will dis∣please some of that order. For although self interest (as highest) may make them differ about precedence amongst themselves, yet to have their order eclipsed in any thing of honour or power, cannot but displease: because even self interest, though not so direct, is yet plainly therein also. And therefore, since Church-men are usually the best learned, and commonly the onely Writers of Church matters, and of State affairs also as often as any other: it is no marvil, if in so long a tract of time, so many arguments and contrivan∣ces for deviding the Kings, and establishing their separate authority, have been craftily laid by some, and as hastily entertained by others, in order to the making them more powerful.

Amongst other things, it may be observed how pride and arrogance hath brought those notions of Laicks and Ideots, which were brought in by them whereby to be distinguished from other subjects, to import rudeness, ignorance, and inferiority: when as, by means of their greater learning and favour, divers priviledges and immunities were reserved to themselves. The which (God knows) I dislike not otherwise, then as finding it made destru∣ctive to publike peace and good. For it is an order, which of all other should (I conceive) have the highest rank and esteem amongst Subjects: even for that their imployment is in such matters, as are apparently in themselves, and by publick approbation and appointment, held of most immediate concern in Gods worship and service amongst us: and is (in many things) of that na∣ture, as is not by others undertakable.

In which regard (truly) as much grieved I am, to finde that present con∣trary, and proportionable want of eminence and esteem given them, in those places where Monarchy hath been ecclipsed or thrust out, (even by bringing them thereby so much lower as there followes to be more above them) as I am offended, at the extraordinary height, and success of their Antichristian pride, where some inseparable marks of Monarchy and government are held in their owne hands.

But, however their success proves, it will concern men that would be tru∣ly careful of their salvation, and followers of things that make for peace,* 1.117 to have an eye to the true fundamentals of religion delivered in holy Scripture,

and not be led away with the usurped interpretation of any unauthorised per∣son: whom they shall alwayes finde, either directly ayming at their owne interest therein, or else, in passion or emulation to one another, they will (instead of satisfying our doubts, be still encreasing & extending their own differences amongst themselves, until they have made them fundamentals and necessary to salvation: Whereupon (by Anathema's to their opponents) they are to be observed, to the accompilshment of their several dominions and honour in the Church, continually espousing their owne quarrels upon us, and engaging us in civil broiles.

If we do not this, and keep not close to Christ himself, that is, to that au∣thority which is next and most representing him, we shall be in continual dan∣ger to be made believe by subordinat Ministers,* 1.118 that not following of us (that is, not being of our Sect) is all one as not to be Christians, and to be against him. And if self conceitedness could thus blinde our Saviours owne Disci∣ples, so far as to lead them to this rash mistake, and that notwithstanding known miracles and profession made in Christs name, what may we expect from the ambitious aims of men now living; but that this following of us, should be continually made (as too good experience tells us it is) the dayly bait to draw us farther from Christ, under pretence of bringing us nearer? So that whilst some are declaiming against authority, and branding their commands as superstitious, even in things wherein Christs honour and worship are neerly concerned, they are yet found so resolute in their own par∣ticular sects and tenents, that they would have mens belief and adherence to Christ, to be measured onely by their belief and adherence to them: which, to my thinking, is as high and plain Idolatry as any can be.

But the immediate following discourse of that text, shews the temper and ayme of this humor: when those very Disciples are endeavouring to wrest Eliahs president, by drawing fire from heaven against that authority which opposed them: the which although they were of another religion and juris∣diction too, is yet rebuked by our Saviour; as proceeding from a most ungos∣pel-like spirit: and shewing him to be subject to like passions with others.

And therefore, for the true stating of these things, we shall more briefly say, that so far as they are to perform the work of Evangelists, that is, to preach unto us Jesus, and to prove and declare him to be the only fundamental object of faith and salvation, so far have they their power from God alone: but so far as they have diocessan or parochial charge, and are in paticulars to shew unto us how we are to obey him as Christ and King in any outward deport∣ment, so far are they to derive their authority from that Church power which had from Crhist power to ordain and separate them unto that work. So far as they are entrusted with the guidance of Gods inward kingdom in our hearts, that is, to perswade men to faith in Christ (which was the chief work of the primitive teachers amongst the Infidels) so far are they Gods Ministers and not mans, but, as they are to meddle with mens abbearances and external behaviour in Christs Kingdome the Church (that is to shew how to perform obedience to him being converted and acknowledging his power) so far are they to have warrant from those his chief deputies in the Church.

Whereupon two things will plainly follow to the advantage of the Clergy above others. First, that, in respect of their ordination, they are to be held so properly Gods Ministers, that, in preaching and administration of the Sa∣craments and some other things, none but they have power to intermeddle:

and yet are they not hereby excluded from having external jurisdiction and power over mens persons also, if the authority of the Church wherein they live shall so think fit. Nay, when the representative authority of that Church shall have distinguished between holy and prophane, I conceive that, in all such things as are concluded of religious jurisdiction and cognisance, the Church-members of the Clergy are, by the Church her head, to be therein imployed more eminently then any other subject: especially if they do there∣in acknowledge themselves subordinate and subject unto him. All which I have in this part set down, to avoid such umbrage as might have been by some taken at the passed discourse.

And for farther avoidance of mistake, about those persons or orders of the Clergy by me gla••ced at in any censure here or elsewhere, I shall also now crave leave to say, that, as I profess my self a dutiful son of the same Mother, so do I also highly respect and honour that Classical order of the Clergy which the Church of Engand owns as hers: being men that have ap∣proved themselves the true sons of Zadock, the type of Evangelical Priest∣hood, and been as eminent for loyalty as learning. But, the disturbances of Christendome are to be imputed to those of the Romish party, who, in fa∣vour to their owne head, are to subject (with Abiather) to miscary that arke wherewith they are entrusted; and to make the power and cognisance of those sacred orders, which should separate them from worldly imploment, to serve as a plea and pretence thereunto; as in order to spiritual cognisance and jurisdiction. As also, to that miscellaneous brood, who, as in hatred to their exteram, entring their ordinations at a wrong dore, or not entring them at all, have as shamefully demeaned theselves in the Priesthood, as they did ignorantly and shamefully decline the title it self, and that honotr which is thereunto due: and have, by those strange fires of sedition and rebellion which they every where offer, under shew of reformation and zeal, approved themselves the true sons of Nadab and Abihu. These are they that are de∣are declaiming against Prelacy, on purpose to gain higher preferment: whilst the name of Bishop is by them declined as an unlawful jurisdiction in in the Church, they are grasping after the thing, and striving to exercise E∣Episcopacy and oversight over both Church and State, under the claim of po∣wer from Christ himself received, as his immediate Ministers: thereby shewing, that their slighting of orders is but because they would not be by them confined to Ecclesiastical superintendency onely.

CHAP. VI. Of the head of the Church and of the Scriptures interpretations.

FRom what hath been hitherto spoken of our Security whilst retaining the fundamentalls of our religion, as men may gather courage to resist such superstitious fears as some would put into them on purpose to draw them to their owne sects, so may they plainly see it their duty (these foundations be∣ing laid) that their directest obedience which they can (as Christians) in o∣ther things give unto that person Christ hath most eminently entrusted, and by whom he is most lively represented, is the strongest argument of performance of their duty and obedience to himself.

For he being (as the chief Master builder) to direct us in all things towards our actual edification, upon these ground works of faith and charity laid in our hearts, may seem to be Gods great accomptant for the sins of the people, and to prefigured unto us under the scape goat in the law: who, as denoting the high and uncontroleable power of his office here, was both to be free and un∣molested in the wilderness of this life, and also to bear on him all the iniqui∣ties and transgression of the people.* 1.119 For although Christ himself, (typifyed under the slain goat) do onely truly and meritoriously expiate and make at∣tonement to God for all mens sins as breaches of Gods law (insomuch as no man can hope for remission of any sort of them without repentance and for∣giveness in his name made and obtained) yet forasmuch as we are command∣ed to be obedient unto them, both in matters of godliness and honesty, there is no doubt, but the same will acquit us of guilt in all things acted by their guidance: and not contrary to the foundation of faith and love: which is, or should be in our hearts.

And therefore to this purpose, (as formerly noted) we shall find good war∣rant given from him that said, Do all things without murmurings and disput∣ings,* 1.120 that ye may be blameless and harmless the sons of God: in the midst of a froward and perverse generation,* 1.121 wherein ye shine as lights in the world. Here is no distinction made of our duties; here is no referment of us to Scripture; but a general direction to universal and ready obedience: which being done, we shall be blameless and harmless for obeying, however the thing wherein we do obey may prove harmful to others; and to blameable in the Com∣manders.

And that the Apostle did hereby entend implicite and perfect obedience, may farther appear by the foregoing occasion which lead him to this precept: namely for avoiding of divisions, and Standing fast in one Spirit, with one mind: unto the which, implicite obedience and subjection to one head is the onely ready way. And to the end they should fulfill his joy, and be like mind∣ed, having the same love, being of one accord, of one minde: he admonisheth th••t nothing should be done through strife or vain glory,* 1.122 but in lowliness of mind, let each esteem others better then themselves.

And then he tells the way to it: First, by inward charity and love, Look

not every man on his owne things, but every man on the things of others:* 1.123 after∣ward he points to outward subjection to make this love useful: which he doth by the true example of humility and obedience, our Saviour himself: viz: Let this minde be in you which was also in Christ Jesus:* 1.124 who being in the form of God, thought it no robbery to be equal with God,* 1.125 but made himself of no reputation, and took on him the form of a servant, and was made in the likeness of men. And being found in the fashion of a man,* 1.126 he humbled himself and became obedient to death, even the death of the Cross: A death which was proper to such as were under the highest degree of subjection,* 1.127 being the usual punish∣ment for slaves.

And so, having set forth the reward of this his humility and obedience to en∣courage us therein, he then proceeds: Wherefore, my beloved, as ye have always obeyed, not as in my presence onely, but now much more in my absence, work out your owne salvation with fear and trembling.* 1.128 Which words do plainly shew the means to salvation, to be dependent on perfect obedience to Gods Mini∣ster: for it is God that worketh in us both to will and to do of his good pleasure.* 1.129 That is, as God is himself the worker of this inward love, to make us willing; so must he direct (by his Minister) our doing it outwardly to our Neighbours benefit: under whom doing all things as aforesaid, we shall be blameless as a∣foresaid also.

For his care and trust being above mine, the fault must light on him; ac∣cording to his determination that said, He that shall break one of the least of these Commandments, and shall teach men so, he shall be least in the Kingdome of heaven: that is, shall have no share in heaven, or be most punished hereaf∣ter: But he that shall do and teach them,* 1.130 he shall be greatest in the Kingdome of Heaven, or in heavenly reward. Which words,* 1.131 as they shew the following power that some must have of teaching others, so do they declare their grea∣ter punishment or reward to follow their trust therein: according to that o∣ther saying, Unto whomsoever much is given, of him much shall be required: and to whom men have committed much, of him will they ask the more.* 1.132

And that this was meant in regard of power of government intrusted, and that also of that particular deligation of power and trust made to the higher powers in the Church, appears by the occasion of its delivery: having rela∣tion to the foregoing parable and admonition: where the Church, under the notion of the house of Christ (its Lord) is to be carefully watched by its pre∣sent overseer put in authority by Christ: from whom these Stewards are to expect their reward or punishment, according to their behaviour in this charge.

Where (by the way) we may note, the Monarchical designation of each Churches government; because the Steward or Master of the house, is still set downe and alluded unto in the singular number. And we may also note, that it could not be meant as appropriate to the Apostles or others, as they were Ecclesiastical men and preachers onely, but must intend such as are to have civil authority also: as appeares by that prohibition of beating the men servants and maidens: which,* 1.133 as it must import an Officer of authority to in∣flict such severe and tyrannical punishments, so these punishments being cor∣poral) could not denote the function of any spiritual person; because they could not pretend any right hereunto.

From all which, our benefit and duty in obedience being apparent, we are not to be carryed about with every winde of doctrine. So that,* 1.134 (whilst striv∣ing

to serve God according to his will revealed in Scripture) we might nei∣ther, on the one hand, be in danger to be entrapped by the wiser sort, and such as have worldly ends; even by the slight of men and cunning craftiness whereby they lye in wait to deceive; nor, on the other hand, fall into the danger of such,* 1.135 as may seem more simple and uninterested: because the unlearned and unwary,* 1.136 do rest Scripture to their own damnation. But we are to know, that no Scripture of God is of private interpretation: that is, to be interpreted by private persons;* 1.137 but that (its chief drift being to instruct us in the fun∣damentals of our salvation, and (in order thereunto) to declare those misteries and general precepts that were necessary to our belief & practise therein, it left private men for particular guidance, to the authorised interpreters there∣of.

At first it was, the Pr••ests lips should preserve knowledge, and thou shalt seek the law at his mouth:* 1.138 they having this their law particularly set down by Moses. And so also, when they were to have kings, he was to have a book thereof, and to do thereafter.* 1.139 But now in the Gospel, as these particular legal precepts stood not of litteral divine authority, but as presidents useful upon occasion; so the Ministers thereof were Ministers not of the Letter,* 1.140 but of the Spirit. Where∣upon it still appears that the whole drift of the Gospel and new Testament, were but to set forth Christ the foundation unto us; and to leave us unto the present higher powers for direction of our practice thereafter; according to the light of Scripture, or natural reason. Therefore as we first find, the scope of each Gospel, to record the miracles Christ did in proof hereof; so shall we finde the other discourses and doctrines therein contained, usually to follow but as occasioned thereupon, For Saint Iohn speaks plainly, That if all that Ie∣sus did should be written, the whole world would not contain the books that should be written: but these things are written, that ye may believe, that Jesus is Christ the son of God;* 1.141 and that believing ye might have life through his name.

And so again, for the other part of the New Testament, namely the Epi∣stles; we are not to conceive that all that was written by the Apostles or such as had inspiration, is now left unto us: for of some of them there appears nothing at all, and of some very little. Nay, Saint Paul, that wrot most, we may think yet wrot more then is come to our hands: even as he had more gentile Churches in his charge, then what his Epistles do mention by their directions and titles. All which (no doubt) would have been divine and edi∣fying also, as well as those that are come; had not want of care in those par∣ticular Churches, or the calamitous condition of those times deprived us of them.

But now, however we are to acknowledge and admire, the care and pro∣vidence of God and the Church, in preserving and delivering to us those books and Epistles left; yet, in and by them, we may observe, that they were all but occasionally written: and that no Writer did undertake to set down the whole platform of Christian obedience; or to compose an entire and per∣fect body of Divinity, but in delivery of these instructions they were still re∣spective: and even as they had particular and separate charge of Churches, so wrote they unto them such instructions and precepts, as they conceived most fit for their proper directions. And therefore we may finde those wri∣ters, not onely to differ from one another in those directions, but also Saint Paul, whose Epistles we have written to several Churches, doth in them differ in his directions also; according to that exigence and occasion, which he

foresaw the present condition of that people required.

For since, at that time, all Churches could not have all his or the other Apostles Epistles (for if they could, the same things needed not at all to have been repeated) it must be supposed, that what was to them already written, was sufficient to instruct them in things necessary to salvation: and that they, in their other necessary Christian behaviours, had direction by Tradition from him, or elsewhere; which was the occasion of that frequent admonition of keeping them. And for what might be wanting in both these, he refers them to be guided by the Church, and such as had the rule over them; under the ge∣neral notions of whatsoever things are true, whatsoever things are honest, what∣soever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any vertue, if there be any praise, think on these things: and this most especially he doth, to those he wrot least.* 1.142

For it is likely, that they that were to be their guides, had been before in∣structed in the way of Church regiment by Saint Paul himself; so far, as to be able (by tradition) to keep their charge upright, in all things tending to Godliness and honesty; according to those things which they had learned, and received, and heard, and seen in him. He,* 1.143 in remitting Churches for the rest, to be instructed by those their guides he himself had instructed, did fol∣low the example of our Saviour himself herein: who for that space of fourty dayes (he was on earth after his resurrection) directed his Apostles in things pertaining to the Kingdome of God, or government of the Church.* 1.144 Nor can we finde any of them undertaking, as before noted, to comprise all the particulars of Theology, at such time as they write those their most general Epistles, which were for all mens direction: but kept them (as we may presume) to be delivered to the heads of Churches (amongst other things) by tradition, and so made use of according to the emergencies of their several Charges. But yet the fundamentals of Christianity, were in all their Epistles and Sermons most plainly delivered: the least and shortest Epistle containing in it the doctrine of faith in Christ, & love to one another: and also of obedience to superiours, our necessary guide in performance of them both.

And that Saint Pauls directions in other matters given to the particular Churches, contained neither all expresly that was necessary for them to do, nor what was so generally fit and proper for all Churches as that to whom it was directed (being to others in most things onely usefull upon occasions as presidents) will appear, in that Saint Paul writing a particular short Epistle to the Colossians, refers them their knowledge of what is farther useful, unto his Epistle written unto the Laodiceans: willing them that when this Epistle is read of you. You cause it to be read of the Laodiceans also: and that you likewise read the Epistle from Laodicea, Which two Epistles,* 1.145 being reci∣procally recommended to those particular Churches, as of proper directi∣ons for them; and the Epistle to the Laodiceans being now wanting; is must follow, that both the fundamentals were set downe in all and each of them, and that other admonitions were by the Apostles given upon several occasi∣ons and considerations: which because they did as heads of Churches then themselves, so, by their making a distinction in each Church, of such as were to rule and instruct, from the rest of the Church (and that under the notion of such as should cause those Epistles to be read, and such as were to hear them read) we may also infer, that though he made the general direction of his Epistles to the whole Church, it was but to make their duty of obedience

higher, when their guides should command them. And so also, when he is set∣ting downe general heads for the particular abearance of men in each order, it is not his meaning to submit them to their private interpretation of what in them was their duty to perform as Subjects, (and so consequently leave it to their choice whether they would perform any thing of them or no) but to lay on men a stronger obligation to the obedience of their superiours com∣mands; since they now finde them to have these general divine directions to that purpose.

To manifest that these duties of external Christian behaviour, were indis∣putably referred to each Christian head of the Church, and that all in that kind necessary was not set down in the Scripture, appears in that Saint Paul writing more plentifully to the Corinthians hereof then to any other Church, doth not yet profess to have set down all that was necessary: but having, as he conceived, set down what was expedient for them according to the present occasion,* 1.146 he concludes, And the rest will I set in order when I come. Thereby making a plain difference, between his power in those things he was to command them as an head of the Church (in order to their duty of obedience) and those fundamentals of faith and love, which he was to preach to them as an Evangelist; or a difference in what he did as a general preach∣er of the Gospel, and what he did as their Apostle and Teacher: even as one that particularly had authority over them as Christs Ambassadour, and as being their father in the Faith.

And that Scripture, and the interpretation and enforcement of the precepts thereof, was committed to the guidance and care of the heads of the Churches (even under the Gospel also) appears by Saint Pauls commending them unto Timothy: to the end that he, as a guide to the Church, might make them profitable for doctrine,* 1.147 for reproof, for correction, for instruction in righteousness; that the man of God (or the man having Gods authority) may be perfect, through∣ly furnished unto all good works:* 1.148 that is, have sufficient light and authority to command and direct unto all good works. And that this power did belong to Timothy as their present guide, is made most evident from the uses there set down, all of them belonging to the office of the Superiour: Namely to teach, to reproove, to corect, to instruct: necessarily implying the charge of the Scriptures to be committed to those in authority that were to be emi∣nently active herein: that the man of God, or the chief Officer in Gods stead (like Timothy) may know how to behave himself in the houshold of God, the Church: which is the pillar and ground of truth.

* 1.149And where it is commended that the men of Berea searched the Scripture, whether the things by Saint Paul alledged were so: it is first to be considered, that it was before the people had acknowledged Saint Paul their guide:* 1.150 and so not bound to submit themselves, as to one that did watch for their souls. And then this searching must not be construed, as if every man had done it in a Bible apart; but they being a Synagogue of the Jewes, the Scripture must be supposed remaining with the chief thereof onely: who are to be un∣derstood the searchers and examiners thereof. In whose search the rest of the Bereans trusting, it made the search go in the name of the whole. In effect, still prooving, that the interpretation and custody of Scripture was not com∣mon; but belonged to those that were to exercise, and not such as were to sub∣mit to authority.

And that the Scriptures charge and custody was entrusted unto the heads

of Churches, and not vulgarly dispersed in copies, may appear by our not having at this day, any assurance of the language some of the Gospels and Epistles were written in: nor have we any Hebrew copy that we now can relye upon. And all, because the first copy coming to be afterwards transla∣ted into that language the people best understood, it caused the care of the single original to be neglected; or in time of persecution to be lost by the traditors of those times: whereas, had each one, or many men had their distinct copies, such a total losse could not have happened. And although it may be well thought, that the gift of tongues might have enabled such of the holy penmen as wanted natural learning, to deliver themselves notwith∣standing in Greek, yet this cannot make it supposable that all of them (the Epistles especially) were so written originally; because their address is not to the Grecians or Gentiles: And that Epistle to the Hebrews and those of Saint Peter, and Saint Iames, &c. must imply them to be written in that lan∣guage, which was best understood by those they were addressed unto; and who were to be directed by him. Else it were to suppose a miracle wrought to a wrong end; even that which Saint Paul doth elswhere dislike; namely the speaking in an unknown tongue;* 1.151 by which he means (no doubt) a tongue unknown to the Auditors. In which respect, to speak or write in Greek, to them that understood not the language, renders the Writer a Barbarian to the Auditor, as well as the Auditor one to him.

Upon which grounds, I do believe (against them that doubt) that the Gos∣pel of Saint Matthew, was (like the other Gospels) written in Greeks; and that because its general address did require it to be set forth in that language which was most generally understood: but for some of the Epistles, I can∣not be so perswaded. And if that first exercised gift of tongues be marked, we shall finde those endewed therewith, speaking to every Auditour in his owne language. And although question be made, whether those auditours of divers nations, might not at the same time have been endewed with the mira∣culous gift of interpreting and understanding a strange tongue (to avoyd a greater difficulty of supposing all of them speaking at once, or any one speaking several tongues at once (the which Saint Peters after-speaking alone may give countenance unto) yet it will plainly appear, that,* 1.152 as that gift of tongues was then used to edification and to be understood, even so afterwards (no doubt) the penmen of holy Scripture made use of the same, upon the like useful occasions, and none other.

And as for Authors quotation of Scripture texts in this language onely, (none beginning to write till these books had been by the Church all collect∣ed into one volume, and so put into that one most intelligible language) it proves no more their writing at first in the Greek, then our Saviours and o∣thers quotations of the Greek translation of the Septuagint proves the old Te∣stament to have been written in that language also.

Not that we would be understood (by what hath bin spoken) as forbidding the publike knowledg of the Scriptures: for even the same reason that makes them chiefly to be trusted to the Church and its head, namly to know the bet∣ter how to govern all others under them, will, in that regard also, make them useful to Fathers, Masters, and many of the Subjects themselves: who by their offices and callings, shall have things or persons under their power and government. In both which respects, if they come not occasionally to con∣cern every one, as he may have his Neighbors good or ill under his trust and

power, (even in cases remitted by his Superiour) yet will they concern every one in their general precepts to patience, humility, obedience, &c. which (as the proper and necessary vertues of Subjects, and which must constitute go∣vernment) are fit for the notice of all in general; without exception of the Prince himself: who, as, under the power of God almighty, must submit in a far higher degree, then his Subjects can to him.

The knowledge of which, and other necessary duties, fit to direct us in our charitable abearances, whither in acting upon, or suffering from one another, may also afford sufficient reason why there should be many precepts of all sorts of duties, and concerning all sorts of people, promiscuously set down in the New Testament; notwithstanding that Gods immediate rule was to be inward: even for that our Saviour and his Apostles, having charge and guidance of souls under them, it was needful (for their good deportment sake) that they should leave to them, and unto such as should succeed in the Christi∣an Churches, (besides the fundamentals) such farther precepts and directions, ••s might keep them in a steady course of Charity and peace one towards a∣nother; when they found their duties set forth by so good authority.

For want of due regard whereof, and of that different respect which the Scriptures do carry in their instructions, and for want of that necessary and truly Christian grace of humility, instead of learning and practicing those more proper duties which concern us in our distinct callings and relations (for which onely we stand accomptable before God) we are through pride and partiality too often found to be studious and inquisitive after so much onely as doth concern others, in theirs even such as are above us; for whose faults we are not to answer, that (thereupon) we may appear more fit to teach then be taught, to govern then be governed. And this is not onely practised in the more civil relation of Subjects or Servants against their Prince or Master, but through this misused liberty, a general usurpation is almost every where now made, for interpreting Scripture against the sence and authority of the whole Church, and of our more spiritual guides therein, to whose charge they are most particularly entrusted; from which preposterous proceeding what can be expected, but what sad experience doth witness, even Heresie, Schisme, disorder, and civil broyles, to the scandal of Christian re∣ligion it self.

But now, when we finde, the persons in authority to be expressed in the plural number, as Those that have the guide over you, those that must give an account for your souls, &c. or else our obedience directed to the Church in ge∣neral; we are to understand thereby, the head of each Church to be chiefly meant. In which respect, as there were many distinct Churches, and there∣upon also many heads, (as before shewed) so the Apostle might, in his gene∣ral admonitions to obedience, put them in the plural number of those and them. And, as in this sence we are to understand that precept of tell it to the Church,* 1.153 namely to the judiciary head thereof; so also are we to interpret and apply the power of the keyes, and of binding and loosing, to be given to the Churches head, and not the diffused body:* 1.154 which can never in all its members meet, nor can otherwise then by their head hear and deter∣mine.

And hereupon, we shall finde this power to be expresly given to the Apo∣stles in Saint John: where Christ is saying to them, As my Father sent me, even so send I you;* 1.155 thereby giving them authority over their particular Churches

and trusts. By which means, as he had formerly answered that the Son of man had power on earth to forgive sins.* 1.156 So these sons of men also may without Blasphemy (in their measure) use it, by the vertue of his authority who said, whose sins ye remit they are remitted unto them, and whose sins ye retain they are retained.* 1.157 Whereupon we may collect, that as the power of the keyes is ori∣ginally in Christ the Churches universal head, and was by him given to the heads of Churches onely, so it can be in the whole Church or in its sub∣ordinate members, no otherwise then as received from their head: according to that of Saint Paul, When ye are met together and my Spirit, &c. And there∣fore,* 1.158 to make it farther evident that the heads of Churches are to be under∣stood in the direction of tell it to the Church, we are to denote that the power of the keyes in the next verse, was directed to the Apostles in the word ye: when it was said, Whatsoever ye bind on earth, shall be bound in heaven, and whatsoever ye loose on earth, shall be loosed in heaven; for unto them was most of this chapter directed:* 1.159 the which was the reason of Saint Peters interoga∣ting him presently hereupon, How oft shall my brother offend? &c.* 1.160

This power, comonly called the power of the keyes, and by the Roma∣nists appropriate to the chief of that Sea only, is that divine obsignation of Christian authority and precept: whereby those laws and edicts of him that sitteth in the seat of judgment, as the head of each Church, that were but civil∣ly or morally criminal in their own nature, and obnoxious to temporal wrath onely for their breach, come now to be sinful and damnable; as being viola∣tions against God and the heavenly thrown it self, by whom they are im∣powred, and whose authority they do represent: according to that sentence to be given at the last day, inasmuch as ye have, or have not done it, &c.* 1.161

Upon which grounds, we may know what to conceive of that article of our Creed, I believe the holy Catholike Church: which some would wrest, and make use of to draw mens obedience which way they pleased, by pro∣posing unto us what they pleased for Catholike doctrine. But we are to con∣ceive, that this primitive form of profession of Christian faith (therefore cal∣led the Apostles Creed) was offered to, and taken by such as were to be admit∣ted into the Christian Church, to shew and state their beliefe before their ad∣mittance; and not to direct their obedience afterwards. For, although to believe in God, in Christ, in the holy Ghost, do, together with the acknow∣ledgement of their deity, draw on obedience by just consequence, yet was this form of profession of faith (therefore called the Creed) made but to de∣note their beliefe of their true existence: by which means being received into the Church, their obedience was thence to be learnt. For strange it had been, for the Church to have proposed to men the matter of obedience to any, of whom as yet they had no beliefe in.

And therefore, when I profess to believe the holy Catholike Church, the word holy will make it unconceiveable how it should directly import my profession of obedience: and that, not onely because the Catholike Church or Christs universal body, cannot (as before noted) be ever comprehended under one notion and conception, so as to be definitive to me concerning their determinations, but also, because I can never rightly say of the present, or past militant Church to whom I seek for direction, that they are all holy: nor can men that live in a particular Church, be ordinarily able to know what is, and what is not Catholike doctrine, besides that which is propo∣seth.

Whereupon understanding our belief in, or of the holy Catholike Church, to import our beliefe that Christ hath a true sanctified body, which being so made by means of the holy Ghost in the article foregoing, comes through their union in Christ and his Spirit, to be of one communion from the rest of the world; and so to be the Communion of Saints, as in the article follow∣ing.

So that then, although the Creed (as a Creed) cannot of it self oblige to obedience, yet since the beliefe of the articles thereof, do by consequent bring men to Christs Church, and, out of desire to attain that Communion of Saints, doth also farther prompt me to acts of obedience to that Church to whom I made this profession; it will therefore follow, that that obedience which I cannot give to the Catholick Church, as such, must be (to this end) given to that part of it under which I live: since that I cannot otherwise obey the Ca∣tholike, then by obeying the particular.

All which will be cleared by one instance of Saint Pauls: who (as the present head of that Church) gives liberty to the Corinthians in eating of things offered to Idols;* 1.162 notwithstanding that the then Catholike representative Church at Jerusalem (and he himself amongst them) had decreed otherwise. Clearly evincing, that the power of binding and loosing, was to reside in each Churches own head; and that they were to perform their obedience to the same party by whom they had learned their Creed; who had been their spiritual father,* 1.163 and begotten them in Christ.

And that this power of the keyes, was not given to the Apostles onely as a collective body of Church heads, and so to the Catholike Church onely, but was also conferred upon the particular heads of the Churches, appears in that it was upon occasion particularly given to Saint Peter:* 1.164 so that, what∣soever head or chief governour; should (like him) acknowledge Christ to be the true spiritual foundation and rock, he should from Christ have power also to be herein a rock to others, and to bind and loose. And both places must contradistinguish the persons binding, from those that shall be so bound; and the persons telling, and complaining to the Church, from those that are to hear and have power of redress.

And as they were in one place spoken to Saint Peter alone, to declare a∣gainst consistorial parity: so were they elsewhere given joyntly to all the Apo∣stles (the then visible heads of Churches) to abate Popish usurpation. For they were not to be commanding one another, out of their Churches, as they might those within them; which was forbidden them in the persons of Ze∣bedees Children: But in those equalities, they were (in love) to serve one ano∣ther:* 1.165 and in this their parity obeying the precept of submit your selves one to another,* 1.166 he that should do it most (and thereupon become a Minister and Servant to his fellows) will even thereby make himselfe chief among them.* 1.167 By which means, being converted and become as little Children, they shall then be greatest in the kingdome of heaven:* 1.168 or have great and kingly power in the Church, from the power of Christ that hath taken them into the arms of his acknowledgement.* 1.169 From whence it will again follow, that Who so shall re∣ceive one such little Child in my name,* 1.170 receiveth me: that is, in hearing and obeying him, he shal hear and obey me; but Who so shall offend one of these little ones which believe in me, it were better a milstone were hanged about his neck, and he were drowned in the depth of the sea.* 1.171

As there is a distinction of the greatest in the kingdom of heaven, verse 4

to note that these things could not be spoken of Christians universally (for then received and receiving should be confounded and still the same) so to shew it could not be meant of many in each Kingdom or Church that should by us be thus received, it follows in the singular number in the fifth verse, Who so shall receive one; and so in the sixth verse, Who so shall offend one of these little ones which believe in me, &c. By which last expression of believe in me, as we finde children in the litteral sence excluded, so may we finde our obedience to Christ, to be unquestionably due to such our rightful Superiours as are Christians and believing on him.

But because Christ himself had formerly foreseen, that our owne natural pride and lusts would ordinarily draw us, both to Antichristian disobedience against our Superiours, and unto neglect of the dutyes of love and charity to our neighbours; it was the occasion of his expressions that he came to send fire on earth, and that he came not to send peace, &c. For in that considera∣tion, he here saith that it must needs be that offences must come; but then,* 1.172 he also gives a wo to them by whom the offence cometh: and admonisheth,* 1.173 that it were better to cast from us those lusts and enticements hereunto, although they be as deer to us as our owne hands or eyes, then we should be in danger of hell, by dispising one of these little ones; who were by office,* 1.174 to prevent and decide those offences and breaches of charity, which our lusts should pro∣duce. And that, because they having charge of flockes committed unto them from Christ, who came to save that which was lost: so it was also their duty, to regard the strayings of every particular sheep in their foulds: and it came thereupon to be the will of God, that none of these little ones should parish: that is, perish by violence and insurrection.* 1.175

The farther proof, that these phrases of little and least, were parabolically meant of persons to be substituted in Christs power, appears in that (through all the three forementioned Evangelists) the immediate following discourses do set out unto us the plain description of some persons by Christ in that sort owned. Saint Mark and Saint Luke do it as of one that had no direct mission from him, who yet is by Christ owned, because he did his works of power in his name: and owned also according to Saint Marke, under the same ex∣pression for obedience, as he had formerly set downe to the little Children, viz. whosoever shall offend, &c.* 1.176 Nay Saint Mark takes in that discourse of him that acted in Christs name and authority so, as he intermingles it with the description of these little ones as all one. And to ascertain us that by them he intended his Disciples, and his succeeding deputyes, he directs his speech of receipt to them directly: Whosoever shall give you a Cup of water to drinke in my name because ye belong to Christ, Verily I say unto you he shall not lose his reward: and whosoever shall offend one of these little ones that believe in me, &c. by that means making them and these little ones all one.

As for Saint Matthew, he sets downe the description of the Apostles power of the keyes immediately after the discourse of these little ones: so that, by setting downe the chief mark of the power of the Churches head next, we have farther instruction that both discourses belong to the same per∣son.

Our Saviour, in setting downe the office of the Churches heads under these notions of little ones, and little Children, and of defining their duty of humi∣lity answerable thereunto, might have allusion unto the like manner of ex∣pressions used by his typical Father David, who was usually personated as

the Churches head: as we find it expressed in the 131 Psalm, saying, My heart is not haughty, &c. and again, surely I have behaved and quieted my self as a child that is weaned of his Mother,* 1.177 my soul is even as a weaned child. And as thus he answers for his mind and inward behaviour, so is it to be noted that himself (as the Paragon king) was in his person very little: whereas his pre∣decessour Saul, was not onely haughty, but also higher then others by the shoulders; and so not so fit as David, to be one of these little ones by our Sa∣viour spoken of. And indeed this caveat for humility, given by our Saviour to such as were to succeed as heads and guides in the Christian Church, is but the same in effect that was given in the Jewish Church to be put in practise by their Kings:* 1.178 that his heart be not lift up above his brethren.

And although our Saviour do thus set downe obedience to the Church heads under the notion of little ones, to take off occasion of their pride; yet that he intended such persons as should be in greater charge then ordinary, appears notably by his telling us (by way of terror) of their power: namely, that in heaven their Angels do alwayes behold the face of God: that is, they have in regard of their great trust amongst us,* 1.179 their eminent guardian Angels appointed. By which we may know how to interpret Saint Paul, concern∣ing the Angels which should be judged at the last Judgement: that is, that such of them as had been more particularly trusted with the guardianship of particular Churches,* 1.180 should give accompt thereof to these that had formerly been heads of Churches themselves; as to the Apostles and the like.

And that we were to distinguish these little ones, or the Churches rulers here spoken of, from her other members (commonly called Children, but without the addition of little) will farther appear by the observation of what was spoken of before. For unless we so construe them, I see not how that discourse can be direct, in answer to the Disciples question, of who shall be greatest, that is, whom he would make governor over the rest: which is in three places done. And although he deny them this power over one another, yet doth he not theirs, or others having it over ordinary Church-members: upon condition they must be converted from pride, and become humble and little before God.

And by the word little thus received, may we interpret that speech of our Saviours concerning Iohn the Baptist: He that is least in the Kingdome of hea∣ven is greater then he. For as by the kingdome of heaven we are to under∣stand the Church,* 1.181 (because in heaven it self every one shall not be greater then he) so are we not to understand that every one here, either, should exceed in greatness him that was the greatest of those which were born of women: but because these little ones,* 1.182 or these least in the Kingdome of heaven, have (as else∣where shewed) received from Christ the honour and trust of binding and loosing,* 1.183 (which Iohn had not) therefore were they greater then he.

And so again, when Christ brings in himself speaking at the last judge∣ment, he useth the like expressions: Inasmuch as ye have done it, or not done it unto one of the least of these my brethren, ye have done it, or not done it unto me.

By one of the least,* 1.184 we are to understand such a single person to be meant, as more eminently representing Christ, may (through obedience to him in Christs stead) make charity extensive and useful to all occasions; and not think that Christ made that charity best which was done but to any one or∣dinary man: or that the particular works there mentioned were all that need∣ed. But rather, that here (as elsewhere) these additions of least and little

are added in the singular number to Children and Bret••ren, that, (together with the distinction of them from other children and brethren) he might both set forth that extraordinary humility that should be in all governours, and might also relate litterally to that mean estate of his Disciples, the Churches present governours: who being probably to be most persecuted of any other, therefore are those instances of charity brought in which become men in that condition.

That these Epithetes of little and least (when added to children) do both signifie persons substituted in Christs authority, and was also given to teach humility and love (especially one toward another) will lastly appear by those passages discribed by the other Evangelist Saint Iohn: because spoken while Christ is deligating his Apostles, as is related in the 13 chapter and after∣ward. For in these chapters his speech of little children,* 1.185 cannot be taken o∣therwise then as a proper address to them. By which, and by that fact of washing their feet, we may finde how desirous he is, that that great power he had given them, should not exalt them above one another: but make them ready (by that his example) to do all loving offices one towards another: since none of them could be so great over one another, as he that had so done, was over them all.

But although here, as elsewhere, he is most copious in putting them in mind of that duty of meekness and humility which becometh their large power; yet that a great power was delegated unto them, appeares in the beginning of the Chapter. Now when Iesus knew that his hour was come, that he should depart out of this world unto the Father: that is,* 1.186 knowing he himself could be no longer the living light or guide of the world, he therefore thought now time to delegate his own which were in the world,* 1.187 and whom for that service he had chosen out of the world.* 1.188 And therefore Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God:* 1.189 that is, knowing he had finished the work he had to do, and being to return to him that gave him this mission and authority, he then thinks it time to take care of his Churches charge in his absence, and to go on with his mission of others in his name, as he had been before sent in his fathers name. This in the other Evangelists, runs, As my Father sent me, so send I you: and whoso∣ever heareth you, heareth me, and the like; but this beloved Disciple, (after his usual manner) coucheth all under the notion of love. And therefore their power or mission is amongst other things parabolically set downe: As my Father hath loved me, so have I loved you; continue in my love: that is,* 1.190 as I have power had from God the Father, as his beloved son, so shall you from me,* 1.191 as my beloved Disciples. And this his deputation or mission thus given them, he more clearly expresseth in his prayer: As thou hast sent me into the world, even so have I also sent them into the world.* 1.192

All which, and other considerations before spoken of, (in confirming the Churches power under her owne Ministers) should methinks be sufficient to stop the haste of such, as do so headily obtrude their owne private inter∣pretation of Scripture against that which is publike, and made by lawful authority. For unless they can make some extraordinary mission appear, whereby God hath something to say by them, not said before; why should men be so beguiled, as to think them not subject to like passions and infir∣mities with those that have the interpretation of Gods word already? And truly, their crying out for obedience to Gods word onely, and yet proposing

it as such, when guided according to their sence onely, imports none other, then an ayme thereby to engross all honour and authority to themselves on∣ly.

And therefore, that command appears at this time extreamly necessary; to put them in mind to be subject to principalities and powers, to obey Magistrates, to be ready to every good work,* 1.193 to speak evil of no man, to be no brawlers, but gen∣tle, shewing meekness to all men. And a greater truth cannot be spoken, nor a mo••e seasonable admonition given, then to mark them that cause divisions and offences, contrary to the doctrine which they have learned, and to avoid them: for they that are such,* 1.194 serve not our Lord Jesus Christ but their owne belly, and by good words and fair speeches deceive the hearts of the simple.* 1.195 For, so long as the foundation is not destroyed, so long as Christ is not deceived, but our faith is entire in him; the prosecution of particular sects, under that of Paul, Apollo,* 1.196 or Cephas; and our hatred, varience, emulations, wrath, strife, seditions, envyings, murthers, &c. are works of the flesh, not of the spirit: and are because we are carnal and walk as men.* 1.197 But yet, because we are to know, that it is not faith alone that is our duty, and can secure our salvation, but faith and love,* 1.198 or faith that worketh holy love; we will now speak more fully of that grace of love or charity which must be joyned to keep us innocent; and al∣so of that other grace of obedience, which is requisite to make charity ef∣fectual.

CHAP. VII. Of love and obedience, and of our state of innocence thereby.

TO be sensible of good or happiness is to be living, and to be the more hereof sensible is to be more living. For as there is a positive dignity by sensation it self, that is, of sensitive above Inanimates, so is there a compara∣tive exellence therein again, arising from degree thereof. Whereby each thing stands in degree of happiness and excellence differenced, by that degree of vigour and intensness in apprehension, and also by degree of steadi∣ness and continuance in possession.

Now as experience in the natural course of things doth inform, that in all progression there must be a perfection and summety, so in this case especially; where perfection of degrees must also arise from perfection of parts: even from that more inward and lively sence of happiness and fruition, which the contemplations of its own inherent worth must constantly afford. For as it is unconceivable how there could be a progression in dignity without coming to an acme and perfection, so also is it not imaginable that this perfection can be in any less degree therein stated, then to be causally and originally so: be∣cause if this happiness or the sence thereof should depend on the enjoyment of foraign objects and helps (as in man) then, for want of an original of life and perfection, all derivatives must cease also.

From all which as we may conclude the being of a deity from the necessary progression of life & well being, so also must we conclude that nothing under

God Almighty can be perfectly happy. For as in him alone an absolute perfection of essence can always be found, so it must be to him alwayes so clearly perceptible and known, as to fill himself with such full acquiescence and delight, that, with due regard to his omnipotency, no foraigne want or fear can be supposed any wayes available to impoverish or delete that im∣pression, which the vision and contemplation of the beatifical glory of himself must, from eternity, make within himself.

When we contemplate our selves, or our own happiness or perfection, there being many things observable more perfect and happy then we, and through diversion of other objects engaging us to farther hope or fear, and through weakness of comprehension and understanding, being alwayes ready to be so diverted and foyled in our contemplations, it is not to be expected that this unsteady and weak consideration of an object so unworthy as our selves, made within our selves, should leave any such noble and firm character there, as to fill and settle us with any degree of acquiescence and delight, or to bring it to an existent perfection. Whereas, in God, that could never be but perfect, and also knowingly and delightedly so, that resemblance of himself which must from eternity have conception & being in himself, must be supposed even naturally generating the like existence and continuance of such another self, under the relation of a Son. For all cause of extinction or abatement being taken away, that which was from eternity thus naturally begotten, must be to eternity thus necessary continued.

And easily it may be conceived, that were any one stated in such an un∣changeable degree of essential perfection in himself, as to have all perfection there centred and confined; and then to be endued with such high and steady degree of understanding and comprehension, as to be hereof alwayes sensible, and herewith alwayes delighted; and then lastly, supposing this person to be alwayes accompanied with omnipotency too, then, as nothing could hinder him from his continual enjoyment of himself, so also cannot any cause of change be conceived; whereby that which was thus lively impressed, should not have like continuance and self existence also.

A strong confirmation and help to our conceipts in these things may be taken from our selves: who constantly and naturally (as shewing whence we derived it) are moved in the love and delight we take to any object, according to that impress or conception which is inwardly entertained of them: and ex∣perience telling us that the fruition doth never answer the expectation, be∣cause it comes alwaies short of the perfection of the Idea, it doth prove that that degree of delight ariseth from degree of excellence of the object in it self, and from degree of inward perception thereof. In us, as all knowledge is admitted by degrees at the dores of the sences, according to iuch feeble re∣presentations as the weakness of the sences themselves and the unworthiness of created objects will afford, It is no wonder if, by reason of so large dispa∣rity, such unsteady and unaffecting impressions do remain, in comparison of what we may conceive to be where all these defects are taken off: especially since, by this foraign way of knowledge (to wit by sence) we are not able to know or appreh••nd truly our selves, as the divine essence is, by means of con∣tinual presence and intuition: and so beget, and be possessed with a continual self-love, which is the strongest impression and delight that may be.

As thus to the manner, so, to the measure of the generation, it will follow, that as this infinite comprehension of God, stood entirely implyed in the con∣templation

of that full beauty, glory, and perfection of his whole essence, so must the person hereby generated be equally God also: for where the worker and the substance wrought upon are the same, what is thereby wrought must be the same too.

Now, as it a natural and necessary property of every inteligent and volun∣tary agent to be to it self regardful in the first place, and to other things as they stand thereto like and relating, which we call love, so, in this case, that perfect similitude and essential same-ness which must cause the Father and Son with high and continual entercourse off affection to be perpetually be∣holding each other, must, as proceeding from, and bestowed upon persons of such omnipotency and dignity, produce also a third like personal existence; even that of the holy Ghost. Because (as before said) where the subject wrought upon and the worker are both God, that which proceedeth there from must be God also; very God of very God.

As thus for the coequality of Son and holy Ghost, so for their coeternity: since that perfection of the divine ess••nce must from the very first be, and be by it self conceived, and also loved, it must follow that these two presons must be also as much without begining as the other. For although, with us, that have our beings and conceptions imperfect and depending upon foraign helps, and by reason that our knowledge was by degrees attained from ob∣servation of figurate and material bodies as they stand limitted in time and place of operations, it is not to be imagined that any perfect conception should be made in us of a substance so spiritual and sublime, much less any such ra∣tional deffinition or discourse made for the satisfaction of others of a sub∣stance transcending the similitude and comparison of any other, therefore the best expressions of himself is from himself, saying, I am that I am: yet, were all these impediments taken off, we may conceive being and well being to be eternally the same; and that omniscience should necessarily arise from, and accompany omnipresence; and that again, being inseparably accompa∣nied with omnipotence, it must follow, that to be, and to know, and to will, and to act, are all the same in him, that could never be devided into parts in himself, nor circumscribed nor limitted by any other, in time, place, or mea∣sure, of energy; whereby, as to these personal relations, he should not be from, and continue to eternity the same that now he is: that is, not onely be really the same three, but, by this divers manner of existence of these three ones in the same one substance, we may, through their union amongst them∣selves, conceive deity it self to be more fixed and setled in unity or one-ness then it would be otherwise.

From the observation of the manner of existence and working of any thing objected to humane sence, where agent and patient stand circumscribed and limitted by the laws of matter, it must be very heard to deduce any sa∣tisfactory conception how these things should be brought to pass. It must needs be hard for us to apprehend how one God should thus be three: at the same time truly one, as to the Godhead, and truly three, as to the persons: and this, without division of substance, or confusion of peresons: that he that was begotten should be as ancient as he which did beget him; and againe, that that person that had procession from the other two should yet be as much without beginning as either of them. And all, because created bodies being to work according to those rules which nhe Creator did appoint, to the intent that that end which was by him aimed at in the course of his

providence might have a regular and certain effect, it was necessary that they should be ascertained, stated, and limitted, by the laws of number, time, place, &c. Forasmuch as, if any one or more of them should not be numerically and separately that very one, or that very number more, a perpetual miscella∣ny and confusion would follow; to the defeating nature in her operations, and to the depriving her of her variety, for want of distinct subsist∣ences and individuals. And should not natural Agents be confined to time and place, whereby that which is now done, or here done, was not at all times, and every where done, it must then fall out, that things thus left at liberty, must work infinitely to the degree of deity: or else, being impeded by the like unconfined operation of others, all must perish by reluctance and disorder: Whereas God, that had thus by number and measure stated and bounded other things, must be looked upon as unlimitted in himself by those limitations which he puts upon others. That unity, that moment, that point, from whose simpleness the numbers, times, proportions, wherewith other things, stand bordered do take their original and derivation (although they were from him, yet) they are not at all afficient on him, he cannot be confin∣ed by those confinements he puts on others; but remaines in himself still so much more simple then they, as not to be patible by them. It would be derogatory to him to think him so numerically and determinately one, as to say he is but one: for that were to say or suppose there were more ones, which this one did not comprehend; and so, he not the whole and incom∣prehensible one. No, he is one, as being all: his oneness is from his allness; his unity from his ubiquity. Not seperately and singly one as in relation to another, but as comprehending all things else; he is totally and universally one, and that, without confinement of time or place.

But however there be coequality and coeternity amongst those three, as con∣sidered in themselves, and in relation to that one divine substance whereof they are possessed, and wherein they do unite, yet, as they stand differenced in order amongst themselves according to their relations, so are they, in their emanations and operations upon men and other Creatures, distinguishable by their order of working also. For whatever is done by God the Father, is done in the Son, and through the holy Ghost: who, as last in order, is neerest unto us in the participations of deity here. For that second person in the Trinity, who in his natural and eternal generation, as God, was begotten of God the Father, when he took our nature upon him, and did in it per∣form the work of our redemption, was then conceived by the holy Ghost: by whom also we receive all those spiritual blessings, graces, and favours, which, by means of Christs Mediatorship and merits, are from God the Father to be expected by us, as the earnest of his love in his Son. From whence it comes to pass, that the sin against this person is set downe as unpardonable; as including all the rest: by being a more neer contempt against them all, because none can act alone.

Lastly although by these divers personal subsistencies in the same substance, we may conceive deity, as to inward operations and respects, to be so fully compleated that no farther generation or procession needed (because under∣standing and will stand hereby alwayes satisfied with adequate objects of truth and good) yet as those incomprehensible rayes of love and glory which before all time were mutually and continually communicated by these three most blessed persons (as coming from omnipotent Agents) could not other∣wise

otherwise be confined in operation then by their owne good pleasure, so it being the property of glory and goodness to be extensive, and as natural to do good as be good, it came to pass (in time) that that inward contempla∣tion which was at first the generation of him that was the Image of his Fa∣thers glory,* 1.199 and thereupon of that love which was from them both proceed∣ing, was, for the farther manifestation of the same glory, the cause of all those effects of his love which appear in the whole creation; and of those several inferiour participations of divine resemblance heretofore spoken of.

In the former way of working, the divine substance it self is wrought upon and communicated; in this, only the attributes thereof are imparted, accor∣ding to matter newly created. The working of deity in the first way, was natural and necessary: but in this, voluntary. For the Father could not be said to will to beget the Son; nor could the holy Ghost be thought to take voluntary procession from the other two: because none could be said to will that to be done, which at no time was, or could be undone. The cause of the operations in the first case was perfect love, arising from perfect similitude; in this, as the similitude was more imperfect, so the intercourse of affection also was more properly an expression of charity or gift upon objects of want, then an ayme at f••uition through sence of likeness and same-ness; the which we may make the definition of love, and thereby somewhat difference it from charity: because the one seeks to enjoy, the other to bestow: though usu∣ally they are taken for the same, and fall into one another. For that, whosoever loves is alwayes ready to bestow; and none was ever bountiful to any thing unloved, or unlike.

In declaration of these sublime misteries much more might be said: but, when we have said all we can, it is not to be conceived that the feeble brain of man can ever attain any steady degree of comprehension of that in acces∣sible light: it being more easy to lose our reason in a curious search, then satisfie it in any full discovery. And therefore, our safest course is to confess we know him not: having indeed no warrantable rule for our directi∣on herein, but what God himself, hath of himself, in the holy Scripture set downe. The which, had it not stiled the second person the the Image of the invisible God,* 1.200 the brigh••ness of his fathers glory, and the express Image of his persons; And so leading us to conceive of the procession of the holy Ghost, I see not how the true personal existence of those three that bear record in heaven could have been apprehended.

As for that hypostatical union of the two natures in that one person of our Saviour (a mystery also necessary in some sort to be comprehended and be∣lieved) it is learnedly done by others; especially by the pen of Judicious Hooker: and is not to our present occasion so proper. But so much I thought necessary to premise in this place, for the better conception of the personal subsistance of deity; by way of supply to what was briefly spoken of the uni∣ty thereof, and its operations, in the entrance of the first book; and what shall be spoken thereof in the last chapter of this book: this being as necessary to be known to state us Christians, as that was to remove us from Atheism: and also for the better understanding the original and nature of love it self, whereof we are now to treat. For hence we may perceive how God himself is said to be love,* 1.201 as being the foundation thereof: and that also, if we love one another, God dwelleth in us, and his love is made perfect in us. The which is not onely true in the natural state, wherein all creatures had existence and perfecti∣on

from the love of God manifested in Christ by whom he made the world,* 1.202 and had that thereby also recourse back towards God again, by occasion of those natural propensions to mutual love and beneficence seated in men and other things, by means of that blessed spirit which moved upon the waters;* 1.203 but also true in the state of grace and regeneration; wherein God the Father was plea∣sed to love men again as in his beloved Son, when they had now lost that I∣mage and likeness wherein they stood lovely as his creatures before; even by the love of God shed abroad ••n our hearts by the holy Ghost which is given us.* 1.204 By whose blessed influence we are not onely holpen and directed in our love and obedience upward, whereby to meet the God of love more directly (even to the degree of a miracle-working faith where it is strong enough) but also stand inwardly aff••cted towards the assisting him in his course of provi∣dence; by love to those his Images now pres••nt amongst us: men being not otherwise capeable of approving themselves to be Godly or God-like, then by the expression of this their love according to such rules of obedience as Christ himself hath appointed, and in Scripture plainly set down. For as we are inwardly made preceptive, and participant of this love by the grace of faith, even by having our understandings cleared concerning the reallity of God and his goodness, and of the communication thereof unto us, of which we have spoken in this last discourse, so again, do we stand outwardly confirm∣ed and conformable herein by the grace of obedience: even by signal testifi∣cation of our true love to him, by our ready and conformable expression of it according to his direction; of which we shall now speak in that which fol∣lows.

As the general praise of love is most plainly and largly discoursed of by Saint John, so is he most of all copious to shew how love and charity (being the general precept for Christians) are the fulfilling of the law: and how they secure us in a state of innocence. And therefore, commending love to us, he saith, I write no new Commandment unto you, but that which ye have heard from the beginning: meaning, from Christ himself, who had shewed that this pre∣cept of charity or love was (as hath been hitherto shewed) the sum and scope of all the Law and the Prophets: that is,* 1.205* 1.206 of those particular precepts set down in the Law. Again (saith he) a new Commandment I write unto you, which things is true in him and in you: because the darkness is past, and the true light shineth. That is, true in him that hath thus rid us of strict legal observance,* 1.207 and from the darkness and multitude of litteral precepts: and hath enlighten∣ed us with so much supernatural wisdome, as to see this one performance of love to be the summ of their meaning: they, without it, not being able to state us innocent: For he that saith he is in the light, and hateth his Brother, is in darkness even until now: but he that loveth his brother, abideth in the light,* 1.208 and there is no occasion of stumbling in him.* 1.209 Which last words point plainly to the stating of our condition of innocence by love: he concluding all Chri∣stian foundation and commandment in these words; That we should believe the name of Christ Jesus, and love one another.* 1.210

And therefore is this Gospel single light, hinted unto us as a single eye, which enlighteneth the whole body. This state of innocence through love,* 1.211 may be also compared unto the strait Gate: both for its singleness of precept, (in regard of those many precepts formerly given us) and for its difficult too: as for loving of Enemies and the like. This is that wedding garment, which whilst we have on, we need not doubt our selves true members of, and

truly fitted for Christs Church and kingdome: but if wanting it, we are then to be rejected and cast out. For without this roab of charity, we shall be ready to devide this his kingdome against it self, by breach of peace and order; this being the leaven that must season all we do. This is that rock, on which we founding our Christian duties, through faith in Christ, they shall stand unmoveable against the stormes and tempests of the world: whereas else, prophesie, miracles, mighty works, though done in Christs name, and with never so religious pretences, shall not make him owne us, without its being their ground work. And to this purpose he saith, If ye keep my Commandments ye shall abide in my love, even as I have kept my Fathers Com∣mandments and abide in his love: and then he ads, this is my Commandment that ye love one another,* 1.212 as I have loved you. And least any one should think, that this Commandment was but a single precept, and not general, and including all the rest of his Commandments, he farther adds; these things I Command∣ed you, that ye love one another. Where the command of love is put in the plu∣ral number,* 1.213 as the sum of all the Commands we are to keep, as truly his. So that then, no love to Christ without keeping his Commandments: no keeping his Commandments without loving one another. For as Christ, in his actions, stood excepted from sin, notwithstanding his likeness to us in the frailty and infirmities of nature; even because of that perfect love to men, and perfect obedience to God with which they stood accompanied and di∣rected; even so is each one in degree innocent, according to that degree of love and obedience they bear towards their brethren, and to him their head.

And indeed none speaks so home herein as our Saviour himself, both to make love the fulfilling of the law, and also to make obedience our secure directi∣on herein: for in three several places, Matth. 19.19. Mark 10.19. Luke 18.20. being recorded to give the summ of the Commandments to be observ∣ed by him that should inherit eternal life, he puts the command honour thy Fa∣ther and Mother,* 1.214 as a complement to the other particular precepts. And far∣ther, to banish that pharisaical error of Corban, whereby religious pretences had usually been made a cloak to disobedience; he mentions in none of those places, any of these four precepts, which we onely attribute to be writ∣ten in the first Table; but puts this command of obedience to Parents last, least it should be taken but as equal, and part of the number of the other six. Not improbably inferring it to belong to the first Table; by which means, they may be presumed to be by us respected under their proper relati∣on of Gods; and not in the equality of Neighbours, to be loved but se∣condarily to our selves.

And then, this command being set downe as last of the first Table, it must be supposed put for the rest: implying, that our love and honor to God him∣self, (now absent) is best discovered in what we do to these his deputies present amongst us.

And take it as of the first, or second Table; yet his words are express, for making this obedience the fulfilling of the law, Matth. 19.19. Honour thy Father and thy Mother, and thou shalt love thy Neighbour as thy self: shewing thereby (as heretofore noted) that the precepts of Do as thou wouldest be done unto, and love thy Neighbour as thy self, can never have right proportion and valew, without the authority and coynage of a just and common superiour to us both: by the standard of whose precepts it is to be impartially estima∣ted.

For Christ had before recited the particular precepts of our love to our Neighbour: but now he summs them up to be perfected and fulfilled in love; even as that love is to be compleated and directed by obedience to superiours.

Else when we think our selves least biassed with self respect, and do most really examine our thoughts before we act, how that they are none other but what (with like circumstances) we would be content to have received from him or others, we might yet be deceived. For since first, all the intervening circumstances could not be by us throughly consider∣ed, nor what measure of concern they had unto that person and me, and all other parties besides: it cannot be avoided, but that taking the judg∣ment upon mine owne score herein, I must have failed, in doing (through ig∣norance and mistake) wrong to my self, to that my Neighbour, or to some other. For although I have but don as I would be done unto, as to my judgment did appear, yet when it must fall out, that no one man can fore∣see and state all other mens concerns fully, it must follow that judging up∣on wrong evidence, he hath made wrong judgement: and so not loved his Neighbour as himself.

And therefore all innocence must proceed from obedience: for at the last judgment, when all things shall be truly stated and laid open, and it shall be made appear, how in this or that particular, I did to my self or some o∣ther an evil which I thought not of, it will not be a sufficient excuse, for me that took upon me to judge herein, to say I was not aware thereof; or that I was ignorant it was at all, or in such measure any harm; or that such persons were therein at all, or so much concerned. For since every one is to be a∣like loved as my Neighbour, my intent of loving and regarding, some one or few herein as my self, will not (though rightly done) assoyle me of such failings and dangers, as must hereby happen to others also: by whom (when it comes to be truly stated) I must acknowledge I have not done as I would be done unto: for I would be loath that another should injure me, under co∣lour of doing right to another.

And therefore that admonition of Saint James, is to be carefully remem∣bred by all Subjects, that in their deportments towards others, would keep themselves unblameable: My Brethren be not many Masters, knowing that we shall receive the greater condemnation: clearly evincing that guilt sticks so close to all our commerce with others;* 1.215 that so far as it is not authorised by di∣rection, or permission of a lawful superiour, it cannot be warrantable: who also cannot be excused of partiality and guilt, otherwise then as having whole and entire interest deputed unto him from God: whereupon, there are not to be many Masters, as heretofore noted.

And therefore was it not sin in the Israelites,* 1.216 (according to the words of Mo∣ses) to borrow of their Neighbours, with an intent to deceive them: because he that commanded it, had from God (by his office) perfect propriety in the dispose of their actions. For though it might be objected, that they would not have been to dealt withall by the Egyptians themselves: this was true as to the usage of the thing, considered separate from that authority by which it was done, but not in relation to their equal obligation to superiours in mat∣ters of obedience. For although they would not themselves have been con∣tent to have been so deceived; yet, in obeying a superiours command, they did but unto him as they would be done unto, had they been in his case. For

he having whole interest, is thereupon to be wholly looked on, as in relation to the performance of the divine precept of do as thou wouldest be done unto. For as it is easy, so alwayes just, for a man to distribute and give to others of those things that are all his owne: Whereas he that hath but an uncer∣tain share, and that mingled with many, must in his decision (through parti∣al and uncertain interest) give a partial and uncertain judgement: and so ma∣ny times falls short of the rules of charity, and loving others as our selves, when he most intends it.

Nay, if our Saviours words be well weighed, (who gave us this rule) we shall finde publike allowance appointed to be our guidance therein: and that the usage of others, was not left to each ones private judgement. For al∣though men of late (out of arrogance, and to valew their single judgments) have put it into the singular number of do as thou wouldest be done unto; yet from the beginning it was not so. But when it was set downe as a rule for fulfilling the law and the Prophets,* 1.217 it was put in the plural number; whatsoe∣vey ye would that men should do unto you,* 1.218 do ye even so to them, &c. plainly shew∣ing that no man had warrant from hence to act any kind of wickedness, if he could gaine a third persons consent; but the words men and them must imply publick approbation, or that persons approbation that hath publike charge.

When the precept of love is set downe, it being each mans duty to be af∣fected therewith, and ready to perform to the utmost of his power, it is there∣fore commanded in the singular number, thou shalt love thy Neighbour as thy self. For this being not onely in the first place necessary, as the root of that tree on which our outward charitable works must grow, but being also hidden in our hearts, where none on earth can have cognisance, it could not refer to the approbation of others. But because in the outward exercise of this love, I might transgress in quantity, and so (as heretofore shewed) do o∣therwise to some of my Neighbours, then I would be done unto my self, even whilst I am vehemently loving others as my self, therefore am I not to act by private light, and as a single man in this case; but as having di∣rection or leave from that publike person that hath common interest. For al∣though this root of love, be onely or chiefly to be watered by the dew of heaven, as having its formal seed from thence alone, yet is the plant it self of that nature, as without the culture of the gardner, not onely to become bar∣ren or adulterate in its fruit, but also by its manner of growth, to disorder and overshadow the rest of the trees of the same garden. Every man therefore is to love every man as himself, as they are to be considered in their general equallity of men; but since under policy and government, we cannot be ex∣ternally separate from those different relations which the rule of that polity hath submitted us unto, therefore is the guidance of private mens actions in these different relations, to be regulated by him that hath the charge of the whole Kingdome: who is to order every one under him, as the general Oe∣conomy thereof shall require: and who, according to their joynt and com∣mon relations unto him, as subjects, may do to men as he (in his publike capa∣city) would have men do to him.

And if we do not interpret the meaning of this rule against private judging, we make it destructive, and contradictory to the Antecedent, and consequent discourses (used by Saint Matthew and Saint Luke) of mens taking on them to judge one another, and to spye the moats in their brothers eye: the which

things are plainly in those places set downe as bringing condemnation and not innocence. The which innocence, by the precedent context in Saint Matthew, is placed on implicite reliance and obedience to those above us, for that which we would have done unto us. So that because we are to relye up∣on the greatness of the knowledg and care of God & our Fathers in the flesh, therefore no man should presume to be wiser then they: nor, by judging others without their leave, to do by them otherwise then he would be done unto. Wherefore without this interpretation, I see not how the coherence of there∣fore in Saint Matthew can be made good. And although Saint Matthew have the instance from reliance on God most especially, Saint Luke hath it for submission to humane authority: for we cannot think Christians obliged to give to other askers, or stand still to their smiters, then what are warranted by authority, as elsewhere noted.

And if we mark the subsequent texts, they will clearly inform us against mens reliance on the obliquity or variety of their owne guidance, by bidding us enter in at the strait gate,* 1.219 (meaning that of obedience) and avoid that broad gate and wide way of morality which men are subject to enter at, when they are to act any thing. And so Saint Matthew goes on to warn men against these false Prophets, that shall hereafter be so prone to seduce us by their spe∣cious precepts to innocence, by reliance on doctrines by themselves brought in: who are to be known by the fruits of dissention and civil war, even be∣cause none but such fruits can be expected to come from a Tree whose root is not love to their brother, and obedience to Christ. Nay implicite obedi∣ence too, for though they should Prophesie, or work miracles in his name; yet since these might have been done but out of self likeing and regard one∣ly, there is nothing but founding obedience on him (as on a rock) that can secure our foundation. For we are to know, that since Christ the master of the house is now risen up (and hath finished legal and moral righteousness) and hath shut to the dore; that is, bound up the law and the testimony, and their meaning,* 1.220* 1.221 among his Disciples; it is not then for men to knock more at that dore of en∣trance: But if their works were not done in obedience to him as Lord, they were workers of iniquity, though they called him so when they did them: neither communion with him in the visible Church, nor hearing his Gospel can excuse them.* 1.222

Again, the subsequent text in Saint Luke joyned thereunto (for if ye love them that love you what thank have you, for sinners also love those that love them) doth plainly also shew,* 1.223 that mens private wills and judgements were not to be relyed upon, for performance of that precept tending to love: whose performance that way could render men but still sinners. But we must be made capable of loving our enemies as our friends, by submitting our wills to the will of a publike person, unto whom they are of equal concern with our selves: and so doing by him as we would be done unto, we shall do by all others as we would be done unto also. Else, if we blindly act by our owne judgements, and singly lead one another by our private lights, we shall both fall into the ditch.

And therefore, we can then onely safely reckon our selves innocent, (as be∣fore noted) whilst obeying our Superious direction in commands and prohi∣bitions: and in case none appear, we are to guide our selves the best we may, by applying the said Maxim between our Neighbour and our selves. Which truly done, our failings are to be excused upon our Superiours permission

given us herein: as having to the best of our consciences and judgements loved and done, as we would be loved and done unto: both in relation to our Neigh∣bours owne interest, and also in the upright managing that trust of impartial dealing, by God or our Superiour committed unto us. And this, because his authority is equal in both; and the same to permit as enjoyn. For where authority leaves any thing to be ruled by my conscience and discretion, it is the same as if he had commanded me to order them after the same manner: and it shall thereupon follow, that I performing my utmost devoire therein, am in my actings to remain still innocent, as having but obeyed my Superi∣our.

And from this necessary referment of the managery of many actions to the power of particular Subjects, and because of the necessary submission of some deportments also to the guidance of fathers and Masters of families, (as proper to their charge and duty) grows the reason why we finde in some of the Epistles and places of Scripture, such general direction and intimation of duty: namely, because those, or some of those precepts, or presidents in them contained, may be upon occasion as we said, usefull to the general di∣rection of the several persons contained in each Church; when he shall ei∣ther stand by his proper office, or by power and leave from his Prince, un∣der no positive restraint but of God alone. At which time, and at all times when he is not by the Church debarred, it seems highly expedient, that the same person thus entrusted with the execution of affairs, wherein himself or others may be concerted, should have liberty to have his recourse to the Scripture, for the farther enabling him in his demeanor, in things and per∣sons submitted to his trust and power: and that upon the same reason and grounds, that were formerly given to shew their sole custody and power of interpretation given to superiour powers: namely for them to have assistance of divine guidance, in execution of their charge of government al∣so.

Upon which ground and consideration, it became in particular manner necessary also, to have the general rules of do as ye would be done unto, and love thy Neighbour as thy self, to be commended in common to each ones observation: to the end that each one, having his Neighbours good or harm more or less in his separate power, might by this conscientious rule and tye of examination, be more readily provoked and directed in his sociable abearance. For the rule it self being but a general rule for inoffensive living, by introducing a common and equall sensation, or fellow feeling of each others wants and benefits (that thereupon (as to our selves) the good of others might be sought, and their harm avoided) therefore is it by our Saviour placed as the sum and fullfilling of the law. Meaning, that as God had formerly by Moses and the Prophets, given particular precepts and di∣rections for the sociable abearance of the nation of the Jewes, so the onely standing divine rule to us Christians now, was this summary direction for the good of Society: whereby preserving the good of our Neighbour, we should also thereby to our power, maintaine the glory and service of God.

So that the said rules, of love thy Neighbour, &c. and whatsoever ye would that men should do unto you, &c. importing generally, as if it had been commanded to all sorts of men to be ready according to their severall

stations and degrees, to promote the good, and to ease and sustaine the harms of one another; it must therefore follow, that those persons that have pub∣like and whole trust and power in each society, are in the first place to have the interpretation and application of this rule: and so each one under him, as he shall entrust them therein; in order to the good and welfare of that so∣ciety. For since the care and trust of the Prince is more then that of others, it must also follow, that the application of that rule which is directive there∣in, must be primarily in him too: the subject having onely liberty to guide himself in what he is to act on another, as supposing the rule a fresh said unto him from Christs Minister set over him. Because else (as before shewed) ge∣nerall harm may be the consequent of general liberty independently to act by these rules: whereas in our assistances to them, and in our submissive de∣portments, (if we bear one anothers burdens) we shall fulfill the law of Christ;* 1.224 in maintaining the good of society, the end of that law.

The rule of do as thou wouldest, &c. being thus hard to be kept (as from pri∣vate direction onely) causeth it to fall out, that our works (as our works) cannot justifie us before God: because they cannot, as proceeding from se∣parate persons onely, have throughly, and on all hands charitable and per∣fect performance; but as done in Christ; that is in obedience to his, or his deputies authority: and failing in the faith hereof, or in our impartial dealing with our Neighbours, in things by authority permitted unto us, it will fol∣low, that whatsoever is not of faith is sin.* 1.225 But if in conscience to Christs au∣thority, (commanding obedience to him and in him) we do that which may privately make our conscience condemn us, yet God is greater then our conscien∣ces and knoweth all things: to wit, knoweth, that as his glory is to be increased by humane preservation,* 1.226 so humane preservation is maintained by obedi∣ence and submission.

For if we must be judging of morallity, and being under lawful authority, act their commands on others no farther then the supposal of our case and suffering to be theirs will give leave, I would fain know, whether the Judge, and other officers and executioners of civil Justice, that joyne in the sentence and infliction of death on any their fellow Subjects; or whether the Souldi∣er, that for press or pay doth the like on his owne country men or others, do either of them imagine themselves in their case; and so acquit themselves, by not being instrumental in infliction of more, then themselves would have a∣gain suffered from them? If they do not, nor need not, then doth their inno∣cence follow their obedience: even by Imagining themselves to have been in their superiours case, & him their subject: for as then, they would have expect∣ed obedience to what themselves had conceived fit to be done, so are they now to give it. In which case (by my obedience) doing as I would be done unto by him that hath whole concern and represents all, it must follow, that I do as I would be done unto by all men else; and so by my obedience have fulfilled the law of Christ.

Whereupon as we finde Abrahams faith imputed for righteousness, and he called Father of the Church or Faithful; so was this attributed unto and made appear in a matter of obedience: In thy seed shall all the Nations of the earth be blessed, because thou hast obeyed my voice.* 1.227 For although Abraham had at other times obeyed, yet was he herein exemplarily the Father of the Faith∣ful; because the proof of his obedience was performed in a particular, where∣in both the injury to another and himself, might have been so highly dispu∣ted

out of private judgement and interest. Whereupon, that which is here attributed to Abrahams Obedience, is interpreted by Saint Paul his Faith: who in the first Chapters to the Romans largely sets forth the necessary guilt accompanying legal precepts, not done in Christ; who throughly fulfilling all moral righteousness; our faith and obedience in, and to him, makes it im∣puted unto us: for as by one mans disobedience many were made sinners, so by the obedience of one shall many be made righteous.* 1.228

He tels us there, that Circumcision is that of the heart and Spirit, not in the letter:* 1.229 that is, men are now to be justified by love (the work of the law writ∣ten in their hearts) and not by the observation of the letter according to their owne sence.* 1.230 For against such, he pronounceth a necessity of such sins, as attended such as professed themselves wise:* 1.231 saying, Thou art inexcusable O man whosoever thou art that judgest: for wherein thou judgest another, thou condemn∣est thy self:* 1.232 for thou that judgest doest the same things. That is, inasmuch as thou takest upon thee to guide others and thy selfe by thine own judgement, thou must consequently break Charity, the end of the law: and so involve thy self in the guilt of thine owne, and others sins, that must follow thereup∣on. For now we are delivered from the law, being dead to that wherein we are held: that is, being released (as heretofore noted) of the penalty of observ∣ing legal precepts,* 1.233 as of immediate divine authority; because we should serve in the newness of Spirit (that is by love) and not in the oldness of the Letter.* 1.234 For while we were taking upon us this litteral performance, the law of our owne members and concupiscence (pointing at private interests) caused it to prove to us the law of sin, and of death.

So that then, the law of God being to be served with the mind inwardly, and not by fleshly wisdom, to make it the law of sin, it follows, that there is no condemnation to them which are in Christ Jesus: which walk not after the flesh, but after the Spirit. That is, because they that act after the flesh (or take upon them self guidance) do minde the things of the flesh (their owne interests):* 1.235 but they that walk after the Spirit,* 1.236 mind the things of the Spirit: that is, being al∣wayes guided by the fruit of the Spirit, inward love, they alwayes mind the effects thereof: in which they could not err, whilst remaining obedient.

For else, authority and law onely defining and measuring in particular acts what is murther, adultery, theft, &c. and rating accordingly the punish∣ments thereupon due, we should, in our particular biassed interpretations, commit often the same, or worse faults, then those we went about to amend. And this, because God, who from himself and in his owne name gave these precepts at first, gave also a continual succession of Prophets, Urim and Thummim, and other divine ways of revealing his pleasure in their interpre∣tation upon doubtful occasions; so that being both wayes expresly divine, their observance litterally (as so) was each mans duty then: but now, being not to be litterally and particularly so construed by private men, they break or keep them, when they break or keep their substance, charity and inward love; and are more or less obedient to Superiours therein.

And therefore although there could be but one truth, amidst those diffe∣rent exercises of Christianity between the Jewish and Gentile Churches; yet the Apostles being to promote and encourage Christianity all they could, and Christians again to obey implicitely in all things not fundamental; the one might justly command, and the other be also obedient, although in things differing and contrary: which otherwise in the commanders, must have been

Heresie on the one side or other. And besides, must have been Schism and Scandal in each sort of the disagreeing Subjects, that in absence of their com∣mon head, obtruded upon each other their differing constitutions: having no other authority to act, or impose to the dislike of one another, then in re∣lation to their joynt authority; as thereby holding of the head:* 1.237 under whom they were to be esteemed but as one, by means of joint communion and sub∣ordination. But when done in just pursuance thereof, error is avoided: for that a divine sentence is in the lips of a King, and his mouth transgresseth not in judgement. In the original it is in the future tense, shall not transgress: which I note to avoid the Exposition that might be made against the allowing the judgement of Kings in general to be such;* 1.238 as thinking it only appliable to Solomon himself, because particularly inspired above others.

And this place of Solomon is a good comment and confirmation to ano∣ther of like sort: namely, to punish the just is not good, nor to strike Princes for equity. Where we may finde, that a Prince in his definition, is held the same with a just man, (as formerly noted in the title of justice):* 1.239 and that then we can no more punish or accuse the one then the other, for want of justice or equity. Upon which reasons Elihu (in Iob) brings in that saying, as a truth universally agreed upon: is it fit to say to a King thou art wicked, and to Princes ye are ungodly?

Therefore, by the words shall not transgress in judgement,* 1.240 we are to under∣stand that they shall not cause subjects to transgress in their obedience; be∣cause the sentence is divine, which in the Original imports divine Oracle, or Divination, as having whole interest by divine deputation and precept: but erroneous it may be, and is in him (as he stands in relation accomptable to God) so far, and so often, as he againe transgresseth his law, who hath whole interest, both in those persons, and him, and all things else. For if he take upon him to prescribe rules according to his owne iudgement, where God hath made positive ones already; or do in those cases left to his care, (through pas∣sion or interest) respect himself, or some one party above another, and not re∣syect Gods superiour interest before his owne subordinate interest (doing by God as he would be done unto) he doth not do as he would be done unto. For as he would not have his Judges, and such as he trusts do the like by him, so is he not to deceive and abuse Gods delegation; in forgetting that all his power is but usurpation and injustice, when not according to the best of his judgement and conscience, directed to Gods honor above his owne: as also, to the general and impartial good of his subjects.

So that Subjects justice or justification, consisting chiefly in submission to the judgement of their Superiour, we may well know how to interpret that wise King and Preacher: be not righteous over much, neither make thy self ever wise, why shouldest thou destroy thy self? Be not over much wicked, neither be thou foolish, why shouldest thou dye before thy time? By which words,* 1.241 we are not to think that either increase of righteousness or wisdome is forbidden, or increase of wickedness or folly commended, as in themselves; but must apply them unto their manner and object of usage and imployment. For so (in the first verse) he that will be so seemingly righteous and wise, as to think his owne conscience and discretion sufficient and warranted judges of his actions, against, or above that of his Superiour, he will endanger his owne guilt and destruction, by being so over righteous, and overwise: That is to say, by pri∣vate useing and applying the rules of do as thou wouldest be done unto, and love

thy Neighbour as thy self, not left unto him by the higher power. Where∣upon, being over wise, that is wise in his owne conceit, he neglects the precept that said Honour thy Father and thy Mother and thou shalt love thy Neighbour as thy self,* 1.242 and so doth not as he would be done unto. And againe, he that hath not these charitable rules deep enough in his heart, but shall act contra∣ry in things remitted to him; or shall strain the letter of the law to counte∣nance his malice or private interest onely; he is over much wicked and a fool: and, offending against charity, puts himself into the same danger also. For al∣though obedience be in it self matter of Apostolical precept and rejoycing; yet should we be wise unto that whis is good,* 1.243 and simple concerning evil.

For alas the uncharitable designes of self interest, do so often intermingle in what we do, even in order to superiour command; that we shall not need to fear men will not have sins enough to answer for. We are all of us (God knows) so far the sons of Adam, as to be too prone to yeild to the temptati∣of tasting of the forbiddin fruit of good and evil in what is commanded; whereby we lose the innocence of doves: and not to be wise enough again, in doing that good to our Neighbour, which is left and referred to our owne discretion and power; whereby we fail of the wisdome of Serpents.

But however, if we will be innocent it must be by casting of our owne wis∣dome, and by implicite following Christs precepts for obedience and cha∣rity to our neighbour: and for what we have done otherwise, we must re¦estate our selves in innocence by repentance, even to the degree of little children; who we know obey implicitely, and act without malice. And this is the scope of Christs thanks giving; that these things were hid from the wise and prudent (that is such as trusted in their moral righteousness), and were revealed unto Babes: that is, to such as (considering the load of legal precepts) should,* 1.244 like men regenerate again in Christ, take his easie yoke upon them▪ and by lowliness and meekness (the two concomitants of obedience) find rest for their souls.

* 1.245And this is the effect of our new birth: whereby being, as the sons of God in Christ, restored to a state of innocence, we come to be freed of the old leaven, and that guilt of morality incurred by the old Adam. And in this sence, are all those and the like places to be understood, how the children of God sin not: Whosoever is borne of God doth not commit sin, for his seed re∣maineth in him,* 1.246 and he cannot sin because he is born of God.

Which places may well allude unto, and are explained by our Saviour himself in his answer to the Pharisees (a people that use to mak religious pretences to discountenance lawful obedience; and would have made their unauthorised interpretations of the law, (in superstitious observation of the Sabboth and some other things) act their militious designes against Christs honour, and their neighbours good) If ye were blinde (saith Christ) ye would have no sin; but now ye say we see, therefore your sin remaineth: if they had not opposed their owne prying humour,* 1.247 in the literal morality of the law, against Christs authority, obedience had kept them innocent: but going about to establish their owne righteousness, have not submitted themselves to the righ∣teousness of God.* 1.248 For by means of their insubjection unto that manner of judgement for the which Christ came into the world, they (trusting to their own may of seeing) came to be made blind: whereas others, that pretended not to see of themselves, through obedience to him, were made to see.

And if the forementioned places of Saint Matthew be well consulted, we

shall find the interpretation and guidance of religious precepts and duties left wholly to the supream Magistrate: and that Christ, by this liberty in the great legal injunction of the Sabboth, shews that offices of Charity, (or judg∣ment, mercy and faith) are the end or weightier matters of the law: & mercy better then sacrifice.* 1.249 And therefore although he aver his owne authority in Church matters, as being greater then the Temple, yet he saith the Son of man Lord also of the Sabboth. If he had said the Son of God had been Lord thereof,* 1.250 it had been but to assert what was not questioned: but as he here calls himself Son of man, to countenance his deputies, and stop the mouths of such as (un∣der colour of the weakness of humane authority) would deny the supream Magistrates power herein, so he did before instance what men they are that have it: that is, Kings personated in David: and Priests, alluded unto in Abiathar, in whose dayes it was done; both of them having sole trust of law. And therefore as they in the law, so he, as a great King and Priest in the Gospel, had this power also.

Whereupon since the observation of legal precepts (as barely such) can∣not have (as from us alone) any such exact performance as to be justifiable and meritorious; but this being done by Christ, the morality of our works can be justified but as through him: that is, as done in obedience to his au∣thority, who hath bin fully meritorious therein already. Hereupon it must be plicite, where direct precept is; or according to the general precepts of love, in things remitted to us. And this was the great mystery of Godliness, God ma∣nifest in the flesh: through obedience to which manifestation we come to be justified in the Spirit. For Christ saith of himself, as long as I am in the world,* 1.251 I am the light of the world:* 1.252 but being we are bidden to be obedient to our Superiour Masters in the flesh as unto Christ: and in the Lord (that is, in his stead) it follows that he that dispiseth them, dispiseth him that sent them.* 1.253 And therefore Christians, in their obedience and discipleship to Christ,* 1.254 are com∣pared to sheep: a creature best setting forth their duty of obedience, by their ready, simple, and implicite following their Shephard, and also the general duty of Christian love and charity; by their inoffensive and harmless deport∣ments one towards another.

And to prove that this obedience to Christs Minister is to be the pre-requi∣red condition that should justifie men in their Christian deportments, we shall finde that the Apostles, and such as he was to delegate as his Ambassadours, are by Christ not onely called the lights of the world, a City on a hill,* 1.255 and the like, to shew the largeness of their illumination, but farther to shew the ne∣cessity of the conformity of our outward deportments to their directions, they are also by Christ appointed to be the salt of the earth. And he expre∣sly sayes, that every one shall be salted with fire: that is,* 1.256 every mans faith shall be tryed by the fire of afflictions and temptations, and every sacrifice shall be salted with salt: that is, as every sacrifice under the law was to be so seasoned; so he that came to fulfill the Law and the Prophets,* 1.257 had now made the precept of love (seasoned by the obedience to those that were to command in his stead) to be the sure way of making each Christian duty lawful: and after the same manner that each Christian himself, was to be made acceptable by his baptism of afflictions.

And although it were reserved for the clearer light of the Gospel, to dis∣cover that all wickedness proceeded from malice, and other the works of the flesh: and on the other side▪ that love was the only thing to estate men r••gh∣teous:

yet we finde the same in many places hinted at in the old Testament▪ And Solomon in particular is very express to this purpose, when he saith ha∣tred stirreth up strife, but love covereth all sins.* 1.258 Which is answerable to our Saviour reason of the corruption of the last times, viz. because iniquity shall a∣bound, the love of many shall wax cold.

This accomplishment of our innocence through this saving grace of love or charity, is that more excellent way by Saint Paul shewed to the Corin∣thians:* 1.259 who had before shewed, how all the several gifts of the holy Ghost were given for mutual edification, and bestowed severally on several members, but for compleating and adorning that one body, the Church. In which re∣spect, since the more ordinary and common members, which were useful to the body (as the feet or the like) could not expect to have those more emi∣nent endowments; (for then should they not be eminent if ordinary) therefore is a whole Chapter spent in shewing this more excellent and ready way of Charity: whereby those more feeble and less honourable members, that could not attain to be Apostles, Prophets, Teachers, or the like; might yet, by means of this common band of union and perfection, finde an equal capa∣city, with those that were highest gifted, to attain to the edification and sup∣port of the general body. This way being to them also the most excellent and sure, because that without it, all their other endowments will prove but as sounding brass,* 1.260 and tinkling Symbals. Of which bond or union, and also of the union of the other Christian graces, we shall farther discourse in the ensuing Chapter.

CHAP. VIII. Of the Coincidence of Christian graces.

HOw the affection of unity is accompanying the whole race of things, hath been abundantly declared (as a metaphisical or supernatural spe∣culation) by such as have not had any other light to direct them in the inqui∣ry, then that which meer nature would afford: being drawn from contempla∣tion of her procession in things here below. But, unto us Christians, who have from above been confirmed in the knowledg of deity, and also of its unity, as the ground of our divinity must grow more firm and steady in knowledge of God himself, so will the contemplation of that unity (as considered in him that is the cause of all things) lead us by a plain way of demonstration, to dis∣scover why in each thing by him made, the same affection should be also ne∣cessarily implanted: not only in order of resemblance herein to its Author, but to the formal stating of it such, or such.

Concerning some of the nearer resemblances of deity in the things of life (which we call individuals) we have formerly spoken; as also of mans above them all. But this affection of unity, is so much more closely accompany∣ing them, that it not onely formally constitutes them, but thereby also differenceth them from inanimates: who can receive no formal unity, but what must arise from the definition of their whole Mass: whereas, in the de∣finition of any species of individuals, that natural unity which appears there∣in, can have no other true existence or perfection then what was first really in∣herent in, and constituted by the individuals themselves: as being the observa∣ble properties in them severally abiding.

As therefore all things, together with their creation and existence from God proceeding, received from him this affection of unity also, as necessarily constituting them distinct from the whole race of things, so, to the end that the Makers praise might yet receive addition and increase, though the increase of the several objects of his bounty and goodness; and that this division of the whole Mass, might not (by civil war and disunion amongst themselves) prove the overthrow of one another, (but that one thing might be a continual support unto the good and preservation of another, and thereby all con∣spire to the same end Gods glory), we may observe all those friendly in∣stincts and properties, bestowed by God on natural Agents, as heretofore no∣ted. By means of which propensity, and benigne aspect of one thing towards another, ariseth that other affection which we call goodness. So that, when the separate existencies of things (which states truth) are by this affection of goodness made agree in things to their own mutual preservation and to Gods glory also, then doth the prevalence of union appear herein again; as joyning good to truth, and creation to providence; and making the Creatures end, or preservation, conspire to that of Gods, his owne glory: and Gods glory to meet in direct points with their good.

But now, although these benevolent inclinations of things might suffice to mutual preservation in Inanimates, and such sensitives as had none, or small

cause of division, through largeness of private appetite and will, so, to the end that voluntary Agents (which were most to seek it) might not be sub∣ject to recompence their owne higher sence of felicity from God received, with the ingrateful diminution of his glory in the disturbance of the course of his providence, it was onward necessary, that for maintenance of the same unity (which was made as aforesaid by inward instincts in other things) there should not onely be an inward natural appetite to union implanted (which we call love) but also such outward directions given to them; that through the due observance hereof, their union and meeting amongst themselves might tend to the like end with the other things before spoken of: namely the pre∣servation and maintenance of Gods glory, and their own good.

All which considerations, will now make manifest the great reason, not onely of that simplicity and fewness of the Gospel precepts, as in order to our more easie performance, and for their approaching so much neerer to the perfection and unity of him that gave them, but also of that plain coinci∣dence they have amongst themselves: whereby they come, like the whole race of things themselves, (the object of their directions) to unite and con∣spire in the common end of all things, Gods glory; and (the subservient end thereof) each particular things natural preservation: For as there is an union in the end, so must there be also in the means and directions leading thereunto. All which we shall declare by instance; it being a thing not on∣ly usefull in it self, but also necessary for to understand those many texts, where sometimes love, sometimes faith, sometimes hope, sometimes obedi∣ence, or the like, are singly set downe as comprehensive of all duty and per∣fection beside: and not constantly any one grace alone After that I shall give farther evidence thereof: by producing some places of Scripture, cleer∣ly setting out their conjunction and harmony.

When the threats due to sin or the breach of the law, are by any in such sort resented, as to cause him to have recourse unto the remedies laid downe in the Gospel; or else, when the enjoyments and promises by the Gospel it self set fort, do of themselves invite; then is the first putting forth of appe∣tite to attend these objects as good, called by the name of hope. After which, the rational faculty comes to be set on work, for the entertainment or con∣trivance of the means: which being apprehended as feasable, doth then be∣come the object of our faith; and so of our reasonable appetite called will. For although the sensitive appetite, (as more general and as next unto life or individual being) do readily at first attend every thing (as its object) that is presented under the Classis of hope or fear; yet, when understanding hath had leisure to work, the reasonable will prosecutes no farther, in attainment or avoidance of these objects of hope or fear, then as the consideration of those mediums lying between them and us, makes these objects (by their neerness of approach to us) to be afterwards, in a second measure, hopeful or formidable.

In which consideration, hope and faith doe alwayes accompany one ano∣ther: and although hope, as more general, do inchoat in order to the end, (namely the enjoyment of bliss and avoidance of torment) yet faith, in order to the means, to wit, our laying hold on Christ) doth so instantly follow, that some have believed these graces to come together: Which may be true in relation to that one divine spirit which (entring at the same time) was the cause to both; but yet it hinders not, but that this spirit might produce its

effects in their natural order, as before shewed. It being aterwards true in∣deed, that these graces are mutually encreased and strengthened by each o∣ther: the hope and beliefe, or beliefe and hope of the end, (by its valew) exciting the beliefe and hope, or hope and beliefe of these means that are tending thereunto.

Which means coming hereupon to be more constantly and fully pursued; hope or beliefe to be therefore accepted, grows by degrees (in each one) in∣to stronger hope and beliefe that he is accepted. Which beliefe, or strong faith of Gods acceptance and love to us; doth againe increase on-ward, in our love to him. Unto which onely hapy estate, being by these blessed de∣grees once come, then doth hope and faith become silenced and swallowed up by this most high and compleat grace of love: for we now live no longer by desire, but fruition.

But because, in this life, and whilst we carry this treasure in earthen Vessels, we cannot arrive at any perfection, much less at any degree of continuance and perseverance in this happy enjoyment of God by love, we are therefore (as elsewhere noted) to cherish in our selves all those means, whereby our faith and hope may be kept in or restored unto their pitch and vigour: so that, notwithstanding our many relapses, we may be still reintegrated again to a state of love. In which regard, we are next to consider of that which is the general grace of supply and sustentation to all the rest: namely the grace of obedience.

For from the efficacy of this grace it is, that hope and faith gather their joynt and mutual strength: even from conscience of our continual actings, and endeavours in performance of the commands and dire••••ions of God. For these things must follow as necessary consequents of one another: First to obey out of fear to displease, and hope to kept favour; and then farther, still to obey, even as we believe our obedience accepted and available. And lastly, obedience will still increase it self, with that increase of grace it brings: and as it hath perfected our first feeble hope to strength of faith, so will it accompany our state of highest perfection; even our state of love. For then shall our readiness in execution of Gods commands be doubled: because being united to him by this affection, we shall not onely do his will as his, but as our owne too. So that when faith shall fail, obedience shall not: being a grace so proper and necessary to each Creature, that it cannot (in order to its subordinate relation) be truly such without it. And this, not only in the will, but also in act, so far as lyeth in its power. For although none wil deny the omniscience of God Almighty, so far as to doubt his inspection into the most inward thoughts and inclination of his Creature; even to the discerning that proportion of faith and love, which is in their hearts; yet, it being the most natura•• for justice, to proceed in rewards and punishments (especially such as outward) according to overt acts, we shall still finde God himself recom∣pencing those that were endowed with strongest measure of these graces, pro∣portionable to that publike estimate thereof which they in their life times, by more remarable obedience did make apparent: as our Saviours obedience to the death of the Cross, and Abrahams in the death of his son, and divers others examples in holy Writ do declare.

As for the duties of prayer, preaching, almes, sacraments▪ &c. they are the several objects and expressions of our obedience: through perseverance in

which Christian precepts, (as outwardly administred in Christs kingdome the Church) Gods inward kingdome of grace in our hearts, is made to have its efficacy and growth. And as for the Theological vertues of meekness, hu∣mility, patience, gentleness, long-suffering, &c. they may all be comprehended under the aforesaid grace of obedience: serving as necessary qualifi∣cations to the stating thereof: as shall in their due place be declared.

From all which, as the simplicity of the Gospel may plainly appear, so will it be farther manifest, how by this coincidence of Christian graces (sum'd up in love and obedience, or in love alone, or obedience alone, (as presuming they cannot be one without another) that men now under Christ the second Adam, are come (as before noted) to be stated in a capacity of Innocence, upon almost as easie tearms as under the first: and how we are again brought to be more resembling his condition, while implicite obedience is our per∣fection now, as it was to him then. To the farther confirmation whereof, we might also add the coincidence of the sins opposite to these graces: as contrarily tending to diminution of Gods glory, and humane good: Even declaring how infidelity and uncharitableness, are ever accompanied with, and heightned from the sin of obedience. But I shal now proceed to Scri∣pture proofs in these things: and in farther confirmation of the precedent chapter, beginning with some out of the New Testament.

Saint Paul having declared somewhat to the Ephesians of his knowledge in the mystery of Christ,* 1.261 doth it, that thereby all men may see what was the fellowship of the mistery: that is, both the fellowship of Christian precepts amongst themselves, and our fellowship or communion with Christ through obedience. Which (mistery) from the beginning of the world hath bin hid in God; who created all things by Jesus Christ: that is, heretofore hid under the legal observations,* 1.262 but is now (as the unsearchable riches of Christ) preached a∣mongst the Gentiles. To the intent that now unto the principalities and powers in heavenly places, that is, unto the higher powers seated and deputed by Christ, might be known by the Church, (that is, by the vertue of illumination and authority, given to them through Christs headship of the Church) the manifold wisdome of God. And therefore Saint Pauls prayer was, that Christ might dwell in their hearts by faith:* 1.263 so that they being rooted and grounded in love,* 1.264 they may be able to comprehend with all Saints, what is the breadth, and length,* 1.265 and depth, and height: that is, this mistery of the love of Christ which passeth all knowledge.* 1.266 Namely, that they may know how it should be effect∣ed and kept up, by those that walk worthy of the vocation wherewith they are called:* 1.267 who must do it with all lowliness and meekness, with long suffering, forbearing one another in love:* 1.268 endeavouring to keep the unity of the spirit in the bond of peace: that is, in obedience to our owne Christian head, which is the only bond of peace.* 1.269 For by means of the building and foundation laid by these Christian heads,* 1.270 Apostles and Prophets, (as then they were called) given for the perfecting of the Saints, and for the work of the ministry; we come to be united as Citizens of the houshold of God, or Catholick Church; of which Christ himself is the chief corner stone.* 1.271 The body of Christ being in this sort to be framed and built together in this life,* 1.272 till we come to be past fear of be∣ing tossed to and fro of every winde of doctrine: even by being come to the unity of faith,* 1.273 through the knowledge of the Son of God: or to have attained that measure and stature of fulness,* 1.274 which is to be from Christ himself expected.

Of which Christian submission and obedience, having set downe positive

precepts in the names of Husbands, Parents, and Masters, he finally exhorts them to be still furnished with the whole armour of God, that is, faith, love, and obe∣dience: that they may be able to stand against the wils of the Devil: That is, these his most crafty wiles and insinuations,* 1.275 whereby we come to be tempted by him as an Angel of light, under religious pretences, to acts of obedience: even by the Prince of the power of the aire,* 1.276 the spirit that worketh in the children of disobedience.

For (saith he) we wrestle not against flesh and blood, meaning against fleshly rules or Masters (for against the works of the flesh we must wrestle) but against principalities and powers, agaist the rules of the darkness of the world (that is) against spiritual wickedness in in high (or heavenly) places. Or against the wills of the Devil,* 1.277 working in such as under the colour of legal or moral pre∣cepts, (called usually darkness) by their owne high power in the Church, would countenance disobedience: and so overthrow the mystery of Christ, by the mysterie of iniquity.* 1.278

For these are to know, (as Saint Paul saith to Tymothy) that the end of the commandment is Charity; or peaceable submission and obedience for charity sake: out of a pure heart, and a good conscience, and faith unfeigned. From which (saith he) some having swearved, are turned aside unto vain jangling; that is, unprofitable questionings of legalty:* 1.279 desiring to be Teachers of the law when they should hearers) understanding neither what they say nor where∣of they affirm. But we know that the law is good, if a man use it lawfully: that is, an obeyer of legal authority, whereby to retain innocence,* 1.280 and not as judge, to become guilty. Knowing this that the law is not made for the rsghte∣ous (or just) man; that is, to condemn a just or obedient man; but for the lawless and disobedient, for ungodly and sinners, &c. Where, all wickedness be∣ing reckoned after, as subsequent and attendant on disobedience, and by op∣posing the disobedient and lawless against the righteous man, we must under∣stand obedience and righteousness to be contivertible: For as the fruit of the Spirit is love, so the fruit thereof again, is joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law; that is,* 1.281 law of condemnation.

And this mistical way of accomplishing our innocence, is farther repeated to the Collossians: that their hearts might be comforted, being knit together in love: and unto all riches of the full assurance of understanding, to the acknow∣ledgement of the mistery of God, and of the father, and of Christ: in whom are hid all the treasures of wisdome and knowledge.* 1.282 In which words we may plain∣ly see, that our greatest comfort ariseth from love in our hearts: and from hence have we the full assuranc of understanding of right obedience to Gods law, to the acknowledgement of the mistery of God: even the mistical way of justification; whereby, being inwardly made ready and pliable to perform all acts of benificence, we (by our conformity and obedience to this one pre∣cept) should contrary to the doctrine of the darkness of this world) be estated truely innocent. In which words, the general name of God is first attributed to the holy Ghost: for that he is the more proper efficient in the understanding of this mistery, as also of the acknowledgement of the Father and of Christ. so that, in participation of the Godhead by this mistery, we are made com∣prehensive of all the reall treasures of wisdome and knowledge, in being thereby guided through Gods light, and not our own.

Which, as the Apostle spake least any should beguile them with entising words,* 1.283

(that is,* 1.284 Religious pretence, which is most enticing of any) so he joyes in beholding (the fruit of this inward love) their order, and stedfastness of their faith in Christ; that is, their peace and agreement in the faith. And there∣upon proceeds to admonish them, least any man spoil them through Philo∣losophy and vain deceit: meaning, through the Greekish popular Philoso∣phy of their Country, (teaching righteousness to be attained by their many precepts of morall justice), or vain legall deceit of the Iews amongst them: after the Tradition of men, after the Rudiments of the world (or worldly wisdome) and not after Christ, in the simplicity of this Gospell precept of obedience.* 1.285 For we cannot offend God whilst we are obedient to him; because in him (that is,* 1.286 in Christ) dwelleth all the fulness of the Godhead bodily. Where the word bodily is added, to express our reall participation of his corporeall fulness, that are to be rooted and built up in him; according as in the fol∣lowing words is expressed: And yee are compleat in him, which is the head of all Principality and Power:* 1.287 That is, in obeying him, as King of Kings, by our submission to the Prince his Deputy, we are compleat in him; as ther∣by obeying his Kingship and Christship.

And so also, being grounded in love in him, we are circumcised with the Circumcision made without hands, in putting of the body of the sins of the flesh; or the observation of the Law that causeth sin, by the circumcision of Christ;* 1.288 buried with him in baptism: That is, following him by our patience in those afflictions, which love to our neighbours, and obedience to our Su∣periours must produce, we shall then, like as the Captain of our salvation was made perfect by suffering, and was thereupon exalted; so we (proving our selves able to endure our shares of that baptism which he was baptized with) shall rise with him through the faith of the operation of God, who hath rai∣sed him from the dead.* 1.289 For we being dead in sins, and the uncircumcision of the flesh; That is, kept under the bondage of sin, through the weakness of our flesh, hath he quickned together with him: having forgiven us all tres∣passes, blotting out the hand writing of Ordinances that was against us, which was contrary to us;* 1.290 that is, to us Christians: and took it out of the way, nail∣ing it to his Cross:* 1.291 That is, made legall righteousness to be perfected only by taking up our Cross and following him, by patience and humility in obedi∣ence. For having by his Cross spoyled principalities and powers; that is, the principality and power of death, (and the Law that caused it) he made a shew of them openly: triumphing over them in it.

* 1.292Whereupon the admonition follows, Let no Man therefore judge you in Meat or in drink, or in respect of a holy day, or of the new Moon, or of the Sab∣bath dayes:* 1.293 That is, be not subject to Ordinances now as of immediate Di∣vine precept, although men should go about to prove them as expresly Di∣vine as these: for these were shadows of things to come, but the body is of Christ; that is,* 1.294 they, in their particular tendencies to moral perfection and obedience, did foreshew that the body and drift of them was to be abreviated and com∣pleated by us in Christ,* 1.295 by putting on of charity, which is the bond of perfectness. He therfore proceeds, let no man beguile you of your reward, in a voluntary hu∣mility and worship of Angels: that is, let no private man bereave you of heaven, (the reward of obedience to Christ) by making you believe that your own voluntary humility to any such Minister or Messenger, that like Angels would appear most divinely authorised, can excuse you of default in not giving your rightfull obedience to him that holds his power by direct office from Christ:

Intruding into those things which he hath not seen; that is, proceeding by his presumptuous and self-willed refusall of Christs authority in the flesh, under colour of spiritually serving him:* 1.296 being vainly puft up by his fleshly minde; and not holding of the head (or right chief;) from which all the body, or the Church, by joints and bands, (that is, by just degrees of subordination) having nourishment ministred and knit together: or being nourished by her own Angels and Ministers (in the bond of obedience united) increaseth with the increase of God: that is,* 1.297 receives Gods bles∣sing, following Divine order and subordination under Christ.

Wherefore if we be dead with Christ from the Rudiments of the world: that is, if we confess the sting of death and the Law nailed to his Cross, and worldly wisdome to be abolished in our Christian perfection. Why as though living in the world, are we subject to Ordinances?* 1.298 meaning to such as hold not of the head of that Church whereof we are Members: For to humane Ordinances that doe hold of the King as supreme under Christ, we must (for the Lords sake) be subject: when as those things which, by any else should be put upon us,* 1.299 as under a Religious tye and precept of touch not, taste not, handle not; are all to perish with the using, after the commandments and doctrines of men That is, the Precepts in these things are not otherwise of Divine authority,* 1.300 then as commanded by that supreme Officer and Head in each particular Church substituted by Christ the Churches univers••ll Head: Having indeed a shew of Wil-worship, and hu∣mility, and neglecting of the body, not in any honour to the satisfying of the flesh: That is, they have but a shew of spirituall sanctity, or form of godliness: as though they did not intend the honouring of the flesh,* 1.301 and their own selves, in this their seeming obedience and worship of Christ after their own wils and devisings; when yet it was their only aim.

For this worshipping or obeying Christ, or Christian Authority, accor∣ding to the wayes and forms of our own wisdomes only, is not truly wor∣shipping or obeying him, or them, but our selves; whom we Idolize in his, and his Ministers stead. For whilst we take the interpretation of the Morall Law on our own scores, and will, as by and from our selves presume to hear God himself only therein (as once generally heard from Mount Sinai) We sacrifice to our own nets and snares: and do forfeit that glorious liberty of the Gospel, whose mysterie is to fulfill the Law in this one word, Thou shalt love thy Neighbour as thy self: and are again entred into bondage.* 1.302

For so St Paul interprets our literall observation of the morall Law, as given by Moses from Mount Sinai, even as answering to that Jerusalem which is in bondage with her children;* 1.303 and not to that freedome which is to be restored unto us, by the head of that Ierusalem which is above: whom we are now to hear in all things in Moses stead;* 1.304 as hath been noted from that prophesie set down by Moses himself concerning it: The Lord God shall raise up unto thee, a Prophet from the midst of thee of thy Brethren like unto me unto him shall ye hearken: according to all that thou desirest of the Lord thy God in Horeb, saying, Let me not hear again the voice of the Lord my God; neither let me see this great fire any more, least I die.* 1.305 By which words we may plainly understand, that all Command and Precepts are to be by us obeyed as Gospel-precepts under the Kingship of Christ; and not as formerly delivered by Moses from God the Father: and that without exception of the Decalogue it self.

The which fault St Paul complains of in his giddy and disobedient Corin∣thians, being jealous over them with a godly jealousie; least, by listening to others, they should through subtilty be beguiled, as the Serpent beguiled Eve, from the simplicity that was in Christ.* 1.306 That is, least, as Eve, in a desire and presumption of farther knowledg, was by the Serpent tempted to disobey God; so they, by listening to such superstructures as were taught by others, might be drawn to neglect those Fundamentall directions which he, as their Master-builder, had laid; and wherewith he had espoused them to Christ:* 1.307 and so suffer themselves to be brought into bondage, by relying on the wisdomes of such false Apostles, and deceitfull workers, as transfor∣ming themselves into the Apostles of Christ, would, under colour of Mis∣sion and authority immediately received from God, be directing men in their Christian Morall duties, contrary, or above the direction of their own generall and authorized head: who must now be in danger to be accounted as a fool,* 1.308 in comparison of these transformed Angels of light, and Ministers of righteousness.

To warn us against which seduction, and to shew that the interpretation of Divine rules and precepts were by God and Christ now referred to that person who was next representing them, it is observable, that whensoever Christ is urged with the text of the Law, or when himself is expounding it, he always makes the sense thereof other then was formerly received: releasing it to the generall law of reason or morality, and not tying himself to the Letter as it was particularly morall to the Jews: as by making Murther and Adultery to be inward, and releasing by his Power, sometimes, the out∣ward acts, as by dispencing with that strict precept of the Sabbath, and other instances may appear: These precepts binding the Jews as Divinely Morall, but Christians no farther then as rationally or politically so.

And St Paul having thus largely in the fore-recited, and in the next Chap∣ter, spoken to the Colossians of our participation of God through ••hrist, and of Christ through Christian obedience (in this precept of love) he then particularly instances how this love is to be outwardly stated, and made per∣fect by obedience to rightfull Superiours in Christ: naming such Masters in the flesh as were then Christians, and saying, Whatever yee doe, doe it heartily as to the Lord, And not unto men: Knowing that of the Lord ye shall receive the reward of his inheritance;* 1.309 for we serve the Lord Christ: that is, we serve him by these in his stead: But he that doth wrong, that is, disobeys, or serves him according to his own will (which must cause wrong) shall receive for the wrong which he hath done, and there is no respect of persons:* 1.310 Clergy and La••ety, high and low, are made culpable by disobe∣dience.

And in the next Epistle (being the first to the Thessalonians) having set down some particular commands for them to follow, (saying, Yee know what Commandments we gave you by the Lord Jesus) he after adds, He that despiseth,* 1.311 despiseth not man but God; who hath also given to us his holy spirit,* 1.312 meaning this authority which he might be bold in as the Apostle of Christ.* 1.313 And this he doth, as presuming them inwardly guided and in∣structed from God himself in the generall precept of love; saying, but as touching brotherly Love, ye need not that I write unto you; for your selves are taught of God to love one another:* 1.314 Meaning, that this precept onely is of immediate Divine direction and injunction; being able, if rightly per∣formed,

to estate us innocent: according as he noted in his former prayer for them, saying, The Lord make you to increase and abound in love one towards another, and towards all men, even as we doe towards you:* 1.315 to the end he may establish your hearts unblamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his Saints.* 1.316 At which time it will be found, that Charity shall cover the multitude of sins:* 1.317 or make us innocent.

And so far would he have them seek Peace (the fruit of this love) That they should study to be quiet, and to doe their own business; not taking up∣on them to censure the actions of others,* 1.318 especially of those that are their Superiors. And the means to accomplish and perfect this, he after sets down, We beseech you, Brethren, to know them which labour among you, and are over you in the Lord, and admonish you,* 1.319 and to esteem them very highly in love for their works sake. That is, count them directors of your love (so far as it is operative:) and be at Peace among your selves:* 1.320 Which is the same with the precept of study to be quiet. Because being obedient to them, we shall be at peace with one another: but if we follow and beleeve them not in the manner how Christ is to be served, and this our love to be exercised outwardly, as well as we have already believed that these things are to be inwardly embraced; it will follow that our private Will-worships to him, and private apprehensions of love to our Brother, will, by their Crossings and thwartings one upon another, prove to be their mutuall subversion: and upon occasion of division and discontent hereabouts, ran∣kor and malice will break in, to the reall overthrow of both true Faith and Charity. It being impossible that any voluntary particular act of my love to any Neighbor, can be so great and extensive, as that more generall good to all, which obedience must produce.

Whereupon follow directions, both to Superiors and others for effecting it: Warn them that are unruly, comfort the feeble minded, support the weak, be patient towards all men: that is, see that no man render evill for evill unto any man, or take upon him to avenge his own wrong: but ever follow that which is good, both among your selves, and to all men:* 1.321 That is, let your Obedience be continuall, that your Charity may be Uni∣versall. For if you should be so unruly as to raise Civill commotions and quarrels upon the score of your own particular enmity and revenge, how would this confused return of evil for evil by the severall Members of a Kingdom one against another, dissolve all bonds of Peace and Charity; whilst every man should be both persecuting and persecuted. Whereas by a joynt submission and acknowledgment of them that are over them in the Lord, and acquiescence to them in their publick Charge and Trust, all ran∣kor will cease, and generall Amity be preserved.

And these two fundamentall precepts of Faith and Love, (wrought by God in the Thessalonians) he again mentions in his second Epistle to them, as he had done in his former Epistle: for as there he thanks God alwayes for them in his prayers, remembring without ceasing their work of faith, and labor of love: So here he saith, We are bound to thank God always for you Brethren, as it is meet, because that your faith groweth exceedingly, and the Charity of every one of you all towards each other aboundeth:* 1.322 So that we our sel••es glory for you in the Church of God: That is, for your good example; for your patience (the effect of love) and faith in all your per∣secutions

and tribulations that ye endure:* 1.323 which is a manifest token of the righteous judgment of God, (or of these graces of God in you that makes you righteous) that yee may be counted worthy of the kingdom of God: (both to the participation of him in his Church here, and hereafter:) for which yee also suffer: That is, those tribulations which ye endure in obedi∣ence to Authority,* 1.324 according to that righteous judgment of God, who now will have righteousness and peace meet together in the good and peace of the Church, is a plain argument that you your selves are true Members of that Church; even by that plain demonstration given of your sense of fellow-feeling of those miseries which must attend her, in case the direction of her authorized guides should be rejected.

For although the Law it in self were holy, righteous, and good, and would have proved effectually so to us also, if we had had sufficiency and integrity enough to have been fully comprehensive and observant of every particle thereof, yet sin, taking occasion by the commandment, through those moti∣ons which were in the flesh unto sin, made us come to lose Charity and Peace, the end of the Law, through a mistaken interpretation of keeping the Law according to the Letter thereof; and so made it to be the Law of sin and of death. And therefore are we to esteem our selves as dead unto that wherein we were held;* 1.325 that is, unto written precepts, being now to serve this husband in newness of Spirit, and not in the oldness of the Letter. Meaning, that through obedience made from the heart to that form of Doctrine which was delivered unto us,* 1.326 we shall now be made free from sin, and born the ser∣vants of righteousnesse: That is, by having our righteousness perfected after this new and living way, even by obedience to that life and spirit of Christ, those Precepts and directions which from the holy Ghost are received from those that represent him in Authority here amongst us. By which it shall come to pass, that what the Law could not doe in that it was weak through the fl••sh, God sending his Son in the likeness of sinfull flesh, and for sinn, condemned sin in the flesh; that the righteousness of the Law, or that righ∣teousness which the Law aimed at, might be fulfilled by us, who walk not after the flesh,* 1.327 but after the spirit: for they that are after the flesh, that is, doe trust to their own fleshly wisdomes in the interpretation of literall precepts, will, from thence, take occasion to minde the things of the flesh, and so make it prove the law of sin and death,* 1.328 and not of life and peace.

Nor is this Doctrine of the simplicity of Gospel-precepts, and accom∣plishment of Innocence by Christian submission, other then what was for∣merly prophesied to be the estate of the Christian Church: viz. In that day shall the Lord of Hosts be for a Crown of glory, and a diadem of beauty unto the residue of his people:* 1.329 and for a spirit of judgement to him that sitteth in judgment; and for strength to them that turn the battell into the Gate:* 1.330 That is, to him that shall judge them and fight their Battels, which in the Jewish phrase signifies Kingly office. In these words we see the spirit of judgment is plainly prophesied to reside in him that sitteth in Judg∣ment: who being also mentioned by him in the singular number, and the glory and beauty of the Church being expressed under the notions of Crown and diadem, it cannot but personate the Kingship of Christ and his adopted sons;* 1.331 according to the following prophesie. Behold, a King shall reign in Righteousness, and Princes in Judgment.

* 1.332Then the Prophet goes on, to shew whom he would teach Doctrine and

Knowledge, that is, such as are weaned from the Milk, and drawn from the breasts: Meaning such as are content to obey the voice of Christs autho∣rity as little Children. But the persons usually erring in this case, and that think the simple food of Milk too weak for them, and therefore must taste the Tree of good and evill,* 1.333 (called strong drink and wine) are decyphered under the notions of Priests and Prophets, the usuall leaders in disobedience. For whereas the Lord said, This is the rest, wherewith yee shall cause the weary to rest; and this is the refreshing, yet they would not hear:* 1.334 but the Word of the Lord was unto them (that is, to their apprehension) precept upon precept, precept upon precept; Line upon line, line upon line; here a little, and there a little: that they may goe and fall backward, and be bro∣ken, and snared, and taken: that is,* 1.335 refusing the simplicity of Gospell-light, these conceited wise men shall be taken in their own ••raft: being sna∣red in the Law of sin and death; called their Covenant with death and hell.* 1.336

Upon which ground it is, that God there threatens to speak with stamme∣ring lips, and another tongue to that people: meaning, that dark paraboli∣call way of delivery, used in Scripture. The which should be also encrea∣sed by these mens own devised phrases and select words of interpretation used amongst themselves: whereby (as by a sort of Canting) they should speak as with stammering lips and another tongue: and so be punished with darkness, because of their incredulity and disobedience to him; and for having trusted to their own Morall wisdomes: and because also through dark and intricate instructions of legality,* 1.337 they thought to have made lies and falshood their refuge. But it is there declared, who shall be the sure foundation of the Churches safety: namely, the Corner stone, or the seat of Judgment; He that believeth shall not make haste: That is,* 1.338 Christ (by his owning this Throne of Kingly Judgement) will be for a spirit of Judgement to him that undertaketh to be the Line and Plummet of Iudgement and Righteous∣ness.* 1.339 The which shall increase in strength, to the treading down and over∣flowing these hiding places: from the time it goeth forth it shall take hold, for morning by morning shall it pass over, by day and by night: That is,* 1.340 it shall so grow in power, that it shall be to these sorts of people A vexation only to understand the report:* 1.341 To hear of the daily increase of Kingly Of¦fice and power, notwithstanding their seditious contrivances. For, the bed is shorter then that a Man can stretch himself on it, and the covering narrower, then that he can wrap himself in it: There is no room for lyes,* 1.342 nor refuge for falshood, to be had in the simplicity of the Gospel precepts. It is God that now calls for this respect and obedience to his Vicegerent: For, the Lord shall rise up as in Mount Perazim, he shall be wrath, as in the valley of ••ibeon; That he may doe his work, his strange work, and bring to pass his act, his strange act: That is,* 1.343 God shall be powerfull pre∣sent in assisting his Vicegerents, as formerly with David and Ioshua; and by these that sit in Iudgement, and turn the battail to the gate, shall cause the waters of Mount Perazim to overflow their hiding places, and the hail∣stones of his wrath to sweep away the refuge of lyes.* 1.344

And then shall those Prophets, Rulers, and Seers, finde themselves so con∣founded, by the spirit of deep sleep from the Lord, that their delusive spe∣culations shall afford them no better satisfaction,* 1.345 then the dream of Meat or drink to him that is hungry or thirsty. And all, because of these pretenders to serve God in another way then by the direction of their Superior, Do but draw

near to him with their mouth, and honour him with their lips, but their hearts is far from him: in vain (making semblance of) worshipping him, teaching for doctrines the commandments of Men: That is, preferring the rule of righ∣teousness or judgment of their own setting up,* 1.346 before those set up by my authority; which was our Saviours own interpretation of this prophesie who no doubt best knew the meaning thereof. The like also doth St Mark set down to be the interpretation of this prophesie; namely, that this pharisai∣call pretension of legal or traditional sanctity, (under the notion of Corban) serves but to defeat the positive precept of Gods Vicegerent.* 1.347

Therefore saith the Prophet, behold I will proceed to doe a marvailous work amongst this people,* 1.348 even a marvailous work and a wonder: for the wis∣dome of their wise Men shall perish, and the understanding of the prudent Men shall be hid: That is, the wisdom of these pretenders shall come to nought. And therefore it is added, Woe to them that seek deep to hide their counsell from the Lord,* 1.349 and their works in the dark: and they say. Who seeth us, and who knoweth us: That is, they finde such multiplication of contrivances, as if they would out-wit God Almighty. But he saith, Surely your turning of things upside down (a fit expression for such as will be judging their Iudge) shall be esteemed as the Potters clay: for shall the work say of him that made it, he made it not? Or shall the thing framed, say of him that framed it, he had no understanding:* 1.350 That is, shall man be wiser then his Maker? Will they not allow God his own way and season for things? Why will they be again seeking to be under Morall righteousness, and legall bondage, as when the Lord himself led them by the hand? and so would have God tyed to har∣der conditions then the Plowman: Who; when he hath made plain the face of the Earth,* 1.351 and cast in his appointed grain; doth not then continue ploughing himself still: but (expecting such Crop as this prepared earthy Heart of man will yeeld); he doth afterwards (by divers afflictions) cause those severall sorts of Grain, to be cleansed and made acceptable.

But as for them that think there can be no fruitful place where God is not the immediate holder of the Plough, and where are not many Precepts from him given; he adds, Is it not a very little while, and Lebanon shall be turned into a fruitfull field,* 1.352 and the fruitfull field shall be esteemed as a forrest? and in that day shall the deaf eares hear the word of the Book; and the eyes of the blinde shall see out of obscurity, and out of darkness: That is,* 1.353 the Jewes that had heretofore had Gods precepts and worship so plentifull amongst them, shall be darkned: and the Gentiles, formerly sit∣ting in darkness, shall have a marvailous light appear: and by reason of that precept of Love by God inwardly taught them, they shall know and perform the words of the Book, or precepts of the Law: and so being made obedi∣ent to the Gospel, and become of the number of Meek and Poor, they shall increase their joy in the Lord:* 1.354 For the terrible one is brought to nought, and the scorner is consumed;* 1.355 and all that waiteth for Iniquity is cut off: Even suck kinde of men, as would scare men with the multitude and strength of their Precepts, as if they were all expresly Divine; and doe again scorn the simplicity of the Gospel-rule; and so make themselves workers of ini∣quity: That make a Man an offender for a Word; and lay a snare for him that reproveth in the Gate; and turn aside the just for a thing of naught.* 1.356

Which verse cleerly expresseth all their practice: first by making Religi∣ous, and Divine precepts to stretch to every thing, they cause men to be in danger to be offenders to God for ordinary matters: and so make him that is in the seat of judgement, appear a stumbling block or rock of offence: seeming to them an usurper of authority, in offering to direct and reprove us: thereby causing the just, or the rule of Justice, to cease and desist upon no occasion. As though a King sitting in the seat of judgement,* 1.357 did not scat∣ter away evil with his eyes; as though he that doth righteousness were not righteous; as though judgement and righteousness, had not a certain line and plummet for their measure; or that the weight or measure of justice ap∣pointed by Cods Vicegerents, were not to be the true standard; but that men might make divers weights and measures thereof. For when subjects take on them to interpret and judge of righteousness and justice, by any other way and rule then that set up by Christs deputy, they then make him a stumbling block to them,* 1.358 as Christ himself (being laid as the chief corner stone for the Churches direction) was made unto the Jews: who would be still following legal righteousness, and not submit to that which was of faith in Christ.

By means of these snares, laid for him that reproveth in the gate, we may also interpret that these Priests and Prophets should not onely (through strong drink) err in vision and stumble themselves in judgement,* 1.359 but that they should thereby sometimes ensnare those persons sitting in judgement: and so cause them also to err through wine and strong drink: that is, in too much listening to their shews of Divine revelation and authority. But generally the ensnaring there spoken of, is in regard of those vulgar errors which should prevaile in the Christian Church, notwithstanding this judgement seat of Christ executed by his deputies: even as it formerly had done a∣mongst the Israelites, called there the drunkards of Ephraim.* 1.360

Therefore saith the Lord who redeemed Abraham, concerning the house of Jacob: Jacob shall not now be ashamed, neither shall his face wax pale.* 1.361 In which words God expressing himself under the notion of Redeemer, shews the condition of the Christian Church (the house of Iacob) under Christ their Redeemer, typified under Iacob himself: namely, that all cause of fear and shame shall be banished, through the succeeding glory of the Christian Church. For so it followeth, But when he seeth his children the work of mine hands in the midst of him (that is, such as are begotten to him through the power of mine inward Kingdom) they shall sanctifie my name: and shall sanctifie the holy one of Jacob, and shall fear the God of Israel: that is,* 1.362 shall walk righteously and obediently according to their calling. They also that erred in spirit, that is, such as were not yet thus inwardly guided but were led by multitude of litteral precepts, shall come to understond (that is, to know this right way of sanctifying me) and they that murmured (that is, such as were made stubborn by relyance upon their own interpretations of legality) shall learn Doctrine: that is, shall learn the doctrine of obedeince,* 1.363 a fit lesson for murmurers.

As this Office of Teaching or Instruction, is to be understood here set down as in the first place proper to Christ (who was anointed to preach good tydings) so,* 1.364 because this could be but in small measure done and supplyed by himself (at least amongst the Gentiles, in the glory of whose Church it is to be understood that of the Jews was prophesied) it is therefore to be sup∣posed,

that Christian Princes are to be his chief deputies in this office of in∣struction also. For as they (under him) Shall build the old wasts, and raise up the former desolations of the Jewish Church, by this advancement of Christs kingdome amongst the Gentiles:* 1.365 so These strangers shall stand and feed the Churches flock,* 1.366 and the sons of the Aliens shall be her plowmen and vine∣dressers: all which are the Gospel expressions for Christs Shepherds or Pa∣stors.

Nor can it appear otherwise then reasonable and necessary, that those that are to be in the seat of judgement under Christ, should have in chief the power and office to teach and instruct, as well as to censure and reform. Which, although not fit to be personally practised by Kings, in that sence of preaching as now understood (especially having under them persons in holy orders to that purpose separately ordained) yet is that general Office of in∣struction to be esteemed so properly their right, as that (for the matter and measure thereof) it is alwayes subordinately to be executed by others. For as they are to be the keepers of both tables, so upon extraordinary and exor∣bitant occasions, they may also (no doubt) as Gods Ministers entrusted in chief with the advancement of his glory and service publikely and personal∣ly also, perform that Office under the Gospel, much more rightfully then good Josiah under the Law. Who, to his great commendations, had for∣merly done the like,* 1.367 In the ears of the Priests and Prophets, and all the peo∣ple both small and great: and yet was the custody and interpretation of the Law much more appropriate to the Priesthood then, than now.

Nay indeed this Office must both be in the same person, and in the first place setled also: or else I see not how they should have power or ability to reprove, in such things where they had no power or right to constitute and ordaine. And therefore we may observe, that the first Mission of power which our Saviour gave, was under the notion of this Office of Preachers or Evangelists: and by vertue thereof, and obedience thereunto, did the A∣postles at first claim obedience from their Churches in other things; as shall more fully appear anon.

But to return, so much of the prophesie as concerns the Church her en∣crease and prosperity, is to be interpreted as not made good fully in Christ himself, nor in some time after: that is, whilst the Church was so under per∣secution, that those deputies of Christ in the seat of judgement, had not power and honor enough to preserve the members from shame, or fear. But it is to be compleated unto the residue, or latter time of the Church: when God shall more eminently appear like a Crown and diadem: in being the spirit of judgement and strength, to them that have the crown and diadem. That is, when Christ as King shall raign in righteousness, and his deputies of Princes shall rule in judgement:* 1.368 then shall a man (the Prince in Christs seat) be for a hiding place from the winde (of divers doctrines wherewith they were formerly tossed) and a cover from the tempest (that is, of persecution) he shall be as rivers of waters in a dry place: That is, (from the spirit of truth now met in the seat of mercy and judgement) he shall cause instructions to flow forth as waters in a dry land: and by means of strength (to him that is to turn the battle to the gate) he shall be as the shaddow of a great rock;* 1.369 even for strength and defence to the Church, formerly wearied with persecution. And so the Prophet goes on, to shew how the eyes and ears of them that yet see and hearken to his instructions, shall be reclaimed from their former rash∣ness, and come to understand knowledge.

By this word man set down in this second verse in the singular number (saying, A man shall be, &c.) we may gather, first, that there should be but one at once in each Church that should supply the place of a rock and spi∣rit of judgement: although, in respect of the whole number of Christs de∣puties in the Catholike Church, they were to be Princes in the plural num∣ber, under him the Churches universal head and King of Kings. And then again; this person being set down under the notion of a man, will denote un∣to us that it could not be meant of Christ himself neither.

But this (as before said) shall chiefly come to pass, after the former Palaces of the Jewish Church shall be forsaken:* 1.370 and by means of the spirit from on high, to be powered on the Gentile Church, judgement shall dwell in the wilderness: that is, in the Gentile Church, formerly a wilderness,* 1.371 and righ∣teousness remain in the fruitful field: meaning the now flourishing Gentile Church. And the work of righteousness shall be peace, and the effects of righte∣ousness shall be quietness and assurance for ever. That is, by means of righte∣ousness looking down from heaven,* 1.372 and so causing righteousness and judge∣ment to kiss each other, The Church shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places: that is, the Church by the means of this blessed protection of kingship,* 1.373 shall be no more in danger of persecution as before.

These blessings of peace and prosperity, to come to the Church by means of Gods judgement and righteousness given to the King and the Kings son,* 1.374 (that is, Christ and his sons of oile;) David, under the type of himself and Solomon, at large setteth down in the 72 Psalm. Where, it being set down to last so long as the Moon shall endure, we may know how to interpret Isaiahs prediction of quietness and assurance for ever: and so be confirmed that these promises import temporal happiness, to acrew to us by a temporal Savi∣our.

All which prophesies were to be fullfilled, after those prophesies con∣cerning Christs humiliation in his own person should have an end: and also his own prophesies concerning those miserable times of calamity that should (for sometime) befall his Church after his departure. In which re∣spect it is, that he is come to send fire on earth and a sword, &c. meaning persecution: and also to set men in neerest relations at variance one against another: meaning that for fear thereof they should betray one another. For if we be not regardful of the true times of compleating the prophesies of uni∣versal peace of the Church, we shall be at a loss to finde their accomplish∣ment. For I conceive the prophesies of universal peace (as of beating swords into pruning-hooks, &c.) to have accomplishment at the general peace, when Christ the Prince of peace came: and our Saviours prophesies of his Chur∣ches persecution, to have an end in Constantines time. After whom, I look on the Christian Church, in her relapses under Julian the Apostate, &c. as in a temporary trembling motion: till she fix in her state of quietness and as∣surance.

For we are not to expect that Christ should cry,* 1.375 or cause his voice to be heard in the streets of the world as a King, Untill he had sent judgement in∣to victory: that is, untill by means of victories obtained by these his depu∣ties in the seat of judgement, he shall have made himself notable for his po∣wer. For the expression of sending judgement into victory, must import his doing these things by others: even by these anointed persons under him. In

the mean time, those his former Deputies, Apostles, Bishops, Patriarchs, &c. that like weak and feeble reeds, were shaken to and froe of the winde of per∣secution,* 1.376 he should not break; or quench the smoaking (or dimnly burning) flax: That is, should both powerfully defend them against others breaking; and should also promote the encreasing state of his Church: which like to smoaking flax, should shortly burn forth brightly under Monarchy: and by means of these nursing fathers of the Church, should shew judgement to the Gentiles.* 1.377

This fault of mens adding precept to precept, and of Forsaking the foun∣tain of living water, and digging to themselves broken Cisterns that can hold no water,* 1.378 we may finde plentifully reproved by other of the Prophets also: but most of all by this Evangelical Prophet, who in the latter part of his eight Chapter is censuring thereof, and warning us against this covenanting with death and hell,* 1.379 almost in the same words. Say ye not a confederacy to all them whom this people shall say a confederacy; neither fear you their fear, nor be afraid.* 1.380 Sanctifie the Lord of hoasts himself, and let him be your fear and your dread: that is, sanctifie him according to the precepts of faith and love, his inward law written in your hearts. And then He shall be for a san∣ctuary (a place of safety to you) but for a stone of stumbling,* 1.381 and a rock of offence to both the houses of Israel: for a gin, and for a snare to the inhabi∣tants of Jerusalem. And many among them (that is, all such as will trust to their own light and neglect the simplicity of Christs Gospel-light) shall stum∣ble and fall:* 1.382 and be broken, and be snared, and be taken.

And then he proceeds to tell what this new, and living way is, and how the letter of the Law is to be made lively, and effectual by means of a living keeper: and so he brings in Christ speaking Binde up the testimony, seal the law among my Disciples: that is, let judiciary power be in those that rule in Christs name and stead:* 1.383 And I will wait for the Lord, that hideth his face from the house of Iacob (that is, such of them as sacrifice to their own snares) and will look for him.* 1.384 Behold I and the children whom the Lord hath given me, are for signs and for wonders in Israel: because our way agrees not with the interests of their moral contrivances.

After which, the admonition comes against our listening to these divi∣ners and such as would finde Christ in the secret places. When they shall say unto you seek unto them that have familiar Spirits;* 1.385 (such as make fre∣quent brags of their own gifts and illuminations) and unto them that peep and that matter; such as have canting ways and expressions of their own, do not follow such: for, should not a people seek unto their God? Is it fit that they should seek for the living sense of the Law, to the dead, letter? But if they do seek to the Law and to the Testimony,* 1.386 if they speak not accor∣ding to this word, (namely shewing how all Law is fulfilled in this one word of love) it is because there is no light in them: that is, because God hath suffered the God of this world to blinde their mindes.* 1.387 Else they might see that these Pre∣cepts of love are plainly there set down, as the sum of the Law also: and o∣ther particular Precepts, as they were litterally delivered, were but appro∣priate to the Jewish Nation onely: and not universally binding as divine. And therefore they that thus dig deep to hide their Councels from God, shall pass through it hardly bestead and hungry: they shall be caught in their own snares and be as him that dreameth of meat and behold he is an hungry. And it shall come to pass when they be hungry,* 1.388 they shall fret themselves: and curse

their King and their God, and look upward. That is, the shame and confusion of their own deceitful way, shall drive them into so great desparation, that instead of amendment by obedience to God, to be shewed to the King his Minister, they shall curse the parties themselves; that is, curse God by cursing their King: whereby they shall curse upward, as well as look upward. The which is the issue of all such blinde guidance: namely to finde trouble, darkness, dimness, anguish, and the like;* 1.389 which way soever they shall look.

And this consequence of dimness and anguish, as we finde by example to have been the issue of the absence of Monarchical direction, in the Idolatry, Civil war, and other wickedness of the Israelites, When they had no King, but every man did what seemed good in his own eys (that is, interpreted and followed the letter of the Law as he thought good) so, is it also foretold to happen to Israel, and in them to the Christian Church, when she shall be an empty Vine, or fruitless, by bringing forth fruit unto himself: that is, serve God after his own invention, signified by increasing his Altars and goodly Images. For then, when their heart is divided; that is,* 1.390 are not single and entire in their service and obedience, they shall be found faulty, and their Altars and Images shall be broken down:* 1.391 which is the same as to be snared and taken. They shall then finde their sin of disobedience to prove their punishment. For they shall say we have now no King, because we feared not the Lord, what then shall a King do to us? That is,* 1.392 since we have refused to fear or serve God, as he appointed in the King his Minister, and have spo∣ken words swearing falsly in making a Covenant (the Covenant of our own works with death and hell) therefore do we deserve to have judgement spring∣ing up like Hemlock in the furrows of the field: that is,* 1.393 to have this common and uncertain weed of judgement, that is now growing everywhere for want of a formal root, to be made as poysonous unto us as Hemlock is.

We shall also finde the Prophet Amos imputing it as a fault in Israel and a sure sign of their calamity that they hated him that reproved in the gate, and abhorred him that speaketh uprightly: that is,* 1.394 they despised and slighted that sentence of Judgement and Equity which was in Gods Vicegerent, and did desire the day of the Lord:* 1.395 as thinking to be found upright b••fore him accor∣ding to their own ways. When as it should be as if a man did flee from a Lion, and a Bear met him and went into the House and leaned his hand on the wall, and a Serpent bit him.* 1.396 For which cause God there threatens to with∣draw his publike presence (a sure sign of his direliction of any place) and to abhor their Offerings, their Feast days, and other solemn ways appointed for his own worship: because, under colour of serving him, they had turned judgement into wormwood, and left off righteousness in the earth: or had made it spring up like Hemlock, as formerly noted.

Nor need there farther instances be given of that simplicity and coinci∣dence of Gospel Precepts, and how that Faith and Love, or Faith that work∣eth by love, and Love made useful by Obedience, are asserted in the New-Testament, as necessarily, and onely fundamental; since, if the whole Scri∣pture be diligently examined, they will be found the usual drift of them all. So that as salvation is sometimes, and in some places promised to such as be∣lieve the Gospel, so in other places, to such as obey the Gospel. Faith uniting us to Christ, and Obedience uniting us to his Church. He that with prepos∣session of this Doctrine, shall read the holy Scriptures, shall finde the difficult

places thereof to assent to a ready opening and interpretation; offering themselves to unlock easily with this Key: it being the door of entrance in∣to most of the mysteries thereof, which are usually turning upon these hinges.

Which plenty and readiness of discovery, as it hath been the occasion of my passed tediousness in these Discourses, so must it be the excuse also; both for my want of order, and also for any repetition that shall be found there∣in. For as the known benefit arising by peace (through obedience) made me attentive to such remarkable Texts as did confirm this duty, so these Texts again, by the abundance of matter accompanying them and leading to that subject, caused me both to fail of method, and to transcend my inten∣ded bounds in the Treaty hereof. And yet, to avoid this tediousness, I have neither undertaken to Comment on many places (neither in Old nor New-Testament); and in some of those I do undertake, it may be observed that I have but cursorily glossed: leaving the farther discovery to each mans easie observation that will attend it.

I know many will look strangely at the first, upon this Doctrine of mens innocence by implicite obedience in all we do: that is, to Christ himself in things fundamental, and which formally state us Christians, and to our Prince (his deputy) in all things necessary for the security and advance there∣of. But when the scope of Scripture, and the good of Peace and common Charity (thereby, and no way else to be attained) shall be well considered of, the apparent benefit, will in reality (I hope) exceed the seeming novel∣ty. For without it, how shall we be able to ground and settle our selves, up∣on such a constant course for Unity and Agreement, where private judge∣ments (under the colour of Conscience) shall not be able to interrupt Gods appointed way of providence, by setting him to act against himself? Even to interrupt and abate of that glory which should be given to God in the high∣est, by not providing for this Peace one earth, and good will towards men: ac∣cording to that heavenly Hymn sung at the birth of the Prince of Peace. And if such a thing as Government must thereupon be acknowledged neces∣sary, and that obedience again is a duty necessary to estate Government; then must there necessarily a difference follow (in point of guilt) between him that performs it, and him that doth it not: and so consequently he that hath been more implicite and ready in his obedience, must be confessed to have better performed it, then he who hath therein but observed the Di∣ctate of his own sence and Conscience, and not that of his Superior.

Nor can I see, how men, generally granting Superiors to be accountable for the sins which were acted by vertue of their commands, can thereupon avoid the acknowledgement, that as this guilt lights on them because the other obeys out of sense of duty, so must it proportionably abate in the o∣beyer: unless they can make obedience no duty at all, or (that which is more absurd) can make men never the juster for having done it.

But so hard a thing it is to overcome that thirst of rule and insubjection that is naturally graffed in us, that some objections must always be expected to shake off implicite restraint, and to leave us still to the liberty and conditi∣on of our first Parents, in examining the Ground and Reason of each com∣mand, before we come to act. It faring with men, in the rendring of their obedience, as it doth in their Charity. For although none will deny that Charity lies upon him as a duty, even as they will grant that Obedience doth

also, yet when we are to act this Precept of Love or Charity we shall finde interest and covetousness, so to sway us in making of Objections against such as do really need it, that it will in the end amount to very little: e∣ven as in like manner Pride and Interest are always ready to defeat the duty of Obedience; by one objection or other against the person commanding, or the Command it self. Thus, Children and Servants, being told of those Texts of obey in all things, or the like, will presently answer, that, by all things, must be understood onely things lawful:

For else, our Father or Master may command us to do contrary to the Laws of our Prince and Country; he may command us to Kill, to Steal, &c.

And the like answer we must also expect from some who live under the notion of Subjects, but have no minde to be so: to wit,

That no man is bound to such implicite obedience, as is by me formerly set down; nor the subject obliged to obey his King commanding contrary to the Law of God and Nature.

And then, assuming to themselves a liberty to know, interpret, and apply these Laws, they have made that Precept of obey in all things, equivalent to obey in nothing: since that I do no more for him, then I would have done for a friend that should have entreated me: even to have satisfied his desire as far as my own Conscience or judgement did lead me.

But they have not well considered, that as the reason why Children and Servants cannot follow implicite directions, is, because the Prince their com∣mon Superior, hath nowhere left the Father and Master to this liberty, by say∣ing obey in all things, or the like, but on the contrary, doth expect immedi∣ate and particular obedience from them, as Subjects, to many of his Laws: which, had he not, but had bidden them to Submit to those that had the rule over them, & to do all things without murmurings and disputings, &c. It cannot be doubted but an implicite obedience to their Parent or Master would have excused them against their Prince: inasmuch as in all those cases, where no reservation was expresly made, obedience to them was but obedience to him.

Nor have they well considered the condition of humane frailty; which is, and will be, while man continues in this vail of misery, obnoxious unto sundry unavoidable inconveniences and mischiefs. It is not for men to fan∣cy their happiness can be in any thing so stated here, as not to be lyable to cross and adverse accidents: all they can do, is to bow and submit to that way and course by Providence appointed them, and where these things are least to be feared.

And therefore, to those that shall object against the degree of arbitrari∣ness we have assigned to Princes,

What if Kings shall command their Subjects to commit murther, or lye with another mans wife, or the like:

We may make answer by another Question; Whether they think it more probable that those things should come to pass and be acted in Civil war and Anarchy (the usual remedy of this fear) when each man is left at liber∣ty to perform what he is by natural inclination provoked unto, or when their actings, are, in that case bounded by one that can have no such self∣delight therein. Where there is a King set up with due power, that can have no pleasure in any mans revenge or lust, it is not supposeable that this one person shall be alike prone to command in that kinde (nay, even to any one person) as that, the neerer provocations of Anger and Concupi∣scence

where no irresistable power is, should universally instigate to be com∣mitted, in order to that liberty in which each one is left.

If men do really hate these and the like evils, and do accordingly de∣sire that the most sure way should be taken for their avoidance (for to do it in such degree that they shall not be supposeable to happen is impossi∣ble) they should then (me thinks) not countenance those maxims and courses that tend to Rebellion and Civil war. For, where it is but possi∣ble that under a Monarch equally obeyed, some things may be, at some times commanded, in case of insurrection and Civil war, it falls out of necessity that such things must be often, and more generally perpetra∣ted.

And where, in the first case, it can never happen but with some know∣ledge and remorse of the thing as evil, (whereby through Conscience or sense of honor the execution may be prevented or mitigated) here Consci∣ence it self comes many times to be so blindely engaged, that each disa∣greeing party is ready to believe that their revenge and rapine against each other, is but as done against Gods enemies; and so is both duty and ser∣vice to him. In which case, to spare out of any natural or moral relation of Father, or Master, or the like, is all one as to prefer worldly respects to divine, and the love of men to that of God: too sad experience tel∣ling us, how men, in this case, are wont to heighten one anothers rage by the abused applycation of this or such like Texts. Cursed be he that doth the work of the Lord deceitfully: and cursed be he that keepeth back his sword from blood.

But for fuller satisfaction in these scruples, men are to consider that as Murther, Theft, Adultery and the like are in themselves Vices notoriously destructive to humane preservation and peace, so in the eye of divine Pro∣vidence it was found necessary, not onely to forbid them by express Laws and Precept from himself, but also to substitute amongst men such living Magistrates as should have the charge for the interpretation and enforcing of them. To say that any man may commit Murther, Theft, or the like, and yet commit no sin, were not to speak like a Christian; but then again, to say that the determination of what is, or is not Murther or Theft, is not left unto him that is to interpret and enforce this Law, is as erroneous and unbecoming a subject. When Moses commanded to slay every man his brother, and to borrow of the Egyptians rayment, Jewels &c. the Israelites that were to look on him as the keeper and interpreter of the Law, thereby Obedience to him assayl'd both of Murther and Theft. For as these Laws (as we said) were made for the good of Society, so is their definition and par∣ticular enforcement entrusted to him that hath share of each Society. In which consideration it may often fall out, that the putting of some to death by publike command, is necessary to the saving of more from being mur∣thered upon private revenge; and the confiscation of some mens estates, the ready way to secure other subjects in a more quiet possession. And if those that are by Princes in these kindes to be imployed as executioners of Justice, are not obliged to enter into the examination of the legality of the Precept or Sentence whereby any is bereft of life, liberty, or estate, even be∣cause of those great inconveniences that might follow such delay or refusal; why should not Subjects in the general be held excusable by implicite obedi∣ence also? For it is nowhere found but the Subjects of the one sort do

stand equally, and as strictly obliged as the other; and therefore, if the Prince his particular employment of some certain of his subjects this way, did, for his very Precept sake, tye them to stricter obedience, and also ex∣cuse them therein; what and if another subject should upon occasion be willed to act this part? What and if as many subjects as should make an Army should be called together to execute his commands upon such num∣bers of others as could not be awed by the ordinary way of Justice, (for an Army is nothing else but an extraordinary leavy of men for pub∣like vindication)? Are subjects in this case to refuse listing, till they be farther satisfied in the justice of their Soveraigns proceeding then what his Declarations doth intimate? Or may they afterwards susped execu∣tion in every new Command, until they be fully satisfied in the justness thereof? If this be thought unreasonable, as the ready was to defeat all Military Discipline, so must it likewise be held destructive in Civil pro∣ceedings also; which is but a more stationary and setled Army; as the Army is a more moveable Commonwealth, in a more warlike posture: O∣bedience being the Life and Soul of both.

But, if the Prince, upon some Reasons known to himself; command any of his Subjects to carry a Reprieve, or be otherwise instrumental in the saving of any person condemned for Murther, or Theft, or the like, is that person, that hath the life of this man now in his power, to su∣spend or deny the prosecution of this Precept, because, for ought ap∣pears to him, the condemned party is not guiltless? If the condem∣ned party shall be saved by his Obedience to his Prince his Command, and shall afterwards commit more Murthers, or Thefts, or the like; on whose score score shall all these light? For it is (certainly) as well a fault to justifie and acquit the wicked,* 1.397 as to punish or condemn the just: but surely it is imputable to him that is by Office to command, and not to him that is by his Relation to Obey. Which case, well applyed and considered, will inform us that it is not Justice (as it is truely and really so) but that, in these kindes of determinations, we are carryed away with the natural sense of pity, and sense of honor and vulgar reputation: inasmuch as it appears more noble to be instru∣mental in the acts of mercy and benificence, then in punishments or con∣demnations.

But if after all this, the truth of what hath hitherto been delivered finde but slow belief and practise; it is not to be wondred at. Con∣sidering first, that the thing it self is a mystery; even hid from the wise and prudent, and revealed unto Babes: that is, to them that (like Babes and Sucklings) can be content innocently to relye on Christs sincere milk of the Word, (his Precept of Love) and to draw it from the Breasts of the nursing Fathers and Mothers of the Church. To these humble souls, will God give his Grace: but will resist the proud in their pru∣dent speculations. For how is it otherwise to be hoped, but that since men do fancy themselves to have sufficiency of discretion and integrity, (which all more or less do) so proportionably, they shall also balk all guidance but their own; or (which is all one) such onely as themselves like of? For, since the Reason why I decline the others guidance to fol∣low theirs, is onely because I first found their Principles, and Com∣mands

were such as were agreeable to mine own judgement or interest; it must then be granted, that I follow therein but my self, and also obey none other. They therefore that can well be content to acknowledge that Faith in Christ is necessary for making us capable of the blessing of De∣ity, will yet make a stand to confess it to be solely that Faith that work∣eth by love, or is always ready so to do: and that then, as we cannot be Members of Christ otherwise then as by being Members of his Church, so neither of his Church, otherwise then by obedience to that power therein residing in his stead.

But now, for Conclusion of this Discourse, we will see how far these things stand good and justifiable in the very light of Nature also: to the end it may finde readier entertainment, when they shall appear reasonable in humane prudence, as well as divinely positive; both that there should be an inward Plantation of Love and Charity in the Creature, to serve towards mutual affordment in the work of Providence; and that, to make this love effectual to the same end, there should be Order and Regulation ap∣pointed: lest through the pursuance of benificence separately and unlimit∣edly undertaken, the contrary might be produced. For as we have in this whole work propounded Scripture and Reason for our onely proof and Au∣thority, so in this particular (as well as in all the rest) it is our endeavor to let men see the agreement of those two: and that Scripture is nothing but Reason enlightened and rectifyed; and so bringing sundry sorts of truth more neer to our understanding.

CHAP. IX. Of Charity as it stands in Nature.

AS some there are, who in their height of admiration of those many ex∣cellent endowments and Prerogatives of mankinde, have left unto us their Eloquent and abundant discourses of his perfection and feli∣city; so others again there are, who in contemplation of his many weak∣nesses, pravities, and imperfections, have been as excessive in their pathetick expressions of his misery and wretchedness. And observe whom you will that write of this Subject, and do consider man in a separate condition, and you shall finde them falling into intemperance on one hand or other. Not that man is not the same he was, but the object of the comparison they still make unto him, having between him and them such large degree of perfe∣ction, or meaness of beatitude or goodness, we need not wonder, if from such different conference, man arise with such like different censure and estimati∣on. For one sort comparing him to God, or such things as are in their speci∣fick degree more happy or perfect, it cannot be expected but that from such a comparison he should arise other then a Creature of low and most mi∣serable condition and esteem. The other again, comparing him to other sensi∣tives and Creatures below him, must in contemplation of those many abili∣ties of his (in Understanding and Will) above them, and of his more live∣ly Image of his Maker in the appetite of good, make their Discourses high in his comendations.

But however his Felicity or Vertue, be thus abased or extolled, we cannot but justly esteem him positive in both: and that, though from God he differ most highly in all things in degree of perfection, yet in reality of resem∣blance, he doth most remarkably retain his image and favor; and that in both kindes.

As for that state of felicity which is proportionable to his degree, and proper to him as a man, none can make doubt of, that attentively considers him: nor can those miseries that befall him, be ascribed to other then acci∣dental causes; and not as arising from his natural incapacity.

And let this pravity and corruption of manners be again weighed, and they will for the most part be found accidental, and unnatural also: insomuch that there is no man (nay no sensitive) that hath not his Will wholly averted from evil, as known to be such.

And further, since nothing can be sin or evil, but wherein mine own or some other Creatures prejudice is reached, (to prove it is not primarily na∣tural in us) it is to be noted that there is no Creature, but doth unfainedly and continually covet the good of both. And although the good and benefit of others, be (for reasons heretofore shewed) in case of present com∣petition post-posed, yet are they positively and continually existent in our Wills: even so, as there was never Creature in the world, that did, or could, considerately, and unprovoked by self-respect, act, or intend the harm and prejudice of another.

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Which natural quality of Love and Charity, (belonging unto sensitive A∣gents, and Creatures, as such, and according to their approach to divine re∣semblance, and that degree of Will and Understanding which the divine fountain of these things hath made them partakers of, in order to be the as∣sisting instruments in the course of his Providence, appears most eminently in man; as having most of God in him: that is, of this love and desire of benificence. And although Women and Children, (for want of intention or understanding sufficient) do not place their Love and Charity on so high and worthy objects as men, (unto whom the true ends of Society and honor are more apparent), yet, that this affection of love and benificence is natural∣ly and perpetually existent in them, is manifest by their constant exercise here∣of towards Dogs, Birds, Monkeys, and the like. Nay, we shall finde girls (that cannot in judgement reach so high as those) providing apparel and food for their Babies, with most high and great indulgence: as supposing they do hereby as really pleasure and benefit these, as their Parents do them. Ob∣serve we again in them, what aversion they have (on the other side) to the doing of harm: even so, that from the time they do once begin to know what death is, they will not be induce to kill any thing: especially, if it have not been represented or made known unto them as a Creature very harmful to o∣thers: at which time, their appetite of more general benefit may well be sup∣posed to lead them thereunto. And when any doth carelesly and in sport kill innocent Creatures, it is onely want of remembrance, and full apprehen∣sion of the true loss and suffering thereof: for had we not by incogitancy and custom been led thereunto, a man should no more kill a Fly, then a souldier without other engagement would kill a Man.

Nay farther, that vindicative prosecution of other things, (as it hath its aim in Justice, and intends natural security) is a part of our divine resem∣blance: and that pravity of our Wills therein, may seem to arise from the want of right understanding of right and wrong, and of the true intentions and provocations of others to our prejudice: and not out of premised purpose of harming them, without self-respect. For it is no more possible for any man, to intend another any ill, otherwise then out of self-consideration, then it is for him to un-man himself.

The particulars of our failings, and deviations from divine exemplar in harming of other things, (so as to cause sin) is therefore chiefly incogitan∣cy:cy: either harming them ignorantly, or above the measure of the harme re∣ceived.

So that self-respect, is so far from being the sole fault that misleads us in the punishment of other things, that it is all the warrant or reason we can have for doing it. Nay so far as we do it not, we are then transgressors of Natures Law: being then onely become unlike to God our pattern, when without, or beyond, just self-consideration, we neglect their good, or pro∣cure their harm.

And as the state of things did thus stand good in point of Nature and Reason, so still, God having given every man charge concerning his neigh∣bor, and bidden us love our neighbors as our selves, it alters not the first end and intention of loving my self best, but rather directs a way to it, when it doth by consequence make others good to be mine. As for example, God having now, by the Light and Precepts of Religion, reserved to himself all execution of injury and revenge, and (the better to provoke our reason∣able

Wills to the obedience hereof, and to the entertainment of patience,) having annexed promises and threats of highest nature, to encourage and de∣ter us herein, it will follow, that since divine command is now stept in, the case of benefit arising by private revenge stands altered in true Reason; and will, (if pursued,) prove a ready course to bring upon my self the like, or greater mischief it strived to inflict: by making me lyable (in that regard) to the vengeance of an irresistable and all powerful deity. Whereas, if I love and serve God, or do good to my neighbor as my self; as God requires, I shall thereby, most assuredly do and seek mine own good, as Nature en∣joyns.

Now, as all Sensitive Agents have (as we said) so much of God in them as to have a continual readiness and inclination to acts of beneficence, (as may appear by their readiness in acts of pity and succor) so man hath it most as most resembling him: Insomuch as there is not any one, but had he unlimi∣ted and irresistable power, would make it his whole endeavor (af••er personal supplies are satisfyed) to be continually, undertaking such acts, as should pro∣cure to others greatest benefit, and to himself (thereupon) greatest thanks. Nor can he act or intend the harm of any thing as it stands a Creature in Na∣ture, but onely as in consideration of its inclination and readiness to harm o∣thers: which must still carry on the proof of ma••s general intention to benefi∣cial performances. Nay, in our most firce pursuits of revenge against any one or few, it is still by us designed and intended, as a way to acquire advantage to the atchieving a more high and general benefit to others. For let all our endeavours be observed, (for the attaining power or riches, beyond personal use or expence), and they will be found of direct intention that we may thereby be able to lay obligations on others.

As this (I say) will be found true in the first intentions of all such as do set themselves for the gaining any eminence of honor or greatness, so from hence, we may discover the ground of that peremptory desire and presumti∣on of success, that each one concludes should answer the reasonableness of their own designs. Which, as it is made good use of by Fortune-tellers, in their constant promises of good luck, so is it the great cause of State alte∣rations: even because each one, being to himself more presuming of his good intentions and deserts, then of the contrary, he is thereupon more ready to entertain hopes of increase by change, then fear of miscarriage therein, from the examples of other mens misfortunes happening upon like occasion: of whose good intentions he could have no knowledge at all, but might well have observed them, to have done both imprudently and ill. In which, or the like enterprizes, being again by the will of others hindered, hence it is also, that those passions, first of Anger, and then of Revenge, do in each one: arise namely from the testimony of his own Conscience, of the benefit and good∣ness of his own ends by him designed, when he shall be seated in his power. For although Custom of Revenge, do (like Custom in all other sins), beget many times prosecution, even out of the pleasure thereby onely arising, yet this must be ascribed to the pravity of unbridled Custom, and not as growing out of pure Nature; which hath in each Creature primarily placed a desire of beneficence; even so eminently and apparently, that we may con∣fidently affirm, that in the worst of actions which was ever yet perpetrated by any, the project and design of good and beneficence was still in intention: and that, that very act of Revenge it self, was but executed as proceding of discontent in being therein hindred.

Where is then mans fault, if it be not in the Will to good, but for want of knowledge which he could not remedy? Nor seems the disturbance of other things to be his fault either, since they first make a disturbance to him, and what he doth is but to remove it, that thereby the intended good may proceed? Yes, he hath his fault in them both: even because, through plea∣sure of present revenge, he neglects to consider of the prejudices and suffe∣rings of other things through his means; and this in most things he hath abili∣ty enough to do. In which course if he fail through want of knowledge and a∣bility, it excuses not, but adds to his fault: because (as heretofore declared) he presumed upon the guidance of his own knowledge herein.

Another fault is want of equity; in fancying his desires and actings high∣er, then the poize of his equality with other things would bear: and from thence comes his injustice, in ballancing distributory and vindicative prose∣cutions. For man being placed amongst others his equals, cannot, but, with the same appetite that leads him to affect himself above others (in regard he knows his own good intentions and not theirs,) come also in his acts to be unjust to others; and this, because he must be partial. For, taking upon him to be judge and director, according to this particular light and interest, he must in his proceedings be unjust. Whereas onely God Almighty, that hath whole, and equal interest and knowledge in all things, and is not capable of personal injury or wrong (otherwise then by having his Creatures wronged) cannot in his punishment of his Creatures be unjust: because he doth it for their sakes; in that he had the onely consideration of their general benefit the cause and measure thereof. But man must be so far partial and unjust, as he is patible in the cause he judges, or differently interessed in the parties.

And were any like Adam at first, put to be amongst all sorts of Creatures so far below him, where his actions without impeachment might take place, and in whose benefits he had entire and equal share, he would no doubt pro∣ceed in all things with great justice, according to his measure of knowledge. But because there is no man, but (let alone), would be like a God also over all his fellows; and would (if his wish might take place), arise from one degree of eminence unto another, until he had gotten absolute power of conferring all benefits and receiving all honors; it became necessary in stay of those pre∣judices that might hereby grow, for God to come in with his positive Pre∣cepts of lowliness, humility, brotherly love, and love to our neigbour as our selves. Whereby we come to be put in minde, that as the honor and thanks of beneficent actions, is onely at his dispose that is the fountain of good; so others are of as great concern as our selves: none having farther power of acting therein then from God received. And that however this appetite of search of honor and pleasuring others, were divine and useful, we should notwithstanding (in the particulars wherein anothers interest is concerned as well as our own) not proceed without leave of him that hath whole inte∣rest.

For if men can at all be differenced from one another in their actings, in respect of good and bad, just and unjust, (so far as to make them warrant∣able or not), it must arise from the difference of that additional light and warrant they shall be helped to from without and above themselves. For since all men (as bearing Gods Image) are by that higher part of their minde (which we call Synterysis) universally and continually assenting un∣to

to the general Rules of Justice and Probity (which we call the Laws of Nature) if they be not by others farther helped in the exercise of these ge∣nerals, (at such time as they come to make them frameable to use), it will happen, that since each single person did from divers instances and inductions of his own framing and collection, raise and conclude these maxims to him∣self, they must also diversly, as well as fallibly, demean themselves, when they come to descend to the particular application of them, in those emer∣gencies which concern our moral duties and sociable abearances, as hereto∣fore noted.

As for example, all men of ordinary discourse and reason do knowingly and unfeignedly assent to those general moral maxims, of God to be worshipped and served, Parents to be honored, Theft, Murther, Adultery, and other vi∣ces to be punished, and the like: yet since this they do, as thereunto lead from their own several observations, of the mischiefs following or to be fear∣ed from the contrary practises or neglect of these things, it must follow, that as men come differently to raise these conclusions, so must these prejudices and prepossessions differently byass and direct them again, when they come to refer back and apply them to particular use and action. Whereupon, al∣though all men do agree to the reasonableness of Gods worship and Service, and the punishment of Vice, and reward of Vertue; yet will it be hard to finde any considerable number directly to agree wherein, and in what sort this worship is to be manifested: and so again, how to state and bound each Vertue or Vice, and to proportion their just rewards or punish∣ments.

In which regard, as a divers ability, interest, and prepossession, will make men disagree in what is Adultery, Murther, Theft, &c. and how far punish∣able; so may the like considerations generally cause aversion, from enter∣taining other moral maxims as necessary as these: nay more (indeed) as be∣ing their support and foundation. As for example, in that of implicit o∣bedience. For as publike preservation and good doth depend on the due re∣ward and punishment of Vertue and Vice; so doth the same again, depend on the maintenance of his Authority that is to have the trust therein: And therefore by right reason, should this have been set down in the first place, and next to our obedience to God, had not thirst of licenciousness made men (in all conclusions and maxims of subjection and obedience) to fancy the greatest number of restraints and qualifications, to be observed in the com∣mands of such Superiors whose places themselves should never probably act, (as to Princes or the like) and on the contrary place more implicite obedience towards Parents, Masters, &c. which Offices themselves al∣ways did, or were likely to supply. As if those that had the greatest com∣mand and trust, were upon good reason to have the least power to see the same performed.

But these things seem naturally to fall upon us: for as every man doth submit to Government in general, out of consideration of his own pri∣vate good to be therein enjoyed; and not out of care advance the pub∣like, otherwise then in order thereunto; so must it again fall out, that in all deliberations for the manner or measure of exercise thereof, that form of administration should be still chosen, that in each parties judgement affords to himself most full and free enjoyment: placing his first respect to

his own particular, and regarding the publike but in order thereuto: from whence such difference of judgement in forms of Government do arise. And from hence also it comes to pass, that the Subjects in Polarchies are al∣ways (upon experience) more complaining and desirous to return under Mo∣narchy again, then they were at first to abandon it: even because they now finde themselves deluded, and defeated of that share and degree of Power and Government, which they upon their princes removal did before vainly expect.

By all which it will appear, that intention of good according to our own light, cannot estate any guiltless, for then all would be so: but publike good must arise by joynt submission unto one Judge of common good. Else it will prove that this strong desire to do good, will be the continual cause of harm. For malice it self being but in order to envy and revenge, if men are no farther enclined to such like prosecution (as before noted) then as being hindered in their own way of doing good, it must then follow, that to do good disorderly is the ready way to be malicious. For though the will to good must always reside in private and separate persons, yet the understanding and direction thereof, must be conform to such as are in Au∣thority: and the judgement of such as are under subjection, is to be imploy∣ed in knowing what, but not why to obey.

By which means we shall preserve and maintain undenyably that which is t••e most general and highest step to Providence and general benefit, name∣ly publike peace. Whereas pursuing our neighbors benefit according to rules and ways of our own framing, the truth of our private speculations towards beneficence, can be but as contingent (if not more) then that of Authority: and must by the distraction of mine own and others obedience, (through exemplar encouragement for each one to follow his own judge∣ment in ways and acts of benoficence), unavoidably defeat all publike good and Charity: in defeating the bond of peace, that unity of direction that should have led thereunto.

For upon the same warrant I follow mine own, or others private judge∣ment against publike command now, I may do so again: as often as I pre∣tend, or really conceive, my neighbors good to be thereby encreased. And the same liberty being taken by others also, what can follow, but that men differently acting and obeying, according to different Consciences and Inte∣rests, they must force difference to arise amongst themselves in their services one towards another: to the final overthrow of Charity and publike good?

As for example, I, that am unknowing or heedless of the good and bene∣fit of strangers and such as are more remote, in comparison of those neer me and such as I converse with; and which must again, make such diffe∣rence between those which are of my neighborhood, in respect of that diffe∣rent affection I shall cast towards them, as they have in particular friendships and kindnesses deserved at my hands, or do in affections or interests simpa∣thize and comply with me; cannot thereupon, but out of this my unequal regard, dispense so unequally of my Charity, that those I know not shall have no share or provision at all, and of those I do know, either through contrariety of humor, or thwarting of designs, some will come to be esteemed and prosecuted as enemies: even for that they stood contrary in

affection or act, to that way or course I had resolved on, or put in practice for the advancement of the good of those which I esteemed more: as be∣ing my particular kindred or friends. Whereupon, another (again) that held greater relation or friendship to those I slighted or disesteemed, was thereupon induced, from the height of my more fierce and private love to∣wards the promoting the good of these above others whom he loved bet∣ter, to labor (on the contrary) the hindrance and harm of them above others. By which means it shall come to pass, that each subject in particu∣lar shall be truely wanting of his due measure of Charity and beneficence, in execution and enjoyment, whilst, through private design and power, the same is onely measured and practised: even, to the overthrow of all true Charity, and publike peace also.

The which considerations well weighed, might methinks perswade any to the obedience of Christ in his deputed Minister, for direction of their Charity. Namely to consider, that since love and propension to acts of beneficence, were placed in us for publike good sake, and for that of others more then of their own; it is therefore reason, we should sub∣mit to be therein guided by the publike direction of others also. Whom obeying according to Christs Precept given to that very end,* 1.398 of doing all things without murmuring and disputing, why should we doubt of being blameless and harmless the sons of God:* 1.399 and having really loved others as our selves, and so performed the moral Law, since we have submitted to act according thereunto?

Wherefore the summe of all is, That God made man upright,* 1.400 but he sought out many inventions. And that therefore publick good acted by private direction onely, is always evil: and the more intently and confident∣ly so done, the more evil. That private equity, is publike iniquity. That that natural former inclination to beneficence, which leant on the princi∣ples of our dark fleshly wisdom, ayming at, (and so corrupted through) original pride and presumption of our own managery, is to be now aban∣doned: and we renewed in the spirit of our mindes through love (and its fruits) Meekness, Gentleness, Patience, &c. Which inward root of love, as it comes from God onely, so is it at his onely dispose: being made per∣fect by obedience to him, or Officers holding direct Authority from and under him.

By which means, we may perceive how Nature comes to be perfect∣ed by Grace; and how that natural and original intention to beneficence that through our fall was defeated by pride, comes to be made useful by the Gospel light and directions of Obedience, Humility, Long-suffering, Patience, Meekness, Gentleness, &c. this inward root of love being al∣ways ready to bridle us against envy, hatred, malice, and all uncharitable actings against others; even so far, as according to the light of our own Conscience, (not otherwise authorized) we are to abstain from all appea∣rance of evil.* 1.401 By which means God that could never act contrary to to himself, or to the defeating of his own work or end (which could never be but perfect, and in it self worthy of preservation), doth by Grace re∣store and rectifie what in our fall had been corrupted. Thus that love which Nature provokes me to express out of inward delight, Religion en∣joyns and directs me to execute according to explicite precept. That good which, for Honor or Vertue sake, I seek to act as a moral man, I must now, for Duty and Conscience sake, re-inforce and prosecute as a Christian.

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That degree of beneficence, which in nature I might arbitrarily and diffe∣rently dispense, according to mine own relations of Family, Friends, or the like: I must now, according to the tye of conscience and subjection, distribute indifferently, or according to such rules, as he that hath publike charge shall direct.

For our state of innocency consisteth more in negative, then in positive acts; that is, more in being harmless, then beneficial; because innocence (or abstinence from harm) is always a praise, and compatible to all men (inferior as well as others) but to be positively beneficial, is the attribute and sole honor of the Fountain of good; and is to mankind no otherwise com∣municable and proper, then as impowered and deputed from him, and act∣ing in his stead. And therefore is Lord said to be the fulfilling of the Law, because it worketh no ill to his neighbor:* 1.402 And, in that Chapter, as obedi∣ence to the Higher Power is most strictly enjoyned, and may be understood compleating the Precepts of the first Table, and so inclusive of that Law of, Honor thy father and mother: So is the love of our neighbors as our selves, set all down in negative Precepts, Thou shalt not commit adultery, Thou shalt not steal,* 1.403 &c. Nay, our justification, and the forgiveness of our of∣fences and sins against God, is made to depend most on our forgiving one another: which was chiefly hinted at in that perfect model of Prayer, For∣give us our trespasses, as we forgive those that trespass against us: Heaven it self being the reward of our innocence, not of our merit, and that be∣cause we cannot without derogation to Gods honor, take on us to act in mat∣ters of beneficence without him. And so again, the Devil being the father of malice, the more we take upon us to act therein, the more we shew our selves his servants: Of which his delight in malice, contrary to the Pre∣cept of love, we have a plain instance in Witches, who spend their whole power in things destructive and mischievous, being wholly swayed by de∣sire of revenge, which as it did at first grow from being crossed in their own designs, so they had beneficence in their aims. And therefore, so far as any is malicious to others (that is, is wilfully set to prosecute his own ways of doing future good by present evil) so far hath he listed himself under this Destroyer, and thrust himself out of Divine favour and protection, by renouncing Divine obedience;* 1.404 whereas others may know they are passed from death to life, not only because they love the brethren; but also for that they are obedient to Gods minister in the manner thereof.

For without God, every one may be truly said to act, that hath not from him as great and full direction and authority as was in his power to procure, even in that particular in which he acts; but doth relie only on such ge∣neral directions, as were (for ought he knows) not proper to the cause in question: And so not being by Gods Minister interpreted and warranted, as to license therein, he must remain still, as much as before, without true warrant to act on another; and the other again, without just cause of suf∣fering at his hands. For since both of these, having from Reason and Scri∣pture alike power to judge, interpret and impose upon each other, he must be concluded to have been most innocent, and obeyed God most, that hath most obeyed his Vicegerent, and stuck to his direction therein. And this, because the positive Precepts of Scripture and Religion, coming only to supply, and make more applyable those general and ambiguous rules of na∣tural reason, to which end determinate Interpreters were again put to see

the meaning of these Scriptures applyed to these cases and persons unto which they are proper) it must thereupon follow, that as those that under∣take to judge cases by the light of nature only (without regard therein had to Scripture) cannot in so doing be guiltless; so also they that undertake to be their own judges from the immediate rules of Scripture, and do balk the the direction of the authorized Intepreter and Keeper, they must thereby become lyable to guilt also.

So that now, to sum up all these Discourses concerning love and obedi∣ence, it is still to shew how men under the second Adam, stand (in respect of works) in a like condition for innocence as they did at first. For as then, the only Precept was to forbear tasting of the knowledge of good and evil, even so it is the only Precept still. For so much (in brief) our Sa∣viour explains, saying, For judgement am I come into this world, that they which see not, might see; and they that see, might be made blind:* 1.405 And again (as before noted) answered those that presumed to derive In∣nocence and Righteousness from their own light. If ye were blind ye should have no sin: But now ye say we see, therefore your sin remaineth.* 1.406 The which and other places, are certainly plain enough to convince any whom The God of this World hath not blinded to their own destru∣ction.

And however formerly amongst the Jews, where God was immediate Law∣giver, and by plain litteral Precepts did set down his pleasure to be observed by each one in particular, the differencing of obedience into active and pas∣sive was useful; that thereby upon occasion subjects might perform their duties to God and his Vicegerent also; as also it was before the higher Powers were Christians; yet now, unto Christian Subjects, that have not from Christ rules set down for their external abearance one towards ano∣ther (but they are to be taught his commands from his Deputies and Am∣bassadors) the case is otherwise, For so the words are, Teaching them to observe whatsoever I have commanded you;* 1.407 not what I have com∣manded them. So that, when subjects are by their Christian head now commanded to be actively obedient in any thing, they are then disobedi∣ent if they are not so; because where doing is required, their doing to their power, and not their suffering, must shew their obedience. For as I cannot find that the Crown of Martyrdom was promised to any, but such as were persecuted for the name of Christ, or Christianity (which in Heathenish persecutions was to come to pass) so cannot I tell what other title then that of Rebel,* 1.408 to give to such as oppose or resist their Christian Prince.

Nor can I find what other reason to give for that expression of our Savi∣ours, saying, that God hath given him authority to execute judgement,* 1.409 because he is the son of man, then thereby to shew how God, in his recess from mat∣ters of earthly judicature, doth not take upon him to set down rules for ex∣ternal obedience, immediately from himself, under the Gospel, as formerly under the Law; but mediately, by humane instruments; & that as the salvation of our souls, and also of our bodies, was committed unto him that had taken our whole nature upon him (and so he might be called the Son of man as well as the Son of God) so this salvation of our bodies (which is the object of Go∣vernment and Society, and of all things pertaining to judgment and morality) being not by him to be personally managed, it must be done by these more

eminent Sons of Men, each Christian Prince. And surely, as our Savi∣ours frequent assumption unto himself of this expression, The Son of man, is not to be construed impertinently or casually done; so will it clearly explain, that as God hath referred all judgement to him, that contains in his own person the radical excellence of our nature, and that because he is the Son of man: even so (and to the same end) are these other more eminent Sons of men to be in matters of judgement obeyed in his stead. And if the method and order of dispensation used by that great and wise Creator and Disposer of all things be duly observed, we shall finde, that as in order to continuance and preservation of men (both personally, and in their kind) he hath not only implanted those natural provocations to plea∣sure heretofore spoken of, but also that natural readiness to acts of confe∣rence and kindness, as now declared: so, to prevent all such abuses as might arise through the exorbitant or irregular use of things thus naturally in∣graffed (and likely thereupon to be as violently coveted) we may also ob∣serve Divine bounty and providence, to be as continually intent and care∣ful in restoring and assisting of us, being lasped, as at first to create and state us happy.

The food which we take, as it hath in it self personal respect only, so hath it in each one a proper way of judicature to determine both of choyce and satiety, as well as of appetite and hunger. In those other inclinations that have aim beyond the party acting (the one for bringing men into the world, and the other for preserving and advantaging of them, being there) they also, by divine appointment, are to have their publike rules of directi∣on and limitation, set down by those Societies of men wherein they are to be exercised; lest else, the means might prove distructive of its own end. For I that in nature, and as a man, could not more kind-like, or meritori∣ously imploy my self, then in such like actions, may yet, by intemperance or partiality in prosecution, prove my self to be in these things more highly ignoble and vitious, then in any thing else.

As for those rules and restraints put upon mens acting in the first sort, by the appointment and limitation of Wed-lock, or for avoiding of unchaste acts, none do doubt of the fitness of positive direction and evidence here∣in, in order to publike benefit, although against the good liking of the obeyer: Whereas, if publike good were rightly known, and weighed, the other, that hath a more high and general influence thereupon (even as it is more continually practicable by each person) ought also much more to have its directions and confinements set down by publike appointment; for else it may happen, that that more particular regard towards those of mine own family, and other relations; which might at first arise from the mar∣riage tye, and that precept of a mans providing for his own family, might from too eager love fixed on some, contract by consequent, as great hatred and neglect towards others, whereby to destroy in the street, that which was thus carefully preserved in the house. For as it is observed in the food of our natural bodies, that the greatest and most dangerous surfeits do arise from the inordinate and irregular use of that which is in it self most wholsom and best; even so in the politick frame, there is nothing which more usually, or with greater danger, doth procure the disturbance and dissolution thereof, then this arbitrary application of our loves, even when we as men, do so far follow our own natural tye of affection and interest in

the placing of our good deeds, as to be neglectful of that our more high and near kindred and relation we have towards them as Christians: where∣in, as that common and equal affinity of Brotherhood and Fellow-members, is always to fill us with due readiness to be beneficent to all, so must it be di∣rected and differenced in choyce of object, and degree of exercise, by Laws and Rules received from him that hath the common Headship and Super∣intendency herein.

And if such a liberty to dispute the warrantableness of commands, should be left as some men do insist upon, strange it is, that amongst all those large and express Precepts for general obedience; as, Obey in all things; D•• all things without disputing, &c. that no destinction of duties into civil and religious is ever made, nor exception set down of unlawful commands. But if men could but a little separate themselves from their own humors, and that conceitedness of their private abilities in judging good and bad, they would then find the judgement and interpretation of these things, must be supposed left to their Christian Superior, or else large volumns should have been left, comprizing in every particular what duties and actions were to be held Civil, and what Religious; and what lawful and what nor; because otherwise, the liberty of disputing of these things, would render men truly obedient in nothing; and thereupon also make the said Precepts vainly given.

And having so far shewed how the Precepts of General Good and Cha∣rity stand pointed out in Scripture and Reason, as the duty of each one in particular, and under the pain of most heavy guilt and punishment; and how it is best effected by obedience; it seems now requisite, to speak some∣thing also of those benefits and advantages which will hereby acrew, even unto the particular persons that imploy themselves herein, and out of duty undergo those difficulties and hardships which usually attend this obedi∣ence: As of Patience, Humility, Gentleness, Meekness, Long-suffering, &c. To the end that none may grow heartless in the work; as being al∣ways held in a task to the benefit of others, and not at all to himself.

CHAP. X. Of Patience, Long-suffering, Humility, Meekness, &c.

HE that shall well consider that great and sudden growth of the Sa∣racen Empire, shall never be able to stop his admiration therein, till he consider withal, the prevalence of those enchanting promises of sensual delights and rewards, in that Religion offered to the Sectators thereof: For while Mahomet himself, is standing (like the Devil) on his high Mountain of Prosperity, and offering the Kingdoms of the world, and the glory of them,* 1.410 to such as would fall down and worship him: Who can expect other event, then such a crowd of followers? when, on the other side, worldly peace and prosperity was not only not promised, but the con∣trary prophesied to be the usual lot of such as should list themselves in Christs service. For as our Saviour was content to become vile in all worldly esteem himself, so did he plainly profess, that the Disciple was not to be above his Master;* 1.411 and that whosoever would be his, must (thereupon) take up his cross and follow him; that is, follow him in meekness, patience, long-suffer∣ing, &c.

In which doing, they should not yet be so unhappy (even in this life) as worldly and ordinary judgements might conceive. For as in him, the re∣ward of humbling and subjecting himself (in obedience to God) was re∣warded with as great eminence in honor,* 1.412 and a name above all names: So to us, that shall be obedient and subject to him, and such as shall command in his stead, those present pressures, which the practise of these graces should cause,* 1.413 will not only be sure to be rewarded with an exceeding and eternal, weight of glory hereafter, but even here also, the unprejudiced and sound judgements of men, may from the practise of these vertues discern a present benefit to arise: and that, not only to mankind in general, but even to that per∣son, who shall conscionably undergo them as his duty; who shall find god∣liness to have the reward (as well as promises) of both lives; as well of this, as that which is to come.* 1.414

All which will be plainly made good to them, in the judgement of any that hath but so far pierced into the true state of things, as to find that happiness consisteth in the measure of enjoyment and content; and not in the proporti∣on of our covetousness and anxiety. Therefore, as we formerly noted (in the Prophesie concerning the flourishing estates of whole Regions and People in general) that the promise and designment of the Jews or others for having of Kings, was when they should possess their land, and dwell therein; so in the be∣half of the firm and real possession of each single Christian,* 1.415 that former Pro∣phesie of the prosperous condition of the Church under the Gospel, is made good; namely, that the meek should inherit the earth? for although som haugh∣ty and turbulent persons have more of possessions under their present com∣mand,* 1.416 yet canot they in any true sense be said to possess & inherit them, becaus labour in acquisition, and fear of loss, together with the distraction which the thought of other acquisition and conquest must produce, and above all want

of faith in God (and so assurance of good enjoying them) will all of them render these men (at best) but unsteady usurpers.

For as we cannot say of any whole people: they are in a true state of pos∣session and dwelling in any Countrey, which is by them but newly acquired, and that by force; and unto which claim is openly laid by others, or in the possession whereof they have no agreement amongst themselves; even so, single persons are then to be esteemed true Inheritors of their earthly pos∣sessions, when they have assurance it is because their hope is in God: even that it is sent unto them from him, by means of a just expectation and en∣deavor; and can in a pious degree of humility, acknowledge, It is not by their own bow,* 1.417 nor by their own sword (that is, not by their wisdom and con∣trivance gotten) but through the bounty of that Eternal Fountain of Good∣ness, the giver of every good and perfect gift.* 1.418

This is that estate of Christian Fortitude and Perfection, which now un∣der the glorious rayes of the Gospel, comes to be so clearly shewn to the sons of men. It is through this assurance and grace, that the patient and meek can in the midst of all violence, find themselves more then Conquerors. For first, having confidence of Gods care of them in all things through Christ (so as to make all things work for the good of them that love him) as they cannot (on the one hand) but think themselves highly in Gods fa∣vour, that hath given unto them not only to believe,* 1.419* 1.420 but also to suffer for his sake; so can they not, but from this measure of affliction plainly gather, that he reckons their Christian grace of patience at such a great perfection, as to call them into so great sufferings: For as he will lay on his children no greater burthen then they can bear, so thereupon they cannot but in a double Obligation, acknowledge themselves tyed to Obedience and Submis∣sion.

In the old World, where little besides the light of Nature was left for direction, how did the violence of those Men of Renown, work to the di∣sturbance of themselves and others, in their erronious prosecution of con∣tent and happiness, under the maxims of Quicquid libet licet. Under the Law, men were brought to moderation, An eye for an eye, and a tooth for a tooth: but this looking still with a face of revenge, was to be perfected by Precepts from the only Patern and Doctor of Divine Wisdom and Perfection, Christ himself: I say unto you, love your enemies, &c.* 1.421 A Lesson and Direction of such truth and concern in it self, for and towards the stating and possessing, even of temporal felicity and peace amongst us, that should we consider it abstracted from that authority whence we had it, yet would it for its own sake deserve our entertainment, and that in the eye of bare natural reason and policy.

For we cannot consider men in their commerce one with another, at any such constant rate of goodness and perfection, but that interest or insuf∣ficiency, will ordinarily lead them to the envying of one another: In which case, if it should be allowed each person (according to his presumption of the right thereof) to proceed to revenge and self-repairation, what shall be∣come of peace? And although for peace sake, the Law provide against ex∣ternal private prosecution, by appointment of a common Judge; yet, while the root of mischief is remaining within, how oft will power and craft find evasion, to act its own malice to publike disturbance? besides, that tor∣ture which this restless passion must breed in the party possessed with this

Devil, not otherwise to be cast out or cured, but by this command of Christ himself.

And although to the most wise and learned amongst the Heathen, God would not afford any through light herein; yet may we discover and admire the prevalence of that truth, which should enable them with such large spe∣culation and progression this way: so that as well in Philosophical Doctrine, as Heroical practise, they could discern and prefer it as a complement and crown to their other vertues. For what had Pride, Revenge, or Arrogance (with their turbulent deportments) to do with Prudence, or in the seat of Justice? How could those things lead to temperance, which were even in their own nature intemperate? And since vertue and felicity, must be in the even temper of the mind; how shall we find them, where these passions (by their abode) have first overthrown all moderation? And so lastly, if the end of Fortitude be to overcome evils, what other way shall we so assuredly do it, as with such fortification of our minds; whereby they shall not so much as seem evils at all, but rather blessings and benefits? Whereas (alas) to others, who are ignorantly and impetuously whirled with the thirst of honor, riches, or worldly pleasure of any sort; how often must those crosses and thwartings (in their attainment and possession) which they must encounter from the hands of Competitors, render them through revenge, anger, and discontent, not only most afflictedly defeated of that particular, but through sense hereof, deprived of all their possessions else.

Or could you fancy a person (like Solomon, uncrossed of all that could in this world be asked; yet he (as in his experience and true wisdom) shall tell you (as if set up on purpose) That all is vanity and vexation of spirit; nay, all of them in their fullest glut,* 1.422 falling far short of the shortest moment of that content (much less of that steady lasting content) which his meek and pious father took, in that gladness which God put into his heart; and that in comparison of other mens corn and wine,* 1.423 or any other temporal felicity. When God gave him peace, it was (by reason of his meek and grateful ac∣ceptance) made to him the blessing of peace:* 1.424 nay, when he came to be af∣flicted, this (as it wrought faith in God) he acknowledgeth it to be good for him also:* 1.425 For he had well practised the state of Christianity, in whatsoever estate, he was to be therewith content: And as he stood in his God thus steady like a tree plant••d by the rivers of water,* 1.426 he beheld the ungodly (in their unbottomed condition) driven to and fro like chaff upon the face of the earth: neither had they (like him) a father in heaven, to seek daily bread from; but it was first their curse and unhappiness to have no trusty and steady support for food (but to seek it in desolate places, wandering up and down) and then also,* 1.427 to grudge if they be not satisfied.

Or let us suppose again, any person at the higest pitch of power, so as to be able to recompence all those his conceited injuries and displeasures which must befall him with revenge; yet how shall we ever find this remedy, to do none other then encrease his disease? For while he is taking it, how much trouble will this passion put him into, and yet be both as unsatisfactory then, of having done it full enough, as afterwards (even out of the natural sense of pitty) how vvill he find himself troubled vvith perpetual reluctance, of having done so much? For vvhen he shall be restored to his reason again, he must find, that vvhilst he hath been judging another, he hath been con∣demning himself. For vvas not the harm done by another, given as the

reason of this revenge? well then, since hereby he hath not, nor cannot re∣cover the harm or loss, it must fall out, that so far as he is punishing him, he is arraigning himself: First as rebel to God, in dethroning him or his sole Prerogative Of repaying with vengeance:* 1.428 And then (having by the very act of revenge it self broken the Precept of love) what juster punishment can he expect, then that, as he hath with high and malicious contrivance plotted and acted the harm of another, and that only as in the Devils stead (with express desire and pleasure in mischief, without expectation of repair to himself) so should he be left to the reward of that Master he hath so care∣fully served.

And then farther, this act of revenge is so far from abating or allaying the pressing tortures of this passion (which un-erring truth justly calls Tra∣velling with mischief) that it necessarily encreaseth it:* 1.429 For the more and higher it works, the greater discontent and murmure will it draw down from the friends of the oppressed. And then, since none can in this case want friends and pittiers, this must again (by new objects) give occasion of new anger, and therewith of new revenge. Whereas accustomed pa∣tience, not onely enables us in the enduring of present sufferings: but al∣so is (by its habit) the true and onely relisher of all blessings when they come: no otherwise, then abstinence or course food is too dainty fare afterwards: which is but loathsom to persons glutted therewith. For all pleasure being absence of pain, as health is of sickness; and arising there∣fore to be encreased according to present sense of contrariety, it will fol∣low, that as sense of pain and want did precede, so will sense of plea∣sure and possession (in measure) succeed: patience equally enabling us to sustain evil with less grief, as to entertain good with more de∣light.

In which respect, we may well find how those Gospel Promises came to be made good, of, Whosoever hath left house, or brethren, or sisters, or father, or mother, or wise, or children, or lands for my sake,* 1.430 and the Go∣spels: he shall receive an hundred fold now in this time, houses, and bre∣thren, and sisters, and mothers, and children, and lands, with persecutions: and in the world to come eternal life.* 1.431 Which words (with persecution) plain∣ly shew us, that separate persons can have such large restauration made good to them in this life by no other way, then by that formerly set down: which (if rightly weighed) will be such a high recompence indeed, as if each Chri∣stian formerly deprived of these things for Christs sake, or each Christian subject now deprived for the Gospel of peace sake, had, or could have had, these things in kind restored.

All which well observed, would make the condition of Kings and great Per∣sons, not so much desirable by Subjects and Inferiors; even for that the fare and usage proper to them (which in regard of scarcity with us, we call dainty) is, by reason of commonness, with them more loathsome then ours; whose freedom they often envy, being themselves so enclosed and imprisoned with set order, and multitude of ceremonies and attendants, that they esteem them∣selves then only at liberty, when they can most imitate and practice the free∣dom of our condition.

But the weakness of this passion being so well found in natural reason and example, I may leave it as a common place sufficiently treated of. For how many and eminent are t••ese instances (even amongst Heathens)

of such as would not acknowledge their Prosecutors power, or their own weakness so far, as to prove by repine or desire of revenge, that they were more then they could bear: and did therefore usually leave this pusillanimous part, to be acted by the weaker tempers of women and children.

But as for Precepts this way set down in Scripture, I believe, that, next to the Doctrine of Faith in Christ (which must precede, as well as be accompanied with these vertues) these Lessons of Patience, Humility, &c. will be found the chief drift of the Gospel: if not the only Precepts, that private persons can of their own judgements relye upon: they proceeding from the same Precept of Love and Charity. These teaching us how with Charity to suffer from others: as the orher doth, how to be inwardly af∣fected in my actings towards them.

For as, Whatsoever things were written aforetime, were written for our learning; so was it done, that we, through Patience and comfort of the Scri∣ptures (that is, through the Precepts and Examples thereof, therein set down as practised, and the comfort and reward thereof thence also arising) might have hope,* 1.432 and encouragement to the performance of the like duties: that through the grace and goodness of the God of patience and consolation, we may be hereby enabled to be like minded one towards another, according to Christ Jesus:* 1.433 And so, be, not only actively charitable, whilst (in things in our power) each one shall not seek to please himself, but his neighbour: but also, the same example will teach us to be passively charitable too, by our readiness to submit to authority, the only way to the peace and unity of the Church;* 1.434 that therein with one mind, and one mouth, we may glorifie God, even the father of our Lord Jesus Christ.

However I cannot tell, whether (from these lights) I have given sufficient reason or no, for casting off revenge and disobedience, and entertainment of patience and humility; yet sure I am, that I can by mine own good experi∣ence say, that as I become every day a more true Disciple of my Saviour, even by willingly taking up my cross and following him;* 1.435 and that, as I do more and more consider, that slander, persecution and all worldly afflictions, when suffered for, or in a good conscience (which may be best known by the cor∣ruption and wickedness of the persecutors) are not only testimonies of Chri∣stianity (in order to his predictions that way given) but also of Gods more especial and fatherly favour (that chasteneth every son whom he loveth) So do I more and more encrease every day in true comfort:* 1.436 Even from the as∣surance I thereby gather of Gods protection and care of me; and that in a far higher and more setled degree, then any revenge by my self formerly taken could afford.

Nor can I, or any man else (that considers these usuages of God with a well measured judgement) but thereby find advantage to arise even in this worlds consideration also: It faring no otherewise with men in the behalf of their Reputation and Honour, then in consideration of worldly estate and fortune. For as he that will always be living at the height of his fortune, will be so much the nearer to poverty, by how much he is more expensive and in the sight of envy, and yet have no more true inward content then others; even so, such as live in the height of reputation, must be subject to the same diminutions and hazard: for when those faults which really all men must more or less have, or those which meer envy shall discover, shall be divulged

to the world; he cannot then but be rendred, both to other men, so much the more ill, by how much he hath formerly been held more good: and to himself (hereby) so much more miserable, by how much he deemed him∣self before more happy. Whereas he that is really good, cannot but be always in a thriving and prosperous condition; although that steady course of vertue and honesty which he walks in, may through difference of the common practise of the World (as making God and his Neighbours good his aym, and not Covetousness or Vain-Glory) make him to differ from the rest of the World in his Deportments, and so for a time dis∣please.

For a time I say: For as men can never wholly banish truth, so this mans innocence and integrity, cannot but by degrees appear; at which time, the very height of former calumny, will redound to his encrease of reputation. And, all men being ready to take occasions for extolling their own abilities in matters of extraordinary discovery, they will from hence, take occa∣sion the more to set forth and admire this mans Merits or Innocence; even for that others have heretofore so much leaned to the contrary. Which Commendations again, growing to this party by continual encrease and degrees, and those deserved; must thereby render him also in point of reputation, both continually prosperous, and likewise steady therein.

But, if it fall out otherwise, and that Gods love to us, above the rest of the world, shall be made farther appear by their unjust and oppressive usage of us in matters of our estates, or by the dislike and rejection of our com∣munion by such as are riotous or factious; as we have hereby fresh com∣fort in our selves, in respect of our Christian Faith and Assurance (in order to Gods promises made that way) so may we also reap true inward content, even in point of Heroick Resolution and Prudence: out of the consideration, that this their mislike of our cause or carriage, arose not from any well grounded estimate of justice or vertue. Vulgar justice being many times nothing else but the effect of Bribery, Importunity, Friendship, or the knotting together of some party for the preferring some such mans cause as hath insinuated himself into most favour. The which cannot be expected from him that hath his confidence so much in God and the goodness of his cause, that he cannot, he dare not, distrust provi∣dence so far, as not to resolve on and prefer a noble suffering before an igno∣ble prevention.

And so again, in point of civil behaviour, and in that reputation which is to be expected from mens sociable deportments, so little regard is usu∣ally had to the general and publike benefit of society, that the Commen∣dations of Breeding, Comity, Urbanity, or the like: are often times but the flattering compliances and endearments of some sorts or orders of the sub∣jects one towards another, whose usual issue is in a Faction. And the ordinary way of winning worldly friendship and esteem is, either by open applauding each others abilities and courses, or else by such profession and insinuation of our services and affections towards them, as to give occasion upon all opportunities (even out of self-regard) to commend their friends, and their abilities, as esteeming themselves commended in these that so much own and approve them. Whereas he that is truly conscientious of Gods Service and his Neighbours, so farre as to place them above Popu∣lar

shews, dares not undertake this kind of serving himself by his neighbors ruine; but will watch all seasonable opportunities to perform the office of a true friend; by expression of such deeds and Councels, as shall advance other mens benefit in the first place, and his own honor amongst them in the second. By which means, as I shall really do the part of a true Com∣monwealths-man and Christian, so shall I never want the true com∣fort thereof; as of having truly served God, and my neighbour; al∣though to the world it were not otherwise apparent, then by my suffering for both.

And the like condition (no doubt) will be found in all dutiful sufferings, by all that can lay aside all malice,* 1.437 hypocrisie, guil, anger, and evil speaking; and can as new born babes (with patience and humility) commit all to him that judgeth righteously;* 1.438 even these (I say) if they have but tasted that the Lord is gracious, and found the fruits of that blessed and promised Com∣forter, shall quickly feel the sting of worldly afflictions, so taken out by him that hath undergone and overcome them for him, that, in the midst of Prisons and Confinements, they shall sing with more real solace and de∣light, in their magnimous sustentation of any injury or Cross, then their adversary can do in the infliction of his revenge. For be it never so great, yet when I (by my patience) have proved my self Superior in all that his malice could reach unto, I shall thereby, at once, both repel his strokes, and also return them upon himself, to the redoubling of his an∣gry and revengeful torment; even to see himself thus miserably defeated by my resolution: When, as on the other side also, he cannot but deny his own want of courage and true fortitude, in being so highly sensible, or affected with a mistaken, small, or occasional injury, as to lead him to this fruitless reparation.

And then further, Patience having had its perfect work, so as not on∣ly to suffer the spoiling of our Goods,* 1.439 but even to glory in tribulation: it will estate men in a condition of outward felicity also. For as none but children, are satisfied with the strokes which are given to the stones a∣gainst which they fell: so when (besides insensibility through patience) our adversaries shall perceive us advantaged by such misuage, he will then leave to do us evil, even for fear of doing us good.

And as thus in single persons, so will this height of fortitude, be pru∣dentially found the steady and true promoter of Political and State in∣terest, as well as of all vertue besides: For how can Justice, Honesty, or any true vertue be duly expected, while terror of any sort shall stand up to amate the Actor from Execution? And since in wordly Dispen∣sations, the gain of one must be the loss of another; and since again, the fear or hope of rewards from great and rich men prevails most, will not hope of gain, and fear of opposition continually endanger justice, and bring on the oppression of the poor? For say men what they will, no man (as a natural man) can have that degree of fortitude, as not to be many times awed by political greatness, or personal courage. And could we sup∣pose some person informidable, so as (in things of inconcern to himself) he could dare to act according to the true sense of Justice; must it not still follow, that when again his interest is mixed therewith, the same want of true fear must render him as partial to himself. So that, in a meer natural man, you cannot so place fortitude as to make it always a Vertue: where∣as

he that hath God in all causes for his second and Judge, (making him his onely fear) as (on the one hand) he will not fear what flesh can do unto him, so, (on the other side), will he always fear what he doth unto them.

By which means being habituated to a steady Vertuous deportment in all his actions, he shall finde honesty (even in this worlds respect) to prove the best policy. Inasmuch as, all advantage and gain (in that kinde) ari∣sing according to the value of trust and employment, his approved fidelity and integrity will so far advance him herein, as to make honor and pre∣ferment attend him as his due. The proof and discourse of all which, (as the sure Crown and reward of Devotion, Humility, and Patience) takes up (by Precepts and Examples) the greatest part of Holy Writ it self: as if on purpose to shew us, that its chief aim were to exhort and encourage us here∣in. And the humble and devout searcher of the Scriptures shall be sure ne∣ver to return empty of this blessing: whereas he that is not grounded in love, but carries with him the spirit of Pride and ••ontention, returns usually ten times more the Childe of the devil then before.

But that which most of all is the occasion of this present discourse, and comes neerest our present business; is to let Subjects hereby see, that that degree of submission and Patience I had formerly commended unto them, was a state of happiness as well as duty: and that especially for Christian subjects towards Christian Princes. Against whom, Anger, Malice, and Revenge (in all their degrees) must most of all be laid aside. Whatsoever we suffer from them, we must look upon as coming from him that set them up in this high power: and who hath their hearts so always in his hand, as to turn them which way he pleaseth:* 1.440 either making them instruments of his an∣ger upon us, or tryals of our trust and Patience towards him. Whereupon, we cannot more lawfully think of retaliation and resistance towards them, (against whom there is no rising up) then against God himself:* 1.441 for in vain ex∣pect we the reward of suffering wrongfully, if we allow them not a power of doing so; and that beyond any warrantable restraint of ours. Those evils that come from the hands of others without Authority from them, I may prevent or resist as mine own discretion and Conscience shall direct; with consideration had to the Precepts of Love and Charity: and in this kinde we commonly make a Vertue of necessity. But where lawful Autho∣rity doth impose, the ties of publike Charity and Obedience do both lye up∣on me; and although I may do my best by petition or perswasion to alter his Will from prosecution, yet can I not at all use mine own will for resisting him therein.

All which will not prove of great difficulty, to him that shall remember his Saviours prophesie; that in the world we should have afflictions: and that promise also annexed therewith, in me ye shall have peace. This man I say,* 1.442 in hope of that high price and reward which is set before him, will be ever run∣ning his race with all cheerfulness.* 1.443 And while he is running to that heaven∣ly Goal, it will be easie for him to read the hand of Providence to be many times writing and engraving Characters of temporal advantage also out of those malicious plots of his enemies: no otherwise then as it was with Jo∣seph: who through envy being sold and put from home, was thereby deli∣vered from famine, and brought into a richer soyl, and greater preferment elsewhere: whereupon he might now have power to express true goodness,

in returning good for evil. And, upon a discreet examination, he shall also generally finde, that these Crosses were but the effects of love; and put in his way, like so many pauses and stops, to delay or divert him from some course he had headily undertaken; which in the pursuit would have proved more destructive to him; either in his spiritual or temporal condition, then are those opportunities and advantages which divine Providence hath now brought him unto.

Oh thou admirable and blessed Grace of Charity! How dost thou, by thy due exercise, at once both make us good and happy? as well in exciting us to acts of beneficence, as delighting and rewarding us for doing them. To call thee a moral Vertue is too low: thou art them all, and their Crown. For, in order to humane preservation, (and of all things that have sense and will) thou art of as large and necessary extent, as is that Vertue of Union and Sym∣pathy, which is the preserver of the whole worlds Fabrick besides. Nay in us thou art the same Union and Sympathy; under the name of Love, doing the same thing: that is, hereby preventing the destruction of voluntary Agents, as that doth of all natural ones: and so being not onely (like that) provi∣dence her right hand, but also so much more above it, as thy execution is more above it in difficulty, and the object of thy imployment more noble. How much below thee stand all other Graces and Vertues! Even so far, as to be of no use without thee; like as thou also art (again) so much more worthy, as thou art more thy self: that is art more extensive. For when by any of them alone, I chuse to exercise any moral duty, if thou take it not by the hand, how will self-respect byass it to pride? Or, if without thee I imploy my zeal, it will be found little other then a gilded trifle, or a Sacri∣fice of that which costs me nothing:* 1.444 as being commonly but the imploy∣ment of an hours time or less; which I had beforehand so ordered, as to have nothing else to do therein. Or, did I exercise my devotion in real ex∣pence of part of my deerly esteemed estate; and that in Alms or building of Temples, or the like; how will that present requital of foreseen honor, make me usually a willing dispenser of my fortunes, even to be seen of men: and that, either by thanks from the poor, or by having my name set or known in the Temple: by which means, carrying a face and design towards pride, how will it take off from that freeness which should Crown Devotion? But when, against my will, (it may be) all my fortune, and that which is yet dearest, my good name is now snatcht from me, (and that by my profes∣sed enemies) and I can yet be joyful as well as patient, hence, together with the difficulty, must arise the highest pitch of honor. Difficulty did I say, nay impossibility; for naturally it is so: inasmuch as in so doing, I do make contradictions both true at once. For if my deprivation or suffering be in a thing I esteem not, or am not sensible of, what need, or use of Patience? And if I must be willing to suffer, what I am unwilling to suffer, as it can onely be done by a miraculous and divine help, so the Vertue thereby wrought must be most highly divine also. How is a natural perfection put into a non-plus herein? My injury must be the reason of my patience, my wrong of my forgiveness; nay more, I must in the highest measure be actively charitable to this my known enemy, even because he is so: expressing it in the highest degrees; feed him, cloath him, (if he want); and above all, pray for him howsoever.

Compare that which great ones deserve with this, and you may call it Pride and Arrogance. For with what ease do they sit and command; and then assume the atchievement of publike Utility and Peace as proper to themselves, when alas the true burthen and thanks for these things, rests on the part of the obedient. For what use of power but through submission? and how soon without Patience, would prosecution of revenge set whole Kingdoms in a civil flame: whilst revenge should thus generate, and my re∣venge on him, call for his revenge on me? Therefore as Charity is the pre∣server and establisher of other Vertues and Graces, so is Patience, and sub∣jection the true tryal and establisher of Charity. For Kings and great ones, have their honor and power but from this relation of subjection and obedi∣ence: and so far onely as they have first submitted their Wills to God, and are themselves obedient, and truely passive under his Authority and command, can they have true power to act upon or command others, By which means, patience under subjection, will prove the best Jewel in their Crowns; as well as a Crown to other Vertues of their Subjects.

Nor can Princes be excused from the personal exercise of this Vertue of Patience also, by being sometimes sharers in those chastisments, which must testifie them to be sons and no bastards:* 1.445 And that not onely when their own iniquity shall be punished with the rod of the children of men,* 1.446 (that is rebel∣lion), but also when they (according to the Will and appointment of God) shall fill up that which is behinde of the afflictions of Christ in the flesh, for his bodies sake which is the Church. Not that they can add in merit;* 1.447 but like as every particular Christian must estate himself in Christ and his Church by their following him in sufferings and obedience, so must great ones measure herein be higher then others upon occasion: even as their honor and reward is proportionably more eminent, in regard of that great trust of the Church put into their hands. For as Saint Paul and other holy and eminent members and guides of the Church, did formerly by their particular and more remarkable sufferings and patience in, and for their separate Churches, more fully and speedily fill up that measure of wickedness which unto their oppressive and persecuting adversaries was by divine permission allotted, and thereby the sooner call for Gods Vengeance on them, and compassion to∣wards the relief of that Church for whose sake they suffered: even so, each separate Church may be supposed to have its measure of temporal afflictions more remarkably and fully compleated by the afflictions and sufferings of its own head and guide in chief, whereby, the sooner to move God in compassi∣on of their sufferings, as of the whole, to regard and relieve the distresses of that particular Church in their temporal sufferings, no otherwise then as Christ, as head of the Catholike, did by his sufferings, generally merit sal∣vation both temporal and eternal for the whole Church his body. And therefore, although the sons of Zebedee were not able to drink so great a a draught, nor suffer in so high a measure, as being to have but a subordinate and particular charge under our Savior, yet that they were able to drink of that cup, and should also bear a share in this Baptism, is there ascertained: when as yet the entrance and admission into Dominion and Power, as on the right hand and left hand of Christ in his Church,* 1.448 should be left to the dis∣pose of Providence, as heretofore declared.

But now, it is not every Patience, or dull insensibility under every afflicti∣on that is to have this honor and reward; but that Patience most properly that is accompanied with the duty of Obedience. For I may give all I have

to the poor, nay my body to be burnt, and yet be but charitable to my self, in design to mine own honor. But when I am so taken up with the good of others, (in order to my love of him whose image they bear) that (in sure token thereof) I can forgive all injuries, and them also that did them; here is Charity upon Charity: which (in care of publike Peace and Good) suffer∣eth long,* 1.449 is kinde, envieth not, is not puffed up, but beareth all things. Which expressions, as they properly betoken the Vertues of such as are to be subject to Authority, so may they serve to expound to us those sayings of our Savi∣our, whosoever shall smite thee, &c. namely that the right use of Patience is thereby meant; even Patience under Authority, and not any stupid neglect of our own safeties. For so in Saint Matthew it is, whosoever shall smite thee on the right cheek,* 1.450 &c. Whereby we are to understand, that those e∣vils are not to be resisted that come from men on our right hands: that is, are above us. And so again, Whosoever will sue thee at Law, &c. to him we must with Patience give our Cloak also,* 1.451 if Law will take it away: and be∣ing thereby compelled, we are to do for any man more then he shall ask.

And these Gospel Precepts, carry but the same meaning toward Patience and Humility under Authority, as Solomons prudential Precept formerly did: if the spirit of the Ruler rise up against thee,* 1.452 leave not thy place: for yield∣ing pacifyeth great offences: and all because of that relation of obedience we stand bound unto, in regard of his Authority that thus commanded us. And therefore, when we finde these Graces of Humility and Meekness set down and commended unto us, they are to be taken as necessarily implying the duty of obedience: inasmuch as they are the onely proper Vertues of such as are stated in the relation of subjection. For this Vertue of Patience is as necessary to the constitution of things voluntary in the relation of Patients, towards the receit of the Vertue of that Agency which from the Governor is to be acted on the governed, as is the endowment of other natural Ver∣tues and Properties on inanimates, to make them susceptible of that effica∣cy which on the part of their Agents is required also.

Whereupon Patience comes to be a Vertue of such great influence, and concern in the establishment of Charity, (making the Precept of love use∣ful to humane preservation and Gods honor,) that sometimes it supplies the place of Charity, and is joyned to Faith in Christ, as the other fundamen∣tal requisite to salvation: nay sometimes goeth alone, as the most sure ground∣work thereof, and true token also of Christian Faith it self. For so runs our Saviors admonition, in patience possess ye your souls. And to that pur∣pose saith Saint James,* 1.453 the tryal of your Faith worketh Patience: and then, (to shew the perfection that follows Patience), he adds, but let Patience have her perfect work,* 1.454 that ye may be perfect and entire wanting nothing. And St. Paul having set forth our access to God through Faith, after adds, and not onely so, but we glory in tribulation also: knowing that tribulation worketh Patience, and Patience Experience, and Experience Hope, and Hope maketh not ashamed; because the love of God is shed abroad in our hearts; by the Ho∣ly Ghost which is given us: that is, Tribulation and Patience, do uphold and supply that fundamental and saving Grace of love,* 1.455 which is wrought within us by the Holy Ghost.

And as in the Epistle to the Hebrews, we are exhorted to be followers of them who through Faith and Patience inherit the Promises,* 1.456 so doth St. Peter

well ••et out what is, or should be the sign and effect of this brotherly love: viz. Not rendring evil for evil, and railing for railing. That is,* 1.457 not resist∣ing the evils suffered from Authority, by Deed or by Word, (after the ex∣ample of Christ formerly set down), but contrariwise blessing;* 1.458 knowing that ye are thereunto called, that ye should inherit a blessing: meaning the blessed reward of our Patience, in suffering of that share of afflictions unto which we are in this life called. For he that will love life, and see good days, (that is, he that desires to enjoy a future life or good days here) let him re∣frain his tongue from evil, and his lips that they speak no guile: let him eschew evil and do good. Which is the same with the former admonition,* 1.459 of not rendring evil for evil, nor railing for railing: onely there, our resistance by act was put first; but here, the resistance by words is put first; under the Precept of refraining our tongues from evil. And then follows the admo∣monition for actions: let him eschew evil and do good: let him not onely for∣bear resistance, but be obedient also: and thereupon shall he be in a state, both to seek peace and ensue it.* 1.460

As generally thus amongst mankinde, Patience is added to Faith to make us inheritors of the Promises, and a necessity of compliance with Christ in sufferings, that we may be also glorified together, so,* 1.461 unto the particular of women, is Patience added also: she shall be saved by childe-bearing, if she continue in the Faith. By which words, as we are not to understand that none but Child-bearing women shall be saved, or that the others should not be sharers also of these common sufferings incident to the rest of mankinde; so may we perceive this particular instance of Childe-bearing put, both to set out Patience in the highest degree of suffering known amongst us, and also (being put under the notion of Childe-bearers), may be taken as compre∣hending such as are married: who being subject to husbands may farther serve to shew, that this Patience is occasioned from that degree of subjecti∣on and bondage, which God (by reason of their appointed subordination) had put them under, when he said, In sorrow shalt thou conceive,* 1.462 and thy desire shall be subject to thy husbands. So that then, each one that travelleth in pain under this yoak of bondage to the Laws of Superiors, by reason of, and for punishment of our corruption,* 1.463 is to submit to the pleasure of him that subjected the same in hope: and to reckon that the sufferings of this present time are not worthy to be compared to the glory which shall be revealed in us, when we shall be restored to the glorious liberty of the sons of God.

Nor need we wonder why immortality and eternal life, should be promised to them who by patient continuance in well doing seek for glory and honor; and (on the contrary) indignation and wrath unto them that are contentious, and do not obey the truth; if (besides the benefits arising to mankinde by this Vertue (formerly spoken of), we also consider its efficacy in advance∣ment of the Praise and Honor of God amongst us also. For where Pati∣ence and Humility are practised (as all outward strife ceases, so) general con∣tentment will arise: Wherupon, Kings, as well as subjects, being recipro∣cally pleased in having, and yeilding ready obedience, men on all hands will have cause to Thank and Praise their Maker: whose greatest delight being in the good of his Creature, and their grateful acknowledgement thereupon, so is their murmuring and affliction to him most unpleasant: as abating the sense of his goodness and praise.

From which grounds, we may easily discern the Reason, why this Vertue

should be so especially commended to us by that great preserver of men. So that since it was necessary, that in token of our zeal and love to his ser∣vice, something of difficulty should be enjoyned; what in the eye of his all-seeing Providence more fit then this? whereby, as his glory is upheld by the establishment of the Kingdoms peace here, so are the Patient them∣selves, (besides the reward of his Grace in this life,) to receive the deserved Crown thereof in the world to come.

Wherefore now, lift up the hands that hang down, and the feeble knees: and seeing also we are compassed with so great a cloud of witnesses, let us lay aside every weight,* 1.464 and the sin (namely of rebellion) that doth so easily be∣set us, and let us run with patience the race that is set before us: looking unto, &c.* 1.465 For though no chastning for the present seemeth joyous, but grievous; nevertheless afterward, it yeildeth the peaceable fruit of righteousness, unto them which are exercised thereby.* 1.466 For although here at the pleasure of flesh∣ly Fathers, we be for a few days c••astened; yet God turns it to our profit, that we might be partakers of his holiness.* 1.467

By this proper note of persecutions and afflictions, left unto us as a Lega∣cy by him that was the Author and finisher of our Faith, and that once so highly suffered for us; we stand, in a peculiar manner, not onely distin∣guished from the rest of the world, as in testimony of the truth of our Reli∣gion above theirs, (who, as an Argument of their humane device and extra∣ction are still closing with Nature in promises of sensual delights), but, ac∣cording to the true and sanctified use of these afflictions again by the several members of the Church, each Christian professor therein comes to be a more true Disciple and Christian one then another. Inasmuch, as my being by my profession and belief a Christian, cannot of it self make me a true one: because it may be a thing not of my choice, or bestowed on me out of parti∣cular Grace and Election: but happening (for ought I know) from no other ground or assurance, nor having other reason or influence, then the hazard of birth or Education.

Had I been born and educated where other Religions are professed, I had, in all probability, been even such an one in belief as they; and those others of those Religions, had (doubtless) upon like change been of mine. In which case, as I should have thought it hard that they, for their good fortune of being Christened when I was Circumcised, should be thereupon rewarded and I punished, so cannot I reasonably now think that as regeneration must be something else then this, so also that that Baptism that must purge out the old man, must be (where it may be had) something else then that of outward washing; the Baptism of the Holy Ghost and of fire, must be added to that of John.

Yea and baptism of afflictions, rightly applyed it must also be. For that else, it may be again, that as they came but occasionally upon me, so was I by my own natural constitution and softness of temper drawn both to the search after God by these afflictions, and to the Patient enduring of them. It may be ignorance or inability to resist or avoid my sufferings in the condi∣tion I am now in, makes me, as in a kinde of Melancholly revenge, appeal to Heaven for reparation: and, for want of natural fortitude dejectedly to yeild, and sit down in some Stoical contempt or melancholly retirement. If so, what praise can I expect for my seeming neglect thereof, when it was but what I cannot overcome and avoid? In which doing, I may also naturally

reap inward satisfaction, and so far flatter my self in this my degree of Pati∣ence and well-doing, that I may go yet one step farther, and receive consola∣tion and content by my endurance of those things, and be yet no true parta∣ker of that baptism with which the Captain of my salvation was made per∣fect.

If I finde not my self still ready for fresh encounters, and that out of sense of duty and publike regard, as one that is strengthened with all might according to his glorious power, unto all Patience and Long-suffering with joyfulness; but do now hide or cloyster up my self from being any more publikely bene∣ficial to others,* 1.468 onely because I am afraid I shall be thereby prejudiced my self, and be rendred obnoxious again, what do I but thereby acknowledge that I am both privately affected in being thus regardful to my self alone, and also to be as poorly spirited; since I am so over mastered by their weight that I can endure no more.

And as Patience may in it self alone be an uncertain sign of true Regene∣ration, so may faith also. For if, in many a Christian, we should examine the ground of this too, it would be found grounded on Nature also: even al∣though it should be so strong as to submit to martyrdom. For since I, in another Religion, or another in mine, might have so dyed, had we been so brought up, it can in it self evidence little of the truth of that duty we pro∣fess: but oftentimes may have issue from peevishness or stubbornness, with∣out respect to Love or Obedience. And certainly, to suffer for disobedience to Christian Authority, can scarce deserve the honor of Martyrdom, onely due to those that undergo it for the honor of Christs Name. For that Childe deserves little pitty, that would rather die under the rod, and perish by famine, then accept of such wholsom food as is appointed him by his Fa∣ther; onely because it is not such, or so dressed, as to be altogether suitable to his present fancy.

Nay, neither is love only a sure sign of this Regeneration: for this also may proceed from natural propension; and respect to honor and thanks may make us Charitable, as well as Martyrs. Whereas he that is the true Christian, and fitted with grace of Regeneration, is never slothful; but stands always di∣ligent in works and labour of love:* 1.469 because God who is not unrighteous will not forget to be continually assisting him with his grace of perseverance here, or reward hereafter; therefore he sits not down disconsolate under the burthen, for he knows who hath called him to the combate; and he will be thereupon always ready to entertain it. He was not, he knows, born for himself one∣ly: nor can the sense of injuries to himself draw him from being publikely beneficial: even although he get nothing but reproach for his labour: as knowing, that, through this difficulty also, his reward will be higher. He, he is still looking into all these things with the eys of love and publike Chari∣ty: whereby he stands always magnanimous and resolved to undergo any thing for the good of those that bear the image of their Master, and that ac∣cording to such rules as those that have publike charge under him shall di∣rect.

For each true Christians love and patience, must, through his obedience to the head of his own Church, make useful that general end of humane peace and preservation, for which Christian Patience was by Christ himself enjoyn∣ed to the whole Church, and therefore he sits not down sullenly and discon∣tentedly, like a stubborn childe, under his task and duty, that will act no

more because he cannot do as he likes. Because he findes himself crossed in what is enjoyned him to do, or in the measure thereof; he will therefore, by way of murmur and regret, run into the extream thereof. Because he hath been in the world crossed, therefore, like those children that are fallen out with their play-fellows, he will hide himself and play no more.

And as thus his Patience could not have continued and been rightly steer∣ed without Charity, so neither Charity without it. It is not, as we said, e∣very natural propension and voluntary beneficence that can, of it self, be cal∣led the labor of love: for that may be the pleasure of love: and Pride may be its Parent. But when nature shal be holpen by the grace of obedience, when that Patience that was enjoyned for publike benefit shal also wait on publike direction, then comes he to give a lively testimony of the Grace of Rege∣neration. For he knows he may decline harm, but cannot duty: Nature obli∣geth us to one, Religion to the other. Where he is strucken on the right cheek, where the spirit of the Ruler doth rise upon him he must not leave his place, the performance of Loyalty and Service to his rightful Superior, although that he know that through false information he is for the present bent against him; as know, that he is thereunto called by him that hath his heart in his hand, and can turn it which way he pleaseth.

Therefore now, when I shall have so far subdued rebellious Nature, as to submit unto, and undergo my task with patience, not as out of necessity, but out of duty: When, our of no other reason but because God hath comman∣ded it, I shall obey what is enjoyned me, and what I might with my first Pa∣rents, finde Arguments against, in a presumptuous knowledge of good and e∣vil; then it is that the strong man begins to be bound by a stronger then he. When, in the exercise and expression of my Love and Charity, I suffer not my self to be swayed by interest or natural propension in the choice of the object or apportioning of my love, but can be content, as being in Christ now born again, and through Grace become a new creature, to love all men as bearing Gods image, and more especially Christians and such as are made conformable to the image of his son, and that without the exclusion of any un∣der the apprehension of enemies, or differing from me in judgement or opini∣on; then it is that I may esteem my self renewed in the spirit of my minde, and may gather a well grounded assurance of particular mercy and adoption for that: as Christianity is by this sign of the Cross differenced from other Religions, so may I by this my discreet and obedient taking of it up, assure my self that more then Nature or Chance hath confirmed me herein. For if, in love to Christ and the Peace and welfare of his Church, a Christian can be for a while content to be in subjection to these his Fathers in the flesh, he thereby gives the best proof, that he will much more be willing to be in subjection to the Father of spirits and live. Even to that God, who as an ear∣nest of the acceptance of his endeavors,* 1.470 had assisted him with his Grace of illumination and perseverance herein, and thereby assured him of a blessed re∣lease and restoration into the glorious liberty of the sons of God, when he shall have fought his fight and finished that his course of cleansing, which was by divine Providence appointed him in the Purgatory of this life.

Not that we would be hereby thought bounding that inexhaustible riches of Gods mercy: as though it stood confined to these or the like means, in the appointment of particular mens salvations; but as setting down the best proofs of a true and well grounded Faith; where these things are practicable.

For although Faith cannot be good without Works, nor Works without Christian Obedience, yet God forbid we should exclude infants from salvati∣on for want of them. I say therefore, that there is no true confidence and glory save in the Cross of Christ by whom the world is crucified unto me,* 1.471 and I unto the world: even until I come to be a new Creature, by bearing in my body the marks of the Lord Jesus. And as many as walk according to this rule, that is, endeavouring to reform the rebellion and stubbornness of the world by their own exemplary Patience, Peace be on them, and Mercy,* 1.472 and upon the Israel of God.

By the passed discourses, we may gather how corrupted and depraved na∣ture comes to be perfected and restored by Grace: we may see how that for∣mer way we had, with other natural Agents, of glorifying God in our con∣tents and pleasures being forfeited, we come now, through endurance of af∣flictions, to arive at such a state of delight (abstracted from sensuality) as to be enabled in the condition of new Creatures, to honor him in a supernatural way; in such measures as naturally we could not do.

For we taking on us our own guidance, and so not being content with the enjoyments of what delights natural sense did outwardly afford, (common to us with other sensitives), and also not trusting to general Providence like other things, but rather to our own contrivances and stocks of Propriety, could not be rightly said in the exultations of pleasures thence proceeding, to be thanking and praising God like them: who, in their simplicity of not undertaking to know the particular Author of their benefits, or have stores of their own, did (as his Creatures and workmanship) expresly, though not intentionally praise him in every thing they did: but then most, when (as sensitives), in their singings, playings, and other ways of rejoycings, they did most eminently confess and acknowledge his bounty and goodness, by this their more lively resentment of benefit.

In regard whereof, namely of our proneness to derogate from God through conceit of our P••oprieties, we may finde reason why in the Old-Te∣stament, (where promises run in a temporal strain) there should be such frequent admonitions of rejoycing before him, with the first fruits, and best of them. For as else, we in our pleasures had but thanked our selves, so this being done, we are then to provide what our souls lusteth after:* 1.473 and the more we rejoyce before God the better.

But this course and way of honoring God, seemed not yet refined and ab∣stracted enough for cleering us of the old leaven: and therefore in the Gospel our Saviour will have us wholly renouncing this trust to Propriety, and with the Sparrows and Lillies of the field, trust for our food and cloathing to general Providence again. How this may be done, by using them as if we used them not, hath been partly heretofore shewed: by declaring that we should not reckon our selves such absolute proprietors, as to serve Mammon more, or equal with God; but should esteem our interests in them but so con∣ditionate and usu-fructuary, as not to take off our obligation of thanks to God in every particular we receive.

For, when I can so forget and relinquish my trust and relyance on mine own Propriety, as to count every new enjoyment to be as a new favor from God received; I shall then be freed from Idolatry to Mammon: and while re∣maining willing to relinquish my Propriety to Gods Ministers dispose, in or∣der to Gods service or publike good, I may then reckon all lawful enjoy∣ments

and pleasure thereby attained to be sent me of God. And so by ma∣king worldly things instrumental for the encrease of my joy in him, I shall then make good that saying of Solomon, There is nothing better for a man, then that he should eat and drink,* 1.474 and that he should make his soul enjoy good in his labor: this I saw was from the hand of God. And so again, Go thy way, eat thy bread with joy;* 1.475 and drink thy wine with a merry heart, for God now ac∣cepteth thy works. We may then rejoyce, and again rejoyce in the Lord, when our moderation should be thus manifest:* 1.476 and (having banished from us the afflicting cares of things of this world), place no other regard to them, then as to things that were first obtained from God by supplication, and re∣ceived from him with thanksgiving.

Wherefore now, (for our spiritual way of pleasing God by our pleasures), how great cause have we to acknowledge and admire that goodness and wis∣dom of his, that whilest he is extolling his mercy, in not taking the forfei∣ture of our inability of praising him expresly and sufficiently enough in every particular pleasure we enjoyed, he had contrived this way of satisfying his justice without our destruction, or subversion of the course of Nature for∣merly established. For since in these pleasures that arise in us after our state of Regeneration, it cannot be said that they come from depraved Nature, or a cause barely Natural, (because effected in us by that which is rather con∣trary thereunto, namely from what is in it self painful and troublesom) it must therefore follow, that in the pleasures and contents we now express (af∣ter this renewing of our mindes,) we must in them praise God in a most spiri∣tual and divine manner: as being now again freed from the corruption of the old Adam.

In this new birth the Holy-Ghost is our Parent: by whom, (presenting unto us the promises of the Gospel);* 1.477 we come, by the immortal seed of the word to be begotten unto a lively hope. Which hope, causing us more and more to adhere, and be incorporate into Christ, comes then to be called Faith: By which, we may say we come to receive our quickening and vivify∣cation. After which, we may call afflictions, persecutions, &c. the throws and pangs of child-birth: and those hands from whom we have them, we may call our Midwives. When we are brought into this new Kingdom of the Church, then is the Grace of love, to be that food and nourishment we are afterwards to receive, and grow by: at least it must serve us as that spiritual stomach, whereby all things must be digested to our use and benefit. Which time of new-birth, being the time for casting forth this strong man armed by a stronger then he, makes it to each one a time of more remarkable trouble: not so much for the quantity of affliction, as the strugling conflict made within us; by that spirit now raging most, when he is to be thrown out.

But this is not all; for there is in all of us states and degrees of weaning, necessarily following afterwards: by the sufferings whereof, we come by lit∣tle and little, farther to shake off those remaining corruptions of our former Nature: until, being, at last, so throughly rooted and grounded in love, as to be spiritually united to God by our blessed Mediator, we come then to the mea∣sure of the stature of the fulness of Christ.* 1.478 In which second Adam our enjoy∣ment of Eden (or pleasure) is now as innocent, as it was at first, to Adam in the Garden before his fall: the reluctance and curse of the Creature, (that is, the punishment of our sin) which would not let us enjoy pleasure the natural way, proving now the instrument for possession of pleasure in this way. For

they, having their sting and venom taken out, come to be but bruising of our heels; by the goodness of that God that causeth the intended malice and mischief of them to light on the heads of that Serpent and his Agents. For when the old Adam with the affections and lusts,* 1.479 hath been so throughly cru∣cified in us, that we can neither look on our sufferings as ills, nor their Authors as enemies; we may be able then to say, that the life we now live in the flesh we will live by the Faith of the son of God, who loved us, and gave himself for us.* 1.480

But now, although it be our parts always to be ayming at this mastery and perfection, (in which regard our life is compared to a race or warfare) yet, un∣til we have in death concluded our sufferings and conquered our last enemy, we shall never be able (with the Captain of our salvation) to say it is finished: but must, (whilst we live) be subject to divers fresh assaults and encounters: one while provoking us to presumption, (through abundance of revelation), one while to despair, (through thorns in the flesh) in such measure, that we shall need to be still taking to our assistance, not only the inward weapons of humility and love, but the outward exercises of all such religious duties and performances, as may again strengthen these Graces, or any way direct and incourage us in a steady course of recovery by the degrees of hope and faith; and so re-estate us into the former degree of adherence: until this faith, the substance of things not seen, shall grow into the fruition of God by love,* 1.481 the bond of perfection. For our unskilfulness in the word of righteousness, will make us (like new born babes wanting milk) need to be continually atten∣dant on our Apostolike keepers and interpreters of the Oracles of God, to have the foundation of repentance from dead works, and of faith towards God again and again laid: and to have the doctrine of baptisms, and laying on of hands, and of the resurrection of the dead, and of eternal judgement, again and a∣gain preached. By which means being continually strengthened in our work and labor of love,* 1.482 we shall not be slothful but followers of them who by Faith and patience inherit the Promises.

And so also although Prayers, Preaching, Repentance, Fasting, &c. (nay the Sacraments themselves) are but Ceremonies compared to that final ob∣ject of Religion (Gods Praise and mans Salvation, and are not in themselves fundamental) yet, since this love can never be to perfect in this life, as not to put us in need of these helps for apprehension of these divine truths, and also to keep our mindes fixt and intent on our duties, and since neglect or altera∣tion in them may be damnable through disobedience: it seems therefore now expedient, that something should be said thereof, and of those errors of Idolatry and Superstition, which do usually attend their wrong administra∣tion.

CHAP. XI. Of Idolatry and Superstition, and of the Power of each Church her Head, in the establishment of Ceremonies and Divine Worship.

NExt unto Atheism, that would wholly substract Deity, is the error of Polytisme, that by division would so confound him, as through irregularity and confusion in our practice, his real and true service should be defeated. For although the Atheist do only profess not serving him, yet doth the Idolater (by multiplying and adulterating his appearance) so multiply and disguise both his person and his wil, that in the end, we are not able to know, what is truly the one, or the other.

Nor is this crime and error of Idolatry subject only to outward and bodi∣ly representations, such as did usually accompany Gentilism: But inasmuch as honor and adoration are to be the end of our knowledge, and because again the goodness and soundness of this adoration will take admeasurement and proportion from the truth and worth of that Divine Existence and Perfecti∣on which is by each one conceived, it must also follow, that men are to be accounted more or less Idolaters, as that Image of God conceived in their minds is more or less truly representing him. For he being not to be per∣ceived by any of our bodily senses, or otherwise known to mankind, then by the effects of his being, to wit, his goodness, power, wisdom, justice, and such operations as must properly denote him, it must therefore come to pass that such as shall fail or mistake in the apprehension of these emanations, and shall attribute unto him such works or way of energy, as are neither worthy of him nor proportionable unto him, are thereupon to be accounted Ido∣latrous.

As for example, such as having not rightly conceived and observed God in the continual and general expression of that his most eminent attribute of goodness and mercy, nor well considered, that true glory and honor doth arise from the generality and extent of benefits, nor (indeed) well understood the true import of these phrases of Election, Predestination, &c. and how, and what works do, and do not save, are ready, in a hasty partiality to them∣selves, to judge him, like one of the vulgar, as exercising only his power and greatness in the acts of Election and Reprobation; and that, not only in prejudice of his wisdom, as being guided by no discrimination in the Electi∣on of some before others; but, in prejudice of his goodness and justice, as thereby rejecting others of equal merit and condition. By which means the Image these men have conceived will come to be truly an Idol, by having eyes and see not, &c. and thereupon so much below, even the vulgar; be∣cause they, in their sentences to life or punishment, would have respect to merit or demerit, so far as possibly they could perceive or forefee them, and not proceed therein, as in a kind of lottery.

And as these and such like false representations must introduce Idolatry within, by means of a shorter or unstable impression: so when men come to adapt and proportion their outward Service and Worship, it must also come to pass that the same must be defective, false, or frivolous, and consequent∣ly so much more or less superstitious, as they shall be more or less unknowing of God or his will, and shall be therein onely guided by particular fear and fancy.

Upon which ground, we may finde reason why Almighty God (both in reference to his own honor, and for estating men upright and blameless in their religious duties) did always either himself appoint some established form and rule therein; or else authorize some person under him to do it, and not leave it to the hazard of private and single mens devotion, whether to be done or no; nor to their differing judgements, to fancy what variety and con∣tradiction therein they pleased. By which doing, not only Gods continual and constant Worship, will be more secured and uniform, but men will con∣tinue more free from the guilt of Idolatry and Superstition; whilst they shall not be thus let loose to private contrivance of what the passion of fear shall suggest, but be therein guided by the will of Gods publike Minister: whereby they must, with the performance of their duties of obedience therein to him, be acquit of the sin of Superstition towards God also.

Under the Law, as all the outward forms of Worship and Service were by God himself instituted (and so expresly set down that none could doubt) so was there a strict injunction given against any alteration, even of that very part of his Service which seemed most Ceremonial. Which happened not solely for that God instituted them (because we find David and other good Kings making alteration in some things of like institution) but this perempto∣riness arose from the continuance of that end which at first gave them insti∣tution and being. For so far as they were typical and representative of Christ or his Church to succed (of which sort most of them were) it must follow that till Christ were come, any alteration in them made (as of unfitness for publike use) were none other then to accuse God himself of weakness that had enjoyned them.

And, as upon this ground, the High Priest and Tribe of Levi stood in many things, independent of the Authority of their Kings, even so also, because much depended on the preservation of that Jewish State (as in order to have it continue until our Saviour should come to put an end to that Church) God therefore, (even after the establishment of Kingship) reserved to himself a Super-intendency of their State-Government also; and had his Prophets to declare his pleasure upon all great and exorbitant occasions: lest otherwise, their transactions with their Neighbours, or misgovernment at home, might prove so destructively prejudicial, that his own purpose might be defeated by their ruine.

After the time our Saviour himself appeared, and had the whole Govern∣ment laid on his shoulders, these offices were wholly resigned up unto him;* 1.483 and so from him, who was King and Priest after the order of Melchisedec (and who was the Prophet which Moses foretold of to be raised up like him,* 1.484 and which was anointed to preach glad tidings) they come to be by him conferred in chief on his adopted sons, the several heads of his Church;* 1.485 and so at last to be im∣propriate to the anointed Christian Monarchs, vvithout such reservation as God had formerly made in the Jewish Church, in reference to his Theocraty.

If we look for the knowledge of these things in the practice of the primi∣tive Christian Church, we shall not find any separate jurisdiction or autho∣rity claimed, either in Priestly or Prophetical way, but what was subordiate, if not appointed by the Apostles, the then Heads of the Church. The which is plainly intimated by S. Paul, when he tells the Corinthians (who had in many things presumed against the authority of his Apostleship as their Head) Though ye have ten thousand Instructers in Christ, yet have ye not many fa∣thers: for in Christ Jesus I have begotten you through the Gospel; wherefore I beseech you be ye followers of me.* 1.486

For although many of these their Preachers or Instructers, had (no doubt) by their Doctrine won many particular souls amongst them to the faith, and so might be called the spiritual Fathers to those persons; yet, since they (generally considered as a collective Church and body of men) had first been instructed by him, and were also the Seal of his Apostleship in the Lord:* 1.487 They (under the notion of Sons of the Church) could have but one spiritual Father, no more then natural sons could.

Whereupon, having signified to them his Power of Super-intendency, un∣der a relation that might claim sole and undeniable authority (as their general Father or Head) he then tells them of his practise thereupon: For this cause I sent Timotheous unto you, who is my beloved son and faithful in the Lord,* 1.488 who shall bring you into remembrance of my wayes which be in Christ, as I teach every where, in every Church. That is, I have sent him by my Apostolical Authority,* 1.489 to take the charge of your instruction in my absence: because he knows my manner of Doctrine and Worship, which I have established in other Churches, by vertue of that power which Christ gave me.

And so he goeth on, reproving such as had demeaned themselves proud∣ly against his Authority, under colour of their office of Instruction, or as Waterers to what he planted: And thereupon says, The Kingdom of God is not in word, but in power; that is, he would not regard the speech of him that was puffed up,* 1.490 but the power. For although they might preach in Christs name, yet if they had not power from that Supreme Depu∣ty, which Christ hath intrusted with his Churches Power, their Autho∣rity was nothing; as elsewhere he says, How shall they preach except they be sent?* 1.491

Indeed, those Epistles to the Corinthians, are very intent and copious in the defence of S. Pauls Authority; and the six first Chapters are particu∣larly bent that way, and carry an especial reproof against those Schisms and Divisions which had hapned amongst them for want of this unity. Whilst some would choose one Master-builder, and some another; and that with such vehemence of affection, as Idolatrously to neglect or forget Christ himself, whose Deacons they were. And whilst others, as Superstitiously again, would balk those Ministers of Christ set over them, as thinking obededience no where due but to him alone. There∣fore (saith he) I beseech you brethren, by the name of our Lord Jesus Christ,* 1.492 that ye all speak the same thing, and that there be no divisions amongst you; but that ye be perfectly joyned together in the same mind, and in the same judgement: Which thing cannot be, while Every one of you saith,* 1.493 I am of Paul, and I of Apollo, and I of Cephas, and I of Christ.

After which (like a faithful Minister and Steward) he first vindicates the honor of his Master against such as would divide him, by their Ido∣latrous regard to his Ministers to his stead: Is Christ divided, was Paul crucified for you, or w••re you baptized in the name of Paul?* 1.494 And so blaming himself to blame others, he goes on clearing himself, that that power he had exercised had ever been done by him in Christs name, as acknow∣ledging his derived Authority and Mission from him, of preaching and laying this Christian foundation: Which thing seemed foolishness to these Greeks; for they (besides their natural aversion to all kind of subjection but what themselves fancied) were (as it appears) tainted with arrogancy towards their own ability in discerning right and wrong according to the Moral Philosophy of their own Country; and so were unwilling to submit to the simplicity of the Gospel; and make obedience to Christ their wisdom, and righteousness, and sanctification, and redemption. The wisdom of God is now a Mysterie, even a way to Justification,* 1.495 which the wise men of the world knew not, nor could discover in their Precepts of Moral Justice.

Having therefore afterwards again, warned them against these carnal courses that caused these divisions, as also told them that this worldly wisdom is foolishness with God,* 1.496 he then undertakes Apostolical honor and power, as being immediately intrusted under God in Christ; and so he having from them received the Spirit of judgement,* 1.497 thinks it not valu∣able to be judged of mans judgement. For the Superior cannot be justified (as elsewhere shewed) from below: Nay though, saith he,* 1.498 I know nothing by my self, yet am I not hereby justified; but he that judgeth me is the Lord; that is, the act of Justification must come from above; and therefore Inferiors are not to do it, but leave it to the last judgement, where every man shall have praise of God.* 1.499

In the next verse, he comes home to what was the drift of all the rest: These things brethren, I have in a figure transferred to my self, and to Apollo for your sakes; that ye might learn in us,* 1.500 not to think of men above that which is writ∣ten: that no one of you be puffed up, for one against another; that is, Forasmuch as ye know me to be your Planter, and that Apollo and I are all one, by subordination to God that gave us our powers, therefore are ye not to regard other mens authorities above that written warrant they can bring for the same. For difference in power must come from God; if it come from below, it will cause divisions and puffing up one against another: For who maketh one man to differ from another (but God) and what hast thou that thou didst not receive; now if thou didst receive it why dest thou glory,* 1.501 as if thou hadst not received it? that is, since Christ hath given his power in the Church to us in chief, and to all others as subordinate, why should they act without us, as though they had not received it from us? Why should you, in your popular fancy of underived power, thick to raign as Kings without us? For although we have suffered our selves to be accounted weak and despised, that ye might be strong and honorable, and also to try if by any means we might win you; yet it is not to deny that we have (as your father) just power to command you:* 1.502 and therefore I write not to shame you (for your neglect) but as my beloved sons to warn you, that I may not have occasion to come with a rod, but in love,* 1.503 and in the Spirit of meekness, as I have always done. And therefore, although S. Paul do

now beseech them to be followers of him, as the only way to be of the same mind, and of the same judgement, yet it is but what he might as an Apostle of Christ have been bold in, and have commanded them in Christs name; and what they as commanded in the Lord, that is, by the stewards of the Mysteries of God (nay, as labourers together with God, in this building and husbandry) ought to obey.* 1.504

And therefore is it that S. Paul faith, I praise you brethren, that ye re∣member me in all things,* 1.505 and keep the Ordinances as I delivered them to you; even as I, the Disciple or Follower of Christ, have by vertue of my Mission from him appointed you. Not (as some would have it) follow me no farther in any thing then you find me following Christ; be∣cause this had been to overthrow all he had said before, and to have given new toleration to schism, under pretence of following Christ: For if men be not followers of those their Supreme Heads that are follow∣ers of Christ, but will make divisions by honouring God their own way, then will the Author of peace be made the Author of confusion; whilst some (in their publike worship) have a Psalm, some a doctrine, a Revelati∣on, and Interpretation, &c. to the overthrow of all true publike worship and service,* 1.506 for want of uniformity. No otherwise, then if the same person, in the manner of his return of thanks and service to God, should be distracted in himself, and not wholly intent on the thing he is about; for as there are private benefits for which we are separately to be thank∣ful, so are there national ones to, in which our prayers and praises are to agree by publike appointment.

And this is the reason, why, writing to the Ephesians of our publique duties of praising God, he presently enjoyns them submission, as the only means to make it right and uniform: Speaking to your selves in Psalms, and Hymns, and Spiritual Songs, singing and making melody in your hearts to the Lord;* 1.507 giving thanks always for all things unto God the father, in the name of our Lord Jesus Christ, submitting your selves one unto another in the fear of God;* 1.508 which is the same with let every soul be subject unto the higher power, be∣cause they are of God: And so he goes on, to state obedience in all the pre∣sent Christian relations;* 1.509 that is, of wives, children, and servants, as unto Christ, and as to the Lord, and not to men: But by his beginning with the duty of wives, and staying so long upon it, we may well conceive him to have herein a particular drift, to set forth, under the figure of womens obedience to their husbands, as their heads, each Churches obedience to its Husband or Head under Christ; who is the head of the whole Church his spouse: of which more hereafter.

As for the authority of that office of Priesthood (so far as related to sa∣crifice and legal Ceremonies) none make doubt of its abolition under the Gospel:* 1.510 Whose Ministers (or Preachers) being now Ministers of the Spi∣rit, not of the letter, themselves can by no pretence, as heretofore shew∣ed, claim external jurisdiction and obedience.

As for the other office of Prophet, it had indeed a continuance for some time in the Christian Church, whilst it was in its weak condition, as a necessary means to give them and their guides direction what to do in their continual distresses. Thus is S. Pauls bands, and ensuing death prephesied to happen in those times. For as there could not, under a good space of time, be a sufficient number of able persons found

to receive Ordination, and so to be disposed of for the peculiar care of Churches, as now (but in this their unsetled and weak condition, Christ himself (by the means of the promised Holy Ghost) being necessitated extraordinarily to endue men with several gifts, for general edificati∣on in the absence of humane learning it was no wonder if this gift of prophesie, did many times come along therewith; since all proceeded from the same spirit.

Yet although this gift of prophesie, were thus necessary to be held up from Christ, for the support and direction of his Church during her weakness and infancy; yet being usually accompanied with the gift of Doctrine and Instruction also, it afterwards came to pass, that Prophe∣sie and Doctrine did come to signifie the same thing; as in that place where it is said, No prophesie of scripture is of private interpretation.* 1.511 And in∣deed, the predictions themselves were but instructions for those they were addressed unto, how to guid themselves according as those events should happen: So that, it being but instruction in an object and busi∣siness more remote, it was no wonder that the notion of Prophet came afterwards to signifie the same with the Preacher;* 1.512 as also the word Prophesie the same with Doctrine: even as the Minister or Deacon, to comprehend the like function of instruction also.

But however, even in those times, there was still subordination; nor was it in the power of those Prophets, or any other, to take on them to settle any Doctrine, or Church order, against, or without Apostolical leave; namely, the leave of that general Father or Head of the Church, under whom they had received their first Christian foundation; and who was thereupon (as a Master builder) to have power over each work∣man that undertook their spiritual edification. As was intimated to the Corinthians; where S. Paul complains of this abuse, in the practices of such as had ventured to build on that foundation without leave which he, as head of the Church, had first laid: saying,* 1.513 according to the grace of God given me, have I laid the foundation, and another buildeth thereon: but let every man take beed how he buildeth thereupon.

And this right of Government and Authority, to be given to those persons from and under whom they had been taught and brought to Christianity, we may find noted in those two forementioned places to the Hebrews; where the first admonition, for obedience (to such as have the rule over you) is given under the notion of such as had spoken to them the word of God. But then, having put them in remembrance of them,* 1.514 he afterwards speaks directly, Obey them that have the rule over you, &c. inti∣mating, that Christian education gives an unquestionable right to Chri∣stian obedience.

Nay, in those very Doctrines which the primitive Prophets (for the present) taught, they were censurable by the rest of their fellows, un∣til this higher authority had confirmed it. All which, in the Epistle to the Corinthians, may be further understood; where S. Paul makes use of his Apostolical authority, in ordering those of that rank how to make use of those many gifts they had received unto edification: for they (it seems) being proud of their manifold dispensations,* 1.515 had made the God of peace to be the Author of confusion, which caused him to fall upon that objurgation, What, came the word of God out from you, or came it unto you only;

that is, received you not the word from us? why then should ye not be obedient to us as well as other Churches, to whom we have preached it also? he therefore says, that the Spirits of the Prophets are subject to the Prophets;* 1.516 that is, ••hey are for the present ensurable by their present au∣ditors, who may be gifted as well as themselves. And, for conclusion of all, and to keep unity, and make God the Author of peace, and not of confusion, he disclaims any private mans gift to be able to disanul his au∣thority; and therefore further says, If any man think himself to be a Pro∣phet, or spiritual, let him acknowledge that the things I now write unto you are the Commandments of the Lord;* 1.517 that is, let him confess my Apostolical au∣thority from Christ received, whereby I have power to order the Churches affairs; or else he doth but think himself a Prophet, or spi∣ritual, when indeed he is but puft up by his own fleshly minde of vain glory and ambition.

And this subjection of inferior Prophets or Teachers under the Go∣spel, unto the chief Prophet or Head of the Church, is doubtless to succeed, and be continued upon the same ground it was formerly given to Moses;* 1.518 and accordingly that prophesie of Moses is interpreted by S. Peter and S. Stephen; where Moses tells of this obedience, to be given to this succeeding great Prophet by all Persons, saying (as from God) Whoso∣ever will not hearken unto my words which he shall speak in my name, I will re∣quire it of him; and that Prophet which shall presume to speak a word in my name, which I have not commanded him to speak;* 1.519 or that shall speak in the name of other Gods, even that Prophet shall surely dye. And as this jurisdiction in matters of Doctrine, is interpreted by some to be given our Saviour in regard of his Prophetical Office, to doth Nathaniel the true Israelite, make these Prophesies of our Saviour made by Moses, to allude and be appliable to him as King of Israel, or head of the Church. From all which subor∣dination in the Spirit of Teaching or Prophesie appearing to be con∣tinually necessary,* 1.520* 1.521 it must follow, that since Christ himself must remain in heaven, until the restitution of all things, that this power must, for truth and peace sake, rest in these his chief Deputies, that ar•• anointed with this power from him that was that great Prophet; and so a Prophet of Prophets, as well as King of Kings.

And therefore we may observe, that Christ being not able in his own person, to perform and supply all that measure of preaching and instru¦ction, which should be continually necessary for the edification of his Church; and it being again necessary, that there should be, for order-sake, certain persons more eminently entrusted herein, it is the reason why, as the Prophet Isaiah sets him down in the first or chief place, Anointed to preach,* 1.522 and to have Gods Spirit put upon him, and his words put into his mouth; meaning (that the Spi••it should not be given him by measure) so, for perpetuating this necessary office and high trust, God there pro∣miseth to Christ a particular seed to that purpose: My words shall not de∣part out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed,* 1.523 saith the Lord, from henceforth even for ever. Of the Kings right by office to be of this adopted seed, we shall anon alledge the parable of Solomon to that effect; as we may instance his example, by being Preacher as well as King.

For we are to conceive it to be no otherwise with the Prophets and

Teachers under the Gospel, then formerly under the Law; where, if any would take a prediction upon him, if he could not bring a present mi∣racle or Sign sufficient to win belief, he was censurable by the event it self.* 1.524 But if any undertook to direct in matter of Doctrine, the Law it self was still to be judge of the goodness thereof; and he taken but as a private man, unable to overthrow the authorized sense thereof, without he brought attestation of Divine Authority, higher then that whereby it was founded. For to tempt the people to Idolatry or Service of other gods, was amongst them made Capital, as before rehearsed. And so no doubt under the Go∣spel (in the Primitive Church) although there were not standing Schools and Orders of Priests and Prophets (as amongst the Jews) yet was the tryal of that spirit they pretended unto, referred to the examination of the like extraordinary spirit in others; even as all other of their illuminations and doctrines were (for confirmation) censurable, according to those Principles of Christianity, which the Apostles the then Heads of Churches had from our Saviour received; and so had again (as Master-builders) set down for the peoples edification; against which,* 1.525 although an Angel from hea∣ven should teach, they were to be accursed. But because these Precepts and Doctrines of our Saviour, were neither so numerous, nor by him so ex∣actly set down as the Law of Moses, but left in trust to the Heads and Guides of his Kingdom the Church; it therefore came to pass, that the inferiour members of the Church, should be much more subject then for∣merly, to these their Teachers directions, even because they were not else∣where to be learnt.

Nor should it seem strange to any, that the power of these Functions, formerly clipt away from Monarchy, should thus under the Gospel be restored; by vertue of deputation from that Supreme Head of the Chri∣stian Church, The first born of every creature,* 1.526 and the first born amongst many brethren: since they were anciently annexed by God unto the Prerogative of Birth-right, and so seated (Paterno Jure) in the Master of the family: as in order to enable him in his sole Government and Au∣thority; for so we read of Enoch and Jacob prophesying, and of Abra∣ham and other the Patriarchs sacrificing.

But when the numerousness of the Church did require to be govern∣ed by an adopted Father or Head, although the absoluteness of his trust was somewhat pared by the division as aforesaid, yet both of them were to be generally subordinate to this one Supreme Power: for so although the Priesthood went to Aaron, even as he was the first born, and because that Function was to be settled for continuance, yet was MOSES to be to him as a god. In whose time,* 1.527 as being the first that had the stile of K I N G, we read of the first that had the title of PROPHETS; and these remarkably set to be such as had part of Moses spirit put upon them; namely, those Seventy appointed to help in Govern∣ment.

Against which Right of Kings (as Heads of Churches) although some have hitherto disputed, as being blinded by the fallacious distinction of duties into Ecclesiastical and Civil, and thereupon thinking the juris∣diction in matters of Religious cognizance should rest in others, as more rightful Successors to Apostolical power; yet can this Church jurisdicti∣on,

and superintendency of Priestly and Prophetick charge, be by no good reason pared away now: For that the same person, who as Christs Deputy, is to succeed in the Supreme Power of each Church, and the jurisdiction belonging thereunto, must also be acknowledged to be entire∣ly successive therein (by vertue of, and in respect of that union and entire∣ness of these powers, primarily in Christ as great Head of the whole Church, and by him resigned and entrusted to that person that presides and represents him in every part thereof; to be by him wholly managed as under the relation of his Deputy, and not as due to the particular Stiles and Titles of Apostle, or Father, or as King only. And we can no more rightfully now seclude Kings from any part of this entire trust and power, then we could Apostles formerly.

And if we will observe it, they shall be found sitting down in the same right of claim that those Apostles themselves did; namely, the natural and prudential claim of possession; the particular persons of the one sort, having, from Christ, no more open designation then the other. For this is the natural derivation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from him that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the original of all existence and being; and so also comes it to be the right of each Christian chief man, by derivation from him, that, by pre-excellence, is the man, even the man Christ Jesus.

The which deserves our grateful observation, as done in great favour to mankind; to wit, to silence those many disputes which might else have a∣risen about the Kings right to command, and succeed not only in Church matters, but in Civil also. Whereas now, the Apostles (the first Heads) claiming their right of Headship by the rational way of possession, as Kings do theirs, it makes the Titles of future Heads (so succeeding) to be legitimate that way also: This we shall find verified in many places by the Apostle Saint Paul; who is exercising this Authority most, and over most Churches; and yet could least claim particular designa∣tion.

Three of these places we have lately mentioned; the first was, where he claims his Headship over the Corinthians in the Paternal right of Primier Seisen; I have begotten you through the Gospel; which Kings (as Heads) may say now; viz.* 1.528

You are to be subject to me, inasmuch as you re∣ceived the Gospel, and your Christianity, from under me and my autho∣rity, being my subjects before you were Christians.

The most remarka∣ble difference herein, being, that the former Christian Heads (coming to govern by the sword of the Spirit chiefly, and so by it to make Christians of such as were under the material sword already) made their claim of juris∣diction and power from their instruction, even as attested by miracle from above: Whereas the now Heads of Churches; being usually to govern such (as subjects) that had been by their Predecessors made Christians alrea∣dy, are (in case of dispute one with another) to be differenced in their right of Headship over those that are to obey, by the ordinary way of pro∣vidence; even by the material sword of conquest and possession. And as the right and exercise of civil power, was then made subsequent, and annexed to the manifestation of Priestly right, so now Priestly power is to follow, and depend on that of Regal.

The next place we may observe was like to it; claiming jurisdiction over

over them,* 1.529 because he (as a Master-builder) had laid the founda∣tion.

Then, in the place last mentioned, he claims jurisdiction over their Pro∣phets upon like reason; What came the word of God out from you; that is,* 1.530 since you received it from me, you ought to be subject to me.

But this he makes to be most clear, when, in the ninth Chapter, he would set forth his claim of jurisdiction most fully, he yet makes this his only avail∣able title: For in that he was an Apostle, or free, or had seen Jesus Christ:* 1.531 Was none of them arguments to entitle him to their Headship, more then any other Apostle, nor so much neither. For, however, these things might dignifie the person, yet it was actual seisure and possession, must estate him Head of Corinth, more then of any other Church. And therefore he adds, Are not you my work in the Lord? And so pursues that Title in the next Verse, If I be not an Apostle unto others,* 1.532 yet doubtless I am to you: for the seal of mine Apostleship are ye in the Lord.

Unto all which, if we shall add the right of mans dominion in spirituals over the woman,* 1.533 by him settled upon the same right of primogeniture (as formerly noted) it will make the right of Kingly claim of succeeding Head∣ship most apparent.

And if it were free for Saint Paul to claim equality with the chief of the Apostles, in answer to such as thought his Commission not so high, because he was not conversant with Christ, like them; how much more may seisure entitle Kings now, against such as can claim no such advan∣tage.

Therefore (to return) as Prophets were first mentioned in the time of him that was first Stiled KING; so, to make it farther clear that this gift and power did originally belong to the person of the Monarch or chief Governor, it is also observable, that the first established and really anointed King (name∣ly Saul) had with his Unction from God, this Spirit of Prophecy poured on him also.

Unction from God, I say, for that this only did confer power from the fountain of Power, as heretofore noted; the other material unction, re∣ceived at the hands of men, serving but sacramentally to confirm people in their duties of subjection to that Authority which from heaven alone could be received. Which material Unction, being in that regard necessary to be applyed to the persons that should Hereditarily hold that established office of power, yet it hindred not, but that such other particular persons as were by God occasionally or extraordinarily empowered with any gift for the good of men, might be still really, and truly held and reputed as Gods anointed. In which sense we are to interpret that saying, Touch not mine anoint∣ed, and do my Prophets no harm;* 1.534 Given to such as exercised their power by Patriarchal right, before Kingship under the Law; as also other phrases of Unction in the New Testament given to such as by means of some extraor∣dinary gift in teaching and instruction exercised Church power in an Aposto∣lical or Priestly right, before Kingship under the Gospel.

Upon which grounds, we must say also of the first Heads of Churches, the Apostles and such like, that although they could not (because of their subjection to heathen Kings) make much use of their power in Government over mens persons, yet were they as heads of Churches thereunto as rightfully

empowered, as if they had been Kings, and had had material unction; the power (as before noted) belonging to Christs Vicar, and not to the notions of Apostle, King, or the like.

But in after times (amongst the Jews) when the Power and Office of Kingship did succeed, those former Unctions of power did now resolve and unite into this, which was of highest eminence above any other; and this stile of Gods Anointed, was appropriate to Kings. And although those o∣ther Functions, of Priests and Prophets (as parts clipt from the entire trust of Monarchy) were therefore formerly sharers in this Unction, and so were sometimes materially anointed also, yet, for that their anointings did signifie but some particular reservation of trust, it might make them sons of oyl, but could not confer on them the eminent stile of the Lords Anointed: Which in the first place was due to the Christ, that had all Power given him, and next to his Adopted Christs in the Church.

And therefore we shall observe in Sacred Story, that those Kings that were most upright in their Offices and Trusts towards God, had least of their power shared by these other anointed persons. Thus will you find David and Solomon, and other good Kings, not only in Supreme power, and exercising their Authority without impeachment of these other anointed Officers, but also, some of them prophesying themselves, and using authority over the Priests. Whereas in the times of Jeroboam, Ahab, and such like, you shall find the Prophets in greatest power, and most intermeddling; and to that end was Elisha anointed: And also, to warn these Kings and people, from taking such courses as might draw down Gods vengeance to their de∣struction; and so proceed to the overthrow of the Monarchy of that Church, before the appointed time that the great Monarch of the Christian Church, should change that former way of administration.

And as we before noted, the first stiled Prophets to be such as were sharers of the unction of power of the first stiled King; and that the Kings, Saul, David and Solomon, had also this spirit of Prophesie, in testimony of their right thereto, for enabling them in their Offices of Government, so shall we find this spirit of Jewish prophesie, to expire with the last person that had this unction of power remaining; namely Caiphas the high Priest; being the last person that succeeded in that Church in the Seat and Authority of Moses and the Law. For so it is plainly there set down, that he Spake not this of himself, but being high Priest that year, he prophesied that Jesus should dye for that Nation,* 1.535 &c. And so again, this his Prophesie is after∣wards plainly set down to be the same with Counsel; where it is said, Caiphas was he that gave Counsel to the Jews,* 1.536 that it was expedient that one man should dye for the people. And if we make not this Prophetick Office and Trust a part of Monarchical and Kingly Function, and so for some time ex∣ecuted by the High Priest, I see not how any footsteps or remains of the Government and Scepter of Judah, could be found visibly continuing until the coming of our Saviour.

So that now, since the time of Christs uniting these Offices in himself, and thereby also abolishing the necessity of any fixed Ceremonial Law, and con∣sequently of any external Priestly jurisdiction separate from that of the Mon∣arch; and again, by the division of the kingdom & government of his Church, amongst so many heads subordinate unto him, that there need not, as amongst the Jews (where was but one nation) be any distinct settlement of the Prophe∣tick

to direct against the overthrow of kingship therein, there seemed no such use of reservation: because, if one or two should through iniquity or indiscreti∣on fail, yet all could not. Therefore, it cannot now be reasonably contra∣dicted, that the power of each Churches jurisdiction is wholly centred in the person of each Christian Prince, by deputation from that supreme head thereof that was Priest and Prophet as well as King.

The full proof of this connexion will appear by due consideration of that place of Moses; where he, (recounting again Gods recess from Govern∣ment and instruction, as from himself, and commending the peoples desire herein), promiseth that God will raise them up a Prophet from among their brethren like unto him:* 1.537 from whose mouth they shall receive all Gods com∣mands. By which words of a Prophet like unto me, we are to understand a chief Ruler or King like unto Moses; for the notion of Prophet, seperate∣ly considered, was never rightly given to Moses. And so doth Nathaniel in∣terpret this Prophet to be the King of Israel. And generally,* 1.538 so did that whole Nation expound it also: as may appear by the peoples readiness to make him a King,* 1.539 when they perceived he was that great Prophet that should come into the world. Whence we may plainly perceive, that, as to be a Prophet in chief, imports to the same as to be a Governor in chief, so is the Gover∣nor in chief to be reputed and obeyed as the Prophet or instructer in chief: Prophesie signifying the same with Instruction, and Instruction being proper to persons in Authority.

And therefore, if the Apostles and other heads of Churches in the Pri∣mitive times, had this power over persons miraculously gifted by God, and whom themselves had not set up in Authority; (being extraordinarily by God Called and Ordained thereunto) How much more may the heads of Churches now claim it over such as have not extraordinary revelation from Heaven, nor any Church jurisdiction but what is from themselves derived.

For these may now challenge, as supreme Christian heads of each Church, the re-union of that power which was separately by other Christian heads en∣joyed whilst they were none: and, upon the same reason of infidelity that made their former Christian subjects deny them obedience in some things, they are now, (being Christians) to claim it as entire to themselves. And therefore, as we before noted, the Apostles and such like former Christian heads to have sole rightful power whilst the King was not a Christian, and that he was but an usurper in what he did in the Church, so, they being now Christians, it follows that all that intermeddle without their leave, are usur∣pers also.

From all which, and what hath heretofore been said in the Argument, we may easily conceive how to determine concerning Apostolical succession: in right whereof, those of the Romish Prelacy would at this day take to them∣selves supreme and independent power in Church affairs: even because the A∣postles had so in relation to their contemporary Pagan Kings and Magistrates; and would, on the other side, leave to Christian Kings onely civil coercion and Authority; because so much, and no more, was formerly possessed by Infidels. We shall therefore say, that where the Bishop is (in his City or Diocess) the supreme Christian Governor, (as to many of those Ancient Bishops and Patriarchs it happened before Kings were Christians, and at this day, in Rome, Collen, Trier, &c. is practised) there, and then are they to lay claim to direct Apostolical succession: as having none on earth their su∣perior

in Ecclesiastical power. But when, and where that City or Diocess is but part of a greater Church, united under a Christian head superior to these particular and inferior heads; then, and there is that chief Bishop or over∣seer of that Church to be held the rightful successor of Apostolical power; and the other Bishops to be subordinate unto him: even as Timothy and Titus were formerly to St. Paul.

It is not to be doubted, but as this office of Ecclesiastical super-intenden∣cy is to be acknowledged as of Divine Right, so may Bishops (so far as their power is extensive) account themselves the Apostles successors therein: which as it will estate them in rightful power to govern the Presbyters and others below them, so will it again subject them to their head in chief: even to him, that is the more direct and entire successor of Apostolical jurisdiction. From whom, (in that regard) they are to derive their personal Ordination (or ap∣pointment into determinate jurisdiction and power); even as Zadock, the type of Evangelical Priesthood, received his from Solomon, the Type of Christian Kingship: although the act and Ceremonies of Consecration are to be, under the Gospel, as formerly under the Law, received from those of the Priesthood onely; in acknowledgement of divine constitution of that Function.

But for this omission of Princes in assuming their right upon their conver∣sion, he may easily see the reason, that shall consider that great splendor of the Roman Emperors, and that poverty and more mean condition which the Bishops and such like Church heads did at first live in: who, being at that time well studyed in their Masters Precepts of Obedience and Humility, had so little strugled for jurisdiction or riches, that there might seem rather scorn to take, then desire to assume and engross what they had. And, it may be, more fresh sense of Piety and Devotion, might make these first Christian Emperors willingly rather enlargers, then detractors from men of such pious and harmless conversation. The which might make them also less studious of those inconveniences which might grow from hence afterwards; not on∣ly to themselves, but all other Christian Kings: who, from their examples, were often made believe, that their highest expressions of devotion was to be measured by their advancemene of Christs Church, meaning Clergy-men: and that also, by taking the Jewels out of their own Crowns, and therewith embellishing their Myters. Whether this omission were begun, and conti∣nued through ignorance, pride, or blinded zeal, is not so certain, as is that ab∣surdity which from thence hath arisen: namely of Kings having no more power in the Church allowed them being become Christians then they had before: nay and less too, since some of these will now put in for so great a share,

But it is to be considered, that as the admonition was then most proper, of fear not them that can kill the body, &c. in respect that Pagan Kings had not Ecclesiastical coertion so was the distinction of duties and obedience into Re∣ligious and Civil, then most proper also. The which will upon the same rea∣son come now to be united: because of the union of that person command∣ing under Christ in chief in both.

And therefore, had the Primitive Christian Princes well examined Saint Pauls distinction of his own and others Apostolical jurisdiction, they would have found in them the whole rights of their Crowns comprised: when he said,* 1.540 Let a man so account of us as Ministers of Christ, and Stewards of the

mysteries of God. Under the first expression of Ministers of Christ, (or his Deacons or Deputies) they shall finde Magistracy and more Civil power o∣ver Christian persons and actions within their Church contained: in the o∣ther, all power given over the way and manner of Gods outward worship; and also the chief charge and care of Preaching or Instruction. Which makes St. Paul proceed in the description of his Stewards Office onely, be∣cause he undertook little in the other.

For since it was the most natural and reasonable course, to lay down Rules and Instructions for men to follow, before any outward execution of Go∣vernment, by Rewards or Punishments (in observing or neglecting them) could be established, we may finde good reason why our Saviour did dele∣gate his Authority to those first Fathers and heads of the Church, by ver∣tue of that power they should from him receive to represent him herein: saying to them, all power is given to me in Heaven and in Earth, Go ye there∣fore and teach all Nations, &c. teaching them to observe all things whatsoe∣ver I have commanded you,* 1.541 and lo I am with you always even unto the end of the world. And, it must be acknowledged a thing reasonable, that since the actions of voluntary Agents must have issue from their understanding, that therefore, in order to that obedience which was expected to follow, there should be appointed a powerful way of instruction to precede. Which Of∣fice of instruction, although it did for this cause precede, yet since Christ had promised the continuance of his presence or power with it unto the end of the world, as knowing it to be at all times necessary for him that is to have the charge of Government under him, we cannot but resolve that this Office of Instruction or Preaching is to be held and exercised by all others but sub∣ordinately, and in dependence of that present head of the Church: who holds, amongst other Unctions, a deputation herein in chief from Christ himself; who was anointed to preach.* 1.542

In the first heads, the attestation of miracles, which gave them Authority to be hearkened unto in their message of Instruction, gave them thereby al∣so, upon all necessary occasions, Authority to be obeyed as Heads and Go∣vernors. In the last heads, as Conquest and the ordinary ways of Provi∣dence doth design the Governor first, so doth it therewith also estate him in the right of supreme Instruction, as necessary thereto. And surely, they that would deny the necessary conjunction of these two essential parts of Government, that is of the Indicative and Vindicative, not allowing to the same person as well a power to direct how to live and do well, as to punish for doing otherwise, and all because he doth not personally execute this Office of Instruction, but leaves it to others, may upon like ground deny his right and power in condemning and punishing, because the same is performed by others also.

From all which we may see the Kings Title and Right now, as Gods Mini∣ster and Steward, to order things pertaining to his Worship, as well as we may finde that the Title of each individual Prince to this Office of Gods Minister and Head of the Church doth rest now upon the same evidence of right, which each person hath to the enjoyment of his own propriety in seve∣ralty from others. For as God made such and such Creatures for the gene∣ral use of men, so did he institute such and such Offices for their use too: In the vacancy of which Offices, there lies an equal right to the next possessor upon the same natural reason, as there doth to the next possessor of Land,

Cattel, or any other goods, which have for the present no rightful proprie∣tor.

And if any should think the Christian Prince now debarred from claim to Apostolical succession and power in ordering of Church-discipline and af∣fairs, according to the exegencies of times and places, as the Apostles, by their Traditions, formerly did; and all because they are not now, like them, miraculously inspired and assisted; they may, upon the same reason, even for∣bid the use of preaching and instruction to be by any now exercised also; un∣til, by some miraculous attestation and proof, those separated to that Functi∣on can evidence their Call and Authority herein to be more then ordinary, and to have been conferred on them by hands as holy as those of the Apo∣stles also. But, as this more express appearance of divine assistance & appro∣bation of persons, is not now to be expected or relyed upon, so neither, (in ju∣stice) can it be brought as a bar to the divine right of execution of the one, more then another; nor to regal super-intency in both.

Therefore, as we have formerly shewed the necessity of our submission to the Prince his guidance in our outward observation of that Law of the se∣cond Table, Thou shalt love thy neighbor as thy self; so must we conclude it much more necessary, that that form and manner of service, which is requi∣site to express our devotions in fulfilling that Precept,* 1.543 Thou shalt love the Lord thy God with all thine heart, &c. should not be left to the hazard of each ones, fancy but be at the dispose of Gods chief Minister, even for the avoiding scandal; which must always be subject to private and new devices and forms; but cannot be to what is of publike practice and institution.

For if the authorized worship of any Kingdom, should be subject to be sin or scandal to any the subjects of the same kingdom, and professing the same Religion also, then can God never be outwardly worshipt, nor any Religion publikely exercised, but the parties must commit sin in doing it: because some or other will still be of a contrary minde; and so take offence and scandal thereat. And therefore, scandal must ever arise from the fewer number to the greater. For although the use and continuance of some Jewish and heathenish Ceremonies, were in the Primitive times scandalous; they were not called so because Jews or Heathens used them, but because a few men (having now included themselves in the common profession and number of Christianity) would therein dissent from the common practice of Christi∣ans, which ran otherwise. And then again, since God himself doth not pre∣scribe the whole outward form of expressing our Love and Praises of him, and that he doth, it is yet recommended for execution to the supreme Magistrates trust, it must follow, that so often as we de∣cline his Rule, we must be scandalous; and in danger of error and sin.

And to this purpose we shall finde Saint Paul very express, when he gives the Romans warning to avoid scandal or offences; saying, Now I beseech you brethren mark them which cause division and offences, contrary to the doctrine which ye have learned,* 1.544 and avoid them. Where we may see the doctrine received, is to be as the ancient land-mark, which (set up by our Fathers) is not to be removed: but remain as a standing rule for decision and enclosure of differences.* 1.545 For if he had said, that that side is schismatical and scandalous that departs most from the truth of Christs Doctrine; then, since each side did still pretend to that truth,

this could not have been a way of decision: but had referred priv••te judgements and interpretations back to themselves. And then again, if there had been divers sorts of disagreers, that Sect could have been scan∣dalous onely that departed most: whereas now each one is scandalous, so far as they differ from their standing plain rule: even by so far departing from Christ and leaning to themselves, as they depart from his Minister; and therefore he says, they that are such, (that is, which cause divisions contrary to the Doctrine learned) serve not our Lord Jesus Christ: (that is, do not rightly obey him, (though they pretend it), by not o∣beying his chief Minister) but their own belly:* 1.546 and by fair speeches de∣ceive the heart of the simple. And to prove farther, that innocence from scandal is in obedience, he after expresseth his joy, that their obedi∣ence is come abroad to all men.* 1.547

For if (as before proved), obedience be a necessary duty to be obser∣ved towards the making our Love and Services to our neighbors effectu∣al, it must be concluded much more necessary and expedient, to be im∣ployed in keeping up that which is the end thereof, the glory and publike worship of God. And therefore as it would seem absurd in our actions, to drive at such an end which we did never intend to perform and enjoy, (as it would be to be always practizing Offices tending to mutual preser∣vation, that thereby God might have the greater number of Praisers, and yet never practice this duty of Praise and Worship), so must we thence infer, that in, and towards the stating and exercise of this duty, obe∣dience is most especially required; as to the meritorious and final object of all the rest.

So that, if, by means of our obedience to Christ in the Church, (his Kingdom here upon earth,) there be not an uniformity kept up, in our pub∣like exercises of all those duties that serve for the advancement of Gods Kingdom in our hearts, and for setting forth his Worship and praise for benefits received, that Unity and Coition of the Christian Grace•• and Precepts amongst themselves (formerly spoken of) will come to be made void and useless. For however it may be allowable to each single man (as best sensible of his own enjoyments and wants), to thank God or pray to him privately, in such manner and words as himself findes most warrantable and behoofeful; yet, must it be acknowledged reasonable, that all those publike forms of Worship and Praise, whose practise is necessary for constituting each place an unite and distinct Christian Church or As∣sembly, should be at the dispose and appointment of that publike person onely, who under Christ is the supreme and entire head and Representativ•• thereof: Even out of necessary consideration, of keeping up conformity therein; and by that means keeping Gods publike Worship in existence; which else, by mens differing practises in opposition to one another, would come to be defeated and lost: no otherwise then would our practises in the Precepts of Charity, if not by uniform obedience directed. For these things have a natural and necessary coherence: the Unity of the end re∣quires Coition and Unity in the means; and that again requires uniformi∣ty in the directions themselves, as well as Unity in the person directing: all of them to be made useful by the Grace of Obedience before noted. But because much dissention hath hitherto) arisen about that Officer or person

we are to give the obedience unto, in regard of the different names of power in Scripture used. We will speak something farther here, of that Coition or succession of this supreme Officer now under the Gospel.

This we shall finde briefly done by Christ himself, when he is impowring these several little ones. Where he begins with those that should first re∣present him, namely such as should presently succeed as his own Desciples and followers:* 1.548 he that receiveth you receiveth me, &c. Under which (no doubt) the first Apostles were to be comprized: who, in regard of their mean worldly condition, might sometimes be objects of Charity also; even to the receiving a cup of cold water.

The next object of our obedience is set down under the notion of Pro∣phet: he that receiveth a Prophet in the name of a Prophet, shall receive a Prophets reward.* 1.549 Under this notion we may comprehend Episcopal, or Patriarchical power succeeding; which had power of instruction, but lit∣tle of jurisdiction: the which was reserved for the last more glorious Offi∣cer the just man, or righteous man: And he that receiveth a righteous man in the name of a righteous man,* 1.550 shall receive a righteous mans reward. That is, shall be made capable of justice or justification, by means of his obe∣dience to this chief representer of Christs Authority, who is thereupon called a just or righteous man: this appellation of righteous man being equivalent with that of Ruler in chief, as divers places of the Old-Testa∣ment do also Warrant. In which the attribute could not be formally due to him whose words were perverted by gifts: Whenas, by reason of the place they execute,* 1.551 they ought always to be respected as righteous by those under them.

And therefore unto him, as the person of jurisdiction and power, shall those other Offices of Prophesie or Instruction be annexed and made subservi••nt: no otherwise then in the Jewish Church, it at first was unto Moses their first King. For so we shall finde it plainly delivered concerning Aaron and him: Thou shalt speak unto him (meaning Moses to Aaron) and put words in his mouth: and I will be with thy mouth, and with his mouth; and will teach you what ye shall do: Which is the same with being a spirit of judgement,* 1.552 or Mishpat: and of being in the mouth of their seed, and seeds seed for ever, before spoken of.

And then follows the subordination of the Prophets: and he shall be thy spokesman (or Angel) unto the people: and he shall be, even he shall be, to thee instead of a mouth,* 1.553 and thou shalt be to him as a God. And in the first verse of the seventh Chapter, he is expresly called Moses Prophet: Aaron thy brother shall be thy Prophet or Angel. The which doth plainly fore∣shew the Coincidence of Christian Authority, under each Christian King and Monarch: to make useful the coition of the means before spoken of. For he, as the last most glorious deputed Minister to Christ amongst us, is to claim our obedience in his name; in all things done towards the stating of Charity: and, as Steward in the mysteries of God, is to be obeyed in all our outward religious deportments.

Nay, that very Argument of mysteriousness and profoundness in matters of divine truth and worship, (which some would urge in bar to the Kings inter∣medling in causes of Religion as the true Steward of the mysteries of God), is by the wisest King and Preacher, made to be the proper glory and part of his Office:* 1.554 saying, It is the glory of God to conceal a thing, but the honor of

Kings is to search out a matter. In which words, Kings being set in the plu∣ral number,* 1.555 makes it appear that this of liberty searching into the mysteries of God, was not reserved to Solomon onely, but was belonging to each King as Gods Vicegerent on earth. Nor was it so set down as to denote that eve∣ry individual King could personally attain to such ability: but to shew that each King being Gods chief Steward, that therefore those things which by means of his Seers and Prophets under him were performed, should be ac∣compted to the honor of the King: as being done by him, because of their sub∣ordination to his supreme Authority therein.

And those persons that are most subject, to inveigh against publike forms, as Will-worship, Superstition, and Scandal, are themselves the onely men that are truly guilty of Will-worship and Scandal, by relying on their own pri∣vate Wills and Judgements, and preferring their own devises and forms to the practises of all others; whereby to introduce general offence and scan∣dal. And so again, when they refuse to joyn with others in their publike services, out of the fear of superstition in giving too much; and do choose to proceed in contrary or negative performances, this, as being induced and carryed on by superstitious and ungrounded fear to displease, offends in the worse extream, and turns to be true Superstition indeed. And I verily believe, that men are generally more superstitious in avoidance of Cere∣monies, then they are in observing them: for this is Superstition upon Superstition.

For the truth is, if publike reason and appointment be excluded in appoint∣ing forms of Gods Service and Worship, then, since himself hath appointed no form to us Christians (as such), he can now have no right external Wor∣ship given to him at all: which (doubtless) for honor sake, is eternally due to him as God; and, by way of gratitude, to be returned from us. But al∣though he knew it to be a thing necessary to be done, yet knowing also that we now have Moses and the Prophets, (as useful presidents for general dire∣ctions in what we are to do) that is, since we have all that light which was for∣merly given to any people; if these, and those many general Precepts since given cannot be sufficient, together without great helps of natural learn∣ing and reason we now enjoy, we are left without all excuse.

And if we mark the gradations of Gods immediate appearance to man since the beginning in these instructions, we shall finde it to decrease by degrees, even in this particular also, as mans instructions and reason have grown to be more. To Adam and the Fathers, he was often directer in the way of his Worship, as the Father of the Family: that is, Viva voce. After mankinde encreased, he ruled as King, by positive Laws. After which, as men grew more and more knowing of their duty, he withdrew his imme∣diate appearance by degrees.

And if men will consider things without vulgar prejudice, it must be acknowledged a course both rendring God highest Praise, and us conse∣quently most benefit. For since all our Worship and Service of him, must be so much the more acceptable as it shall be more voluntary; and since it must be by so much more voluntary, as more agreeing to our understanding; it must thereupon also be an addition to his Worship and Praise, when, being left in the manner and measure indefinite, we know it our duties to do it continually and all we can; then

if in performance of his positive commands, we should have rested, as having throughly performed our whole service. As we see it come to pass in the examples of the Jews, Scribes, and Pharisees, that had their literal appointed Worship and Ceremonies; how ready they were to acquiess, as having performed all their bounden duties; and to neglect the continu∣al serving and honoring him, even in weightier matters.

And again, when God doth not prescribe his own outward Worship and manner of service, we may farther acknowledge our benefit herein; even for that our occasional breaches are not now so highly dangerous to us Christians, as formerly to the Jews. Amongst whom (upon that consi∣deration) how frequent shall we find the crime of Idolatry laid to their charge; encreasing not only from the malicious instigation of that wicked Serpent, always most ready to wreath himself into our fancies, and to con∣trive ways to break those Precepts God doth most immediately command; but by reason also of the aggravation of their offence, in the least deviation from things to commanded, without due license and Authority. Whereas amongst Christians, where God is not immediate in these injunctions, but (only requiring the measure thereof to be with all our heart, with all our mind, with all our strength) hath left the manner of doing it to the Churches au∣thority, there cannot be such danger of that kind of Idolatry about the manner of celebrating Gods outward Worship: But our danger of Idola∣try is chiefly in the measure; that is, in preferring Mammon before him, or looking with such affectionate eyes on our own proprieties, as to make Cove∣tousness to be Idolatry.* 1.556

By means of leaving those outward Forms to the Churches power of in∣stitution and contrivement, God is not (again) so subject to have his Al∣mightiness and All-sufficiency mistaken; by mens thinking that he hath need of these, or any the like things: And so also are we more like to avoid, the danger of Idolatry and Superstition, which should be incident to be given to such things as should be by him immediately chosen to that purpose.* 1.557 For when we (who are now instructed, that his true Worship is in spirit and truth, and that these outward Forms are but to mind us, and make us perceptible of the inward graces they signifie, and to strengthen in our selves, and confirm in others, our real and hearty acknowledgement of his deserved praise and glory) do thereupon choose, from instance of what is most honourable in our esteem, to set forth our thankfulness in the esteem of others; this, as it cannot be to subject to Idolatry, so must it be more lively and fervent, in expressing and raising our Devo∣tion.

And therefore we may observe, that whilst God did prescribe the mat∣ter and manner of his Worship and Adoration, it was in such things and ceremonies as had highest esteem amongst men; and it was (in common acknowledgement) a good rule for examination of fitness herein, by comparing it to the usage and esteem of persons of highest rank amongst our selves,* 1.558 saying, Offer it now to thy Governor, and see if he will accept it. And with these very Kings and all else, it was rule of honouring him with our substance: Which they did with most wonderful expence, giving the world thereby to understand, the high value they esteemed him at. When* 1.559 if they should have sacrificed unto him of that which cost them no∣thing,

men might well have judged they had served Mammon better then he; and so through Covetousness have commited Idolatry, as be∣fore noted.

And let men (with Judas) cry out whilst they will, Wherefore all this waste? yet,* 1.560 since the measure of our praising and setting forth Gods glory in the sight of men, must arise from the rare of those outward expressions we do to that purpose make (for our inward hearts none can measure other∣wise) when we offer or dedicate (therefore) things vile unto him, we then (instead of exalting him) do the best we can to dishonor him; as too often we find it.

As these considerations, prove the leaving the form of Gods outward Worship to man himself, as the most likely means to have it thereupon to. be oftenest practised, and so his heart kept aright in doing it; so will it ap∣pear farther reasonable, that it be the peculiar charge of that (the) man that hath the whole trust of each Church where the same is to be done, inas∣much as he himself, being greatest, cannot but be best able to judge what Solemnities are fittest to be given, for advancement and expression of the praise of one so great as God is; and must be also most able, to see the same performed publikely and in decent manner.

Nay, his very doing it, will advance Gods honor in mens esteem, above the doing it by others, as far as his dignity is above that of his ordinary subjects: Which may seem one main reason for instituting Monarchy; namely, that by the contracting the power and glory of a people into one person, God may by him be more entirely and eminently honoured in his publique Worship and Service. For as the institution of a Church, and the reason of Gods more particular bounty and presence to them above the rest of mankind, was (as heretofore noted) from the consideration of the encrease of Gods glory, through their more remarkable way of ex∣pressing their service and gratitude for so high favours; even so also may we think, that this extraordinary dignifying of some persons in the same Church above others (and so of one person especially above all the rest) was also (through his more high and remarkable dignity and obligation) to have himself more dignified in his Worship, proportionable to the quality of the person doing it. And therefore as we shall never find God Almighty deputing or impowering above one person in chief as his Representant to the people, either in declaring what his Divine Will is, or for seeing the same executed: So this may be the reason also, of those many more strict in∣junctions for Kings duties to God, and of those more particular examples of punishing and rewarding his zeal or neglect, as if it had been that of all the rest.

Wherefore we will set down this rule, That where the Supreme Magistrate is a Christian, there all our outward deportments, for expressing our obe∣dience to Gods command in serving and honoring him, or loving our neigh∣bour, must be subject to his direction; and whensoever done against it, we cannot, but (by following our own wills) be in danger, not only to commit Superstition and Idolatry, but Rebellion also. Whereas, doing these things according to inward devotion, and that also guided by the duty of obedience, we cannot be culpable of either of them. For although there may be Ceremonies (as we find in some Churches)

which may seem to lean that way; yet I see not how the obedient member should in the exercise of his devotion according to the Institution of Au∣thority, have the guilt of Superstition charged on him, for performance of such duties as truly are Superstitious, more then for what is not; since he had no more liberty to institute, or examine the one then the other. For however superstitious fear or misguided zeal, might cause the Authority of that Church to erre in the establishment of them; yet can it not be the fault of him, whose part is to obey in all things, but not to direct in any.

And (for conclusion) we shall again say, that as all the other good and happiness of each Kingdom, must have existence and vigour from the truth and sincerity of Religion therein publikely practised, and the truth and vi∣gour of this Religion and Gods Worship therein, must again be maintain∣ed in ours and others knowledge and esteem, by frequent exercises of devo∣tion (whereby to cause it to take impression) we must also set it down, that as to give unto God no outward Form of Worship at all will resolve into Atheism, so (in the same Kingdom) to do it publiquely more ways then one, will resolve into Polytheism; which, if not Atheism, will soon turn there∣into. The which, experience too clearly shews to come to pass, in those places where (publike Forms being decryed as humane inventions (and too full of Superstition) private men, led with true Superstition indeed (that is, with private conscience and fear) do severally stretch their inventions on such few insignificant Ceremonies and Forms, as being themselves of no esteem in our sense, must consequently render that devotion they would ex∣press to be in the end so also; and, in the mean time, involve us into all those civil disturbances, which are wont to be deserved and attended by scandal and breach of Charity.

CHAP. XII. Of Antichrist.

ALthough those two Offices of Kingship and Priesthood, be by none denyed as necessary for him, that is to protect and redeem us from all enemies and afflictions temporal and ghostly; yet do mens prejudices in unwary disjoyning them, and eclipsing the one by too sole reliance on the other, make both of them many times uneffectual; and by too much co∣veting and bending our belief and endeavors, in pursuit and acknowledge∣ment of him, under that capacity only we list to fancy (as nearest our own aims) we hazard, or deservedly lose that whole benefit, that can acrew but to such onely, as do wholly own, and relye upon him in both.

Thus the Jews, that had their promises running always in a strain of tem∣poral felicity, were subject to interpret and expect, all the Prophesies of Redemption and Restauration, to run in the same sense also: This prejudice sticking so close, that those very Disciples that waited on our Saviours per∣son, and had both his life and doctrine witnesses to the contrary, yet they became so wholly intent hereon, that because it failed but a little in the present expectation, their hopes in him as to the other, seems wholly ob∣scure and overcome: For so Cleophas (having told how the chief Priests and Rulers had put to death and crucified our Saviour) saith, But we trust∣ed that it had been he that should have redeemed Israel: This over-hasty,* 1.561 and too great intention of Christs exercise of his Power and Kingship here, making them slow of heart to believe all that the Prophets had spoken,* 1.562 and so inconsiderately pass over the necessary performance of his other Office of Mediatorship; not considering how that (in order thereunto) Christ ought to have suffered first, and then to enter into his glory:* 1.563 not well considering that death and hell were the first grand enemies he was to conquer; and so upon his humiliation, to proceed, as the way to his exaltation.

On the other hand again, amongst Christians (that do not so litterally lay claim to those particular promises made to the Jewish Nation) the other Office of Mediatorship, which he performeth as the only High Priest, comes because of its nearer concern in our spiritual benefits and good, so wholly to take up the conceits of many, that the name of Christ seems drowned in that of Jesus; not well considering also how by omitting our acknowledge∣ment of him and his power, we hazard the receipt of those his benefits, which stand promised on that condition; namely, how those that would not that he should reign over them here, are counted his enemies;* 1.564 and not to ex∣pect share of his Inheritance, nor to remain with him hereafter.

Which speech, being by him uttered just upon his going to Ierusalem, to take possession of his temporal Kingdom in right of his father David, may well instruct Christians against their usual prejudices, in acknowledging Christs exercise of temporal power, onely because he doth not personally appear therein: For so it is set down; And when he had thus spoken,

(that is, declared his right to raign as Christ) he went before, ascending up to Ierusalem.* 1.565

Concerning the manner of Christs raigning, we have spoken in some places before: both to shew how he denyeth the personal exercise of his Kingship amongst us as yet, and how again he doth it by Deputies or Vice-Roys (as sub-Christs under him) in several places of his Church; reserving so often to himself the stile King of Kings: Thereby declaring, that as all Crowns and Scepters are now derived from him, so are they hereafter to be laid at his feet.

But though, in regard of the particular incredulity of the Jews, with whom he only conversed, he bend his most frequent arguments in confirmation of the necessity of the other Office, yet this is always asserted too, or remains undenyed. And therefore, when his Disciples (full of Jewish prejudice) ask him,* 1.566 Lord, wilt thou at this time restore the Kingdom to Israel: He denies not his own right, in exercise of temporal power over his Church; but strives to inform them, that the time of doing it was their mistake. For Christ being (as aforesaid) to perform his first Office by suffering here, and the other not till he enter into his glory; he therefore answers, It is not for you to know the times and the seasons, which the Father hath put into his own power:* 1.567 but ye shall receive power, after that the holy Ghost is come upon you: and ye shall be witnesses unto me, both in Ierusalem, and in all Iudea, and in Samaria,* 1.568 and unto the utmost part of the earth; whereby it appears, that the time appointed by God for the exercise of compleat Monarchical power in the Church was not yet come; and therefore he tells them of that power that should in the mean time be exercised by them.

Of which Apostolical power we have spoken somewhat before; and therewith shewed, how their Government was Monarchical, and that by reason of Unction of power from Christ, they had the right to be his chief Deputies in all things in each Church where they did preside, although their modesty, and the Heathen Magistrates usurpation, would not suffer them then to shew it.

And if we mark the precedent discourse, Christ may be found giving them this real power of Headship, proportionable to that degree of glory the Church was then in: For it would have been strange, for a distressed, and despised Church, to have had a glorious or high tituled Head. So that, although that sort of glorious Kingdom, which they fancied, could not yet be restored to the Church, yet that they should in the mean time be his sole Deputies in the managery of this Kingdom, appears in that he was with them forty days, giving them commandment, and speaking of the things pertaining to the Kingdom of God; and so he bids them abide at Ierusalem for the promised baptism of the Holy Ghost,* 1.569 or to be endued with power from on high: The which we may conceive to be the Unction of Church power, because this promise is made a reason of this their demand about the execu∣tion thereof: viz. When they therefore were come together, they asked him saying, Lord wilt thou, &c. And his answer is negative only, to the glori∣ous exercise thereof as yet; but affirmative to their doing it by that power which they should receive from the Holy Ghost: Whereby, and by the words Witnesses to me, we may well understand represent me in my power, both of doing and suffering; according to that Commission which he else∣where gives them:* 1.570 As my father sent me, so send I you.

So that the sum of all is, that as it behoved him that was the head to be made perfect by sufferings; even so his Church to arise to her glory, and par∣ticularly to the glory of Kingship, by such degrees of sufferings, as her great King should be pleased to appoint.

In the mean time, how unlike soever the means seemed to them, yet should the advancement of his Kingdom thereby be to his greater honor; that could give them power by sending of the Holy Ghost, to be witnesses and promoters thereof. And therefore as God before (in the Theocrity) appeared in setting up the Church of the Jews, so Christ in the beginning, acts more powerfully from Heaven in his, it seeming a thing unreasonable to make a recess, and to give over his miraculous assistance, until the work it self had attained such height and strength, as to be fit to be performed by Deputies; and that in a Monarchical form, according to the patern of Government used in Heaven it self.

But it is like, that the Apostles had more confidently made this Interro∣gation, upon mistake of our Saviours speeches unto them: First,* 1.571 Of giving them the Kingdom; and afterwards in bidding them now provide themselves of swords: As if their former way of dependance on extraordinary provi∣dence, were to be now abandoned, and this Kingly way of acquisition and administration to be by them exercised. And that they thought this way pro∣per to themselves, may appear by their present shewing him two swords, and of S. Peters hasty using one of them afterwards.

But the Kingdom in the first place promised to these his little flock, or flock of little ones, was the Kingdom; that is, the Kingdom of Heaven, and not any glorious Judicature here, more then he their present Master had: No, they were first to seek the righteousness of the Kingdom of God after the same way their Master had done:* 1.572 which as it was most proportionable during the Theocraty, so should it be to them more glorious, then the Royal Robes of any Solomon, even then those more majestick robes which succeeding Chri∣stian Kings should wear: To which purpose, they might have considered his former designation of their manner of Glory and Judicature, wherein he he saith, that he that serveth, should not expect to be greater then he that sitteth at meat. And that therefore, they who had continued with him,* 1.573 as his companions, should have a kingdom appointed to them, as his Father had ap∣pointed one to him: and not have their time of Judicature, till the last judge∣ment; at which time, they that had followed him in the regeneration; that is, had here mostly executed the Offices of Evangelists, when the Son of man, should sit on the throne of his glory, they also should sit upon twelve thrones, judging the twelve tribes of Israel.* 1.574 In the mean time they were to resemble Christ in much patience, in afflictions, in stripes, &c.

So that then, their exercise of Kingship being to be like that of their Master, namely, by witnessing for him and his Gospel in Judea, &c. as he had already witnessed a good witness before Pontius Pilate, and so making up what was behind of the affli••tion of Christ, for his bodies sake the Church: we are to enterpret the other part of Christs speech to them (which might import their now making themselves friends of the unrighteous Mam∣mon;* 1.575 and of taking to themselves Purses and Scrips (and especially by taking to themselves swords, when he said but now, He that hath a purse let him take it, and likewise his scrip,* 1.576 and he that hath no sword let him sell his garments and buy one,) to be made good and accomplished

upon the glorious establishment of his Church under his glorious Deputies. At which time, his Vice-roys should be in a capacity to provide for them∣selves and others by these swords; and were not (under pain of tempting God) again to grow altogether careless of supplying themselves, as the for∣mer labourers were.

And that his meaning herein was prophetique and future, they might have gathered by that which followed, saying, That the things written must yet (or first) be accomplished in me: that is, as he was numbred amongst the transgressors,* 1.577 so must he himself suffer as one also. Which having had an end concerning him, then should the power and eminence of his Church so arise by degrees, that through the glory of his succeeding deputed Christs (which exercised their dominion in his name) the rest of the prophesie should be made good unto him; viz. That God would divide him a portion with the great,* 1.578 and that (by these his Deputies swords) he himself should di∣vide the spoil with the strong; that is, when he shall have made his soul an offering for sin, he shall see his seed (meaning more especially these his adopted Sons) and, by means of their ministration, he shall prolong his days; that is, in exercise of temporal Kingship. And thereby, the pleasure of the Lord, concerning the Churches temporal salvation and glory (as well as eternal) shall prosper in his hands.* 1.579

So that the Apostles mistake in the forementioned demand, was in the time and season of Christs more majestick appearance in the exercise of Kingly power in this kingdom of the Church by God given him, and not in the true right he had thereunto.

Their mistake also was in fixing their thoughts too strictly on the Jew∣ish Nation; as if Israel, in the litteral sense, and not the whole Church had been the Kingdom to be thus dignified and advanced by his Govern∣ment.

These mistakes they were also the rather led into, in regard of those many promises made in particular to the Jewish Nation; and also, for that those promised blessings were always exemplified under the person of David, whose natural son they knowing our Saviour to be, it made them to expect he should thereupon be himself the executioner and undertaker thereof; and so to be actually seated in the Throne of his father David, as it was before promised to the blessed Virgin. Yet if they had withal consider∣ed that other prediction concerning our Saviour made to Joseph, namely, that he should save his people from their sins; they would not then have gone about to make the execution of his Office of temporal Jesuship, precipitately to defeat that other his Office of saving souls. But our Savi∣our, that knew best his appointed time and manner for performance of these offices, executed first the higher and greater work in his own person, and leaves the other to be brought about and executed by Substitutes anointed under him: He upholding all things by the word of his power, when he had by himself purged our sins,* 1.580 and sate down at the right hand of Majesty on high.

In which regard, although every member of his Church were equally his seed, and equal to one another in reference to that Mediatorship (which was consummated in his own person, without other future assistance save that of the Holy Ghost) yet, in regard of the Prophetick and Kingly part (or the part of Instruction and Government) which was to be compleated

by Humane deputation, they were again severally dignified and differenced one from another; and so might be unequally esteemed his seed, as they stood in that respect nearer in relation unto him, for the perfecting of the Saints, for the work of the Ministery, for the edifying of ••he body of Christ.* 1.581 And as this difference is to be observed, that we be not like children (without a Father) carried to and fro of every wind of doctrine, by the sleight of men, and cunning craftiness whereby they lie in wait to deceive:* 1.582 so is it to last till Christs second coming;* 1.583 that we come to the stature of the fulness of Christ.

So that the glory of the Church (this Kingdom of God given unto Christ) being to arise by these means and degrees, it is the reason of that petition of Thy kingdom come.* 1.584 Which importing (no doubt) its encrease and prospe∣rity here (in order to have his name more hallowed and honored thereby) may be well interpreted to signifie our desire that this Church may arise at such a degree and state of eminence, that it may be proportionable in splen∣dor and dignity, to admit the true Idea and Platform of Regiment used by God himself: Not as if the measure of Gods Omnipotent power should be then encreased, but that the manner of execution thereof in the Church should be also more conform; namely, That his will may be done on earth, as it is in heaven.* 1.585

For although before it, Christs Will and Law (for the matter of them) was as truly (if not more) performed in the Apostles time, and by the pri∣mitive Church then afterwards; no otherwise, then in the Jewish Church, Gods service was generally more unstained before Kings then afterwards; yet, as amongst them, the accomplishment of Gods aim and promise of having a place to put his name in, was made the object of their desires (as therewith importing their own promised happiness also) so in the Chri∣stian Church you may find reason why it should be commanded us to con∣form our desires to that of Gods; and that, besides the matter of our own inward devotions and charity (whereby we severally and privately perform∣ed his will) we should desire the manner of performance of it, to be outward∣ly glorious and uniform also: that it may answer, as near as may be, that ready service which Angels do in heaven.

For if we hallow and glorifie his name,* 1.586 and do also acknowledge his power and kingdom on earth, as it is in heaven, we shall (no doubt) then best do his will in earth, as it is in heaven. Whereupon concluding also,* 1.587 that the first petition of hallowing Gods name, is to be explained also on earth as it is in heaven (because we have no need, nor warrant to doubt, or wish the doing it in Heaven) it is farther evident, that the petition of Kingdom come, must relate to the Churches future prosperity; according to whose splendor and greatness, God himself and his Kingdom may be rightly said to be more or less come or present amongst us, even as he is more or less majestically r••presented, in the eminence of that officer which is substituted with his au∣thority.

And therefore, we being to ascribe all kingdom, power,* 1.588 and glory unto him (without wresting from him the right of his everlasting kingdom amongst men) we may explain this petition of Thy kingdom come, in our Gospel pre∣cept of prayer, by that petition of the Jewish Churches prosperity, included in their injunction, To pray for the peace of Jerusalem.* 1.589 Both they and we being thereby obliged to continual duty of praying for the encrease and glory

of his Church; and that, not only when it is weak, but although flourish∣ing, we are to pray for the continuance and encrease thereof. And, that it may the better so do, we are to make prayers and supplications for such as shall be chiefly instrumental therein; that is, for Kings, and all that are in Authority.* 1.590

This our commanded Petition, pointing at the glory and encrease of the Church, and particularly under Kingship, may also well be understood as proportioned and answering the many Gospel-Promises made to that pur∣pose; and those particular promises also, heretofore made to Abraham, and other the Church Fathers and Founders; namely, that their encrease of race and posterity should be crowned with the blessing of Kingship also, as we have formerly noted.

So that, besides the expression of our desire that Gods honor (by the encrease of his Power and Kingdom amongst men) may be advanced, (which we are always to seek before any thing that concerns our selves) this Peti∣tion for the encrease of the Churches power, was inclusive also of our own benefits; as secretly importing a request for the abatement and diver∣sion of those grivous persecutions which the power of Heathenish Autho∣rity did then inflict; conform to that natural desire of our Saviour himself (so often repeated) Father,* 1.591 if it be thy will, let this cup pass from me. From which persecutions, as they were to hope release answerable to those many Prophesies formerly made of the Churches prosperity and eminence in Power, so were they to pray that God would bring it to pass, by setting the mountain of the Lords house, on the top of every mountain, and above eve∣ry him; that is, by advancing Christs Kingdom and Power to such height, as it might be of highest eminence amongst men. By which means (not∣withstanding all those many oppositions made in the beginning by Pagan Kings and others) God would perform his promise, of, Yet have I set my King upon my holy hill;* 1.592 that is, advanced my Churches power to such hight, that the members thereof may now be sensible of those many Pro∣mises of Peace and Prosperity, which under Christs glorious Kingdom they were to enjoy.

The power of the Church being thus to be seated in Christ the Heir of all things,* 1.593 and by him deputed unto others, is the reason why (as the Old Testament usually calls the risings and the murmurings against Gods chief Minister a rising and murmuring against God, even so also) S. Paul,* 1.594 warning the Corinthians against tempting of Christ, brings in the example where the Israelites tempted and spake against Moses: as may appear by Moses words in his Expostulation with God (taking their com∣plaints as aimed at himself) saying, Whence should I have flesh to give un∣to all this people,* 1.595 for they weep unto me, saying, give us f••esh that we may eat: Which words denote to us, that he being anointed by God as the chief Magistrate over them, and so personating that power of judgement and Government which by God the Father should be committed unto Christ the Son, under the notion of Unction, the tempting of him is stiled the tempting of Christ; and that more especially, because he was more expresly representing him in that office of kingship that had most of his unction; as being King of Israel or Jesurun.

So that, although Christ and his Gospel appeared to the Jews as under a cloud, yet while they were all baptized unto Moses (Christs Minister)

in the cloud, and in the sea (that is, were observant and obedient unto him in Christs stead) they did all eat the same spiritual meat,* 1.596 and drink the same spiritual drink; for they drank of that spiritual rock that followed them, and that rock is Christ: But because their not following and obeying him,* 1.597 was the cause they soon fell to Idolatry and other evils, therefore are they put for examples and admonitions to us,* 1.598 upon whom the ends of the world are come; that we should not murmure against Christ chief Minister, and so tempt him as they did.

And that murmuring against Gods Minister, is by God reckoned as against himself, farther appears, in that it is said, All the Congregation murmured against Moses, and against Aaron: And in the 11 Verse, God says, How long will this people provoke me, &c. And in the 29 Verse, How long shall I bear with this evil Congregation, which murmure against me: I have heard the murmurings of the children of Israel which they murmure against me. So that now, all Government being committed unto Christ the second Person in the Trinity, they that oppose those Anointed Powers that act under him as Christi, are to be deemed opposers of him as the Christ, even as those former opposers of Gods Substitutes were called mur∣murmurers against Cod, while they acted under the Notion of Elohim.

But although every opposition of Christs chief Minister in Church-Authority, may (upon former reasons) be esteemed done in oppositi∣on to Christ, yet shall we not find the term of Antichristianism set down til after our Saviours Ascension. For until he had revealed himself, so far as to institute and authorise Officers under him, and they again to hold and exercise their power as in direct acknowledgement of him, the opposition of these Officers could not be formally that crime of Anti∣christianism, which we may call the Gospel term for Rebellion: And is the resistance of Christs Kingly power, excented by himself or his chief immediate Officer.

But because himself was little seen herein, as never partaking of the visible and material unction, the Scripture usually makes that sin to be the rebellion against the Christian Monarch, by any inferior person or order of men. For although the opposition in the primitive times made against this flourishing State or Kingdom of Christs Church (set down in the Prophesie of the Psalms) is to be interpreted against Christ, (where it is demanded, Why do the Heathen rvge,* 1.599 and the people imagine a vain thing, the Kings of the earth set themselves, and the Rulers take counsel together against the Lord, and against his anointed; saying,* 1.600 let us break their bands in sunder, and cast their cords from us) yet because they were done by Heathens, and such as acknowledged not God the Father,* 1.601 they were Theomachy against Gods, more then Antichristianism against Christs eminence in power. And therefore they do but shew us, that first conspiracy of men of all sorts, which should be the forerunner of those more notorious Antichristian plots, which should afterwards pro∣ceed from such as professed his service; alter such time as he hath been by God set on his holy hill of Sion, or the Church) and that many of these Kings had made their acknowledgements unto God and him;* 1.602 According to the Expression (there used) of kissing the Sonne.

Whereupon, divers of the Penmen of the New Testament, fore∣seeing the sundry oppositions of this deputed power, do call the per∣son so doing Antichrist; a word proper for such as oppose persons anointed. Which as in the first place is due to the Anointed, the Christ of God,* 1.603 or the Lord Christ, or the Messiah, being anointed with the oyl of gladness above his fellows: So next to Kings, who (as heretofore noted) are only stiled Gods Anointed, or the Lords Anointed; and so by derivation of power from God, obtain with Christ a kind of fellowship.

And thus much we shall find plainly discovered unto us in the Para∣ble of the talents; where Christs trust of his Kingdom and Power here committed to Deputies (during his absence to possess another King∣dom) is set down upon the occasion of the prejudice of such as thought, because of his going to Jerusalem hims••lf, that therefore the King∣dom of God should presently appear; that is, be forthwith gloriously ma∣naged by himself:* 1.604 He therefore says, a certain nobleman went into a far Country, to receive for himself a kingdom, and to return; and he called his ten servants,* 1.605 and delivered them ten pounds; and said, occupy till I come; By which is set forth that trust of power, which in his absence should be com∣mitted to the several Heads of Churches. But his Citizens hated him, and sent a message after him,* 1.606 saying, we will not have this man raign over us. Where we may see Antichrianism stated and defined; that is, when such as are members of Christs Church, or his Citizens, do so far express their hatred unto him, as to deny his deputed Christs to Raign, or have power over them. And therefore, after he hath taken the accompt of his Deputies trusted talents, he then comes to censure these Rebels a∣gainst his Vice-gerents, just as if they had been so to himself, saying, But these mine enemies which would not that I should raign over them, bring them hither, and slay them before me. And that this sentence was directly intended to such as refuse this his power in his Deputies,* 1.607 and not of his Deputies disobedience to him, appears, in that S. Matthew setting down the like Parable of trusted talents (but without mention of the particular fact of the Citizen••) hath no such expression in his relation thereof,* 1.608 although he record afterwards, Christs owning his Ministers as himself, as elsewhere shewed.

So that now, who is a lyar, but he that denyeth that Jesus is the Christ? he is Antichrist that denieth the father and the Son.* 1.609 It is not said he that denieth the Holy Ghost; or he that denyeth Jesus, that is the belief of his Sa∣viourship; for this being wrought inwardly by the work of the Holy Ghost, it maketh its denial or refusal more properly the sin against the Holy Ghost, casting Christ forth from within us as an unholy thing, but, offending against Christs regency or power over us outwardly, of∣fends also against Charity; and so by destroying Monarchy or Uni∣on, hinders our wel fares here, as infidelity doth our welfares here∣after.

And that this mysterie of Antichristianism is the denial of the Father and the Son, and that in regard of power to be exercised by persons here below, and from them sent and empowered, may be notably ga∣thered from these very words of Mission and Delegation, which Christ always used at the empowering of any from him, using stil these speeches or the like;* 1.610 He that despiseth you, despiseth me, and he that despiseth me, de∣spiseth

him that sent me. In which, there being always mention of de∣legation of power from the Father and the Son, and never from the Holy Ghost, it comes to pass that Antichristianism is plainly opposition in the execution of such power as is from God the Father, and Christ delegated. In which delegation, because Christ is to them the immediate Donor, it therefore takes the name of Antichristi∣anism

For these being anointed and established by God in Christ, although they are not to personate Christ in having dominion over ther faith (as being the object thereof) yet are they to personate Christ in claiming their obedience in all things; and so forgive also, as in the person of Christ,* 1.611 lest Satan should have advantage over them;* 1.612 as seeming to be done out of ori∣ginal power in themselves, and not as acted in Christs Name and Authority.

So that now, the means of accomplishment of our welfare here, be∣ing by Christ reckoned as his service (under the notions of Love and Charity) and our obedience to him therein, making us participants with him of what he meritoriously did in obedience to God, in perfor∣mance of the Moral Law for us, it follows, that as we deny the Holy Ghost in denial of Jesuship, so also God the Father in denial of his Christ-ship. For all things being ours through Christ; and as through him that was both God and man, all mankind came to be capable of the benefits and favor of the Godhead; so single men, being members of particular Churches, through obedience to particular Christs un∣der him, come to be participant of Christ also; and of those benefits promised to the whole Church his body under the condition of obe∣dience.

Again, as by faith we lay immediate hold on him the second Adam, for forgiveness of original sin, so by obedience to him and his Church, we attain the benefit of his obedience, and remission of actual sins. In the first way, by our particular offerings to him of inward faith and love, we are all of us (through Christ, made Kings and Priests to God on our own behalfs; in the second way, we (as members of par∣ticular Churches) must have for what we do, warrant and direction on from other Kings and Priests, having therein Authority from him.

Nor are Kings Supreme Deputies as Christi only; that is, because their oyl and unction is ever in Scripture distinguished from what is ordinary, but they are also his most immediate and eminent Deputies, for execution and accomplishment of his Jesu-ship: (I mean so much of it as concerns the Churches temporal safety) which was part of that work which (as King) Christ was to do; as appears by that his speech, The son of man came not to destroy mens lives, but to save them.* 1.613 But because it could not be personally compleated, by (that the son of man) himself, it must be presumed entrusted to those; who to that purpose, are so often in Scripture eminently adorned with this title of Saviour.* 1.614 Nay, it is taken as an office so proper to Kings, that God (for his peoples greater assurance) puts himself under that notion, The Lord is our king, he will save us: so likewise is Christ called A Prince and Saviour,* 1.615 as he is also called the Saviour of the body that is, of his whole Church, by his deputed Saviours in the several parts thereof.

But most remarkably clear to this purpose, and also to shew the fol∣lowing advancement of the Church by these Saviours under the Saviour, and that this Church, in that glorious condition, is that which is to be called Gods Kingdom, is that last verse of Obadiah; And Saviours shall come up on mount Zion, to judge the mount of Esau; and the kingdom shall be the Lords: For the Prophet having before set forth the Churches enemies and oppressors under the notion of Edom, doth at length foretel all their deliverance and glory, to arise by the means of these Saviours; and that, in regard of this more eminent and glorious condition of the Church at that time then before, it shall be more rema••kably owned by God as his Kingdom: And the kingdom shall be the Lords. And so, being his and Christs by means of these Deputies; it will follow, that they that oppose them, oppose Christ, and so are Antichrists.

But to know these things the better, and the persons defined, we will more particularly take notice of two places, set down amongst many in the New Testament to this purpose. The one is of the lesser and many Antichrists, or the petty insurrection of people and subjects; which began, even in the Apostles time, towards the effecting the mysterie of iniquity; according to the popular vain philosophy of the Greeks and Romans. Yet because these, claiming right in their names only, and from Philosophical principles, did come far short of the mischiefs and con∣trivances herein wrought by the Antichrist (called therefore the man of sin) we will begin with his particular discription first.

He opposeth and exalteth himself above all that is called God, or is worshipped; that is, sets himself above Kings and Monarchs; so that he, as God, sitteth in the Temple of God,* 1.616 shewing himself that he is God; that is, under pre∣tence of being God of the Temple, or whole Church, he hath so far insinuated, under colour of Gods own right here, that he should reign over orher Gods as a very God indeed: The Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signify∣ing aswel pro as contra; or, such an one as may seem for Christ, whilst really against him.

And, that the person here set down under the notion of God, should intend Christian Monarchy (as the only anointed person under Christ) may be presumed, for that the appellation of God is only properly ap∣plyed to the Ruler of the people in the singular number; denoting there can be but one God in each Church ruling at once. And whensoever we shall find this notion of God applyed to any other, as to the High Priest,* 1.617 it is because they had part of this unction of power, as here∣tofore noted. And in regard thereof, we may see reason why the notion of Gods, should be then put in the plural number, and also be∣fore that of the Ruler; that is, because the first standing power of ju∣dicature and Government, was put in the Tribe of Levi, whose plu∣rality in jurisdiction and power over the people made the same pro∣per. And therefore that Precept of Moses, Thou shalt not revile the gods, nor curse the ruler of thy people,* 1.618 is to be applied and interpreted as re∣lating to the same persons by him designed for their judgement and Government;* 1.619 namely, The Priests and the Levites, set down in the plural number also: whereas, The Judge that shall be in those days, as their succeeding Ruler, is set down in the singular number.

In this sense, we may also conceive Moses giving the name of Gods to

present ordinary Judges: even because their respect might not be more called into question then the others. By that means, putting upon the more uncomely parts the more abundant honor: and not preposterously preferring ordinary Judges, (as such) before him that was single in Authority, and the supreme Ruler of the people. So that Moses (having for honor-sake), given this appellation of Gods to those that were at that time indeed so, (because they had their power immediately from him, and had none but him above them), he could not without tautology, have after put the name of God in the place of Ruler: And he might besides, by placing this Ruler (or King) last, have the like respect towards his singular honor above them, as David gave to God, when he stiled him a great King above all Gods.* 1.620

Upon all which considerations, we may finde reason why St. Paul (as be∣fore noted) should now under the Gospel, apply that former admonition of Moses unto the Ruler of the people onely: as knowing, that there is but one now in each place that is to have this appellation. Whose opposition, as it was no doubt foreseen to come to pass by Saint Paul, so he saith he had told somewhat of it to these Thessalonians while he was with them: assuring them, that he should be revealed in his time. Farther telling them,* 1.621 that the mystery of iniquity did already work: meaning under those popular claims of liberty; which in some particulars (it may be), having concern in some places and persons where St. Paul had to do, made him forbare to put it into writing. But the government of the Roman Emperor, did yet let, and would let, until he be taken out of the away: that is, until that Monarchy be over∣thrown,* 1.622 these workings for Aristocracies and Democracies can take no ef∣fect: for they, as so many several insects, were to be ingendred out of the corruption of this great body. But as the Emperors power should decrease, then shall that wicked one be revealed: that is, shall appear rising up in glory in his place: and shall put all the Arguments of the many Antichrists into method, adding unto them more of his own.

In which course he shall prevail and continue,* 1.623 until he shall be consumed by the spirit of the Lords mouth, and destroyed by the brightness of his coming. That is, after his revelation and full height, he shall consume and waste by e∣vidence of Arguments drawn from Scripture, and other illuminations pro∣ceeding from the spirit of truth, which was promised from the Lords own mouth, to be sent for a comfort and guide to his Deputies in the Church; and shall at last be destroyed by that eminence of Majesty and power, which shall be manifest when the great King himself (at his second coming) shall be revealed from Heaven with his mighty Angels (in flaming fire),* 1.624 taking ven∣geance on them that know not God: and that obey not the Gospel of our Lord Jesus Christ. That is, when such Christians as will not obey Christs power revealed in the Gospel, shall be equally punished with such as know not God at all. So that we may hence probably gather, that this grand enemy shall not quite be destroyed till the last day: that honor being reserved for Christ himself; although we finde him to have been daily declining, by the revela∣tion of greater truth and light in the Church.

And that Antichristianism consists in breach of publike Charity, or in the opposition and overthrow of the prosperity of the Church, may appear far∣ther by that his Character the son of perdition. For God having appoint∣ed, the glory of this Church to arise by means of kingship, he that shall hin∣der this will prove the son of perdition, by that destruction which his opposi∣tion must bring.

This increase and splendor of this Christian Church, to succeed in place of the former, is (under the Jewish figure) notably described by the Prophet Joel. Where also, (under the name of Iehoshaphat, (or the Lord will judge (twice repeated), the kingdom of God to come is apparently set forth as to follow that glorious increase of the Gentile Church, which these his mighty ones shal bring to the valley of Iehoshaphat, or into the Church. Where, by means of these Saviors,* 1.625 God will sit to judge all the heathen round about it: that is, all those that remain the Churches enemies. By means of which glo∣rious deliveries, it follows that, (not onely Gods power and terror shall light on the rest of the world, but) the Church it self should know him to be the Lord their God, dwelling in Sion his holy mountain. At which time also, God will more particularly own his Church; then shall Ierusalem be holy, and there shall no strangers pass thorow her any more:* 1.626 that is, the sons of violence shall not oppress her as in former times. For in that day the mountains (or king∣doms of the Church) shall drop down with new wine: and the hills shall flow with milk: and all the rivers of Iudah shall flow with waters: and a fountain shall come forth of the house of the Lord,* 1.627 and shall water the valley of Shit∣tim. Under which expressions, the abundance of instruction and learning is also comprised: when, on the other side, the Churches enemie••, Egypt and E∣dom shall be desolations and wildernesses,* 1.628 &c. because of their former oppres∣sions: but Iudah shall dwell for ever, and Ierusalem from generation to gene∣ration.* 1.629 Whereupon it must still follow, that they which oppose these Ie∣hoshaphats, executing Gods Mishpat here on earth, (as them to whom he hath promised to be a spirit of judgement, and are to be Christs Ministers and instruments in bringing on and preserving this prosperity of his Church and kingdom), do oppose Christ; and so are Antichrists.

Saint Pauls next description whereby we are to note him, is, that his com∣ing and working,* 1.630 shall be after the coming and working of Satan: with all power, and signes, and lying wonders: even as at this day, miracles are preten∣ded by him and his, for confirming his Authority.

This thing is also further evidenced, by their prevailing in their deceive∣ableness of unrighteousness in those that perish. Because that in this mystery of iniquity, unrighteousness prevailed by its deceivableness: that is, not as unrighteousness, but as having put on a form of godliness, he deceived those that perish under pretence of zeal.* 1.631 And that, because they received not the love of the truth: that is, received not the truth in love, but wresting it through their temptations to Pride, Ambition, Revenge, &c. they made it the instrument (in this Antichristian hierarchy), to their own and others de∣structions; through breach of Publike Charity, and through placing their Christian obedience on a pretended, and not on the true Deputy of Christ.

* 1.632And for this cause, God shall send them strong delusions, that they should be∣lieve a lye: that is, that they should believe that to be Gods Truth and Ser∣vice which was not:* 1.633 and thereupon they might be damned who believed not the truth but had pleasure in unrighteousness. That is, because they prefer∣red those pleasures arising by the unrighteous courses of opposing Christs Regency, therefore are they said not to have loved or believed the truth. But Saint Paul gives thanks for the Thessalonians, that through sanctification of the spirit,* 1.634 and belief of the truth and his Gospel, they had been so establish∣ed in a way of salvation, as to be freed thereof: exhorting them to stand

fast in the Traditions they had been taught, whether by word or Epistle.* 1.635

And that we may know the purport of these Traditions, (here mention∣ed) and that it may appear that matter of manners and external beha∣vior were but traditionally delivered upon occasion, and not to be of univer∣sal precept to all Churches as positively divine, he tells us their sum in the sixth verse of the next Chapter. Now we command you brethren in the name of our Lord Iesus Christ, that you withdraw your selves from every brother that walketh disorderly; and not after the tradition which he received af us.* 1.636 Im∣porting, that as God had called them by his Gospel, (or by means of his instru∣ction and begetting them as a Father) unto sanctification of spirit and be∣lief of the truth; so was it necessary that obedience and observance of his Traditions, should be used as a means to continue, and manifest this sancti∣fication and truth in them: and so make them of the number of those that obey, as well as believe the Gospel. For as we are to conceive, that this phrase, our Gospel, was not to propose to them another Gospel then that of Christ,* 1.637 so are we not to conceive it to be by chance or idely done: but to teach them, that since they had believed it as from him delivered, so should they obey it as his, and not as any other mans. And by setting forth himself, and his Go∣spel also, under the term of our (in the plural number), we may further pre∣sume, that the intimation of his just Authority was intended, by the usage of that proper expression of persons in supreme power. Whereby also we may learn, that guidance of manners, as well as Doctrine, was by Christ at that time committed unto the hands of the Apostles: which makes him here (as elsewhere) command in his name.

But, more especially to our present purpose, we may learn by Saint Pauls setting down the Gospel of Christ in this place as his, and by making their obedience and belief thereof as the cause of their avoidance of Antichristi∣anism,* 1.638 that it plainly denotes that this sin is Christian rebellion or disobedi∣ence, as before noted. For indeed, the Gospel, as a Gospel, is the object of Faith and salvation, by the offer and proposal of one who, having taken our sins and infirmities upon him, hath already performed the work of obedience for us: and is not, like the Law, binding to any thing of burthen or hardship as directly in it self, but as in the hand of those that had and have the dispen∣sation thereof, and shall be therewith entrusted: that thereby, as in acknow∣ledgement of our belief and thankfulness for so great mercy, we might be ready and fitted to obey as Christ and King here, him whom we profess and hope to finde as a Jesus and Savior hereafter.

These and other signes, have been heretofore brought by many to evince the Pope to be the Antichrist: for indeed, in him and in his See, have all the other Antichrists hitherto centred and confined their opinions: they be∣ing but petty ones to him. But most of these interpreters, having the disco∣very of his erroneous Tenents in Religion onely in their eye, did bring in these civil usurpations but as proofs to that, by the by: as though, because the Pope offered to joyn Merits, Free-will, &c. in the work of salvation, he had therefore been Antichrist, and not rather an Anti-Jesus then an Anti-Christus. Not well marking, how these and other his Doctrines of Purga∣tory, Infallibility, Indulgencies, &c. were not for themselves; but, as a ne∣cessary train, did wait upon the advancement of him in his Antichristian humor of setting himself above all that is called God. Being useful (as ex∣perience

hath told us) for recovering money and strength, towards the seat∣ing and possessing himself of that his usurped power, as well as this his pow∣er should, and did prevail to the same end also; namely overthrow of Kings: and that under all those fair pretences of Reformation, Liberty, Law, Justice, &c. which the Aristocracies, Democracies, and the lesser Antichrists had made in their rebellious contrivances.

True it is, that corruption of manners, or the deceivableness of unrighte∣ousness, as well as Heresie of Doctrine, or belief of a lye, do follow (as a necessary train), this sin of insubjection to Christs Authority: and so make the Antichrist deservedly to be stiled the man of sin, and son of perdition. And this may be the reason, why the name of Antichrist is not by Saint Paul given to this great one: even because he should appear in the latter age of the world; wherein the consequences of heresie and corruption of manners, should be more notorious in him then was (their first main cause) the sin of stubbornness and rebellion: which by that time, should (through possession and blinde devotion), have gained to it self a shew of right. It faring no o∣therwise (in this respect), with the application of this Gospel term of Re∣bellion, then it formerly did (under the Law) with that other proper name of Rebels, viz. sons of Belial. For as that, (in after times) came, (from the experience of that concomitant degree of lewdness & vileness which always attended disobedient and ungovernable persons), to be applyed to persons notoriously wicked, as well as to such as were formally Rebels; even so, in this latter age, it is no wonder if the notion of Antichristianism be otherwise used also, then in the strict sense of insubjection. Like as the vertue and grace of obedience, (upon a contrary reason) is in usual speech made com∣prehensive of all, or any other commendation; unto that person unto whom it is given.

And that he was called Antichrist in opposition to Unction and Monar∣chical Government, may undeniably appear by that which hindred him from taking upon him publikely this power: namely, the Roman Emperor. For had his Antichristianism consisted in such Doctrines as had concerned Christian Faith onely, why should the Emperor be at that time a let therein; liking them one no better then another? But because the Apostle saw such Doctrines set on foot, as would overthrow Christs Regency in his Deputies afterwards, he calls it the mystery of iniquity already working; and concludes the onely let to keep it from being actually in the person of the Antichrist, was the Emperors present possession. And this was the reason why the actu∣al Session of the Pope in this Authority, is called Antichrist revealed: even as the broaching of the Doctrines tending thereto, was called the my∣stery of iniquity, or Antichrist working: aim, and possession of jurisdiction, making him properly Antichrist in both; and not Heresie in Doctrine.

Having thus far shewed, in brief, how Antichristianism consists in opposing Christ, that is, in regard of his Regency; it must farther follow, that since this opposition cannot be to him now in Heaven, otherwise then as done a∣gainst such as are anointed under him here, (which are to act in his name and Authority), that thereupon Antichristianism is to oppose Christian Mo∣narchs: who onely now are anointed as proper immediate Officers under him: and who are holding their Office in the Christian Church, according to prophetick designation of what should befal her in her flourishing condition: namely,* 1.639 to have sons whom she should set as Princes in all Lands.

And this farther appears, according to that model of the Christian Church in the eight last Chapters of Ezekiel: where the Priesthood also be∣ing designed, the chief of them is put under such a Name and Notion as may minde them continually of their duty of loyalty and submission to Princes: since from a King, their predecessor Zadock was first preferred to that Office as heretofore noted. And to take off Presbyterial parity from this Antichristian hope of Regency; Ezekiel in the 34 Chapter, (reproving and setting forth the mischiefs arising from their Anarchical rule), prophe∣sies that God will set up one shepherd over them, and he shall feed them; even his servant David: Which as it was to be understood first in Christ himself,* 1.640 as coming of Davids natural loyns, so to be executed by his adopted sons of oyle in the several Territories of his Church.

We shall finde this future condition of Monarchy prophesied plainly by Jeremy, to accompany also the flourishing estate of the Church: saying, their Nobles shall be of themselves, and their Governor should proceed from the midst of them: that is, shall be my servants also. And I will cause him to draw neer, and he shall approach unto me: that is, as I have the hearts of Kings in my power, so will I guide his: for who is this (or who else is this) that engaged his heart to approach unto me saith the Lord. Where,* 1.641 noting Governor, He, and His, to be set down in the singular number, we may infer Monarchy to be meant. And then follows Gods more remarkable owning his Church, when his Kingdom shall be thus come amongst us: and ye shall be my people, and I will be your God.* 1.642

The like we may observe done largely by Isaiah in the 49 Chapter; both to express the increase, and flourishing estate of Christs Church, to arise and recover by degrees from its former distress, and also that this should come to pass in the time of Christs adopted sons, and through that glorious addition of kingship following the Gentile Princes entertainment of the Go∣spel, and acknowledgement of their fealties unto him. The Children which thou shalt have after thou hast lost the other, shall say again in thine ears, the place is too straight for me, give place to me that I may dwell.* 1.643 Then shalt thou say in thine heart, who hath begotten me these, seeing I have lost my Children and am desolate: a captive, and removing to and fro: and who hath brought up these? Behold I was left alone, these where had they been? Thus saith the Lord God, Behold I will lift up mine hand to the Gentiles,* 1.644 and set up my Stan∣dard to the people: and they shall bring thy sons in their arms, and thy daugh∣ters shall be carryed upon their shoulders. And Kings shall be thy nursing Fathers, and their Queens thy nursing mothers,* 1.645 they shall bow down to thee with their face towards the earth, and lick up the dust of thy feet: and thou shalt know that I am the Lord, for they shall not be ashamed that wait for me.* 1.646

The like we shall finde in the 60 Chapter: the Gentiles shall come to thy light, and Kings to the brightness of thy rising. And again,* 1.647 the sons of strangers shall build up thy walls: and Kings shall minister unto thee.* 1.648 For in my wrath I smote thee, but in my favor have I had mercy on thee. There∣fore shall thy gates be open continually, they shall not be shut day nor night, that men may bring unto thee the wealth of the Gentiles: and that their Kings may be brought, &c. Which, and many more places,* 1.649 (shewing the glory and increase of the Church under Kingship), must be understood to be com∣pleated in Christs adopted sons; since in his own person he had (while he

lived),* 1.650 neither form nor comliness: and (as to these things), was despised and rejected of men: a man of sorrows, and acquainted with grief: and we hid as it were our faces from him,* 1.651 and we esteemed him not: performing one∣ly in himself (as after followeth) the work of Jesuship, and so healing his Church by his wounds and stripes.

And therefore, as we are to interpret those many promises of prosperity, (made to the Church in general under a Jewish figure), to be accomplished in the prosperity of the Christian Church; so must also many of those o∣ther Promises, made of the Churches Kings in the name of David and Solo∣mon, be interpreted of Christian Kings: Else we shall not know how to make good those sure mercies of David:* 1.652 those many Prophesies that his kingdom should be established for ever in his seed: and that his mercy should not de∣part from him,* 1.653 as it did from Saul, who was taken away from before him.

The same again repeated 1 Chron. 17.13. promising, that as his Temple should be built by Solomon, (who was a Type of Christian Kings as David was of Christ) so God says,* 1.654 I will not take my mercy from him, as I took it from him that was before thee: but I will settle him in mine house, and in my kingdom for ever:* 1.655 and his Throne shall be estaalished for ever. And David himself did so understand it also: and therefore said, Now O Lord let the thing that thou hast spoken concernig thy servant, and concerning his house be esta∣blished for ever:* 1.656 and do as thou hast said. And so he proceeds with a reason for establishment of that Government: Let it even be established, that thy name may be magnified for ever: saying the Lord of hosts is the God of Israel, even a God to Israel: and let the house of thy servant be established before thee.* 1.657 And in the next verse he intimates the manner how it should be: For thou O Lord God hast told thy servant,* 1.658 that thou wilt build him a house: that is, supply it by adopted Children: for so the word, wilt build, must import beyond Solomon already born.

Therefore, understanding and interpreting, the conditonal promises made to Solomon and David, to extend and have been fulfilled in their own person∣al loyns according to Nature, and these by default on their part to be cut off; and understanding again, that succession of perpetuity and the glorious Promises of the Church, to be made good in Solomons typified sons (the Christian Monarchs), these seeming contradictions may be easily reconciled; as having been both made good. And it is observable (by the way), that the expressions used verse the 14. shew that the kingdom of God here is the Kings, (as before shewed in the Petition Thy Kingdom come), and that again the Kingship of Kings is Gods: for so the words run, I will settle him in mine house, and my Kingdom for ever: and his Throne shall be established for ever∣more:* 1.659 to the end that Gods will may be done in earth as it is in Heaven.

But since (for the far greater part of the time past,) we cannot find as afore∣said these Promises fulfilled to the natural or direct seed of Solomon or David in the kingdoms of Israel or Judah, we cannot without great partiality and prejudice but conceive that they must (typically) be accomplished in Christian Kings: in like manner, as we are to understand, that the many Pro∣mises of Judah and Israel, and the Jewish Church and Temples happiness and perpetuity, are to be made good in the Christian Church: answerable to that prophetical description of the Christian Church (under the Jewish fi∣gure) made by David himself:* 1.660 viz. For there are set Thrones of Iudgement,

the Thrones of the house of David. Where the names of Thrones, being twice set in the plural number, must signifie succession of Kingship: which coming to Christ as naturally Davids son, and to Kings as Christs adopted sons, it follows that the opposers of them, do oppose Christ; and so are Antichrists.

And without the like interpretation, and taking in the adopted Christian Kings, (as with Christ typified in Solomon Psal. 72), it will be hard to be un∣derstood, how many of those Prophesies of prosperity and outward greatness here and in other Prophesies given to Christ, can personally be made good in him: considering that mean condition Christ himself lived in amongst us; where he was so far from expressing, or exercising any thing like the Throne, or judgement of a King or Kings son, that he had not whereon to lay his head.* 1.661

But there can be no more better Commentator of the meaning of these Promises then David himself: who in his last words cleerly explains to us,* 1.662 that they were prophetick to those Thrones which should be established un∣der the Types of him and Solomon by Christ and Christian Kings in the Chri∣stian Church; and not by him, and his direct natural seed in the Jewish Church. For there we shall finde him confessing, that he was but the Pro∣phet of these things that should after come to pass; and not the present object, otherwise then in type: the spirit of the Lord spake by me,* 1.663 and his word was in my tongue.

Afterwards we shall finde, that that perfection of the Ruler he speaks of, belongs to his typified son Christ, and not to himself: because it speaks of a perfection, and an extent of Dominion, which he in his own person was not capable of. He that ruleth over men, or is appointed Ruler over mankinde, (which David nor his natural race as Kings of the Jews could not claim to be), must be just: ruling in the fear of God.* 1.664 And he shall be as the light of the morning, when the sun ariseth: even a morning without clouds: as the tender grass springing out of the earth, by cleer shining after rain. All which are expressions of excellence which David could not personally essume:* 1.665 and therefore he adds, although my house be not so with God, yet he hath made me an everlasting Covenant, ordered in all things and sure: for this is all my sal∣vatin, and all my desire, although he make it not to grow: That is,* 1.666 although neither I, nor my present more natural house do thus grow; yet it is my com∣fort, that it shall be accompplished in my typifyed son Christ, and the Chri∣stian Kings after him. In him, from whom all Crowns are derived, and in whom all Justice is originally inherent, is this Prophesie in the first place to be fulfilled. And then, by vertue of that Unction which those other Chri∣sti shall have from him all the world over, they also shall be enabled, in their several jurisdictions, to rule over men in the fear of God: and, by vertue of their derived power, be as the light of the morning, even as a morning with∣out clouds when the Sun ariseth: or after this Son of Righteousness is a∣risen: and be as the tender grass springing out of the earth, by cleer shine∣ing after rain: that is, that cleer shining light of Justice from him impart∣ed, shall in them spring up like tender grass, in their earthly administra∣tions.

And then he foretels the state of Antichristianism to follow, and that under the Jewish notion of insubjection and Rebellion, viz. Sons of Belial, (or men without yoak): but the sons of Belial, shall be all of them as thorns

thrust away, because they cannot be taken with hands: That is, because they can∣not be kept under by Laws,* 1.667 but (as Thornes) have been troublesom to others, and been ready to raise civil flames of dissention, therefore, as Thornes they shall be burnt, or thrust away. But the man that shall touch them, must be fen∣ced with Iron,* 1.668 and the staffe of a spear. That is, as he that will meddle with cutting down of Thorns, must have his person defended against their prick∣ing as it were with Iron, and also must have a staffe or fork to manage them with, and not his bare hands, so, prudence must direct Christian Princes, to have in readiness Davids Chelethites and Pelethites, and the assistance of their Militia, (typified under Iron and a spear), and then they shall be utterly burnt with fire in the same place:* 1.669 that is, these Thornes of rebellion shall be consumed.

That Christ and the Christian Kings were in these Promises meant, appears yet more fully by that Promise which God makes of the prosperity of his people at the same time; which could not have likelihood of accomplish∣ment in the Jews. Moreover I will appoint a place for my people Israel, and will place them that they may dwell in a place of their own, and move no more: neither shall the Children of wickedness afflict them any more,* 1.670 as before time. Which Promise was not made good to the Israelites, whom the Assyrian and other Nations did so many times afflict, and whom the Romans did utterly subdue and remove; but was made good after the time of Christian King∣ship: in that this Christian Church was ever more glorious and strong, then to be oppressed by her enemies. And so David himself farther instructs us: acknowledging these things spoken of his house for a great while to come.* 1.671

In this fore-recited Prophesie, and those whereto it alludes, it is farther observable; that, as it, is the first that speaks particularly and largely of the perpetuity and glory of the Church, so doth it also of the kingship that should be therein: coupling them so together, as to make it apparent, that, as the glory of a Church and Nation doth arise by Gods vouchsafeing to own them, and by having a place amongst them, so this owning them, and this place, is still accompanyed with the Promise of kingship: nay made subse∣quent thereunto. For so we finde, that while Moses is directing the people to go with their hard controversies (or appeals,) from the ordinary Judges unto the Iudge that shall be in those days, (meaning that future Government of kings,* 1.672 which immediately follows in the same chapter) he appoints them to go up unto the place which the Lord their God should choose.* 1.673 Shew∣ing to us, that when God would have his Church most eminent, by having a chief and eminent place amongst them; he will also have one most eminent Officer to be his servant in establishment thereof; who may also more glori∣ously represent him therein.

All which, as it appears in the examples of David and Solomon, so doth the words of Solomon cleerly manifest it: shewing, That God chose no City out of all Israel to build an house for his name, before he chose David to be over his people.* 1.674 And therefore, because the good intention of Davids heart to build Gods house could not be performed by him, God promiseth to raise up to him a son, that should come forth of his loyns, and that he should build this house to his Name. Which son of his we cannot think otherwise of, then as having his kingdom purposely made glorious and established,* 1.675 for the en∣crease of Gods glory by this work. And therefore, it was not a work

which God required to be done by any of the former Iudges: but the height and glory belonging to each Church and Nation,* 1.676 is to be accomplished un∣der the most glorious instrument.

And, by having this future regard to things, we may finde those Gospel promises of restitution or reward, (which could not in kinde be made good to the Primitive persecuted Church and the oppressed Christians therein), to be made good to the Catholike Church, and the generality of Christi∣ans under the protection of Christian Kings since. Namely, that, in com∣parison of those former losses, the Church hath since been rewarded, (both in respect of increase of possession, and degree of continuance), with an hundred fold, now in this time of houses, and brethren, and sisters, and mothers, and children, and lands, &c.* 1.677

Whereupon, we may make the whole issue and interpretation of this forementioned. Promise to be, that Christ (typified in David), is represented as desirous out of his zeal to Gods house, to be as active and forward as he can for advancing of Gods own glory; and also for the promotion of his Churches happiness; represented under the figure of the Jewish Temple. But because he (in regard of those Victories he was to make over sin and death) was in his own person disabled to perform it, (even as David was for the wars which were about him on every side,* 1.678 un∣til the Lord had put them under the soles of his feet), therefore is he, by God the Father Promised (in the person of David),* 1.679 When thy days shall be fulfil∣led, and thou shalt sleep with thy fathers, (that is, when thou shalt have ac∣complished the days of thy flesh, and by being seated at the right hand of thy Father, shalt have thy foes made thy footstool), then shall God make good the word he had spoken concerning him and his house,* 1.680 to establish it for ever. That is, in accomplishing the glory of the Church under his a∣dopted sons, (the Christian Emperors and Monarchs); as the glory of the Jewish Church and Temple, was setled under Solomon, and not under Da∣vid.

By which words for ever, we are also to understand Christian kingship to be promised to last till the worlds end, notwithstanding all opposition: as we may finde them typified under Solomon the Kings son, in the seventy se∣cond Psalm: where the flourishing estate and increase of the Church, is foretold to continue to the glory of Christs name, by reason of these that held their Crowns of him. His Name shall endure for ever: his Name shall be continued as long as the Sun:* 1.681 and men shall be blessed in him: all Nations shall call him blessed. That is, each Christian Monarch (from him anointed), shall be as a Son to continue his Fathers Name for ever: meaning so long as the Sun and Moon shall endure. For if this Psalm had intended, the setting forth of the continuance of Christs own Name, as the second person in the Trinity, and not in relation to his Of∣fice of Christ or King, (to be accomplished by Christian Kingship,* 1.682 in the submission of the Kings of Tarshish and of the Isles, that shall bring him pre∣sents), then this limitation of earthly time had not been so proper, as now, if it had not foretold of something, wherein (more remarkably) the whole earth should be filled with his glory: that is,* 1.683 by the glorious appearance of these his Deputies, who shall (on their several Mountains and little hills in his stead) be judging the poor of the people,* 1.684 save the Children of the

needy, and break in pieces the Oppressor: whereby, the rod of his power out of Sion being generally manifest, men shall fear him so long as the Sun and Moon endure:* 1.685 Whereas in respect of his own personal Dominion over his holy Church, it shall be truely for ever: and longer then the Sun and Moon shall endure.

And again, those acts of protection here set down, are the proper Offices of Kings or Gods on earth: as appears by the like duties, appointed for them to do in the 82 Psalm: defend the poor and fatherless, do justice to the afflicted and needy, deliver the poor and needy, rid them out of the hand of the wicked. All (in effect) declaring, that God being unto them a spirit of judgement,* 1.686 and putting a divine sentence in the lips of the Christian Kings (as Solomon did prophesie), they should now by their due and diligent execu∣tion of their Offices, bring all these things to pass: and so make righteousness and peace to kiss each other.* 1.687

Wherefore now the glory and prosperity of the Church, (Gods house and kingdom,) being thus promised under the blessing of kingship, we are to esteem them Antichrists or sons of Belial (most especially), that do op∣pose Kings. And by those words of David, the man that toucheth them must be fenced with iron, and the staffe of a spear; we may understand this opposition chiefly predicted to happen from within her self; when the Church shall have arisen to that strength to be thus fortified. That is, when Christs succeeding deputies (as he foretold to his Apostles), should have taking to themselves both Purses and Swords: and so (under Kingship) make use of those Swords, and that Mammon: at which time, although forraign force should harm the Church no more, yet sons of Belial should.

And into the onely hands of these deputies of Christ any may ob∣serve them put, that shall mark this speech at both times particu∣larly directed to his then Deputies, the Apostles; and shall farther observe, how these things could be accomplished by those persons that were not to fight; but (in their prosecutions), to flye from one City to anothher.* 1.688 Who were, for attaining their Kingdom, that is, in attaining the Kingdom of Heaven, to sell what they had and give Almes:* 1.689 and so provide Treasure in Heaven that faileth not. There∣fore in their case of more immediate divine protection, they could not serve God and Mammon;* 1.690 but were to take no thought for their life, &c. But now, because we have before spoken of that prediction of the swords, we shall here speak something more of the other.

And he said to his Desciples, There was a certain rich man which had a Steward,* 1.691 &c. Which whole Parable, sets plainly out unto us, an altera∣tion to happen to Gods Stewards in his houshould the Church, in regard of their trust: but whether that more immediate way of protection and illumi∣nation given to the first Stewards, were the sooner taken from them for per∣sonal default (as the Parable may seem to denot), is not so much material. But we may observe this alteration plainly told to come to pass: and I say unto you make unto your selves friends of the Mammon of unrighteous∣ness, that when ye fail, they may receive you into everlasting habita∣tions.* 1.692 In which words the command of making this friendship, be∣ing given to them that had not been unjust Stewards: and that could

neither fail themselves, of the continuance of Gods extraordinary trust and assistance, and had again a caveat against the trust to this Mammon, it must be understood as a direction and warrant, what those future Heads of the Church (whom they did personate) were to do, when these former mira∣culous assistances stould fail. At which time, for the preservation of pub∣lick Peace and Good, it might be commendable and lawful for the latter more glorious deputies to support their dignities, by keeping back part of those revenues which were in the hands of their subjects; since the pro∣priety of the whole was undeniably in that their great Lord and Master, whose steward he was. And as for the everlasting habitations, it is to be meant that the Church and her future Heads, should by Gods assistance relieve them∣selves this way unto the end of the world; as in the words For ever (for∣merly spoken of) hath been noted.

That Parable where God suffers himself to be put under the notion of an unjust Judge, will farther clear to us that the meaning was to foreshew that alteration; and not the whole withdrawing of trust and protection, as through abuse. For there it is noted, how God in his recess should seem not to hear, because not so apparently and presently, avenging and protecting as formerly; insomuch, as infidelity should generally infect the earth at Christs coming.* 1.693 And therefore this great friend of the Church having brought her to a state of self-subsistance, may be supposed to have shut to the door of miraculous assistance, which was formerly granted to those his persecuted children (now at rest with him) and will answer (many times) but to importunity only.* 1.694

And to shew that this alteration was not substraction of trust of Steward∣ship, it is after added, that the future Stewards fidelity in their trust of this Mammon, shall make them as acceptable as those that were formerly trusted with goods of more Divine Nature: He that is faithful in that which is least,* 1.695 is faithful also ••n much.

So that now, the glory and protection of Christs Church, being conjoyn∣ed with, and made subsistent by that of its Head, and the glory of pro∣tection of its Head, being now to be maintained also by these helps of swords and mammon; it follows, that as any do go about to bereave them of these trusts (by God and Christ put into their hands for the good of the Church) they do also thereby rise against the Church, and oppose Christ himself; and so are Antichrists.

And if we look to experience for proof of these Prophesies, there is no∣thing more plain, then that as Christian kingship did increase in glory or number, so did the Church (Christs kingdom) increase also; and that again, as those Nursiing Fathers of the Church, were (through the insurrecti∣ons and oppositions of those many, or the Antichrist) eclipsed or lessened, so did heresies encrease, and the truth decay. Our own present senses being able to witness, that where this unity is lost, in the person that should repre∣sent Christ in the administration of power, there also is unity of Doctrine lost, and schism is also brought into the Church, as well as confusion into the State.

The which needs the less to be wondered at in us, on whom the ends of the earth are come, if we consider what befel the Jews themselves, when there was no King in Israel. For although they had the oracles of God com∣mitted unto them (that is, they had not only more aboundance of divine pre∣cepts,* 1.696

but had God himself also (by his Priests and Prophets) always rea∣dy to give them express direction in all doubts, as from an oracle) yet how plainly doth the instance of Micahs Idols tells us, how subject each one is at such times to fraim to themselves (not only new forms of Worship, but) new gods of their own devising and setting up. Which by little and little, may come to be taken up and countenanced by their divided authority, as that was by the Danites,* 1.697 who had many equal to and under them, to be seduced by an evil example, but none above them, to keep them and all others conformable.

All which (well considered) may instruct us of the reason of our Saviours dark answer (to such as had no minde to believe him therein, when he saith, My kingdom is not of this world. This was true first, in that this worlds kingdom (being not to be compared to his Kingdom in heaven with his Fa∣ther) did not (therefore) deserve comparatively to be called his,* 1.698 or had in that esteem, which they that made this question did think of. And then, we must understand this denial not to reach to his right of Kingship, or Super-eminence in the Church and Kingdoms of this world, but to the present execution thereof by himself; that (probably) being the very cause of Pi∣lates demand. Unto whom, he having been (by some) reported as King of the Jews, and he beholding his present mean condition (so unlike that of a King) it made him scornfully ask, Art thou a King then? aswel as afterwards,* 1.699 scornfully write that he was so. And therefore our Saviours answer can import no farther abnegation of his Kingship amongst us, then to his own personal execution, meaning not to be by him immediately man∣aged here now, but by Deputies, whom he shall own and empower as King of Kings. Whereupon he also saith, The Father judgeth no man, but hath committed all judgement to the Son. And he is so far from renouncing his true being a King,* 1.700 and title hereto, that he says, I am a King; and that the testification of this truth (meaning his right in this Office) was the cause of his coming into the world; adding, that every one that is of the truth, hear∣eth his voyce;* 1.701 that is, he believeth and obeyeth him accordingly.

So that we are to interpret this denial of our Saviours Kingship, to be upon the same reason at this time done, as he had formerly charged his Dis∣ciples, that they should tell no man that he was Jesus the Christ. For al∣though he had wrought all those miracles to evince so much,* 1.702 yet would he have them carefull not to cast pearls before swine; that is, he would have them to be wary, in declaring his Divinity before unbelieving Jews, as himself was now reserved in publishing his Kingship before a scornful Roman; lest he being so straitly bound to another Master, might be but the more moved thereupon, to turn upon him with reproach.

And therefore they that think that Christ did deny his true Kingly Right and Office, by that answer, Thou sayest it; may also, by the same rule say, that at the same time he did also deny himself to be Christ the Son of the living God;* 1.703 because he also answereth to that question made by the high Priest,* 1.704 Thou hast said it. But in this place (being newly spoken before the other) he may be conceived to have made answer enough for both; and so to adjoyn that time of fuller manifestation of his external regency and glo∣ry, which was the occasion of their demand; namely, at that time when he,* 1.705 as Son of man shall be sitting at the right hand of the power of God. By which means his Deputies shall be endued with power of earthly dominion; and at that time also when he shall make his own personal appearance in the

clouds of Heaven, to judge all men at the last day. And that he had openly acknowledged this truth himself before,* 1.706 appears by that request made to Pilate, Write not the King of the Jews, but that he said, I am king of the Jews.* 1.707

So that now, unto the deniers or opposers of this truth of his Kingship (by obejection of any other truth) we may make demand, with Pilate, What is truth? Unto which I suppose they can make no answer, but by proposing to us some wilde fancies and collections of their own. For whilst they would make the known duty of Charity, producing real good by peace, be inter∣rupted by some of their speculative duties which cause division, and all un∣der pretence of preferring truth to peace, they would have us leave that good which evidence of sense and experience tells us to be so, in hope to enjoy some contemplative good (by them called truth) which we cannot apprehend.

But we conceive, that when Christ, the Way, the Truth, and the Life,* 1.708 is once (on our parts) entertained and believed; when we have once sought and attained, the kingdom of God and its righteousness (that is,* 1.709 have to our utmost, endeavoured to promote the glory and Administration of Christs regency in his Church, the pillar and ground of truth, then,* 1.710 and there are we with gratitude to enjoy those additional blessings which peace bringeth. Then, and there are we to study to be quiet, to seek peace and ensue it,* 1.711 and the like; which are the proper duties of such, as (being by Gods grace cal∣led) are by the God of peace, called unto peace.

And therefore, although the Prophet Zachery (speaking of the restaura∣tion of the Jews, and their receipt of the Gospel) would have them seek peace after truth; that is, prefer that truth before all worldly blessings; yet, where this truth is once received, there peace is to be preferred to lesser truths; according to good Hezekiahs saying (now settled and confirmed in Gods Worship) Peace and truth shall be in my days. The like was promised to the Jews in their restauration, or rather to the Gentile Church,* 1.712 abundance of peace and truth. And to doth holy David also, put mercy before it in his blessing to Ittai, saying, Mercy and truth be with thee.* 1.713 And other graces and blessings are elsewhere more often put before,* 1.714 then after truth.

Nay, of such advantage to the preservation of truth it self and of sancti∣fy of life this grace is, that we shall find it put first, as the way to that, Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently, lest any man should fail of the grace of God. That is, lest failing of the usual concommitant and conveyer of grace, ye should,* 1.715 through the lack thereof, lack grace also. Lest any bitterness springing up trouble you, and thereby may be defiled. Where malice, hatred, &c. (the attendants on war) being also set down under the name of bitterness,* 1.716 we are warned to avoid them by keeping peace: for else, these malicious bitter prosecutions, will not only outwardly trouble, but inwardly defile us. And to let men see that, by this peace, the civil peace is meant, it is called Peace with all men: And again, to let them see it is wrought by patience chiefly, it follows the large commendations thereof set down in the twelfth to the Hebrews.

However (to make answer to some that would have us endanger both peace and truth, by putting the name of truth always in, to prevent peace)

we have made instances of Peace, being put before truth, and also before Holiness; yet the truth hereof is, they are so coincident and depending one upon another,* 1.717 that Righteousness and Peace have kissed each other: They do become inseparable in themselves, and are so inseparably our duties to follow and practise, that we can never truly do the one, whilst we are not highly regardful of the other also; and must then be guilty, when we pre∣fer (as some do) a very uncertain discovery of truth, to a certain loss of peace, and so (under colour of new Gospel-light) lose the benefits of the Gospel of Peace, and make it cease to be an Evangel or glad tidings.

And if men would consider what hath been hitherto spoken, concerning Gods owning the Seat and Throne of Christian judgement now settled a∣mongst us; and so being (according to his promise) A spirit of judgement to him that sitteth in judgement, they might thereby perceive, how (amongst other things of salvation and glory which should come to the Church) that mercy and truth are met together,* 1.718 and that righteousness and peace (as afore∣said) have kissed each other: So that now, truth shall spring out of the earth (as from this earthly Throne of judgement) by means of righteousness that shall look down from heaven;* 1.719 according to the former Prophesie of that good King and Typical Head of the Church, made concerning the Churches fu∣ture state and prosperity; where it is set down that God hath now given his own Mishpat (or rule of right judgement) to the King (Christ himself) and his righteousness (or justice) to the Kings Son (Christs adopted sons of oyl) that so,* 1.720 in these, there being these unions of Mercy and truth, and of righ∣teousness and peace, they may be enabled to judge Gods people with righte∣ousness,* 1.721 and his poor with judgement. And having thus far spoken of the An∣tichrist, according to S. Pauls description; we will again re-assume, and speak farther of the many Antichrists, mentioned by S. John.

Although S. Paul gives the liveliest discovery of the one; and S. John only names the other, yet are they both of them (as Ring-leaders in the breach of Charity and publike Peace) the subject and occasion of many Precepts in holy Writ; the admonitions and examples that way given, taking up a very considerable part thereof; and being (for the greatest part) the object and aim of what our Saviour either did or suffered. For as this general good or charity, consisted in, or at least had dependance upon, the reciprocal duties of commanding and obeying, so are we from him furnished with Precepts and Examples of both kinds: To this end he rides to the Temple, and there, by exercising his authority over the Temple, (the type of the Christian Church) as a King, he leaves example and authority for the higher powers to demand subjection; not only for wrath, but also for conscience sake, and that either to Kings as Supreme,* 1.722 or to others as sent of him.

To this end again (as being the harder duty) he not only sets down those many Precepts of Humility, but in his own Person becomes the patern (to all admiration) of Patience and Long-suffering: We being to learn of him to be lowly and meek,* 1.723 and in the testimony of our Discipleship unto him, to take up our cross and follow him.* 1.724 Which we must testifie chiefly, by our follow∣ing him in our deeds of meekness and patience under subjection; patience and subjection differing from one another no otherwise then in generality. For I may do many things whilst a subject, which sort with mine own liking, and wherein no patience is required: but I can do nothing as patient, but where subjection must be presupposed. But ordinarily, patience doth define and

constitute true subjection, as vertue doth the vertuous. And as heretofore shewed, Gods glory is the end of Charity, and Charity the end of Govern∣ment and subjection; so is subjection the end and aim of patience: for what need of patience in what I may avoid?

That the formal cause of Antichristianism is insubjection to Christian Head∣ship, S. John makes plain, saying of the many Antichrists of his time, they went out from us, but they were not of us; for if they had been of us,* 1.725 they would have continued with us: but they went out that they might be made ma∣nifest that they were not all of us: that is, they were like such as receive seed amongst thorns, Go forth and are choaked with cares, and riches, and plea∣sures of this life; and so minding division and separation, they do (for their sakes) overthrow Charity, and bring not fruit to perfection.* 1.726

But nothing can, to my thinking, be a clearer evidence, that this sin of Antichristianism is the same with Rebellion of one or more Church members against their Christian Head, then to consider that we shall never find this phrase of Antichrist set down by any in the plain terms, but by S. Iohn, the only person whom we shall plainly and expresly read of, to be in that sort opposed and disturbed. For although S. Paul by his Corinthians, and others, puffed up against him,* 1.727 (who had raigned as kings without him) might be in∣duced (through the sense of the mysterie of iniquity already working) to speak so largely of the Antichrist to come,* 1.728 yet doth he not name him as doth the other: Who is recorded to be notoriously opposed by Diotrephes, in his jurisdiction and exercise of Church power: in not receiving or submitting unto him, and as loving that pre-eminence, which was only due to the other,* 1.729 their sole Head, And not being content therewith, that is, with his own de∣parture, doth neither himself receive, or take into his care and protection, the brethren, such members as have no head: and so doth not make his pre∣eminence, lawful, as over a charge of his own, but forbiddeth them that would; that is, such as would come to S. Iohn, and casteth them out of the Church, or takes upon him to excommunicate,* 1.730 where he hath no autho∣rity.

This fault he warns his beloved Gaius against, under the general notion of evil: as though it might be called the evil, as being the occasion of so much evil. By which evil we may know he means Antichristianism, by say∣ing, he that doth it, hath not seen God; that is, hath not God, or the fear of God, by not having or receiving us, and the doctrine of Christ, namely, that Christ is come or present in the flesh: And so denying the Son, he hath not the Father, because he and his Father are one:* 1.731 for whosoever trans∣gresseth, and abideth not in the doctrine of Christ, hath not God, &c.

It is farther highly observable, towards the clearing Antichristianism to consist in the breach of Charity or Love (even by defeating the fruit there∣of through disobedience) that these two fore-alledged Writers, that do most speak of this crime in direct terms, are themselves the most plentiful of any, in pressing and commending this duty of Charity or Love, The latter of them (Saint Iohn the beloved Disciple) making it the chief ar∣gument of his whole Epistles; and is (by occasion hereof) found to be more often stating and discoursing of Antichrist then the other. Who yet, by reason of his more frequent conversation amongst the Gentiles, and those subjected unto the Roman Emperor, had occasion most to speak of, and dis∣cover that great man of sin (the Antichrist) that should hereafter (in the

Churches splendor) axalt himself above her glorious heads, called gods, even as S. John again (being more confined in his charge) had more occasion to speak of those lesser Antichrists, that (for the present) opposed him∣self and his fellow Heads; whom, by reason of their smaller eminence in power, he writes unto under the notion of little children, as shall be shewed anon.

But although we have not in S. Jude the name of Antichrist, yet al∣most his whole Epistle sets forth his description, and particularly by that mark of separation; wherein he doth also refer back to these and like former admonitions herein given from the Apostles: Remember (saith he) the words that were spoken before, by the Apostles of our Lord Iesus Christ,* 1.732 how that they told you there should be mockers in the last time, who should walk after their own ungodly lusts:* 1.733 these be they that separate themselves sensual, having not the spirit. Where (by the note of Separaters to come in the last time) we may well account his Mockers to be S. Johns Antichrists. And farther (to make the same mockers to be like, and coming on to S. Pauls Antichrist) he saith,* 1.734 These filthy dreamers defile the flesh, despise dominion, and speak evil of dignities (the which is like unto seating themselves as gods, above all that is called God:) Yet Michael thi Arch-angel, saith he, when contending with the Devil,* 1.735 disputed about the body of Moses, durst not bring against him a railing accusation, but said, the Lord rebuke thee. And if the Devil himself (in so clear a case) must not be reviled, but left to God; what pretences can subjects have to justifie themselves by, that will strike Princes for equity, unless they can prove them worse then he?* 1.736

By the expression of defilers of the fl••sh, he comes plainly home to S. Iohns d••niers of Christ come in the flesh, and so he makes it plain he means the same Antichrists that this his brother Apostle had told should come into the world,* 1.737 and were already entred. For how else should we conceive that defiling of the flesh, should be thus put properly to accompany dispising dominion, dignity, &c. if it were not, that, through Christs ma∣nifestation in power in these our Masters of the flesh, our dispising them, came to be dispising of him. The which their Antichristian humour of dispising dominion, is also hinted to grow from the same root of insubjection we formerly noted in Isaiah: that is, as men would be there tasting the strong drink of Morality, and Divine Precept upon Precept, they should in the end be found of no farther assurance, then such as dream of meat, and behold he is empty, &c. So these, that (through temptations of fleshly Pride and Lust, should despise Dominion, in hope to gain thereby power to act without control, should be found silthy dreamers also.

And as lust and concupiscence is the usual parent of stubborness and rebellion; so is that a parent to these again; as heretofore noted in the myste∣rie of iniquity. And to euince so much, and clear these places or S. Iude to intend the crime of Antichristianism, he, in his first description of these defilers of the flesh, makes it the same with S. Iohns other descripti∣on of Antichrist, which we shall speak of anon; where they are noted to have been such people as did profess the same faith with others, and that were not manifested to be against Christ, but by deserting Apostolical Communion or Authority.* 1.738 So here, S. Iude, writing of the common salvation, and desiring Christians to conttnd for faith once de∣livered

to the Saints (that is, the faith that is accompanied with patience,* 1.739 humility, &c.) he tells them that certain men are crept in unawares; that is, they are such as professing the same common salvation (or the same Je∣sus) do thereupon creep into our Communion unespied.* 1.740

Although their Antichristian departure or separation, be not here set down as by S. Iohn, yet, because we cannot think them blamable for being of their Communion, it is to be necessarily supposed as the cause, for which, these ungodly men were of old ordained to this condemnati∣on; and then the reason of their Antichristianism is plainly set down,* 1.741 Turning the grace of God into lasciviousness; that is, using Christian liber∣ty as a cloak to maliciousness; they shall proceed to the fact of Antichri¦stianism, denying the only Lord God, and our Lord Iesus Christ;* 1.742 which is the same with; he is Antichrist that denieth the father and the son. By the title of Lord, added to God and Christ, we may also gather that their denyal of them was in regard of power.

And the two instances following, of the stubborn Jews, and revolt∣ing Angels, do farther manifest that Christian insubjection, was the fault which S. Jude did here forewarn and reprove. And the disobe∣ent Angels being set out to us, as such as kept not their first estate, but left their habitation, he gives us a farther paralel of S. Iohns Antichrists, they went out from us; that is, they left that first estate, or habitation they had under Christs Government, as Angels left that they had under God.

Then S. Iude proceeds: But these (despisers of Authorities) speak evil of those things which they know not; that is, they know not, or at least will not consider, what is the end or good of humane society, and how the same is preserved by subjection and obedience; but what they know natu∣rally (as bruit beasts) in those things they corrupt themselves. Wo unto them,* 1.743 for they have gone in the way of Cain, and run greedily after the error of Baalim for reward; and perished in the gain saying of Core.* 1.744 In which place (by Cain and Baalim) we may understand revenge, and cove••ousness (the two ordinary spurs to Rebellion, personated; as in Core, we may see pride and rebellion it self, brought by Gods justice to deserved punishment, and so also counterfeit and dissembling prophesie, to come to the like end in Baalim. These are spots in your feasts of Charity when they feed with you; that is, they are such as would overthrow Charity, by overthrowing Govern∣ment, and serving their own ends, and feeding themselves without fear there∣of. Clouds they are without water, carried about of winds; that is, all their preten∣sions of publike good, consists in popular oratory; whose fruit withereth,* 1.745 twice dead, plucked up by the roots; being spiritually, or civilly rotten, or dead members, they are sit only, as thorns, for the fire and destruction.

By raging waves of the sea, foaming out their own shame: we may understand popular insurrections, which are but to their own shame; and by wandring stars we may conceive their gidd•• leaders; for whose unrepented sin, is reserved the blackness of darkness for ever; when,* 1.746 according to Enochs pro∣phesie, the lord shall come with ten thousand and of his Saints, to execute judgement upon all, & to convince all that are ungodly among them, of all their ungodly deeds,* 1.747 which they have ungodly committed; that is, of all things done in disobedience to Gods commands, and of all their hard speeches, which ungodly sinners, or sinners not fearing God, have spoken against him; that is,* 1.748 against dominion set up by him. For these mockers, or Antichrists, are murmurers, complainers, walking

after their own lusts: and their mouth speaketh great swelling words; having mens persons in admiration because of andvantage.* 1.749 All which sets forth re∣bellion (in its cause and growth) to the life: but the last especially, namely hope of private advantage: this is that which still makes us cry up the heads of Rebellion and their Cause.

The like description of these Antichrists hath St. Peter: but he is some∣thing more express in setting forth the way of their prevalence amongst us: namely, through promises of Liberty, and such things as are taking with flesh and blood. And this again they do, as under colour of moral equity or legal right. for (saith he) when they speak great swelling words of vanity (as of the peoples paramount power, and Authority) they allure through the lusts of the flesh, through much wantonness, (that is, through temptations thereby to enjoy our lusts and wanton appetites) those that were clean esca∣ped from them, who live in error; while they promise them liberty, they them∣selves are the servants of corruption.* 1.750 That is, although under countenance of their right, to be interpreting the Law themselves, they do promise liber∣ty unto them, yet it falls out otherwise: for of whom a man is overcome, of the same he is brought in bondage.* 1.751 For if after they have escaped the pollu∣tions of this world, through the knowledge of our Lord and Saviour Jesus Christ, that is, Pride and Lust (which causeth pollution), through the Go∣spel of love, they are again entangled therein and overcome, the latter end is worse with them then the beginning.* 1.752 For it had been better for them not to have known the way of righteousness, then after they have known it, to turn from the holy commandment delivered unto them:* 1.753 namely, that one Com∣mandment which Christ gave for all the rest, when he said, these things I command you,* 1.754 that ye love one another.

Saint Paul also warns Timothy, how that in the latter times some should de∣part from the Faith, giving heed to seducing spirits and Doctrines of Devils: that is,* 1.755 there shall come Ent••usiasts, whom the devil shall beguile under the shape of an Angel of light, and that these shall thereupon speak lies in hypo∣crisie, or deceive others under shew of Religion. Being men so wilfully set to entangle and ensnare the Conscienres of others, and lead them to the ways of destruction, as if their own Consciences were seared with hot irons: even by prohibiting as unlawful,* 1.756 what was in it self indifferent, or lawfully en••oyned.

But more particularly he afterwards sets down the nature and practises of these men, that by their unsociable dispositions shall make perilous times in the last days, when he calls them lovers of their own selves, covetous, boasters proud, blasphemers, disobedient to parents, unthankful, unholy, without natu∣ral affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high minded, lovers of pleasures more then lovers of God.* 1.757 Of all which this latter age hath had but too true and sad experience, to be the fruits of those that are still putting on a form of god∣liness and denying the power thereof in their lives and actions: even whilst they are truely found lovers of themselves and their own pleasures more then God, by their covetousness and pride, being lead to blaspheme and dishonor his name amongst men by their daily disobedience to their Christian Parents and superiors: and thereupon also to be unthankful and unholy in their lives. And while they stand partially affected to one another under the notion of more spiritual brotherhood they come to forget all natural ties and relati∣ons;

to the breach of all Truce and Commerce; and also by being make-bates, incontinent, and fierce in their despightful usage and censure of such as be good and peaceable, they shew themselves to be Traitors, heady, high-minded, &c.

But when they are set down for such as creep into houses (plainly shewing their love to Conventicles and private Meetings), and there leading captive silly women laden with sins, that is, such weak dispositions as are by them frighted with their Sermons of damnation, and also such as are led away with divers lusts, or listening after novelty of Doctrine, such as are ever learning and never able to come to the knowledge of the truth,* 1.758 they are yet more lively set forth. For how should truth or obedience be known when these men are ready with their seditious incantations to oppose and resist the ground and piller thereof, the Church, and that publike Ministers of Christ that should uphold it, after the same manner that Iannes and Iambres former∣ly withstood Mosses. Being reprobate concerning the Faith,* 1.759 or having but a false and reprobate Faith, for want of that true tryal of Faith, the work of Pa∣tience, and work of love; and so being not able to endure persecutions, they shew themselves to be none of those that will live godly in Christ Jesus:* 1.760 but evil men and seducers, waxing worse and worse, deceiving and being deceived. But our comfort is in the confinement of their prevalence,* 1.761 they shall proceed no farther, that is, no farther then with such silly Auditors; for their folly shall be manifest to all men as theirs also was: they shall be discovered in their plots against Christs Ministers, as those that formerly opposed Gods Mini∣stery in Moses.

And now farther, to prove that Antichristianism is not onely denial of Christ as God, but also the denial of him or his power in the flesh, (that is, as before shewed denying of dignities and fleshly power under him), we will note a little of Saint Johns other description of him. Every spirit (saith he) that confesseth not that Jesus Christ is come in the flesh, is not of God: and the same is the spirit of Antichrist. And again he saith, Many deceivers are en∣tred into the world, who confess not that Iesus Christ is come in the flesh.* 1.762 He saith not, was come in the flesh, but in the present tense, is come in the flesh; and therefore cannot mean Jews or Infidels, or such as openly profes∣sed denyal to Christian Doctrine in matters of Faith; but such, as professing the Doctrine of Jesus Christ, did overthrow it by consequent: especially in matters of Charity; and to endanger the lo••s of that full reward, which this Doctrine of Christ,* 1.763 or Doctrine of love (by practise of charitable submissi∣on to our masters in the flesh) would bring. When at the last day men shall have sentence according to the charitable Offices one towards another: and, in justification of those that have been obedient to Christ in the flesh, he (as King) shall answer and say unto them, Verily say unto you, inasmuch as you have done it to one of the least of these my brethren,* 1.764 ye have done it unto me.

Under which notion of King, he taking upon him to vindicate the Au∣thority of such as he had deputed in the exercise of his Kingship amongst us (until himself shall come in his glory with all the holy Angels, and shall sit upon the Throne of his glory) makes it farther manifest, that the very title of Kingship was to be the most usual and eminent stile of his Deputy. And therefore, under the expression of the least of these my brethren,* 1.765 (distinguish∣ing these his brethren from other his Christian brethren, (as heretofore no∣ted),

he makes the exercise and expression of our love or Charity, which should be performed to him or his body the Church, to take measure and e∣stimation according to extent of that respect and obedience which we have done to these. For they being made instrumental in the day of Christs earthly power, as well to make Sion or the Church the rod of Christs strength, whereby to rule in the midst of his enemies, as to settle his Worship in the beauties of holiness;* 1.766 it will therefore come to pass, that as to be against them is to be against him; so also it must be granted, that what we have done by their direction in matters of love and obedience, is as if we had done it by his.

For if we cannot otherwise (litterally) conceive, that to do these things to the least Christian, or but to one, were in themselves such high services unto him, otherwise then as that one, and that least, were the Representatives of many, or all, even so, understanding those particulars of Charity or love (there set down), to stand for the whole duty of love, (the which these Deputies of Christ were to make useful to all in general and each one in par∣ticular, by being our directors, according to that Talent in power and trust, which their proportionable charge in each Church did require), we may then well conceive, how, as Christ is not to be wronged but by his Members, so then most, when the wrong is done against such, as being more neerly his, their wrong must be more neerly said to be his; and so reputed Antichri∣stianism.

And although the ordinary rank of believers, be not in this place distin∣guished from his Deputies (under the notion of Citizens) as they are by St. Luke, (which might have regard to the Jewish Nation, who more generally were to refuse the Authority of his substitutes, which the Gentiles should be but partly guilty of, and partly not,) yet may we discern a distinction made by their separate sentence: beginning with his servants that had Talents of great trust first, before the general judgement of the rest. And we may ob∣serve also, that in approving or condemning them, under the notions of sheep and goats, (the one a Creature full of inward love and innocence, and there∣withal most tractable and obedient to their shepherd, whereas the other was contrary,) that as well the necessity of outward obedience, as inward love was intended.

And therefore whosoever transgresseth, and abideth not in the Doctrine of Christ, (that is, obeyeth him not here as King, as well as hopeth in him as Sa∣viour) hath not God: but he that abideth in the Doctrine of Christ, he hath both the Father and the Son.* 1.767 That is, he that acknowledgeth the power of the son, as to that end anointed from the Father, doth therewith acknow∣ledge the Fathers power also: but he that denyeth him that is sent, denyeth also him that sent him:* 1.768 even as denyal, or overthrow of Kingship, is (to our power) to overthrow the King of kings power also, who gave them these their Offices.

And farther, to shew that Antichristianism here meant, is not opposition to Christian Doctrine as such, they are called deceivers, that is, such as did make profession that way, for how else could an open enemy deceive? Ap∣pearing yet more plainly to be such, by St. Iohns former description: they went out from us, &c. meaning they had been of the same outward profes∣sion.

And that Antichristianism is opposition to the precepts of love, and not

matters of Faith, appears also by St. Iohns former description: where the spirit of Antichrist being said not to be of God,* 1.769 he afterwards makes Anti∣christianism to consist in disobedience: he that is not of God heareth not us: hereby know we the spirit of truth and the spirit of error.* 1.770 And then goes on with the description of who is of God: beloved let us love one another, for love is of God; and every one that loveth is born of God, and knoweth God: he that loveth not, knoweth not God, for God is love. Which last words,* 1.771 do knit up the mystical perfection of Charity: and shew how from that all things are united and take place. For from the love of God, his Creation and benificence to Creatures did proceed: and through the inward plantati∣on of Charity and love in Creatures, providence towards them had its be∣ing also. And again, all Creatures, according to its measure, (in themselves received from God), came to be more or less participant or re∣sembling of him: that is, God-like. And therefore, if God so loved us,* 1.772 as not onely to estate us happy, but to restore us fallen, we ought also to love one another. For since no wan hath seen God at any time, (that is, cannot person∣ally requite him) if we love one another (that is, his next image in our bro∣ther,) God dwelleth in us, and his love is perfect in us: for he that dwelleth in love, dwelleth in God, and God in him.* 1.773 And then follows our innocence thereupon: herein is our love made perfect, (that is, brought to its issue) that we may have boldness in the day of judgement: for there is no fear in love:* 1.774 that is, no fear of future torment; because of their Faith and assurance, ga∣thered through present obedience.

And if we consider the persons unto whom more particularly this descri∣ption of Antichrist is addressed, (as most concerning them) it will give us full light and confirmation herein. For the warning hereof is particularly given to the Apostles, (or heads of Churches) under the notion of little Children: a loving term, which this beloved Disciple useth to difference them; in imitation of his Master (as formerly noted,) saying, Children, it is the last time, &c.* 1.775

And that the persons comprised under this notion of little Children, were different from others, whom he therefore stiles my Children, and my Beloved &c. because he hath begotten them in the Faith, appears,* 1.776 in that he wri∣ting particularly to Gaius, salutes him under these notions.

And the matter comprehended under these different addresses, will (by its difference), shew the difference of persons thereby meant. And there∣fore, when we finde little Children spoken to before Fathers, it must shew some of higher rank: for if we should have thought him, to have proceeded with the instruction of the lower rank first, then, young men would have been spoken to next, and Fathers last of all. But by writing to those little Chil∣dren first, twice over; and that under such descriptions and representations as were to them most proper, must shew that they were different persons from these Fathers and young men: and from those he calls my little Children,* 1.777 Brethren, Beloved, and the like: all which are indifferently used when he is to express those duties which may generally concern all men.

And because some of those admonitions and duties, may also concern all in a second degree, which are given to the heads of Churches under the noti∣on of little Children, therefore do we not finde them set down in restrictive terms. And this, not onely in regard of that common engagement to mutu∣al love and obedience, (they as others are concerned in), but also, in regard

care is always taken, not to make the difference too plain: whereby persons in Authority might be too proud, or the mystery of Antichristianism too much revealed. Which may be the reason why our Saviour (speaking of these things), would not give St. Peter a direct answer, when he asked, Lord speakest thou this Parable to us,* 1.778 or even to all; but goes on with the descri∣ption of their duties, as Stewards or Rulers over Gods houshold: not letting them know their own power (it is like) till after his Resurrection; that he spoke of the things pertaining to the kingdom of God.

So that when he says, My little children I write unto you that ye sin not, and then tells them that if they do,* 1.779 they have an Advocate with the Father, we are to conceive them to be such as he had newly converted to the Faith, and so needed instruction to know that Christ was the propitiation of sins.* 1.780 Wher∣as the others,* 1.781 because they more fully had known the Father, (according to Christs former Promises), might be said (by vertue of that washing they had from him, and many exhortations made for loving one another and keep∣ing his Commandments), to have their sins forgiven for his names sake: or to be more remarkably sanctified by the promised spirit of truth, and by Gods word to be left in their trust.

By which means also, they come to have higher degree of illumination in∣to this mystery of Antichrist, according to the following words; but ye have received an Unction from the Holy One,* 1.782 and know all things. For no doubt, (in the number of all those truths they were to be guided into,) they should have the revelation of this mystery more then other men: which was (it is like), some of those many things Christ had to say unto them, which were not fit for their knowledge,* 1.783 till after Christs Ascension. At which time they might be supposed to expect revelation from the Holy Ghost, in that particu∣lar concerning Christs Glory; according to that Promise, He shall glorifie me,* 1.784 for he shall recive of mine, and shall shew it unto you: which we may pre∣sume to import, something of eminence and power, by the following words, all things that the Father hath are mine, therfore said I, he shall take of mine, and shall shew it unto you.* 1.785 Twice (we see) the word is used of shew it unto you: whereby we may conclude it was not the Unction of power onely, but of Revelation of something concerning the exercise of that Power and Fun∣ction. And this may be farther evinced by the following words: where his departure is made an Argument of his greater manifestation unto them. Again a little while and ye shall me, because I go to the Father: that is, as at by my departure ye shall be sent by me,* 1.786 as I was sent by my Father, so shall ye also have farther knowledge concerning your Mission, and of those cross accidents which shall accompany it. In which respect, this spirit of truth shall be to them also a spirit of joy: when they shall be enabled to endure those indignities from the world which shall come unto them by reason that Christs name is more remarkably set on them, then on others.

And therefore, since this anointing could not but teach them of these things, (in the next mention of little Children), these heads of Churches are spoken to by way of exhortation, to be notwithstanding abiding in him, that is, to be keeping themselves (like good Stewards) in the just execution of their charge, according to his commandment: that then when he shall appear, they may have confidence, and not be ashamed before him at his coming: as expecting his sentence of well done thou good and faithful servant,* 1.787 &c. And further also,* 1.788 if that abide with them which they heard from the beginning,

then shall they continue in the Son, and in the Father: That is, the Power and Unction from them received, shall be both their director and protector. Ac∣cording to that former saying of our Savior to his Disciples, if ye keep my Commandments, ye shall abide in my love: even as I have kept my Fathers Commandments, and abide in his love.* 1.789

As for the next verse, it contains also an assurance to them of uprightness, or justice in the execution of their Offices, whilst they continued as obedi∣ent Children to him that was the Fountain of Justice or Righteousness.* 1.790 If ye know that he is Righteous (or just) ye know that every one that doth righ∣teousness (or Justice) is born of him: that is, such as are his particular seed for righteousness sake, and are by him entrusted for administration of justice or righteousness, are by his power and grace so illuminathed and upheld, that the righteousness of their acts, is not to be questioned by any below them.

For so are we to understand the next place, where the term of little Chil∣dren is set down: little children let no man deceive you,* 1.791 he that doth righte∣ousness is righteous. That is to say, be not terrifyed at the voice of these deceivers that say, Iesus is not come in the flesh: nor let the shews of moral or legal righteousness, of those that would lay a stumbling block for him that reproveth in the gate dishearten you; for greater is he that is in you then he that is in the world. Even so great, that he is both able to confirm you in Justice, that are his Deputies, and do act in his name,* 1.792 and also to justifie such as do hear and receive you. For the Prince of this world (Covetousness) with his usual ministers and servants, (legal and moral sanctity) shall be cast out and judged by the coming of the Holy Ghost:* 1.793 and the world reproved by a new way of righteousness; making Christian obedience inclusive of all perfection. For as the former way, of legal or moral sanctity, (to be gain∣ed by each separate mans obeying Precepts and Directions from God im∣mediately received), was from Heaven concluded in implicite obedience to Christ, when there came such a voice to him from the excellent glory, this is my beloved son in whom I am well pleased hear him; so,* 1.794 upon Christs going to his Father, and being seen no more, then those former words of he that heareth you heareth me, &c. made Righteousness to be fixed to his Deputies. Whereby, as Gods name was glorifyed by the glorifying of his son;* 1.795 so was Christ to be glorifyed by that administration of power and illumination which the Holy Ghost should give them from him.* 1.796

And if our Saviours own speech to his Disciples, when he is giving them their Mission and Power be marked, we shall plainly finde him setting forth the same thing: namely that his minister, and the righteous man are conver∣tible: and that obedience to such an one, doth estate righteousness or inno∣cence to the obedient party also, even as if they had received himself as their Prophet or director, or as their righteous man or administrator of Ju∣stice. He that receiveth you, receiveth me: and he that receiveth me, re∣ceiveth him that sent me:* 1.797 he that receiveth a Prophet in the name of a Pro∣phet, shall not lose a Prophets reward; and he that receiveth a righteous man, in the name of a righteous man, shall not lose a righteous mans reward: even he shall be as assuredly rewarded for his obedience,* 1.798 as others shall for their Alms, to these my present indigent Ministers and servants. For so it fol∣lows, Whosoever shall give to drink to one of tehse little ones, a cup of cold water in the name of a Disciple, verily I say unto you,* 1.799 he shall in no wise lose his reward.

And although it be no wonder for worldly minded men to be inclined to Antichristianism, (for covetousness is commonly the root of this, as well as all other evil) yet it is to be presumed, that (through Christs assistance) those little Children have overcome them,* 1.800 that have no higher a support, then that Prince of the world, to whom they do homage for these things: and so need not be wondred at for deserting obedience to Christ or his Deputies, through their service to Mammon.

For we are to conceive, that as this Tempter at first tempted our Saviour himself,* 1.801 to fall down and worship him for these things, so are his members eve∣ry day enticed by these worldly ends, to deserting of Christ also: and to yield homage to them, rather then to his Deputies and Ministers. But that this despising of Christs Ministers, is deserting of God and Christ, and so is Antichristianism, appears most plainly by the next verse: We are of God, he that knoweth God heareth us: he that is not of God heareth not us; hereby know we the spirit of truth and the spirit of error.* 1.802 That is, by disobedience to Christs Deputies, the spirit of lyers or Antichristians is to be known: for as every one that teacheth any Doctrine, without the leave of these heads (whom Christ hath particularly promised to be with to the end of the world) is a deceiver;* 1.803 so, if his Doctrine be against their representation of Christs in the flesh,* 1.804 he is an Antichrist also.

The last mention of little Children is to warn them against this idolatry of covetousness: saying, little children keep your selves from Idols. That is, since the lusts of the flesh,* 1.805 the lust of the eys, and the pride of life (being not of God) are to be most avoided by you that represent his Authority, so will Covetousness and Ambition work greater mischief, being sought after by you that are in high places, then it can do by others. And therefore, are they strictly and particularly charged by our Saviour against this Vice of Covet∣ousness, upon his giving them their first Mission: provide neither gold, nor sil∣ver,* 1.806 nor brass in your purses; and the like.

Answerable thereunto, was that admonition by S. Paul given to Timothy, the head of the Ephesian Church under him;* 1.807 having, food and rayment let us therewith be content. But they that will be rich, fall into temptation and a snare: and into many foolish and hurtful lusts, which drown men in destructi∣on and perdition.* 1.808 For the love of money is the root of all evil: which while some have coveted after, they have erred from the Faith (or been seduced to do, or teach otherwise then becomes the Doctrine of Faith), and pierced them∣selves through with many sorrows.* 1.809 But thou O man of God, fl••e these things: and follow after righteousness, godliness, faith, love, patience, meekness: that is,* 1.810 add littleness or humility, to thy purity of life and sanctity. For as the man of God (or Gods Minister), is to be exampler in fleeing youthful lusts, so also in fleeing Covetousness,* 1.811 the usual idolatry of age. At that time espe∣cially, when things expressing humility and poverty, did best become the mean condition of the Church, and her present little heads. Which present heads, having been by our Saviour warned in especial manner against this Vice,* 1.812 and to trust to the care of God whose workmen they were, it cannot therefore seem otherwise then needful, they should have caveats against this fault.

And that the not hearing of us (before mentioned) is the denyal of God and Christ, and is formally the crime of Antichristianism, will further ap∣pear by consideration of those many places, where Christ, delegating his Di∣sciples

and the seventy with power to personate him in the power of the Kingdom of God, doth acount their refusal to be his: he that shall deny me before men, (that is, deny me by denying my Authority in you), him will I deny before my Father which is in Heaven. Which,* 1.813 and the like speeches implying, that himself (being now in Heaven), cannot otherwise have his Authority denyed in the flesh, then by denying obedience to his Deputies, it must consequently prove disobedience or denyal of them, to be denyal of him; and so Antichristianism. And the like must be understood of every other succeding little one in the Church or Kingdom of Heaven: namely, that whosoever shall receive one such little one in Christs name, receiveth him;* 1.814 but whoso shall offend, &c. shall have a punishment denoting the greatness of the sin of Antichristianism.

But now (at last), to appeal from discourse to matter of fact, we may with great grief finde, both the description of the Antichrist, and the many Antichrists, but too plainly made good in our days. How is this falling away from the life and power of godliness, accompanied with the sad consequen∣ces of destroying Kings more now then ever? How doth the Antichrist prove himself more and more, as well a man of sin (by his Doctrines) as a son of perdition, by his many encouragements to,* 1.815 and practises of rebellion and civil war: and in eclipsing and subjecting of Monarchy? By whose cleer revealing, we may think that the day of Christ is at hand. For now,* 1.816 more then ever, is Nation risen against Nation, &c. and not onely so, but to make good that a mans enemies shall be them of his own house, how doth the Do∣ctrine of this son of perdition, prevail in setting up Civil wars in every cor∣ner?

And I would to God, that many that have taken pains in discovery of this man of sin, had not been themselves partakers and guilty of the same sin of Antichristianism also. It is not enough to cleer themselves, by crying whore first: for let the Pope be the whore of Babylon whilst he will, yet if they joyn with him in this Doctrine of Antichrist, it is not their leaning their heads ano∣ther way can excuse the mischief and effects thereof: whilst (like Samsons Foxes) they joyn with him in their tayls, by throwing abroad those fire-brands of Civil war, wherewith all Christendom is inflamed. By which, they prove to be the many Antichrists (heretofore spoken of); and to be real friends to that son of perdition also. So that as we have heard, that in the last time Antichrist shall come; even now are there many Antichrists, whereby we know it to be the last time.* 1.817

For as he that did let (to wit the Roman Emperor) was by little and little taken out of the way (or his seat), and as the man of sin therein, and thereup∣on, did set up and reveal himself; how many Antichrists did (under Aristo∣cracies and Democracies) set up for themselves also in sundry parts thereof? How have they since encreased, in encroaching not onely thereon, but on parcels of the Dominions of other Christian Kings besides? And as it is the nature of sin, (and particularly that of rebellion), to encrease and steal on us by degrees (like witchcraft), mark we (with grief and astonishment), to what height and temerity we are now grown herein. So that (at this day), men are not content to pare away from Kings some parcels of their Dominions, but now they think fit, (yea and duty) to take all: and would have it every∣where believed, that while they can but pretend Christs service, and so (with a fair Corban) be sitting in the Temple of God, they must be all that while do∣ing

his will: as though Antichristianism were not a sin of fact; or that to be against, and for Christ were the same thing.

In that which hath been hitherto spoken (in the description of Antichrist), if I be not throughly convincing, it is not to be wondred at; considering the prejudice which every reader will have against it: he being in some kinde or degree or other, guilty in act or desire, of the encroachment of Authori∣ty himself. And next considering, that the thing it self is both set down to be, and accordingly delivered to us as a mystery. But yet, since the descri∣ption and prophesie of his coming, was to warn true Christians of his danger, it is our duty to be intent to finde out whom this mystery doth concern. In which doing, the mystery it self is made (by the good providence of God) our best help, to discover the persons that prevail by this mystical working: that is, not by open opposition against God or Christ, but by being secretly against them, whilst sitting in the Temple, and pretending to be most zealous and religious.

Such were the persons, and such were the practices of the Pharisees at first, against the person of Christ himself, under colour of serving God. A peo∣ple so bewitching unwary mindes with their legal pretensions of sanctity, that all Christs miracles could not be sufficient to convince his divine Au∣thority. And such are the persons, and such are the pretensions of their Di∣sciples, and followers, the Antichristian zealots of our time. So that be∣sides the Antichrist, (under shew of religious power over the whole Temple) doth bare-faced trample on sacred Authority, how cleerly may we (and with grief) behold, this form of godliness always most closely put on by the many Antichrists now, when any of Christs Deputies are to be op∣posed. Inasmuch, as there is not an Antichristian attempt, which Christ is not brought to ovvn, under some religious pretence or other,) by these kind of men: vvho novv (against his Vicegerents), conform themselves unto all the examples of those that at first most opposed himself.

Thus shall we observe this generation of vipers, (and who (like vipers) are ready to gnaw out the bowels of the Church and State that bred them), to be hypocrites like them: that is, they say and do not. They binde (like them) heavy burthens and grievous to be born,* 1.818 and lay them on mens shoul∣ders: but they themselves will not move them with one of their fingers. Even so,* 1.819 how is line upon line, precept upon precept, added as fundamental in Religion:* 1.820 that under a cloak of sanctity, greetings in the market-place, (that is, popular applause) may be gotten: that they may be called of men Rabbi, and to have the chief seats in the Synagogues, and the uppermost rooms in feasts?* 1.821 How ambitious do we still finde them, to have honorable places and esteem in meetings? But as for loving room at feasts, I think our Tren∣cher Pharisees, will with their formal long Prayers, put down any ancient Pha∣risee: even to the devouring of all widdows houses they can creep into.

How do our Pharisees resemble old ones, in compassing sea and land to make Proselites? How do they again, in pressing some superstitious observa∣tions;* 1.822 and thereby failing in Judgement Mercy and Faith? How do they resemble them in straining at a gnat, and swallowing at a Camel?

But above all, (as if by divine Providence permitted, to shew of what ex∣traction the Antichristian Pharisees of our time are), how is the Corban and the Sabbath, (the two old Pharisaical marks of Devotion), re••••rained and pressed still by Papists and Sectaries: with such Superstitious degree of ob∣servation,

that they would have men think that their Church and Sabbath, were inclusive of all Sanctity and duty besides. But truely, when we consi∣der (in the last of these), how often the strict observation of the Sabbath hath been by Christ and his Apostles reproved, and never once spoken for in the New-Testament (it looking like a command appropriate to that Na∣tion to be kept in remembrance of their deliverance out of Egypt,* 1.823 being ne∣ver kept till then) and that it should yet remain a mark and cognizance of what these men are (that so much pretend to follow him) we cannot but wonder at their imprudent choice, in not laying their formal devotion else∣where, then on that fatal badge.

But, while they are thus drawing neer God with their lips, and honoring him with their mouths, in their works they deny him; and make it manifest that it is Mammon they serve. For, all the while they are so clamorous for a day for God to rest on (because it costs them nothing), they will not allow him a house to rest in, because that will yeild them something. Our Saviour (with that other man after Gods own heart) could say, the zeal of thine house hath eaten me up, when as these mens zeal doth everywhere eat up the houses themselves. Our Saviour drove the buyers and sellers, and such as made Mer∣chandice, out of the Temple: but these bring in such as are to make Marchan∣dice of the Temple. And, while they are thus taking to themselves all the houses of God into possession; and, with sacrilegious hands, robbing him and his Ministers of all those honorable Monuments of Devotion and Charity wherewith their more pious and holy Ancestors had made Christ and his Religion honorable in the eys of the world, these men, in relation those bags they carry and adore, are (with Judas) crying out wherefore all this waste? A Barn, and a Cobler, are, in thir esteem, places and persons good enough for the service of that great God before men, whom, in a hypocritical zeal, they so much pretend to reverence and respect. And while we are so∣lemnly serving our Father, in houses of Prayer dedicated to his Worship, they are serving their Father and their God, their belly, in places of like dedication: a Dining-room or a Kitchin; on a Table for an Altar, and with a Cook for a Priest: and yet all this while, that they are thus without God in the world, and denying Christ before men, they would be apprehended as the onely heirs of Heaven, and so inwardly and heartily addicted to their service above others, that it cannot at all break forth into action of Love or Obedience. As though holiness and righteousness were contemplative graces onely, or that any one could be a true and worthy member of Christs Church who endeavored not his praise before men, but were by their disobedient and unsociable lives a scan∣dal to that Religion which hath the highest Reason and morality in its pra∣ctice of any in the world.

How is that old pharisaical Tradition of washing of hands, pots, cups, &c. imitated by the select tones and phrases of our modern Pharisees? whereby (as by a sort of canting language) they take liberty (with their predecessors) at once to commend themselves, and condemn others: as if in this kinde of devotion (because they devised it) all Religion were to be put. By this light, and rule of distinction, do our Pharisees (like those of old),* 1.824 spie the moats in their brothers eys. And as those of old could boast they were not as other men, so these be they that separate themselves now: rashly judging all that are not of their crew, to be worldlings, ungodly, malignant, reprobate, and what not. And that themselves are not thus carnally minded, they do most evidently declare by fact; for after, by their devout pretensions, they have seated them∣selves

in that earthly dominion and power they did seem to despise, they will thrust out these their ungodly and worldly brethren out of their legal estates and possessions, as being but usurpers in that right of the creature which is peculiar unto themselves.

Which Antichristian fatal badge of separation, and going out from us, me thinks they should have prudently declined also: not onely because they finde it so often reproved, in their predecessors by our Savior, but also by the Pro∣phets; admonishing them to ask for the old paths, where is the good way, and to walk therein;* 1.825 as the sure course to to finde rest for their souls. But since they have refused to walk therein, or to hearken to the watchmen by God set over them, and are thereupon run into a mutual course of stumbling and perishing, by following their new and private speculations, I see not why any conscien∣tious man should be scandalized with their obloquy: since it is but equal, or short of what their predecessors gave our Savior himself.* 1.826 For as this (on the one hand) will prove us Disciples of Christ, so (on the other hand), will it prove them Disciples of the Pharisees.

Yes, the true successors, and imitators of those hypocrites of old, are all these whom we daily finde extolling themselves above others, by models and rules of distinction of their own framing. For as of old, those that were rebel∣lious against Christ and his Gospel, are by the Evangelical Prophet set down saying to others,* 1.827 Stand by thy self, come not neer me, for I am holier then thou; even so now, how do our late Pharisees vilifie and abandon, under the like no∣tions of Publicans and sinners, all that are not by themselves cannonized for Saints and Holy? For it is not now the being members of Christs body the Church; alas, that's a common grace; but being of their gang therein, that can truely sanctifie. No, that glorious appellation of Saints, in the New-Te∣stament given to the houshold of Faith in honor of the Master thereof, even to such as were sanctified through Faith in Christ,* 1.828 and equivalent to that of believers (all those being priviledged with this notion of Saint, or son of God that (at first) believed on his name:) as the beginning of most of the E∣pistles do declare, (addressing them sometimes to the Church, sometimes to the Saints) must be no longer appropriate to Christs followers, but to their own.* 1.829 Not well considering, that that Church Saint Paul is said to make ha∣vock of in one place, himself calleth Saints in another, confessing to have done it in opposition to the name of Jesus. The which appellations Ananias also in∣differently useth when he is setting forth S. Pauls persecution against the Church: calling them in one verse the Saints, and in the next, such as called on Christs name,* 1.830 for handsomness and variety of expression; and not to make Gentile believers to be none, or less Saints then Jews. No, but, as a∣mongst them formerly, sanctity was appropriate to the Circumcision, so, a∣mongst Christians, because every one that nameth the name of Christ should depart from iniquity, therefore it came to pass that a believer and a Saint, came to signifie the same.

But let not us now take this ill: for S. Paul, S. Peter, and other of Christs own Disciples, (because not of them) shall not be by them called Saints al∣so: no not so much as Mr. Paul, &c. Whenas, if any Author is mentioned by them, he hath the addition of Mr. as Mr. Calvin, or the like. And their excuse for not doing it, is the greatest Argument of their pride: which is, because the Apostles (in their parity) used not to give these titles to one another: there∣fore are they not to give it to them neither. Concluding (as it should seem) that because they had now attained an equal pitch of sanctity with them, they might thereupon say our brother Paul, Peter, or the like.

But they should remember, that as God alone is the searcher of hearts, in such sort as to to distinguish between men of the same outward profession and say, Behold a true Israelite in whom there is no guile, so is it becoming Chri∣stian Duty and Charity, to leave men in these censures, to stand or fall to their own Master. To him that hath the Keys of Heaven and of Hell, we must leave the judgement and distinction of those persons and their qualities, that are fit for the one or the other. Whereas to us, that cannot discover the hypocrisie of persons, nor tell who in the visible Church are of the Communion of Saints, and who not; it is no ways safe nor becoming, to make these arrogant and deceivable distinctions: so as to call some Saints, & count others cast-aways, in regard of any secret tokens of Grace and Salvation by our selves disco∣verable. Whereas our Saviour, that could best foretel of these hypocrisies, bids us have an especial regard to these kinde of men that should come in sheeps cloathing but inwardly were ravening wolves.* 1.831

Yes, ravening Wolves indeed, even too plainly found to be such, by those seditions and destructive courses which do every day appear to be the fruit of these Trees of shew. In which respect, although none on earth can judge of these hidden Graces and Endowments by which one man is preferred be∣fore another as a Citizen of Heaven, yet so far as men are here to be Citizens in Christs Kingdom the Church, in that respect, there are again, certain moral Vertues and qualities differently seated and appearing in the Meembers of each Church: whereby the head thereof may, in reference to publike Peace and Order judge one man better or more holy then another. But be∣cause these sorts of men do usually raise their Discipline and Tenents by abu∣sing some Texts and Phrases of Scripture; as supposing them plainly appli∣able to their uses when they are therein but set down as mysteries, we shall now shew some Reasons for the darkness therein sometimes used.

CHAP. XIII. Of the Mystical Delivery of some Divine Truths, and the Reason thereof.

SOme there are, who contend very seriously, and with many argu∣ments, to make it appear, that that work of Creation which is to or∣dinary apprehensions, set down to be the imployment of six days, was wholly effected in one; chiefly perswading themselves, that the contrary assertions of allowing six days time was derogatory to the Almightiness of such an Agent as was occupied herein. In those that oppose them, there is as much invention used to shew why we should keep our selves to the be∣lief of six days work; and that the litteral sense of that story could import none other. And truly, were I to judge, I should assign to these last the greater hold of truth; as not deeming it a diminution to the sufficiency of any workman, that is not bound by any thing besides his own will, to be as long, or as short a time as he pleaseth in the finishing of what he under∣takes; especially, since it is not therewithal set down, that he had not abi∣lity to do it sooner. For, if the dispatch of the Creation in one day, should have argued Almightiness, more then in six, then, they should have left him but one hour, or rather but one minute for the doing thereof; if they must suppose him measuring his Almightiness in his operations, by the time of their production.

Therefore, as the only will and good pleasure of God Almighty, was at first the cause why all things were by him at all, or in such and such manner created, so was it also the only rule and guid, that set measure and form to the way and means of their preservation, and so consequently was it the reason why the several species of creatures came to be endued with such friendly aspects and inclinations, as that they prosecuting the same naturally and con∣tinually should therewith also, preserve and promote the good of their fel∣low creatures. Which affection, although to that end, common to all, was yet only necessarily and insensibly to themselves, imposed on the lower sorts of things; when as the most noble race of creatures, which had more re∣semblance to him, had also so much knowledge and will implanted, as to enable them, not only to be so far apprehensive, as to be expresly thankful for these favours, but also to furnish them with power for farther acquisition of things delightful and good, and of avoidance of what was contrary, as hath been heretofore observed.

In which course of liberty and freedom of will, whereby the welfare of voluntary Agents comes to be referred to their own demeanor and guidance, God makes another manner of condition with us men, then he did with An∣gels: For the Angels that fell, he hath so abandoned in his justice, that they cannot rise; and these that do stand, he hath so surrounded with his grace and providence, that they cannot fall. For they sinning actually and per∣sonally, or else, after the same manner continuing upright and obedient, could

not but from his justice or goodness, expect personal sentence accordingly; whereas to us men, that sinned by imputation, as transgressing in the ori∣ginals and representatives of our kind we (in our separate persons) are neither irremediably censured to punishment, nor yet to mercy or reward. For al∣though traduction made eternal death liable to all (even to such as had not sinned after the similitude of Adams transgression) yet forasmuch as we had not (like our first Parents) personally so sinned,* 1.832 God appoints us ano∣ther means and way of deliverance, whereby it should come to pass, that none should suffer for the fault of Adam, in his actual disobedience against God, but such as should personally afterwards incur that guilt of disobedi∣ence, by renewing it against his Son Christ Jesus; nor should the bite and contagion of that Serpent in Paradise, prove mortal to any, that should with the eye of faith, look unto this Brazen Serpent for cure.

But then farther, some of mankind being for their original fault (as afore∣said) in justice to be punished, and some again in mercy to be freed, it stood not agreeable to Gods impartial rule of administration, particularly to ap∣point and prosecute any peremptory and unavoidable means of distinct saving of all those persons which shall hereafter be taken into mercy, because even thereupon the rest (who could in Adam be looked upon but with equal guilt) must have been unequally punished; but it became expedient, ordinarily to leave them free to the contrary. As therefore, that medicine or plaister, which is made for any disease, doth not cure by being, but by being apply∣ed; so (in this common cure of mankinde) it became expedient, that Christ should (for application) be freely offered to all; that each mans destruction might be from his own fault, and the means of salvation not forcably im∣posed on all that are saved, to involve the rest in inevitable ruine: Where∣fore, when we read of a Pharaoh hardned, or a Paul particularly chosen by God, for some special and extraordinary uses (and to shew Gods freedom and power over his creature, as the Potter over the clay) we must not take it as his ordinary course. No more, then when (in our fortunes and affairs of this life) we find God sometimes making use of his good pleasure and power, in more remarkably blessing and countenancing some particular Nations or persons more then ordinary, we are thence to conclude, that the good or ill fortune of each Nation in general, or each person of that Nation in par∣ticular, is not usually to be ascribed, as left unto the guidance of their, and his own judgement and will. Which thing (well considered) might silence much controversie in point of Predestination.

But now (upon the grounds before shewed) it appearing fit that this gene∣ral means of salvation, should be in such manner set forth, as all should not accept, although offered, nor none with just excuse deny, we shall find rea∣son, why the name and notion of Mystery, is so often applied both to the Gospel, and Christ himself: and why our Saviour was so frequent in pa∣rables.

Doubted it cannot be, but that it stood within the compass of Gods Al∣mightiness to have made such inward preparation of mans heart, and to have so encreased the light and evidence of divine truth (both by continuance of miracles, and increase and plainness of discourse) that it had been impossible for any one to have denied his assent and obedience thereunto: For so even the unbelieving Jews, and malicious Scribes and Pharisees that could not be convinced and brought to acknowledgement of the truth by those many

other miracles wrought by our Saviour, are yet professing that if he would (shew one of their choosing,* 1.833 that is) Descend from his cross and save him∣self they would then believe on him also: Whereas now, by this offer of salvation, in such a way as cannot by all be accepted or refused, his mercy and justice, in saving or punishing part of mankind, are both preserved with∣out partiality.

For thus, when we find the Gospel preached to any particular Nation or People (whereby God may have a Church, or Company of men more ex∣presly serving and praising him) it is yet so ordered, that the necessity of particular and definite persons believing unto salvation, follows not thereup∣on: for that the many resplendent beams, of divine light and truth in scri∣pture contained, do so dazel and divert mens understandings, that they prove for the most part unable, truly to make use of, and distinguish that direct beam, pointing at their most necessary duties: but pleasing them∣selves with the forms of godliness, lose the true vertue and power thereof that should bring them to heaven. When as, on the contrary, such sorts of people to whom so much hath not been given, and have not so well known their Masters will, shall, by obedience to the substance of the Law written in their hearts, prove themselves better Disciples of the two. For these, having never refused or opposed, as the others have, must therein be acknowledged as for him, whilst not denying, or against him. And so, because (in works) all we can call our own is absence, of ill; therefore faith being the gift of God, absence of dis-belief frees us from condemnation, where it is with in∣nocence accompanied.

Upon which grounds, it should follow, that men in their future condition, should be distinguished into three ranks; that is, first, such as through actu∣al faith in Christ, attain remission by repentance, and participation of the reward of heaven, through imputation of good works done in his obedience. The other, of such as dis-believe him; or else, not knowing him, do (besides the miss of heaven) pull upon themselves the deserved punishments of hell; by breaches of charity in those punishments they bring on others. The middle rank may be supposed of such, as, missing the desert and reward of heaven (through want of actual faith in Christs merits) do yet avoid the punishment and condemnation of hell, by observing the substance of the Law, which is love; and avoiding those crimes that accompany actual and known disobedience and breach of Charity.

From which it might be farther gathered, that had man continued in∣nocent, hell had not been for punishments of his charity, nor a heaven ap∣pointed for the reward of his faith; but being then led by the light of his uncorrupted nature, as it would h••••e kept him from guilt, so the good he did (through charitable propension) being by her light done too, and she having her object of benefit not higher then here below; he could not merit beyond an earthly Paradise, had not a divine person (by owning our Chari∣ty as his) made them more highly rewardable. For so in the Gospel, shall we find our Sentence at the last judgement running according to works: and as works also done to, or against our Saviour himself; he answering, Inasmuch as ye did it,* 1.834 or did it not unto one of the least of these my brethren, ye did it, or did it not unto me.

But because now, all men are more or less harmful, and transgressors of the moral Law, or Law of Providence, this third middle condition is quite

taken off: And as men stand differenced in degrees of reward and punishment, answerably as they have been faithful and charitable, or otherwise: So, there being none that can say of himself, he is at all times free from unchari∣tableness, it follows, that all without Christ, must be liable in degree to fu∣ture punishment also,

These things thus stated, we may find reason, why, as there is a hell and heaven prepared for mankind, so those qualities and conditions leading there∣unto, should rest for the most part in his own power; and that, as God is not to be accused for those punishments of the wicked, in what he doth to the glorifying of his justice, so, that the rewards of the righteous may be the more to his honor, in their services and obediences towards him, he will have it done with, and through as great difficulties as humane frailty is ca∣pable of, even making his strength perfect in their weakness; least they do∣ing it, as lead in too plain a way,* 1.835 it might be objected (in prejudice to Gods glory in their obedience) as the Devil did to Job; Do these serve God for nought, hath he not put them in such a condition as they could not do other∣wise? To which purpose (as Iob in the fortunes of this world, so) we, for tryal of our faith, are suffered to have tares and false lights, sowed amongst us by that wicked one, that we from thence escaping, might arise more glo∣rious in the praise of the goodness and power of that God, to whose glory and service we directed it: and to the greater condemnation of him, that in so great a light fell away.

Nor yet can there be any ground taken from thence for any such impious conjecture; as that God proposed these lights and truths to his Church as in mockery: and with direct intention of rendring them ineffectual through obscurity; and not, as truly and sincerely therein, purposing their benefit and salvation. For we may confidently affirm, that the discovery of the errors and inconveniencies of Atheism, Antichristianism, Uncharitableness, Diso∣bedience, &c. are in nature, and many places of Scripture so plainly de∣livered: and the contrary truths and duties so evidently exprest and asserted, that it were not possible for any man (whom licentiousness hath not preju∣diced, and pre-possessed with the spirit of Infidelity, Rebellion, Malice, Stubornness, or the like) to be ignorant thereof upon any reasonable inquiry. But if the corruption of our depraved nature, helped on with the malice of that wicked one (most forward to sow his tares in the field of the Church, and most ready to enter the places thus swept and garnished) do so common∣ly keep us from discerning those truths and duties, which we are so loath to find and conceive to be such, it is not (as before noted) to be won∣dred at.

And, to come nearer our own present business by instance; if there should have been set down in Scripture such plain Precepts for settling the office and power of Monarchy, as should have necessarily and universally, driven men to implicite obedience to that Government and none else, it would not only have overthrown our liberty, and rendred all men equally good and bad, as aforesaid, but also have endangered the loss of Gods honor (the end of mans conservation) whilst it thus, for peace sake, went about to confer it too closely and absolutely on his deputy; on whom (as in a kind of Idolatry, men might else come to fix those express returns of thanks and praise, which to God himself were only due, as to their fountain and original. These les∣sons intending as well to enjoyn obedience in subjects, to whom all places of

obedience must be understood, as to take off arrogance in Princes, and so each one to learn their own parts, not that of others.

And therefore, when we shall find Christ so obsure in his description of the Kingdom of God or heaven, and of his appearing, as to give occasion to some to think the words altogether to imply Gods inward Kingdom, or Christs coming to judgement at the last day, and not his glorious appearance in his Kingdom, the Church, it is not much to be admired to be miscon∣strued, and that construction always made use of, by such prejudiced minds as are loath to examine how then it should be true, that the Apostles them∣selves should desire to see one of the days of the Son of man, and should not see it:* 1.836 it being unconceivable, how they should not see his second coming to judgement, or not be partakers of his glory therein, as well as of his in∣ward comforts here.

Upon which grounds we may also find reason, why our Saviour was so close and reserved in all those places, where he hath occasion to speak of that power he was to delegate and leave to his Apostles; even so, that he not only forbears to put their Authority under the plain notion of obedience, and doth it under the more familiar terms of hearing or receiving (saying, He that receiveth,* 1.837 or heareth you, heareth, or receiveth me: But also, whilst he is giving them this power, he doth so intermix it with such other dis∣courses (that may seem, or are common to others also) that the Apostles themselves could not (it is like)understand the plenitude of their own power, until after his Resurrection; that he had particularly spoken to them of the things pertaining to the Kingdom of God: Which things, being the proper duties and instructions of the Apostles only,* 1.838 was the reason we find him not mentioning the like to any other person.

And when, by reason of this obscurity, S. Peter is asking whether them∣selves or all are spoken to, he neither gives answer I, nor no; but (as be∣fore noted) goes on with the description of the duty of their Offices,* 1.839 under the notion of Stewards. Which office, although it must of consequence draw on eminence and power in Gods houshold the Church, yet he de∣livers the duty thereof in such expressions as might concern others, as well as themselves.

But, when there, or in other places, he is instructing to humility most, we are to conceive it done because the Authority of this office is most subject to tempt to pride and oppression. And where we find him so frequent in giving admonitions to mutual love, and particularly, so often giving his Apostles warning for loving one another, and so expresly, forbidding them to seek to exercise Authority one over another (as it cannot be construed as excluding their just authority over such as are under them,* 1.840 so) this admoni∣tion is to be conceived of high import to the peace and good of his whole Church: Which might else, by the disagreement of these several Heads, in their divided jurisdictions one against another, draw on perpetual wars, by their ambitious seeking to encroach on their frllow Stewards Office and Au∣thority, and not resting content with their own Charge.

Which Gentile imitation, or striving to obtain a sole Monarchy in Christs whole Church (as formerly the Greeks,* 1.841 Romans, or others had done in the world) hath been (as experience tells us) not only unsuccesful to the under∣takers, but always of high mischief to Christendom. And therefore, if this seasonable admonition of mutual service and love one to another do oftner

and more plainly appear to be given to the Apostles, then the description of their power, there is good and plain reason for so doing.

We may also find reason from hence, why the Apostles themselves were so mysterious and dark, in declaring their own great Power in the Church. So that S. Paul having been put to it by his stubborn Corinthians, doth yet do it as in a mystery: for fear of arrogating too much to himself, and through his too great eminence in power, to prove more obnoxious to the rest of the world, and more scandalous to his new Believers. Therefore, saith he, These things brethren I have in a figure transferred to my self, and to Apollo for your sakes: that ye might learn in us,* 1.842 not to think of men above that which is written: that no one of you be puffed up for one against another. Mean∣ing, that as he had mysterously thus avowed his own power, and still used meek and loving intreaties; whereas he might have come with a rod,* 1.843 in vin∣dication of his power in the kingdom of God, it was out of jealousie of rob∣bing God of his honor, by thinking of men above what was written; and to leave them also an example of greater humility; since he that was chief amongst them took no more upon him. Having also, by this abatement of himself (who as an Apostle was their chief Head) an aim to reduce them from Schism, caused through their esteeming too highly of others that were puffed up, and yet had no Mission; nothing written for their so doing, as he had; who was endued with power to command them in the Lord, or in Christs name; according to the written texts of, He that receiveth you, receiveth me, &c. So that we may see, the mysterie of their duty of obedience to Christs Minister plainly inferred, when by forbidding to think of men above what is written, it must be supposed their duty, to give what is writ∣ten.

Without this way of interpretation, and by consideration and regard had unto the Dignity and Authority of Christs Ministers, and the Stewards of the Mysteries of God,* 1.844 it will be very hard to make the word For to be perti∣nent in the said sentence, That no one of you be puffed up for one against ano∣ther: Because we are to conceive, that although faithfulness be required in Stewards, yet it being not (as heretofore noted) subjected to mans judgement,* 1.845 but to Gods, whose Stewards they are, the people are therefore to refer their censure of their Superiors power or prudence to him that is the Guide, as well as the Searcher of their hearts. When Christ, at his second coming, shall bring to light the hidden things of darkness; that is,* 1.846 shall discover the reason of this mystical way of empowering his Substitutes; and shall then also, by making manifest the counsel of hearts, convince men that many things were by their Superiors done upon good counsel and consideration, which they, by hearkning to private Doctrines and Guides, might mis∣construe, and so be led into schisms and seditions, whilst they shall be thus puffed up for one another (as they stood each one distinctly conceited and in∣teressed in their several Congregations and Heads) and thereby come to be really and effectually one against another: in respect of that breach of publike Peace and Charity which this factious proceeding and dis-respect to one Head must produce.

And of this mystical delivery of his authority, we shall farther instance in one place, as particularly remarkable, for setting the power of each Churches Head in such a way, as not to be subject either to rob God of his honor, or to give scandal, by his own claiming authority to himself in too

plain a manner. He having praised the Corinthians, for keeping the Ordi∣nances delivered unto them (whereby they had shewed themselves Disciples,* 1.847 or followers of him as he was of Christ: he then adds (to take off all shew of boasting) But I would have you know, that the head of every man is Christ,* 1.848 and the head of the woman is the man, and the head of Christ is God: That is, I would not be understood as claiming this obedience in mine own name, but as under Christ, the head of every man: that is, more especially of every man thus exalted in power. For as we cannnot interpret Christ to be Head of every single man, so as to exclude the whole sex of women, no more can we think, that in regard of power and subjection one to another (which is the scope of what went before, and what follows) that every man stands in like relation to Christ. But that, although all single men and wo∣men (so far as they are Christians) are alike his members, yet do they differ as they stand in their Oeconomy, relating as Ministers and Members in each particular Church.

Therefore we cannot conceive, that all this serious discourse should be litterally taken; as driving at nothing but womens covering their heads, or of mens being bare-headed in time of praying or prophesying: as if God cared for the one or the other, as in themselves: But to shew, that (accord∣ing to the drift of the former Chapters) there ought to be order kept in all our publike services; and that also, this order and uniformity is to be directed by obedience. So that by Man, we may understand the Head of each Church; and by women, the members thereof, and most especially those of the Clergy; who are (as wives) to be directed herein by their husbands: And Praying and Prophesying, we may understand put for the whole out∣ward service.

That this was only Parabolically spoken of women, with intention that (under the instance of their subjection to their husbands) general subjection might be inferred, will appear in that the woman is herein proposed as doing that which she is not permitted to do; that is to prophesie, and especially publikely.* 1.849 For so we shall find him presently saying, Let your women keep silence in the Churches, for it is not permitted unto them to speak, but they are commanded to be under obedience,* 1.850 as also saith the Law; and if they will learn any thing, let them ask their husbands at home, for it is a shame for wo∣men to speak in the Church, In which place, the occasion of the speech was also the same; namely, the avoidance of Schisms, by having all things done decently,* 1.851 and in order; that is, by means of subordination and sub∣jection, of the second and third ranks of Prophets and Teachers, unto Apo∣stolical Authority,* 1.852 which is the first, and so established by Christ also.

Again, it will appear parabollically put, for that the tokens of subjection there put down, are not pertinent to set forth the subordination of women to men (litterally taken) but are mysteriously proper to set forth the sub∣jection of each Church to that husband, unto whom in Christ she is marri∣ed. For being bare-headed, did not signifie Power and Freedom; nor being covered, signifie servitude, but the quite contrary, both in the sense of those times and ours. But if it be supposed not fit, for the Head of the Church to pray with his head covered,* 1.853 for dishonoring his head; that is, Christ, from whom all his Authority is derived; even so again, by covering, understand∣ing publike Church Rights and Orders, each Church is not then to be sup∣posed left bare, and at liberty in these things by her Head, as the Head there∣of

is by Christ his Head: But that she is to observe them as her covering,* 1.854 or else renounce her obedience by being shorn.

Again, apprehending the duties of obedience and subjection to be signi∣fied under signs contrary, we may observe, that the man ought not to cover his head, forasmuch as he is the glory of God; that is,* 1.855 in his head he is more particularly representing his Authority and universal Headship, in respect of his Government and Power amongst us. Which his glory, being to arise from that subjection and obedience which these below do give unto him, therefore the woman is the glory of the man. And when it is said,* 1.856 The man is not of the woman, it is meant the Commander and his Power is not de∣rived from the commanded: But the woman is of the man, meaning the subject from the Subjector. And so again, when it is said, The man was not created for the woman, but the woman for the man;* 1.857 it is to be taken as re∣lating to their respective duties of commanding and obeying only; and as thereby causing Gods encrease of glory, by being more eminently glorified by persons in Authority. For else they themselves (nay in their relations too) are not for one another, but for the glory of God.

But to make God the God of order here below, The woman ought to have power on her head because of the Angels:* 1.858 that is, each Church and her Angels, ought here (by their obedience) to acknowledge the power of their own Head (claiming it to Gods glory as his image of Authority) even be∣cause in Heaven, God hath the like done to him by his Angels or Ministers, and doth therefore require, that the like subordination be observed by those members, which in each Church serve as Angels to minister unto his Vice∣gerent the Head thereof.

Afterwards, the Apostle explains how the Head and his Angels (or Mini∣sters) are to be reciprocally supporters of each other. For in the Lord (that is, in the execution of Church matters) the King is not to act without his Bishops, nor they without him: even as the man is not without the woman,* 1.859 nor the woman without the man in the Lord: And therefore, after the pact∣ing fashion the Commanders and Obeyers (in their reciprocal relations) are not to shut out God: but the Superiors themselves should be careful to attribute that honor to God, which they do by his power receive, because all things are of God. For looking upwards to the honor and end of the work,* 1.860 neither he that planteth, nor he that watereth are any thing, but God that giveth the encrease. And looking downwards again, to the object of their imployment, the whole Church, All things are theirs also, whether Paul, or Apollo, or Cephas, and they are Christs, and Christs is God: that is,* 1.861 all things return to God, as having his glory the last end of all power, even as himself was the only efficient thereof.

In the three next verses, the necessity of each Churches observance of appointed order in her publike service to God, is farther implyed and urged as consonant to ordinary reason: Judge in your selves, is it comely for a woman to pray unto God uncovered; that is,* 1.862 for subordinate men and Mini∣sters to frame what Forms of Worship they please. Doth not even nature it self teach you, that if a man (in Authority) have long hair (that is, be subjected in Church Orders) it is a shame to him:* 1.863 but if a woman have long hair, it is a glory, for her hair was given her for a covering; where on the other side we may find,* 1.864 that all tokens of subjection are proper for Inferiors, and that especially in Church Rites and Ceremonies, being

most properly allude unto those under the Figure of Vail or Cover∣ing.

This Allegory is largely continued, and set forth in his Epistles to the Ephesians, taking occasion there also, to press it in the like behalf of submis∣sion and obedience, and in particular, about publike Church Orders. In which place likewise,* 1.865, Wives were to submit to their own husbands, as unto the Lord: But because those Texts, may be easily conceived by what hath been already delivered, I shall omit the application of the particular allusions of the power of each Churches Head, and of each Churches reciprocal sub∣jection again, there set down under the figure of Man and Wife. But plain it is that the Apostle doth expresly there set it down not to be meant litteral∣ly, but as a great mysterie concerning Christ and his Church:* 1.866 and so leaves none but the following Verse, to set out expresly the mutual duties of man and wife; viz. Nevertheless, let every one of you in particular, so love his wife,* 1.867 even as himself: and the wife see that she reverence her husband; that is, although I have before appointed each Church to be in subjection to her Head or Husband, as the whole Church is to Christ, its Head and Hus∣band; so now I do litterally intend to direct you in these conjugal duties. All which the words Nevertheless, and, In particular, do manifest; by cut∣ting it off from the other discourse, and appropriating it to this; implying, that before he alluded to another thing; even the general relation between each Church and its Head, but here, of the particular relation of each man and his wife.

And by this means we may know how to unfold the mystical delivery of the power of each Churches Head under Christ, which else (by stubborn persons) might have seemed so great a mysterie, as not to be conceived far∣ther extensive, then of the Catholique Church her obedience to Christ him∣self. A thing not to be otherwise performed then by each Churches obe∣dience to its own Head in his stead, as heretofore declared: nor at all avail∣able to stopping of Schisms and Divisions, by settling of Order in each Church, which was the drift of the admonitions, but rather to encrease them,* 1.868 as heretofore noted also: Where the followers of Christ himself are reckoned amongst other Schismaticks. Nor need we much wonder why the Apostle, in setting forth the duty of Obedience, should personate the wife; and allude unto that relation more then any other, since we shall find this perfect obedience to be first enjoyned to wives; and that, not only to be given upon most strict terms, but as done upon reason foregoing; and upon the first promise of prevalence of Christ and his Church, as the seed of the woman: Thy desire shall be subject to thy husbands, and he shall rule over thee. So that as the general rule for Civil subjection was first given under the notion of Father and Mother,* 1.869 even so also, the mystical Precept for Ecclesiastick Subordination and Obedience, was at first intimated, and since continued, under the notion of Husband: Thereby inferring, that although, accord∣ing to these Oeconomical relations, men in Orders stood not naturally so subjected as others, yet should their more Religious and Sacramental tye thereunto, incite them unto such demeanor of themselves in Gods Houshold the Church, that they may evidence themselves men of Orders, whilst serving and obeying the God of Order, by submission to this their spiritual Husband, in such degree and manner as he appointed.

The case therefore thus standing, between the fear of robbing God of

his proper glory, and the fear of destruction of men (the instruments there∣of) by Civil war, as we may see good ground for divine permission of those many changes of Families in Christian Monarchies; to wit, least too much should be arrogated by them in right of succession, or derogated from Gods honor by that continued obedience given to such a race only (which by Gods appearance in a remarkable change is taken off) So also we may finde reason, both why the Direction and Precepts for Monarchy and Obedience should be so many (as in maintenance of so necessary a duty) and why again they should not only be sometimes darkly delivered, but why also, there should be some scattered examples, that seemed to speak the contrary, per∣mitted to stand in the Scripture without express censure.

Thus shall you find Amaziah slain,* 1.870 and no mention of any justice done by his Son on the Murthers, as himself had before commendably done, on those that murthered his Father Joash.* 1.871 Thus shall you find David offering to fortifie Kelaih against Saul; without any noted remorse, as he had when he cut off the skirt of his Garment. Thus shall you find Eliah, not only disobeying the King in not appearing before him, but (as in a seeming president for resistance) causing fire to come from Heaven upon the Messengers; un∣til an Angel better admonisheth him, and bids him go. The which was suf∣fered to pass uncensured likewise,* 1.872 until the Heady Disciples of our Saviour, would on the behalf of a far greater then Eliah have been imitating him in this fiery example of revenge, against a cruel, and more unjust authority. And so shall you find the same revengeful spirit, that had caused Elisha to curse,* 1.873 and thereby slay the little children (in pursuance of mistaken Legal Justice of An eye for an eye, &c.) to provoke him also, not only to call his King the Son of a Murtherer, but (with intention of returning evil for evil) to instigate the Elders of his City to resistance also, as thereby shewing him∣self subject to like passions with others.* 1.874

And so farther, as there may be examples picked from Scripture, of some Prophets reproving their Kings, without any express mention of their war∣rant from God so to do (which might yet be evidently enough presumed) so are there such now to be found, as, by vertue of their Priestly power, would from thence gather warrant for their boldness to vent their open reproofs in the face of Majesty, pride or interest carrying them so headily herein, as not to consider that the very calling and spirit of these Prophets was both extra∣ordinary and miraculous, and their power and office, as heretofore noted, was instituted to the very intent of being extraordinary Monitors towards the preservation of that Nation and Kingdom. And therefore if some find Isaiah set down as coming to reprove Hezekiah, without such express direction as Nathan and others had, they will be thence collecting, that those of the Clergy may do the like now; without marking that it is afterwards by Isaiah declared as a message to come extraordinary from God, and not by him pronounced by vertue of any Text of the Law.

Whereupon, since we shall never find those of the Priesthood, who were the Statute-Officers for instruction and interpretation of Law, offering to reprove any Prince; and yet it is plain that these Laws have been by their Kings manifestly broken (as in the prohibition of multiplying treasure and horses, and other things) it is most apparent, that there can be no just claim to any such Authority for reproof challenged by any of the Priest-hood now, having no pretence of claim to higher Authority then those formerly. And

therefore from all these and like instances we may (in truth) as soon gather arguments for Rebellion, as others do for Drunkenness, Incest, or Adultery, from the facts of Noah, Lot, Judah, &c. which are all set down without reproof.

But in the discovery of this, and other sins, as there is still plainness enough used, to enable him to hear that hath ears to hear; so darkness sufficient, to let him that is filthy be filthy still. Which was the reason of S. Pauls words, when he said,* 1.875 we speak the wisdom of God in a mysterie: but not so to them that are perfect, but unto them that perish.

Nor need we wonder that these and such like presidents, should prevail with men now, amidst their many worldly temptations, when our Saviours own Disciples (as before noted) would have had him been imitating Eliah by fire from heaven, in the pursuit of this revengeful and resisting humour. So that, when we finde the particular instances of Jeoiadah, or the peoples sole, or more remarkable intermedling recorded as instrumental in setting the Crowns on Jehoash and Azariahs Head, made (now adays) by Priests or Subjects) as good arguments to wear them when they have doneour; ad∣miration will be well abated, by consideration of that degree of self-inte∣rest and prejudice, which prevails with men usually, to search the Scripture and its examples, to serve as proofs of those things they like already, and not to submit their wills to be guided by it: In which respect it is no wonder, if we come forth ten times more the children of wrath then before.* 1.876

For in this case, it will fare with men, balking plain Precepts, and seeking to find Gods pleasure to be in some other places of Scripture signified more consonant to their aims and interests, as it did with Balaam: who, being tempted with riches and preferment, and loving the wages of unrighteous∣ness, did thereupon make a demur upon Gods plain Precept, Thou shalt not go with them,* 1.877 and doth therefore upon another enquiry: find God saying, Rise up and go with them.* 1.878 Even so I say, such as come with pre-possession to search the Scriptures, as being blinded with ambition, covetousness, or the like, and are thereupon willing to find God Almighty contradicting of him∣self,* 1.879 shall never fail of an answer in the night, contrary to the plain Precepts they received before, the which their worldly lusts and engagements shall make them readily obey in the morning, without farther search, as Balaam did.* 1.880

Thus, in that plain Precept of Honor the Lord with thy substance, &c. Co∣vetousness will prompt them with Texts of limitation and excuse against all this waste,* 1.881 &c. The true Worshippers are those that worship in spirit and truth, and the like. Whereby, under colour of rendring the Church more glorious within, the former cloathing of wrought gold and needle work, shall be thought unbecoming a Kings Daughter. And so again, to elude those plain texts of, Let every soul be subject, and that for conscience sake also, and the like, the text of Fear not them that can kill the body, and some o∣others will readily be embraced as limitations of their duty, by such who being resolved on a course of stubbornness and insubjection, may thereupon think they do still yield obedience to their Prince, whilst they obey him in such Civil matters as they shall think fit: even as they may think they serve and honor God well enough, whilst they say they do it inwardly and in the heart, and so may carry some flattery of conscience along with them, like unto Balaam: who thought he might now go, so long as according to Gods

direction, yet in such cases, where a plain Precept is transgressed, even so plain that every vulgar capacity, like Balaams Ass,* 1.882 may reprove the madness of the Prophet: for men to think of venturing upon their own interpretati∣ons, and think they can stop soon enough in their rebellious journey, must be always dangerous: as rendring them subject to be beguiled by the Prince of the ayr, instead of an Angel of Light.

And we are by so much the more in danger of abuse and misinterpre∣tation of Scripture, by how much the design and advantage thereby to arise is more general, as leaving none to contradict, or bring us to rights there∣in; as doth too evidently appear in the interpretation of all those Texts where insubjection is aimed at. For each one being himself a subject, and having a desire and interest towards encrease of freedom, it is to be expected that all wayes of plausible addition should be still found out for advancement of a speculation so pleasing to all. Whereas in the divided interests and opinions between Sect and Sect, the violence of one is kept in moderation by the fear of his opposite; who will be sure to use all the skill and diligence he can to detect him of error, and to extol his own contrary tenent; even so that an indifferent adjudication may be made between them.

And therefore, if we put not on the whole armour of God,* 1.883 and have not our feet shod with the preparation of the Gospel of peace (that is, with meek∣ness and poorness of spirit) we shall not be able to stand against the wiles of the Devil, nor his stratagems devised, to the breach of Charity; nor be able to quench the fiery darts of the wicked:* 1.884 Those many arguments which he and his children of disobedience make use of for setting whole Kingdoms, on fire by Rebellion.

But because many now under the Gospel, have been the more drawn into these, and other errors in matter of their practise, out of their mistaken li∣berty, in the imitations of some such presidents as they find in the Old Testa∣ment recorded without reproof, it will not be amiss to discourse somewhat of their and our different conditions; that so, making it appear how their doings might be lawful in such things, and how it comes otherwise to pass in ours, we may then take off the ground of so much abuse.

After man had taken on him the knowledge of good and evil, he stood thereby obliged (as heretofore declared) to the performance of all such ex∣plicite pious duties as were requisite for Gods service; and all such vertu∣ous moral actions as were advantagious for the good of others. And albe∣it under the Law these were abreviated, and under the Gospel contracted a∣gain into one Precept, yet until that time it still remained so much their du∣ties, that men were more or less good or evil, as they more or less kept, or violated these Rules. And from thence it again followed, that those pro∣mises made to Adam, as in the state of innocence, and those threats sen∣tenced on him as lapsed, remained, for rewards and punishments, different∣ly due and proper to his race.

The first great transgressor in this kind was Cain, in the cruel slaughter of his brother: and on him and his race (as now exiled from Gods more particular care and right of the Creature) we shall find the first curse of ste∣rility to be again particularly laid. And so himself understands it; as ap∣pears by his answer,* 1.885 Thou hast driven me out this day from the face of the earth, and from thy face shall I be hid, &c. But when Seth is born, and his

first son reckoned, you will presently find, the distinction of the righteous seed from the other:* 1.886 and that it is said, Then began men to call upon the name of the Lord: And then, we may next gather him and his, for this cause estated in the right of their Fathers promises, as the other was of his Curse: For it is after said,* 1.887 That Adam beg at a Son in his own likeness, after his image, and called his name Seth: So that he being represented in his Sonship to Adam, un∣der very same expressions of Image and likeness as Adam was made the Son of God,* 1.888 we may conclude their undoubted propriety.

But when afterwards these Sons of God began to mingle, and learn the vices of the other, then by degrees did the whole world become corrupt: and had been universally involved, in natural death and destruction by flood, had not Noah (as a person upright in his generations) found favour with God,* 1.889 and to stopped specifical ruine. So that we are henceforth to look, that those pro∣mises made to mankinde in Adam, should be renewed to him and his righ∣teous seed.

Amongst whom, we may again find this separation made, and men still to be distinguished, in regard of more eminent acts of Justice and Iudgement, until the promises come more remarkably to descend, and be conferred on Abraham, and on his seed: that is, to the particular Nation of the Jews. Un∣to whom, those common blessings of nature, were so often particularly pro∣mised, as if they were their onely right: whereas we shall find little men∣tion in Holy Writ of the rest of the world, other then as in relation to their affairs with this peculiar people. In which, we shall find them blessed, as they were to them more kind, or punished or destroyed, as to them more malignant: as the utter overthrow of Amaleck, and the compleating of those many prophesies, against all Nations that had any ways distressed them, makes it plainly to appear.

These considerations being well weighed, we may find reason for that right which the Israelites had unto the Land of Canaan. We may finde a good right they had unto the Egyptians goods. And of that right also which Moses had of being a god unto Pharaoh, in demanding liberty of him for the Israelites departure: to wit, because these things were done and enjoyned in the name of that God that was supreme Lord of all, as it was both to the Israelites and Pharaoh evidenced by miracles. And so we may find a good right Iacob had unto the Amorites goods too, although his sons had unjustly taken them away (because done without his authority) and so of divers o∣ther instances, which would be by men (now adays) reduced into practise; not considering our different conditions, and how our Saviour (the second Adam) took not on him to restore, or establish the rights of any particular People or Nation, but dyed for all mankind: and that in him, the right of the creature became equally and universally restored. For that now, the wall of Separation being taken down, there is no distinction in these things, between the posterities of Cain and Seth, or Cham and Iaphet: but as the Christian duty of faith, is of a more spiritual allay then that former Cove∣nant of works, so is their promises of a higher nature also. Insomuch, as we shall not find any where in the Gospel, that there is warrant given to make these things the object of our aims or hopes, as to the Jews was usu∣ally done, but rather to the contrary. Whereupon we may say, that how∣ever a Church or particular members may (as additional blessings to the righteousness of the kingdom of God) expect these blessings to follow, yet have

they no such particular right, as (for gain sake onely), to dispossess the great∣est infidel. And much less can particular Christians, under colour of distin∣ctions by themselves made, have right against one another: and so make God, the Author of Peace, to be the Author of Confusion and Civil war.

And as the Scriptures and their meaning are thus difficult, and subject to misinterpretation, in regard of the temporal promises made in the Old-Te∣stament, so are the more spiritual promises of the Gospel and New-Testa∣ment, (for want of due regard to alteration of times and difference of per∣sons), made the occasions of much abuse and disquiet also: through mens hasty and partial interpretations of all things, as relating to their particulars, and to their own benefits onely.

To avoid which, we are to observe a difference of persons: and to know, that whereas our Saviour usually addressed his speech to his Disciples, (as those he chiefly intended to teach, because they should teach others), so ma∣ny of those speeches concerned them as present Teachers and Guides chief∣ly, and not their successors: as that place, fear not little flock, &c.* 1.890 and the directions following it, sell what ye have and give Alms, &c.

Some again, concerned their successors and not them: as those places be∣fore mentioned, of taking the swords, and making friendship with Mam∣mon.

Some things again, concerned both them and their successors: as the pow∣er of the keys, whatsoever ye shall binde on earth, shall be bound in heaven: and the power of Mission and Instruction, as, he that heareth you, heareth me, &c. thereby making a necessary difference between such as should teach and govern, and such as should learn and obey. Which distinction hath been of late so little considered of in the world, or rather so preposterously practiced, that those that should be, by their places, obeyed as Governors and Teachers, are now made the only objects of Discipline and Instruction. For there is not the meanest Subject or Artisan but are daring to censure and di∣rect both Prince and Priest in performance of their duties: as if these Texts Do all things without murmuring and disputing, &c. and obey them that have the guide over you, &c. had been purposely spoken to Kings and Preachers; that thereby they might learn submission and attention to their Subjects and and Auditors.

Some things were spoken that concerned other Christians also, but them∣selves in the first place, as whosoever will be my Disciple, let him take up his Cross and follow me, &c.

And lastly, some things are generally set down, as concerning all men; as the Doctrines of Faith, Love, Humility, Patience, Obedience, &c. although men may differently be concerned in the outward exercise of them, as here∣tofore related.

As concerning such Promises and Precepts, as had different regard to Chri∣stians through alteration of times, we shall finde some that concerned the primitive Believers, and not those that followed in the latter age: as in those glorious signes promised to accompany Believers, to cast out devils, to speak with tongues, to heal the sick, &c. The which,* 1.891 and other miraculous assi∣stances and ways of inspiration and illumination, heretofore promised and granted to such as should ask in Christs name, and had but Faith to the quanti∣ty of a grain of Mustard-seed, some in these latter times,* 1.892 have been vainly boasting of; whilst others, have as disconsolately expected: and for want of

them, been ready to think they must want Faith also. Not rightly weighing, how necessary these miraculous signes and wonders were to be then shown, for the honoring Christs name from above, which was as yet had in so little repute here below. Insomuch, as, for that very cause, we shall finde the gift of miracles granted to him that cast out devils in his name:* 1.893 who, for ought we finde, pretended neither to follow, nor at all to believe on him. Nay, to shew these extraordinary endowments were not sure signes of Faith, we shall finde our Saviour condemning them that had them.* 1.894

But when his name should be the most glorious of any, and his Church should have attained that degree of strength and learning, as to be able to provide for its own safety and illumination in an ordinary way, then came the time again, when (upon the contrary reason), these endowments to private persons ceasing, we are to construe some admonitions as chiefly proper to Christians in the last times, and to happen when his service shall be an honor: as are these Admonitions, to beware of (pretenders to new lights,) such as shall say,* 1.895 Lo here is Christ, and loe there is Christ, &c.

And having hitherto so largely endeavoured to prove our Assertions out of the Texts of the holy Scriptures, and having done it with such strength of evidence, as to me seemeth of value to convince any that hath real and firm belief that they are truely proceeding from God; or that rather, there is in∣deed any God at all; it seems lastly necessary, for conviction of both these sorts of men, that is, open Athiests, and such secret ones, that confessing a God and the Authority of Scripture, (the better to serve their own turns thereby), do yet in their works deny him, to say something for conviction of Deity, and the daily exercise of divine Providence amongst us. The which, shall serve by way of addition, to our first enterprize therein at the beginning of this work: which, for haste to other things, was but cursorily there handled.

CHAP. XIV. Of Athiesm.

AS the Nature of all kinde of vertue is to be operative, so, by the de∣gree and extent of operation, is the proportion and extent of the ver∣tue to be measured. For, neither to do by help, is so powerful as to act alone; nor to do one or few things, as many or all.

Again, as extent of ability is best measured by extent of operation, in the objects it undertakes, so is the proportion of vigor by distance in execution: even as that loadstone that can attract at greatest distance is best; and that fire that can heat or burn farthest of, is so also.

And as potency and vigour, are to be thus measured by distance between Agent and Patient; so much more, when that distance shall be so encreased, as the presence of the Agent shall not sensibly appear, as to the present work▪ but a weak or unlike thing, (having of it self no effectualness thereunto) sh••••l by its power, be made the Author of his proper execution. Thus, when •• knifes point empowered by touch from the Load-stone, or an Iron or oth••r thing heated by fire, do in such degree draw and burn, as if the Loadstone or fire were present; it must undeniably, argue more strength in that case, then where, without personal presence, the same could not be performed.

And, (to proceed in examination and comparison of the causes of things according to distance), if there could be found, a Load-stone or fire of such efficacy, as to have empowered or heated any Iron to such perfection as it should have continued that vertue without itteration; or could again one Load-stone or fire, without so much as touch but only with one efflux of pow∣er, have at distance so strongly impowered all iron, that each piece and part thereof can now, (as of an inherent and proper vertue of its own), effectually and perpetually burn and attract, without farther immediate communication with its first cause or original power, it should then happen, that the power of that power must be acknowledged so much greater in it self: although its effi∣catiousness herein, must (through its distance in operation), be in a manner wholly concealed and clowded from our knowledge. Even as in our sports, that gamester that can make one Bowl or Ball strike another, and that ano∣ther, in such certain places successively, as to cause the last of them to rest or move as he desires, is more to be admired for his power and artifice, then he that can do it but with his hand: and he most, that can do it at greatest di∣stance, and with most itteration and repetition of successive stroaks, in the Bowls or Balls.

After the same manner we may conceive of Deity, making one thing the cause to another, for the effecting of that course of providence he determi∣ned. In which doing, his working in, and through all intervenient causes and occurrents, without being seen in any, and making them to do it with so great ease to himself as not to be seen therein, must discover as well his real being, as our ignorance in not conceiving it.

For to fix and fasten those effects we daily behold as issuing onely from na∣ture, chance, or I know not what occult quality, (without through light into Deity and Providence, as the prime cause), is as if one cast at Dice or Bowls, were more from chance then another: and not necessarily depending on, and following that strength of casting, and those occurrences of bounds, rubs, &c. as well as others: but these having turns beyond our expectations or notice, we put them on chance; because we cannot see through all that variety of intervenient causes that must make them such.

For as the several motions, and change of place in the particular Cards, in shuffling, and cutting, if leasurely demonstrated to us, would make those dealings we count most strange and depending on chance, seem most reason∣able; even so also, (were we artificial enough), when the hits of a Bowl or bound of a Ball is shewed us, we might by estimation and measuring the ef∣fect, know and measure the cause, and say, that Bowl or Ball that did it, must come from such and such a point, and be projected with such and such a strength. In which regard as we finde such different abilities, even amongst our selves in the comprehension and practice how these things are or may be effected, so may it easily be conceived that, by degrees of proportion, he that could not be by any defect impeded in notice or comprehension, no more then in act and execution, must have both his existence and providence made apparent hereby: for as the Bowl or Ball have no power to act of themselves without our impulsion or a forraign mover, even so the Elements of which they are composed, cannot without the influence of a Deity, be reasonably presumed to have power to move and act also.

Although these instances of fire, of Load-stone, and of sports, may serve to bring to our conceits something of the manner of appearance of Gods Omnipotency in his works of Providence and Government of the world, yet, being themselves but created bodies and vertues, they must in proporti∣on of vigor, (even in that kinde wherein they so much excel all other things), be infinitely excelled by that power that caused it: and that, even by the same reason of ability of power before mentioned, namely working at great∣er distance. For as the Load-stone doth excel in vertue of attraction, that of the touched knife, (as being thereof the formal cause) so must that again which was the cause hereof in the Loadstone, excel in power that also; (e∣specially, being the cause of other things besides); and so on, till we come to the universal cause of all things and their Vertues: who, as the more di∣stant from the immediate effect and execution, must proportionably, have the prime, and highest degree of energy and power ascribed unto him.

And then again, although absence from present execution prove distance, and distance prove power in that cause which is the cause of any thing, yet, because unto men, the inward and formal causes of effects are seldom known, but our knowledge is meerly experience, (that is to say, from the experience of so many constant effects proceeding from such or such an immediate A∣gent, to conclude that to be the sole cause thereof). It is therefore hard for us to look beyond that present cause: (especially if its cause had but few ef∣fects, and those hardly remarkable), and so to look on, till we come to God the cause of all.

As for example, could the effect of the Load-stone upon iron, or the Ma∣riners Needle, have been to invisibly repeated, as no man could have by pre∣sent sense known it to be the cause, we should (beyond all peradventure) from

the constancy of effects proceeding from the same Needle, have imagined it the sole cause thereof.

So then, we, that can neither from true inspection into the formal Nature and activity of heat, and of the influence of the superior bodies, nor susce∣ptibility of the lower Elements, as severally mingled, tell from thence that such and such species must be produced; or that again cannot tell, that these principles we finde in Nature, were necessarily to be such and so many, for maintenance of the effects of unity and propriety of place, (as those were a∣gain for maintenance of Creation), we (I say), cannot be wondred at, for not being able to forejudge more, or other species in Nature, then those we know by sense; and that also, in productions neerest us. And since in our most ordinary and familiar sports (as aforesaid), we cannot judge of events, although their true causes be within the compass of present sense, we are still less to be wondred at, when ignorance and doubtings shall often arise of a cause so far of: which is never, but by way of miracle, made the Author of any immediate effect. Whereas, in truth and plain reason, this Ascension and Progression of causes, must (as elsewhere declared), end in an omnipo∣tent Author: whose power is more rationally to be concluded the prime and sole cause of all things, as standing in that supreme order he now doth, then if he should be acting beneath; and of but one thing at once.

And as he is more admirable in his own Throne of power, ordering all things by his sole word and command, then if he should descend to be per∣sonally doing of every thing, so, (could we rightly consider it), any one thing, is (in it self) as miraculously and powerfully wrought, in that kinde of efficiency which we call ordinary, as when done in an extraordinary way. So for example, if wood should have been by God endued with power to draw Iron, or one Iron to draw another, as now the Load stone doth, would not the ordinary effect that way, have made the Load-stones attraction as great a miracle, as it seemeth for wood to do it now? And if none can give reason, why other things should not have as great attractive force as these, why should it not be a greater proof of Deity, to be constantly powerful in all and every operation, then to be so but now and then: which is all the proof that miracles have?

And therefore, as men of riper judgement and experience, would much laugh at the folly and weakness of such, as (beholding the Mariners compass) do ascribe the effect of the Needle to some hidden quality, or secret proper∣ty residing in it self: and as again, the ascribing and occult quality unto those operations of the Load-stone, (without farther knowledge or derivation of its cause), is but a (shift of ignorance, as the setting down of all other hidden cau∣ses are; (each thing having a cause beyond it self, so is there none but fools that say in their hearts, or really think, there is no God: because they cannot discern his efficacy through, and beyond intermediate causes. And they are (at most), but middle witted men: for that, albeit they can (from a little farther experience), tell of Causes above the lowest degree of men, yet are they not wise enough to search farther.

So that Athiesm is always bordering on folly and narrowness of compre∣hension: being nothing else, but a stubborn relyance on present sense: as from the certainty of effects in things we ordinarily behold, concluding those Causes within reach of our observation to be the most supreme. And far∣ther, thinking that if a voluntary Agent were in those things universal Cause

and Author, he would (as fancying his inclination by our own) be more per∣sonally appearing for his greater credit-sake amongst us: and make his present operation serve to direct our acknowledgements unto him. Not duly consi∣dering, that it would be so far from encreasing the worth, as it would re∣dound to the actors disesteem: as arguing decay of the Vertue of Agency, if the supreme and higher Cause, should (for want of strength otherwise), be forced immediately to work on a lower effect: for that, (hereby again) the su∣preme Cause ceasing, (by becoming an intermediate one), it must follow, that as Causes were fewer, Effects and Creatures must be fewer also. And when all is done, that supreme Cause that is now intermediate in operation, would by its constancy in so doing, be as far from discovering a Deity, as the other was before: unless they could imagine, that for their onely satisfaction sake, causes of things should not have been constant and uniform, but on purpose various, to have drawn on their notice.

Again, if God Almighty should have been disabled to the degree of an humane Artificer, and have been ineffectual farther then where his own hand hath been express, (as is the workmans in making the Watch), then it must next follow, that either Creatures must have been so few and perishable, as Watches made by one hand, or else they must have supposed, this Agents power advanced to such degree, that, as a Monarch can manage a Kingdom by his Laws, (so as the same needed not to be afterwards guided by him, but by instruments obedient to him), or as the Artificer can frame and contrive a Watch, to go for as long time as he pleaseth, (so as the same can now go without his appearance) in like manner, there should be also such procession of the first cause of operation and motion in these things, as they shall be infinitely continued. If this course could have gone on, this first Cause would have been a God: because his operation and existence must have been eter∣nal. But on it could not go to any degree of eternity; inasmuch as all pro∣gressive operations and motions must be finite and determinate: in regard that that end and rest, which caused motion through desire of approach, must cease it, having now attained it.

And therefore, to make things continue, there must be a circulation of Cau∣ses and Effects allowed: whereby, each individual thing having attained that proper end, (for which its last Cause or next Agents produced it in Nature), must return into its first matter, through corruption and alteration of its last specifick forms; and be ready to obey the more general Causes in Nature, and the Laws of that matter which is most homogenius unto it; in corre∣spondence to the next more proper and powerful Agent. Even as in the affairs and atchievements in kingdoms, (although the hands of the lowest sort of in∣dividual Officers is most immediate in the work, yet these, having their pow∣er from the next general Officer, and so he again from next above him, till these Officers (growing higher and fewer), do at last terminate in the King, as Fountain of all their power; so,) any of those next perishable individual Of∣ficers deceasing, that formal power that made them such, returns to the hands of those next Officers above him: who constitutes others, and those more or fewer in these places, as they finde the exigence of that Kingdoms affairs call for in relation thereunto: no otherwise then as (with us), a Constable dying, the Justices (as the more general Officers), do by vertue of their Commissi∣ons and derived power, constitute new in the place. In which course, as the affairs of the Kingdom, is ordinarily managed without the Prince his appea∣rance,

or again, the spring can move the several wheels of the Watch, without particular touch of any but that next him; why may there not, nay why must there not be a Deity; to be the first mover in things of this universe? Who, (according to his good pleasure), ordering that the appointed continuance of this world, should be maintained by perishable individuals, hath in his provi∣dence (to that end) ordered that the corruption of one thing, should be still progressive to the generation of another. Why may he not again (in the doing thereof), be yet as far, or more removed from our notice in ordinary operati∣ons, as the cause of Government, or the motion of Watches (or the like), is hid and unknown to the weaker sort of people, and to other Creatures below us; and are of them thought to proceed from no farther cause, then what pre∣sent sense can discover?

For should the King be as much hidden from our bodily sence, as God is, and should we again know no more of the Commissions and powers granted to Ju∣stices in each Kingdom, then we do of the Laws of matter and internal forms in Nature, it would be as hard to apprehend any prime Agent above those Justi∣ces in the Kingdom, as to conceive the power and existence of Deity in the world. A supposition that may be well made good, if consideration be had of those strange conceits of the form and figure of Kings, which are entertained by some ignorant people, that as yet never saw any, nor heard them described. And the reason is the same, for our ignorance in appearance of Gods operation in Creation, Providence, and natural Causes, as is for the ignorance of these be∣fore mentioned, in the knowledge of the Causes of political or artificial produ∣ctions with us: unless we shall impiously, as well as arrogantly conclude, that we should have knowledge in this life in such perfection, as to see him intuitively: as Angels do now, or as our selves shall do hereafter.

Of the reason of the present course of Gods proceeding in many particulars both of Creation and Providence, we did speak in the beginning, and other parts of this work: in which we declared the divers sympathies and natural pro∣pensities wherewith Vegetatives and Inanimates are indued: all of them ten∣ding to specifical, and mutual preservation and Providence. We also shewed, how Sensitives were provoked by the affection of pleasure, (naturally implan∣ted in them, and accompanying things beneficial), to be continually active in pursuance of what was to themselves: and others behoof-ful. We also manife∣sted, how rational Creatures (by the affection of love and desire of beneficence, and by the thirst of honor accompanying them as their reward), were provo∣ked also unto the like continual endeavors towards mutual good and preservati∣on. All of them infallibly concluding that there must be an Author or prime Agent, of such universal concern, and such continual care in constituting and ordering these things, as to be their original Cause, and perpetual guide and sup∣port according to the method of his own good pleasure.

For should there not be these natural propensions to love and pitty, nay to acts of justice, and of submission therein to others, as to honor Parents and the like, it would come to pass that through that too great thirst of self-seeking heretofore spoken of, and through anger and envy of being crossed therein, no one man would now be left alive: inasmuch as there is no man but is by one or other so much hated as to cause his death to be heartily desired, were not mani∣fold hinderances by divine Providence and appointment put in, to keep off ex∣ecution.

And in this regard, was may also collect another strong proof for Deity and

Providence, from that awful and reverential respect which is by each one born towards Authority. For experience every day tells us, that those very persons that are come to that height of daring, as to challenge and enter the field for a lye, an abuse to their Mistress, or the like, (where, besides the equal hazard of their lives in present, they must have a certain expectation to suffer according to Law, in case they do out-live the other) are yet so kept in order by that di∣vine and providential terror by God impressed on his Image of Authority here on earth, as not to have courage to withstand the Attachment of a publike Officer.

Whereupon, our Discourse formerly, and ordinary reason it self always te∣stifying, that these his works, and the way of Government of them, are such as cannot be bettered; why should we think, Change and Alteration any ways convenient? For if it be an act proper to goodness, wisdom, power, &c. to make things well and good, and afterwards to dispose them so, will not constan∣cy herein, be as commendable to the same goodness, wisdom, and power, in their continuance in that order, as it was for creating and thus stating them? And so, if God had not made and ordered all things so as cannot be bettered, he could not have been God: and if he should not keep them in the same or∣der, whilst they remain the same things, he should not be God neither: wisdom in designation, requiring constancy in prosecution; and irresistible power be∣ing the necessary attendant of both.

And having thus far spoken in defence of the constancy of the course of Nature and Providence, against such as would not believe a God, because since the Fathers fell asleep, all things are alike till now, so also, for conviction of such, as from inconstancy and irregularity of the actions in voluntary Agents,* 1.896 and Gods permission of sin and oppression, would conclude against Deity too, ac∣cording to that divine Aphorism, because sentence against an evil work is not ex∣ecuted speedily, therefore the heart of the sons of men, is fully set in them to do evil, we shall now farther speak. In this saying of the wise man, we may appre∣hend the two usual grounds that make men lean to Atheism. The first is, in thinking all the acts and works of men evil which they cannot apprehend as good: not being many times able, to look through the mistaken or present par∣ticular suffering of some few, unto that real and more lasting good, thereby procured to many. The other, in thinking that the acts permitted unto, and pro∣ceeding from humane Judgement and Will, (as it is seated in divers persons for the guidance of their own affairs), should be alike constant to those of God, in the Government of the world and course of his Providence; who hath an u∣niform end to cause steadiness of his actions therein. Unto which an answer may be also made, out of the same consideration before spoken of: namely, the sufficiency of the one above the other. And if they wil allow any Creature to be so perfect, as to have Will and Understanding separate, they must in order to their specifical freedom of Will, allow them variety of actions also: especially, since their private ends must differ, as before noted.

And therefore, as we must conclude Gods works must be uniform and con∣stant, in reference to his Unity of Will and end to design, and all-sufficiency of power to atchieve; so, we must allow to things submitted to the power of in∣ferior voluntary Agents, (if at all you will grant them voluntary), freedom unto variety of productions and execution: and that in bad, as well as in good. Un∣less we shall at once, and against sense conclude, all men are alike good, wise, or powerful: and that, from such plurality and disparity of Judgement, Interest,

and Will, we should think that constant procession could be expected.

From which liberty and freedom of action, in good or bad, guided according to the true light or corruption of humane judgement and Will, it must also follow that the evidences and directions given for mens guidance, should not be in such continuing and pressing manner repeated to each single person as that by pe∣remptory conviction to good, his liberty to ill should, (as heretofore noted) by consequence be debarred. But that God should be as mysterious and reserved in the dispensation of his Providence in Nature, as in his Precepts in Scripture. It is enough, that there is Moses and the Prophets, such sufficient revelation alrea∣dy given to all men in general, as to save any one in particular: when as a mira∣culous extraordinary defeat, or conviction of every evil action, like one risen from the dead, destroys not onely mans liberty, but will look like partiality: yielding hereby, greater light to direct evil persons, then was before given to good ones. And, to instance in that which yet comes neerer our present business, (for the conviction of the demi-Athiest of the world, (such as oppose God, in that God he hath placed over us) if there should in all such Enterprises new Advertizements from Heaven be given, to prevent, or always infelicity follow, to deter, then could no such things as Loyalty and Rebellion have been existent. Whereas now, God permitting the stubborn and obdurate hearted sometimes to prosper in that evil, as he thereby leaves us to our freedoms, so yet, by means of those many Precepts against it, and examples of punish∣ment, he leaves us unexcusable for all our attempts therein: not∣withstanding success may for a time attend this, as well as it doth other sins.

Which success, we may well conjecture also tolerated for a just pu∣nishment, as well to subjects Rebellion, which on their parts caused it, by having the woe of many Princes, as also for a common punish∣ment to other Princes and Monarchs themselves: who, out of their greater hatred and malice to one another, and covetous desire of gain, have suffered these common disturbers and enemies to them all, thus to settle and prosper, divine permission ordering those things in such sort, that we may well believe, that, as an adequate punishment for these faults on both sides, these lesser Antichrists shall, like the great one before noted, continue in the World till Christs second com∣ing in brightness also.

Again, as the essential freedom of Will must produce variety of actions, so must the privacy thereof and of its inclination and aym in atchieving them, cause or endanger such mens mistake, that under∣take to judge and censure them, either to good or bad. And the like must also happen through ignorance of Circumstances accompanying the acts themselves; and also through ignorance of former merit or de∣merit in the parties now prosperous or unsuccessful: all which may alter the state of the present event, from what we now see and apprehend to be called just, or otherwise.

Besides, since the best of humane actions cannot be in full degree perfect, if, evil ones had not been permitted, all would have been not onely naught comparatively, as being much beneath the perfection of God or Angels, but naught also in the highest degree; as having none

worse. Whereupon, Gods justice against sin might have lighten upon whole mankinde, as equally evil and guilty, and the work of mercy in saving some, could not, for want of disparity, take effect, with∣out partiality: whereas now, by his fixed rule of Providence, he hath so bounded the power of the most wicked as they cannot make de∣struction in this life to any great height. And this, because the plea∣sures and appetites of Food and Generation, the natural affection of Storge, pitty, and sense of honor, will be so perpetually prevalent to the advance and preservation of specifical and personal being, that the most malicious and tyrannical Athiests cannot make any contri∣vance, or have any certainty to be generally prevalent to destroy o∣thers, but they shall (withal) thereby injure themselves here, besides most assured destruction (by this means) brought to themselves here∣after. At which time, the good shall also have their reward: it be∣ing unreasonable, that that sentence and reward which must have respect to the actions of mens whole life, should be expected until after it is fi∣nished.

And therefore, as to the other part of the wise mans Reason given for entertainment of Athiesm and wickedness amongst men, namely Gods forbearance to execute sentence speedi••y against and evel work, as the forepassed reasons may in part satisfie why he should so do, so is there a farther ground thereof. Which is, our inconsiderate measuring Gods time and motives in execution of Justice to be the same with ours; and according to our own present sense thereof. For be∣cause, when any thing is done against our Commands or Authority, we should our selves be presently and personally shewing our mislike, and proceed to correction or reproof, even so we may imagine God should do also: not duly weighing those differences between him and us that might justly make alteration herein.

As first, we our selves, being personally and more immediately affe∣cted with the injuries which are wrought unto us, must, out of natu∣ral desire and delight in acts of revenge, needs be more personally and presently pressing to self-repairation: and that, without thought of the prejudices of others to arise thereby. Whereas God Almighty, being not patible himself, nor otherwise to be prejudiced then by those harms done to others of his Creatures, and that disturbance which our sins do cause in the course of his Providence, cannot be imagined to be so ha∣stened in the course of his punishments, as thereby to cause a greater and more general harm to ensue: but, as he doth punish but in order to universal care and Providence, so, to contrive and watch such means and opportunity for doing it, as may best advance the general good of all. Again, unto us that have but an uncertain and momentary time of abidance in this world, it must therefore seem necessary that we should be always as speedy as we can in execution of all acts of Justice, for fear it will not be after in our power here, and knowing it will not be at all in our power hereafter: whereas these hazards, being not com∣patible with Gods eternity, both in existence and power, as well in this life as that to come, he cannot thereupon be streightned in time like us. Whereupon, since a thousand yeers are with him but as one day,

therefore are we to answer these scoffers with S. Peter, that that which some men count slackness, is not to be attributed to God: but we are rather grate∣fully to admire his long-suffering to us-ward, not willing that any should perish, but that all should come to repentance.

And could men but silence or suspend that partial respect and estima∣tion which each one is ready to cast towards the justice of their own Cause, and also that natural impatience and thirst of present revenge and re∣paration which he expects should appear in maintenance of his right, and in vindication of his sufferings, he might then finde great reason why God should not expresly appear in his redress; although his case should be as deplorable, and his usage as injust as himself doth now judge it to be. For since these injust and oppressive acts are usual amongst men; nay since in all kinde of judicature and dealing, one party or another will think himself defrauded or oppressed, if therefore divine Justice should interpose in all cases where wrong were done, it must also pro∣ceed to reparation of the party wronged upon him that did it, to the utter disheartening and defeat of humane Judicature: where, many times, for want of sufficiency of judgement or information, wrong sentence is given against their Wills. Or should God appear but in some more re∣markable occasions of redress, how would their discontent be hereupon increased, who were not in their distresses so righted and relieved also? Each one being to be presumed to carry as partial a valuation of his own merits, and to be as impatient in the sense of his own sufferings, as he must be presumed to be separately persceptible of them by his proper Understanding and sense, and not that of another. It must therefore come to pass that either God Almighty, by his remarkable appearance in some mens Causes, must consequently leave others but so much the more discontented: or else, altering that more majestick way of Provi∣dence and Government he now exerciseth, descend to judge in every case whatever. Which done, what neerer hope of general content? since even therein the Verdict and Sentence can but pass on one side still, and must thereupon leave the other as it were directly discontented with God himself: and it will besides submit the justice of his pro∣ceedings to the censure of every one also. Whereas now, the party that by prosperity enjoys the things of this world, is not at all taken off from the acknowledgement of Gods supreme guidance and favour; and the other, laying his misfortunes on humane partiality and corruption, is the more stirred up to seek and relye upon supernatural redress and susten∣tation: the sense of affliction and oppression here, being by divine Pro∣vidence made the most ordinary and effectual means, of any, for the bringing men to be Religious, and to acknowledge both himself and his goodness, as heretofore declared.

And then again, why may we not, from example in our selves, finde reason (on the other side) to conclude both for Gods existence and Providence; and that, even from this his concealment from pre∣sent sense in this case likewise. For is it not usual with Parents, Ma∣sters, and persons in Authority, out of design to reap to themselves the highest assurances they can of the loves and faithfulness of their Children and Servants, wholly to leave unto their full dispose the exe∣cution

of some Commands and Directions; and then so to withdraw and conceal themselves, as that the parties put in trust herein shall suppose them without the compass of any knowledge of theirs, whether they have in these things done their duties or no? And again, is it not with them usual, as to fix this tryal upon such objects and imployments wherein they had first used such Providence and circumspection that, in case of failance of duty, the evil thereby to happen should neither be general nor great, so also, it is usual not to take notice of the performance or neglect of duty in the present act: but to suspend the reward and punishment thereupon due, to be expressed in a fuller measure afterwards. Even so may we conceive of God Almighty, as, on the one side, trying our love and respect to him through these great obscurities and difficulties, so also, respiting our pu∣nishments or rewards till the world to come.

Beyond all which, as that divers necessary regard which humane preservati∣on doth require should be thereunto continually had with due respect to men as they are either naturally or politickly to be considered, will, in the conduct of these things, lay such an exigence of having both a continual and steady, and yet of a secret and impartial care, so, when it shall be well weighed, it will be found a work proper and superable by Almightiness onely, between things and actions, in themselves so jarring and enterfering, to carry so even and respective a hand to both, that man shall neither be pined through want of care in one, nor suffocated through indulgence in the other.

Should that natural thirst to pursue and obtain things pleasurable, be unto men permitted, as unto other Sensitive Agents, without any stint of positive Rule or Law, how soon (as heretofore shewed) should we finde this heady pursuit of each ones delight to prove each ones torment and ruine? Or if, again, in all the actions and emergencies of mans life, he should be onely considered as a sociable Agent, and by strict rules of polity, be wholly limited in his desires and attempts by the good of o∣thers, and not permitted to follow in any thing his own pleasure, must it not then follow, that as each single man did, by this way of re∣straint, come to be defeated of his separate content, so (consequently) must all men want it: since all must needs want that which no one man could have. And thereupon, that natural way of serving and honoring that great God of all beneficence, must, for want of relish and more fresh resentment of the particulars of his bounty, come to be smothered or lost. As the necessity therefore of having regard to both, is the reason (on the one hand) of all those natural instincts and abilities, and of those large affordments of the Creature for mans use and delight, so (on the other hand) is it the cause of all those positive Edicts and Precepts, whereby, in reference to Society, we come to be directed and bounded in their use.

When therefore we finde God Almighty, in the general way of sustentation of his Creation, both working at distance, and also by se∣cond Causes, and yet doing it so strongly and assuredly as to manifest both care and Almightiness in him, (through weakness of the intermedi∣ate Agent and constancy of operation) so, in rules of Government and Society, and in those ways and directions to be set for mens restraint, it

was (on the other side) likewise expedient, that he should be no more ap∣parently and convincingly express, then in the other: but ordinarily, to submit and entrust to his Authorised Deputies, the execution of those affairs which he held necessary for prosecuion of that course & degree of providence which was by him appointed. In the atchievement whereof, as the Prince or Magistrate, without his supreme influence and sustentation, could be no more effectual to preserve mankinde politikely, then second Causes could, of themselves, preserve them naturally, so would it seem partial and destructive for God to appear more express in one then another: as well as it would be a derogation to his Almightiness, to be ordinarily express and personally working in either sort.

Even as we see, in Kings and Governors, the greatest difficulty to rest in their even carriage between acts of severity or indulgence: in such or∣dering of positive Laws for preservation of mans life, that, through their abundance or rigor, his happy life be not defeated. And, no o∣therwise then as it rests as the highest proof of each single mans judge∣ment and ability, to carry himself in such a just and seasonable moderation between Epicurism and Stoicism, between natural enjoyment and vertu∣ous restraint, that neither the vigor of youth may be suffered to defeat its own or after pleasures by intemperate abuse, nor the too great care for enjoyment hereafter, not onely needlesly deprive him of present possession, but render him unfit for delight for the future, like him that hath lost his stomack through too long fasting: or like him that hath borrowed beyond ability to repay.

All which reasons seem to me of so much weight, that I cannot but in humility joyn with that unerring wisdom and truth, in esteeming him a fool that saith in his heart there is no God:* 1.897 And all because they are become corrupt and abominable in their own doings, being ignorant wherein true pleasure doth consist: and because also they would with greater freedom act in their own way of licenciousness, and continue in their rapine and unchari∣tableness: eating the people of God as they would eat bread; and then flatter themselves with a belief that God seeth it not.* 1.898

For Religion must be acknowledged the onely thing that can steadily keep loyalty and and all other vertues in perfection. For the terrors of shame and the Law may, through secrecy, power, and corruption of manners be many times wholly defeated of their force of restraint: but, to him that believs the eye of an all-seeing God is perpetually over him, as no severity can be found sufficient to scare him from goodness, so no encouragement can a∣rise valuable to entice him to evil.

No, no, no certainly, let men boast of their godliness, or of eying or seek∣ing God while they will, if they were but so far removed from Atheism as re∣ally to believe his power and continual presence over them, those daily acts of disloyalty and uncharitableness would not then be so frequently sounding in our ears. Can we think, that if any one did verily believe, that to resist the higher powers were to receive to himself certain damnation, that he would then adventure his salvation upon such nice grounds and distinctions, as, for any temporal hope or gain, to make doubt of obeying his King as supreme, did not his belief of Gods veracity, and this fear of offending him grow slack, and Ambition, Pride, or Covetousness, (on the other hand) more forcibly

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draw him on to perpetrate such actions, as he had stronger belief should yield him a present gain, then was that terror of forbearing them, out of a more remote and less feared punishment to ensue.

In the mean time, however want of Conscience may make such as these forget God, yet generally, such as have more real thoughts and aims of pub∣like good and humane conservation, are, for want of sufficient judgement and insight wherein general and more publike good doth consist, led to the mistake of divine Providence: even when the private sence of the sufferings of themselves or friends, amidst those changes and calamities which are inci∣dent to the sons of men, do press them to be impatient for want of present redress. Yet, could we separate our selves from our Passions and interests, why might we not plainly see, that Rebellion, Civil war, and the like ways of humane destruction, were, like Plagues and Famines, many times by God sent and permitted for the general good of men also. For these, naturally and ordinarily happening but unto such places and people that are so crouded with company that the blessings and benefits of Nature cannot, through the envye and strife of neighbors one towards another, be by any one truely and quietly enjoyed, why may we not in this case suppose God, even by way of Providence, to make use of our sins and the punishment of them; and here∣by to cut off and take away such as are most haughty and entermedling that the more meek and patient may, through their more free and quiet enjoy∣ment, have greater cause to praise him then before?

Nay, why might we not herein perceive him to be most truly and imparti∣ally vindictive also? For since himself, in his good pleasure and secret wis∣dom, and for reasons heretofore given, had determined not to be personally and expresly intermedling in the present judging and vindication of humane affairs, what cleerer way could there be to argue, both Almightiness, Justice, and Providence, then to make the sins themselves to be the constant punish∣ments to the offenders? Thus, personally, may we finde that lust, intempe∣rance, and the other exorbitances which each person entertains contrary to the rules of Vertue or modesty, are to himself prejudicial also. And so, in polity again, disobedience, insurrection, and all disloyal acts, which are intro∣ductive of publike disturbance and Civil war, are, by means of the same Ci∣vil war, a certain punishment to the Authors. Wherein, although those that have perhaps had the least share of introducing them, may, for tryal of their Loyalty or Patience, be the greatest sufferers, yet, as none can say but he hath suffered far under his deserts, and may well think themselves happy that in this life their portion of punishments and afflictions have been shared, so are the other, in the life to come, to expect that fuller measure of punish∣ment, which their more full contribution in these violations of Charity may claim from the divine and impartial Justice of that great presever of men. In the mean time, because none, as bearing Gods Image, and because of that inward plantation of love, can be without some charitable deeds and intenti∣ons, therefore, as that their portion of prosperity which they shall be in this life possessed of, may be understood as a full reward for what hath been by them well done here, so is that measure of happiness they therein have above others, but like the advantage that fatted Oxen have above lean: even while they, in their jollity, are filling up that measure of wickedness, which may provoke divine vengeance, both to deprive them of life here, and also bring them to eternal punishment hereafte.

Thus far have I laboured, in setting forth that perfect harmony which is be∣tween the voice of Scripture and Reason; and declaring (as far as was to our present purpose necessary) how they do joyntly conspire and point to the same ends, Gods glory and mans good: ••etween which too great a divorce hath been hitherto apprehended and made use of, by some, who, discovering how in some particulars they seem to cross and turn several ways, have thereupon in a hasty zeal, followed one alone, with such neglect and direliction of the other, that they have not endeavoured to finde where they do again meet and unite.

Thus, because it hath been often observed that men in the prosecution of their own benefits or pleasures, do interrupt or grow careless of Gods service and glory, a conclusion is thereupon presently drawn, that mans profit or plea∣sure is to be laid aside, as we do in any case aim at the honor and glory of God: whereas, if they had but ability or Patience enough to consider it, they might finde how both of them do still meet in that very point of humane content and preservation, as heretofore declared.

And so again, such as have reflected upon the many self-respects and de∣signes by some Princes practised after they attained unto their great pitch of power; and that, without due regard to Gods glory whose servants they are; or to the good or welfare of their subjects, one main end of their greatness, they think that they have then arrived at no small height or reputation, when they have so far abased that worth and respect which is due to him, in comparison of what it due to God; of men shall, in a manner, be brought to judge them as enemies and contrary to one another; and to conceive there is no duty or respect due to them at all. Not duly weighing how these things do-again meet and conspire in the same end: and how it is not the honor or good of Princes (personally and separately considered of men) which is hereby aimed at. But that it is to be given him in reference to that representation of power he hath from God himself, and in respect of that preservation and good of man-kinde by this means brought to pass: which is Gods end as well as ours.

And having so far proceeded in giving proofs and reasons to confirm those Propositions we have delivered, our next work shall be to shew those grounds whereby many shall come to receive prejudice against them, and think them o∣therwise: which we shall do in that which follows.

Notes

• * 1.1

  〈…〉〈…〉
• * 1.2

  Psal. 19.1.
• * 1.3

  Psal. 116.12.
• * 1.4

  Psal. 145.21.
• * 1.5

  Matth. 5.16.
• * 1.6

  Reclesi. 51.22.
• * 1.7

  Matth. 22.37.
• * 1.8

  Heb. 13.7.
• * 1.9

  Job. 35.6.
• * 1.10

  verse 7.
• * 1.11

  verse 8.
• * 1.12

  1 Pet. 2.13, 14.
• * 1.13

  John 15 24.
• * 1.14

  John 16.2.
• * 1.15

  Rom. 14.4.
• * 1.16

  Act. 5.26. Gal. 1.8.
• * 1.17

  Heb. 13.17.
• * 1.18

  Matth. 12.30.
• * 1.19

  Luk. 11.50,
• * 1.20

  2 Tim. 3.5.
• * 1.21

  Rom. 14.19.
• * 1.22

  Rom. 3 2.
• * 1.23

  John. 7.20.
• * 1.24

  Rom. 2.14.
• * 1.25

  Luk. 3.38.
• * 1.26

  Gen. 6.11.
• * 1.27

  Levit. 17.13, 14.
• * 1.28

  Exo. ••2.21, 22, 25.
• * 1.29

  Exod. 23.11.
• * 1.30

  Lev. 14.6, 7.
• * 1.31

  Exod. 23.19.
• * 1.32

  Heb. 2.16.
• * 1.33

  2 Cor. 15.1••.
• * 1.34

  Gen. 3.5.
• * 1.35

  2 Cor. 5.18, 19, 20.
• * 1.36

  2 Cor. 5.21.
• * 1.37

  Rom 8.29. •• Cor. 4.4.
• * 1.38

  Mat. 18.28.
• * 1.39

  Vers. 17.
• * 1.40

  Vers. 1••:
• * 1.41

  Col. 2.14▪
• * 1.42

  Rom. 10.15.
• * 1.43

  Mat. 11.30.
• * 1.44

  John 17.3. John 14.6. Heb. 12.2. John 3.36.
• * 1.45

  1 Cor. 3.11.
• * 1.46

  ••om. 10.5. ••om. 3.20.
• * 1.47

  Mat. 3.15.
• * 1.48

  Rom. 13 5.
• * 1.49

  Heb. 8.9.
• * 1.50

  ibid.
• * 1.51

  vers. 10. vers. 11. Rom. 5 5. 1 Thes. 4.9.
• * 1.52

  Heb. 2.18.
• * 1.53

  Heb. 12 19, 20
• * 1.54

  verse 22.
• * 1.55

  verse 23.
• * 1.56

  verse 24.
• * 1.57

  Mal. 4.6. Luk. 1.17.
• * 1.58

  ibid.
• * 1.59

  Luke 1.17.
• * 1.60

  ibid.
• * 1.61

  Mala. 4 4.
• * 1.62

  Heb. 10.20.
• * 1.63

  ••ohn 5.27
• * 1.64

  2 Cor. 3.3
• * 1.65

  2 Tim. 2.3. Ve••s. 2.
• * 1.66

  Mat. 5.17.
• * 1.67

  H••b. 13.1••.
• * 1.68

  Mat. 23.2, 3.
• * 1.69

  Phil. 2.14.
• * 1.70

  Verse 15. Verse 16.
• * 1.71

  Chap. 1.27. 1 Pet. 2.21. Phil. 2.7, 8.
• * 1.72

  Verse 11.
• * 1.73

  Vers. 15.
• * 1.74

  Chap. 1.27.
• * 1.75

  Chap. 2.2.
• * 1.76

  Vers. 3.
• * 1.77

  ••ers. 4.
• * 1.78

  ••ers. 1: ••ers. 2.
• * 1.79

  Chap. 3.16, 17. Vers 18.
• * 1.80

  Vers. 19.
• * 1.81

  Phil. 4 9.
• * 1.82

  Matth. 28.20.
• * 1.83

  Matth. 23.9.
• * 1.84

  Matth. 23.8.
• * 1.85

  Mat. 20.20, &c
• * 1.86

  John 13.
• * 1.87

  Act. 11.23.
• * 1.88

  2 Cor. 3.6.
• * 1.89

  Act. 1.3.
• * 1.90

  Vers. 4.5.
• * 1.91

  Joh 16.13
• * 1.92

  In the Saxon Tongue Pico∣ster, in French Prestre; even so Petroseli∣num is by the Dutch called Peterselly, and by us persly.
• * 1.93

  Tit. 1.9.
• * 1.94

  Cor. 6.6.
• * 1.95

  1 Pet. 5.1.
• * 1.96

  1 Tim. 5.17.
• * 1.97

  1 Pet. 5.1. 2 John 1. 1 Cor. 3.5, 2 Cor. 3.6. Acts 21.8.
• * 1.98

  2 Tim. 2.2.
• * 1.99

  Mat. 23.23.
• * 1.100

  Esay 49.23. Psal. 45.16.
• * 1.101

  Deut. 8.1, 2, 3. Heb. 12.11.
• * 1.102

  1 Sam. 10.27.
• * 1.103

  Eccles. 7.10. Chap. 3.11.
• * 1.104

  Eph. 2.4.
• * 1.105

  Isai. 7.16.
• * 1.106

  Hosea 10.3. Verse 7. Verse. 15.
• * 1.107

  Hosea 3.4.
• * 1.108

  Judg. 17.5. Teraphim were little I∣••ages in ••he Eph••d by which God did sometimes make answer. Hos••a 3.5.
• * 1.109

  Psa 82.6.
• * 1.110

  Ephe. 6.5. Col 3.23.
• * 1.111

  Eph. 6.6, 7·
• * 1.112

  1 Tim. 4.14.
• * 1.113

  2 Tim. 1.6.
• * 1.114

  Acts 14.23.
• * 1.115

  1 Tim. 1.19, 20 1 Cor. 5.
• * 1.116

  1 Cor. 5:11.
• * 1.117

  Rom. 14.1••.
• * 1.118

  ••uke 9.49.
• * 1.119

  Lev. 16.21.
• * 1.120

  Phil. 2.14.
• * 1.121

  Vers. 15.
• * 1.122

  Phil. 1.27.
• * 1.123

  Verse 4.
• * 1.124

  Verse 5.
• * 1.125

  Verse 6.
• * 1.126

  Verse ••
• * 1.127

  V••rse 8.
• * 1.128

  Verse 12.
• * 1.129

  Verse 13.
• * 1.130

  Mat. 5.1••.
• * 1.131

  Ibidem.
• * 1.132

  Luke 12.48.
• * 1.133

  Luke 12.45.
• * 1.134

  Eph. 4.14▪
• * 1.135

  Ibidem.
• * 1.136

  2 Pet. 3.16.
• * 1.137

  2 Pet. 1.20.
• * 1.138

  Mal. 2.7.
• * 1.139

  Deut. 17.19.
• * 1.140

  2 Cor. 3.6.
• * 1.141

  John 21.25. John 20.31.
• * 1.142

  Phil. 4.8.
• * 1.143

  Vers. 9.
• * 1.144

  Acts 1.3.
• * 1.145

  Col. 4.16.
• * 1.146

  1 Cor. 11·34.
• * 1.147

  2 Tim. 3.16.
• * 1.148

  Vers. 17.
• * 1.149

  1 Tim. 3.15.
• * 1.150

  Acts 17.11.
• * 1.151

  1 Cor. 14.
• * 1.152

  Act. 2.14.
• * 1.153

  Mat. 18.17.
• * 1.154

  Vers. 18.
• * 1.155

  John 20·21.
• * 1.156

  Luke 9. ••▪
• * 1.157

  John 20.23.
• * 1.158

  1 Cor. 15.4.
• * 1.159

  Mat. 18.18.
• * 1.160

  Verse 21.
• * 1.161

  Mat. 25 4••.••5.
• * 1.162

  1 Cor. 8.8: Acts 15.28.
• * 1.163

  1 Cor. 4.15.
• * 1.164

  Mat. 16.19.
• * 1.165

  Gal. 5 13.
• * 1.166

  Eph. 5.21:
• * 1.167

  Mat. 20.26, 27.
• * 1.168

  Mat. 18.3, 4.
• * 1.169

  Mark 9.36.
• * 1.170

  Mat. 18.5.
• * 1.171

  Mat. 18.6.
• * 1.172

  Mat. 10.••4.
• * 1.173

  Mat. 18.••.
• * 1.174

  Verse 10.
• * 1.175

  Verse 14.
• * 1.176

  Mar. 9:42.
• * 1.177

  Psal. 131.1. Verse 2.
• * 1.178

  Deut. 17.20.
• * 1.179

  Mat. 18.10.
• * 1.180

  1 Cor. 6.3.
• * 1.181

  Mat. 11.11.
• * 1.182

  Ibidem.
• * 1.183

  Ibidem.
• * 1.184

  Mat. 25.40, 45
• * 1.185

  John 13.33.
• * 1.186

  Verse 1.
• * 1.187

  Ibidem.
• * 1.188

  chap. 15.19
• * 1.189

  chap. 13.3.
• * 1.190

  John 16.25.
• * 1.191

  c••ap. 15.9.
• * 1.192

  chap. 17.18.
• * 1.193

  Tit. 3.1. Verse 2.
• * 1.194

  Rom. 16.17.
• * 1.195

  Rom. 16.18.
• * 1.196

  1 Cor. 3.3, 4.
• * 1.197

  Gal. 5.20, 21.
• * 1.198

  Jam 2. Gal. 5.6.
• * 1.199

  2 Cor. 4.4.
• * 1.200

  Col. 1.15. Heb. 1.3. 1 John 5.7.
• * 1.201

  1 John 4.8. Verse 12.
• * 1.202

  Heb. 1.2.
• * 1.203

  Gen. 1.2.
• * 1.204

  Rom. 5.5.
• * 1.205

  1 John 2.••.
• * 1.206

  Matth. 2••.40.
• * 1.207

  1 John 2.8.
• * 1.208

  Verse 9.
• * 1.209

  Verse. 10.
• * 1.210

  Chap. 3 23.
• * 1.211

  Mat. 6.22.
• * 1.212

  John 15.10. Verse 12.
• * 1.213

  Verse 17.
• * 1.214

  Mat. 19.16.
• * 1.215

  James 3.1.
• * 1.216

  Exod. 12.39.
• * 1.217

  Mat. 7.12.
• * 1.218

  Luke 6.31.
• * 1.219

  Mat. 7.131
• * 1.220

  Luke 13.2••.
• * 1.221

  Isa. 8.10.
• * 1.222

  Luke 13.26, 27.
• * 1.223

  Luke 6.37.
• * 1.224

  Gal. 6.2.
• * 1.225

  Rom. 14.23.
• * 1.226

  1 John 3.20.
• * 1.227

  Gen. 22.18.
• * 1.228

  Rom 5.19.
• * 1.229

  Rom 2.29.
• * 1.230

  Verse 15:
• * 1.231

  Rom. 1.22.
• * 1.232

  Rom. 2.1.
• * 1.233

  Rom. 7.6.
• * 1.234

  Ibid••m·
• * 1.235

  R••m. 8.1.
• * 1.236

  Verse 5.
• * 1.237

  Col. 2.19.
• * 1.238

  Pro. 16.10
• * 1.239

  Pro. 17.26.
• * 1.240

  Job. 34.1••.
• * 1.241

  Eccle. 7.16. Verse 17.
• * 1.242

  Mat. 19.19
• * 1.243

  Rom. 16.19.
• * 1.244

  Mat. 11.25.
• * 1.245

  Verse 29.
• * 1.246

  1 John 3.9.
• * 1.247

  John 9.41.
• * 1.248

  Rom. 10.3.
• * 1.249

  Mat. 13.7.
• * 1.250

  Verse 6. Verse 8.
• * 1.251

  Tim. 3.16.
• * 1.252

  John 9.5.
• * 1.253

  Eph. 6.5, 6, 7.
• * 1.254

  Luke 10.16.
• * 1.255

  Mat. 5.14.
• * 1.256

  Verse 13▪
• * 1.257

  Mat. 9.49.
• * 1.258

  Prov. 10.12. Mat. 14.12.
• * 1.259

  1 Cor. 12.13.
• * 1.260

  1 Cor. 13.4.
• * 1.261

  Ephe. 3.4.
• * 1.262

  Verse 9.
• * 1.263

  Verse 10.
• * 1.264

  Verse 17.
• * 1.265

  Verse 18.
• * 1.266

  Verse 19.
• * 1.267

  Chap. 4.1.
• * 1.268

  Verse 2:
• * 1.269

  Verse 3.
• * 1.270

  chap. 2.20.
• * 1.271

  Ibidem.
• * 1.272

  Verse 21.
• * 1.273

  chap. 4.14.
• * 1.274

  Verse 13.
• * 1.275

  Ephes: 6.11. 2 Cor: 11.13, 14
• * 1.276

  Ephes: 2.2.
• * 1.277

  chap: 6.12
• * 1.278

  2 Thess. 2.••••
• * 1.279

  1 Tim: 1.5. Verse 6.
• * 1.280

  Verse 7. Verse 8.
• * 1.281

  Gal: 5, 22, 23.
• * 1.282

  Col: 2.2. Verse 3.
• * 1.283

  Col: 2 ••.
• * 1.284

  Verse 5.
• * 1.285

  Verse 8.
• * 1.286

  Verse 9.
• * 1.287

  Verse 10.
• * 1.288

  Ve••se 11.
• * 1.289

  Verse 12.
• * 1.290

  Col: 2.13.
• * 1.291

  Verse 14:
• * 1.292

  Verse 15.
• * 1.293

  Verse 16.
• * 1.294

  Verse 17.
• * 1.295

  Chap: 3.14.
• * 1.296

  Chap: 2.18.
• * 1.297

  Verse 1••.
• * 1.298

  Verse 20.
• * 1.299

  1 Pet: 2.13.
• * 1.300

  Col: 2.21, 22:
• * 1.301

  Verse 23.
• * 1.302

  Rom: 13.8, 9, 10.
• * 1.303

  Gal: 4.25.
• * 1.304

  Verse 26.
• * 1.305

  Deut: 18.15, 16
• * 1.306

  2 Cor. 11.2, 3.
• * 1.307

  Verses 19, 20.
• * 1.308

  Vers. 13, 14, 15
• * 1.309

  Col. 3.23, 24.
• * 1.310

  Verse 25.
• * 1.311

  1 Thess: 4.2.
• * 1.312

  Verse 8.
• * 1.313

  Chap: 2.6.
• * 1.314

  Chap. 4 9.
• * 1.315

  chap: 3.1••.
• * 1.316

  Verse 13.
• * 1.317

  1 Pet: 4.••.
• * 1.318

  1 Thess: 4.11.
• * 1.319

  chap: 5.12.
• * 1.320

  Verse 13.
• * 1.321

  Vers•• 14.1▪
• * 1.322

  2 Thess: 13.
• * 1.323

  Verse 4.
• * 1.324

  Verse 5
• * 1.325

  Rom: 7.6.
• * 1.326

  Rom: 6.17, 18.
• * 1.327

  Chap: 8.3, 4.
• * 1.328

  Verses 5, ••.
• * 1.329

  Isaiah 28.5.
• * 1.330

  Verse 7.
• * 1.331

  Isaiah 32.1.
• * 1.332

  Chap. 28.9.
• * 1.333

  Verse 7.
• * 1.334

  Verse 12.
• * 1.335

  Verse 13.
• * 1.336

  Verse 18. Verse 11.
• * 1.337

  Verse 15.
• * 1.338

  Verse 16.
• * 1.339

  Verse 17.
• * 1.340

  Verse 18.
• * 1.341

  Verse 19.
• * 1.342

  Verse 20.
• * 1.343

  Verse 21·
• * 1.344

  Verse 17.
• * 1.345

  Chap: 29.10.
• * 1.346

  Matth: 15.8.
• * 1.347

  Mark 7.6, &c.
• * 1.348

  Isaiah 29.14.
• * 1.349

  Verse 15.
• * 1.350

  Verse 16.
• * 1.351

  Chap: 28.25.
• * 1.352

  chap: 29.17.
• * 1.353

  Verse 18,
• * 1.354

  Verse 19,
• * 1.355

  Verse 20,
• * 1.356

  Verse 21.
• * 1.357

  Prov. 20.8. 1 Joh. 3.••.
• * 1.358

  Rom. 9.32, 33.
• * 1.359

  Chap. 28.7.
• * 1.360

  Verse. 3.
• * 1.361

  Chap. 29.22.
• * 1.362

  Vers. 23.
• * 1.363

  Vers. 24.
• * 1.364

  Chap. 61.2.
• * 1.365

  Verse 4.
• * 1.366

  Verse 3.
• * 1.367

  2 King. 23.2. 2 Chron. 34.30
• * 1.368

  Isa. 32.1.
• * 1.369

  Verse 2.
• * 1.370

  Verse 14. Verse 15.
• * 1.371

  Verse 16.
• * 1.372

  Isa. 32.17.
• * 1.373

  Verse 18.
• * 1.374

  Psal. 72.1▪
• * 1.375

  Matth. 12.19. Verse 29.
• * 1.376

  Matth. 11.7. Matth. 12.20.
• * 1.377

  Matth. 12.18.
• * 1.378

  Jer. 2.17.
• * 1.379

  Isa. 8.12.
• * 1.380

  Verse 13.
• * 1.381

  Verse 14.
• * 1.382

  V••rse 15.
• * 1.383

  Verse 16.
• * 1.384

  Verse 17. Verse 18.
• * 1.385

  Matth. 24.26
• * 1.386

  Isa. 8 19.
• * 1.387

  Verse 20. 2 Cor. 4 4 Levit. 9.18.34. &c. Deut. 30.6.
• * 1.388

  Isa. 8.21.
• * 1.389

  Verse 22.
• * 1.390

  Hos. 10.1
• * 1.391

  Verse 2.
• * 1.392

  Verse 3.
• * 1.393

  Verse 4.
• * 1.394

  Amos 5.10.
• * 1.395

  Verse 8.
• * 1.396

  Ver. 19, 21, 22.
• * 1.397

  Prov. 1••.15:
• * 1.398

  Phil.2.14.
• * 1.399

  Verse 15.
• * 1.400

  Eccles.7, 29.
• * 1.401

  1 Thess. 5.22.
• * 1.402

  Rom.13.10.
• * 1.403

  Verse 9.
• * 1.404

  1 John. 3.14.
• * 1.405

  Iohn 9.39.
• * 1.406

  Verse 41.
• * 1.407

  Matth. 28.20.
• * 1.408

  Mat. 10.18, 22. Mark 13.9, 13.
• * 1.409

  Iohn 5:27:
• * 1.410

  Matth. 4.8, 9.
• * 1.411

  Matth. 10.24.
• * 1.412

  Phil. 2.9.
• * 1.413

  2 Cor. 14.7.
• * 1.414

  1 Tim. 4.8.
• * 1.415

  Deut. 17.14.
• * 1.416

  Psal. 37.11.
• * 1.417

  Psal. 44.6:
• * 1.418

  James 1.17.
• * 1.419

  Rom. 8.28.
• * 1.420

  Phil. 1.29.
• * 1.421

  Matth. 5.44.
• * 1.422

  Eccles. 2.17.
• * 1.423

  Psal. 4.7.
• * 1.424

  Psal. 29.11.
• * 1.425

  Psal. 119.75. Phil. 4.11.
• * 1.426

  Psal. 1.3.
• * 1.427

  Psal. 59.15.
• * 1.428

  Deut. 32.35.
• * 1.429

  Psal. 7.14.
• * 1.430

  Mark 10.29.
• * 1.431

  Verse 30.
• * 1.432

  Rom. 15 4.
• * 1.433

  Verse 5. Ver••es 1.2.
• * 1.434

  Verse 6.
• * 1.435

  Luke 9.23.
• * 1.436

  Hebr. 12.6.
• * 1.437

  1 Pet. 2.1.
• * 1.438

  Verse 25. Verse 3.
• * 1.439

  Heb. 10.34. Rom. 5.2.
• * 1.440

  Prov. 22.1.
• * 1.441

  Prov. 30.31.
• * 1.442

  Joh. 16.33.
• * 1.443

  Heb. 1.12.
• * 1.444

  2 Sam. 24.24.
• * 1.445

  Heb. 12.8.
• * 1.446

  2 Sam. 7.14.
• * 1.447

  Coloss 1.24.
• * 1.448

  Matth. 20.20; &c.
• * 1.449

  1 Cor. 13.4. &c.
• * 1.450

  Matth. 15.35.
• * 1.451

  Verse 40.
• * 1.452

  Eccles. 10.4.
• * 1.453

  Luke 21.19. Jam. 1.3.
• * 1.454

  Verse 4.
• * 1.455

  Rom. 5.3, 4, 5.
• * 1.456

  Heb. •• 1••.
• * 1.457

  1 Pet. 3.9.
• * 1.458

  Ibidem.
• * 1.459

  Vers. 10.
• * 1.460

  Vers. 11:
• * 1.461

  Rom. 8.17, & 2 Tim. 2, 12. 1 Tim. 2.15.
• * 1.462

  Gen. 3.15.
• * 1.463

  Rom. 8.18.
• * 1.464

  Heb. 12.12.
• * 1.465

  Verse 1. Verse 2.
• * 1.466

  Verse 11.
• * 1.467

  Verse 10.
• * 1.468

  Col. 1.11.
• * 1.469

  Heb. 6.12.11.10.
• * 1.470

  Heb. 12.10, 11.
• * 1.471

  Col. 6.14, 15, &c.
• * 1.472

  Verse 16.
• * 1.473

  Deut. 12.6, 7, 12.21.
• * 1.474

  Eccles. 2.24.
• * 1.475

  Chap. 9.4:
• * 1.476

  Phil. 4.4:
• * 1.477

  1 Pet. 1.3:
• * 1.478

  Ephes. 4.13.
• * 1.479

  Gal. 5.24:
• * 1.480

  Gal. 2.20.
• * 1.481

  Heb. 5.21. &c
• * 1.482

  Chap. 6.10, 11▪
• * 1.483

  Isa. 9.6.
• * 1.484

  Deut. 18.15.
• * 1.485

  Isa. 61.1.
• * 1.486

  1 Cor. 4.15, 16
• * 1.487

  Chap. 9.2.
• * 1.488

  Chap. 4.14.
• * 1.489

  Verse 17.
• * 1.490

  Verse 20. Verse 19.
• * 1.491

  Rom. 10.15.
• * 1.492

  1 Cor. 1.10.
• * 1.493

  Verse 12.
• * 1.494

  Verse 13.
• * 1.495

  Verse 30.
• * 1.496

  Chap. 3.34. Verse 19.
• * 1.497

  Chap: 4.1, ••.
• * 1.498

  Verse 3: Verse 4.
• * 1.499

  Verse 5.
• * 1.500

  Verse 6.
• * 1.501

  Verse 7
• * 1.502

  Chap. 4.14▪
• * 1.503

  Verses 20, 21,
• * 1.504

  1 Cor. 4.1. 1 Cor. 3.9.
• * 1.505

  1. Cor. 11.2.
• * 1.506

  1 Cor. 14.26.
• * 1.507

  Ephes. 5.19.
• * 1.508

  Verse 20. Verse 21.
• * 1.509

  Chap. 6.1. Verse 5, 7.
• * 1.510

  2 Cor. 3.6.
• * 1.511

  2 Pet. 1.20.
• * 1.512

  Acts 13.1. Acts 21.8.
• * 1.513

  1 Cor. 3.10.
• * 1.514

  Heb. 13.7. Verse 17.
• * 1.515

  1 Cor. 14 33.
• * 1.516

  Verse 32.
• * 1.517

  1 Cor. 14.37.
• * 1.518

  Acts 3 22. & ••.37.
• * 1.519

  Deu. 18.19, 20
• * 1.520

  John 1.49:
• * 1.521

  Acts 3.21.
• * 1.522

  Isa. 61.1. Chap. 59.21.
• * 1.523

  Ibidem
• * 1.524

  Deut. 18 21, ••••
• * 1.525

  Gal. 1.8.
• * 1.526

  Colos. 1.15. Rom. 8.29.
• * 1.527

  Exod. 4.16.
• * 1.528

  1 Cor. 4.15.
• * 1.529

  Chap. 3.10.
• * 1.530

  Chap. 14.36.
• * 1.531

  Chap. 9.1.
• * 1.532

  Verse 2:
• * 1.533

  1 Tim. 2.12, 13
• * 1.534

  Psal. 105.15.
• * 1.535

  John 11.51.
• * 1.536

  〈◊〉〈◊〉 18.14:
• * 1.537

  Deut. 18.18.
• * 1.538

  Joh. 1.49.
• * 1.539

  Joh. 6.14, 15.
• * 1.540

  1 Cor. 4.1.
• * 1.541

  Mat. 28.19, 20.
• * 1.542

  Isa. 61.1.
• * 1.543

  ••att. 22.37.
• * 1.544

  ••om. 16.17.
• * 1.545

  ••rov. 22.28.
• * 1.546

  Rom. 16.18.
• * 1.547

  Verse 19.
• * 1.548

  Matth. 10.40.
• * 1.549

  Verse 41.
• * 1.550

  Ibidem.
• * 1.551

  Deut. 16.19: Exod. 23.8.
• * 1.552

  Exod. 4.15.
• * 1.553

  Verse 16.
• * 1.554

  Prov. 25.2.
• * 1.555

  Prov. 25.2.
• * 1.556

  Ephes. 5.5. Coloss. 3.5.
• * 1.557

  John 4.23.
• * 1.558

  Mal. 1.8.
• * 1.559

  1 Sam. 24.24.
• * 1.560

  John 12.4:
• * 1.561

  Luke 24 21.
• * 1.562

  Verse 25.
• * 1.563

  Verse 26.
• * 1.564

  Luke 19.27.
• * 1.565

  Verse 28.
• * 1.566

  Act. 1.6.
• * 1.567

  Verse 7.
• * 1.568

  Verse 8.
• * 1.569

  Luke 24.49.
• * 1.570

  John 20 21.
• * 1.571

  Luke 12.32. Chap. 22.36,
• * 1.572

  Matth. 6.33.
• * 1.573

  Luke 22.2••. Verse 28.29.
• * 1.574

  Matth. 19.28. 2 Cor. 6, 4, 5.
• * 1.575

  Luke 16.9.
• * 1.576

  Luke 22.36
• * 1.577

  Luke 22.37. Ibidem.
• * 1.578

  Isai. 53.12.
• * 1.579

  Verse 10.
• * 1.580

  Heb. 1.3.
• * 1.581

  Ephes. 4.12.
• * 1.582

  Verse 14.
• * 1.583

  Verse 13.
• * 1.584

  Matth. 8 10.
• * 1.585

  Ibidem.
• * 1.586

  Matth. 6.9.
• * 1.587

  Verse 10.
• * 1.588

  Verse 13. Dan. 4.17.
• * 1.589

  Psalm 122.6.
• * 1.590

  1 Tim. 2.2.
• * 1.591

  Matth. 26.39.
• * 1.592

  Psalm 2.6.
• * 1.593

  Heb. 1.2.
• * 1.594

  1 Cor. 10.9.
• * 1.595

  Numb. 11.23.
• * 1.596

  1 Cor. 10.2. Verse 3.
• * 1.597

  Verse 4·
• * 1.598

  Verse 11.
• * 1.599

  Psalm 2 4.
• * 1.600

  Verse 3.
• * 1.601

  Verse 2.
• * 1.602

  Verse 12:
• * 1.603

  Luke 9.20. Chap 2.26. John 1.41. Psalm. 45.7. 1 John 1.3.
• * 1.604

  Luke 19.11.
• * 1.605

  Verse 12. Verse 13.
• * 1.606

  Verse 14.
• * 1.607

  Verse 27:
• * 1.608

  Matth. 25.14.
• * 1.609

  1 John. 2.22.
• * 1.610

  Luke 10.16.
• * 1.611

  2 Cor. 1.21: Verse 24. Chap. 2.9, 10.
• * 1.612

  Verse 11.
• * 1.613

  Luke 99.56.
• * 1.614

  1 Sam: 9.16. Chap. 10.27, Chap. 19.9••
• * 1.615

  Isa. 33.22. Acts 5.3••. Phil. 3.20:
• * 1.616

  •• Thess. 2.4.
• * 1.617

  Acts 23.5.
• * 1.618

  Exod. 22.28.
• * 1.619

  Deut. 17.9. Ibidem,
• * 1.620

  Psal. 95.3.
• * 1.621

  2 Thess. 2.6.
• * 1.622

  Verse 7.
• * 1.623

  Verse 8.
• * 1.624

  Chap. 1.7. Verse 2.
• * 1.625

  Joel 3 11.
• * 1.626

  Verse 17.
• * 1.627

  Verse 16.
• * 1.628

  Verse 19.
• * 1.629

  Verse 20.
• * 1.630

  2 Thess. 2.9.
• * 1.631

  Verse 10.
• * 1.632

  Ve••se 11.
• * 1.633

  Verse 12.
• * 1.634

  Vers. 13, 14.
• * 1.635

  Verse 15.
• * 1.636

  Chap. 3.6.
• * 1.637

  Gal. 1.7.
• * 1.638

  Verse 31, 14.
• * 1.639

  Psalm. 45.16.
• * 1.640

  Ezek. 34.23, 24.
• * 1.641

  Jer. 30.21.
• * 1.642

  Verse 22.
• * 1.643

  Isa. 49.20.
• * 1.644

  Verse 21.
• * 1.645

  Verse 22.
• * 1.646

  Verse 23.
• * 1.647

  Isa. 60.3.
• * 1.648

  Verse 10.
• * 1.649

  Verse 11.
• * 1.650

  Isa. 53.2.
• * 1.651

  Verse 3.
• * 1.652

  Jer. 33.21. &c. Psal. 89.27, &c.
• * 1.653

  2 Sam.7.15.
• * 1.654

  1 Chron. 17.13
• * 1.655

  Verse 14.
• * 1.656

  Verse 23.
• * 1.657

  Verse 24.
• * 1.658

  Verse 25.
• * 1.659

  Verse 14.
• * 1.660

  Psal. 122.5.
• * 1.661

  Matth. 8.20.
• * 1.662

  2 Sam. 23.1.
• * 1.663

  Verse 2.
• * 1.664

  Verse 3.
• * 1.665

  Verse 4.
• * 1.666

  Verse 5.
• * 1.667

  Verse 6.
• * 1.668

  Verse 7.
• * 1.669

  Ibidem.
• * 1.670

  2 Sam. 7.10.
• * 1.671

  Vers•• 19.
• * 1.672

  Deut. 17.9.
• * 1.673

  Verse 1.
• * 1.674

  1 King. 8.16.
• * 1.675

  Verse 19. 1 Chron. 17.11.
• * 1.676

  Verse 6.
• * 1.677

  Marke 10.30.
• * 1.678

  1 King. 5.3.
• * 1.679

  2 Sam. 7.12.
• * 1.680

  Verse 25.
• * 1.681

  Psal. 72.17:
• * 1.682

  Verse 10.
• * 1.683

  Verse 19. Verse 3.
• * 1.684

  Verse 4.
• * 1.685

  Verse 7.
• * 1.686

  Psal. 82.3, 4. Isa. 28.6.
• * 1.687

  Psal. 85.10.
• * 1.688

  Matth. 10.23.
• * 1.689

  Luke 12.33.
• * 1.690

  Matth. 6.24, 25
• * 1.691

  Luke 16.1.
• * 1.692

  Verse 5.
• * 1.693

  Luke 18.
• * 1.694

  Luke 11.7, 8.
• * 1.695

  Luke 16.13.
• * 1.696

  Iudg. 17.6. Rom. 3.2.
• * 1.697

  Judg. 18.30.
• * 1.698

  John 18.36.
• * 1.699

  Verse 37.
• * 1.700

  John 5.22.
• * 1.701

  John 18.37.
• * 1.702

  Matth. 18.20. John 20.31. Matth 7.6.
• * 1.703

  Matth. 27.11.
• * 1.704

  Chap. 26.64. Verse 65.
• * 1.705

  Ibidem.
• * 1.706

  〈…〉〈…〉
• * 1.707

  J••hn 1•• 21
• * 1.708

  J••hn 14 6.
• * 1.709

  Matth. 6.33.
• * 1.710

  1 Tim•• 3 15.
• * 1.711

  1 Th••ss 4.11. 1 Pet. 3.11. Psal. 34.14. Rom. 15.33. 1 Co•• ••.15.
• * 1.712

  Jer. 33.6.
• * 1.713

  2 Kings 20.19.
• * 1.714

  2 Sam. 15 20.
• * 1.715

  Heb. 12.14.
• * 1.716

  Verse 15.
• * 1.717

  Psal. 85.10.
• * 1.718

  Isa 28.6. Psalm 85.9. Verse 10.
• * 1.719

  Verse 11.
• * 1.720

  Psalm 72.1.
• * 1.721

  Verse 2.
• * 1.722

  Rom. 13.5. 1 Pet. 2.13, 14.
• * 1.723

  Matth.11.12.
• * 1.724

  Luke 9.23.
• * 1.725

  1 John 2.19.
• * 1.726

  Matth. 13 22.
• * 1.727

  1 Cor. 4.8.
• * 1.728

  Verse 9.
• * 1.729

  3 John 9.
• * 1.730

  3 John 10.
• * 1.731

  2 John 7. 1 John 2.3. John 10.30. 2 John 9.
• * 1.732

  Jude, ver. 17.
• * 1.733

  Verse 18. Verse 19.
• * 1.734

  Verse 8.
• * 1.735

  Verse 9.
• * 1.736

  Prov. 17.26.
• * 1.737

  1 John 4.3.
• * 1.738

  1 John 2.19.
• * 1.739

  Jude, ver. 3.
• * 1.740

  Verse 4.
• * 1.741

  Jude. ver. 4.
• * 1.742

  Ibidem. 1 John 2 22.
• * 1.743

  Iude, ver. 10.
• * 1.744

  Verse 11.
• * 1.745

  Iude, ver. 12.
• * 1.746

  Verse 13.
• * 1.747

  Verse 14.
• * 1.748

  Verse 15.
• * 1.749

  Verse 16.
• * 1.750

  2 Pet. 2.18
• * 1.751

  Verse 19.
• * 1.752

  Verse 20.
• * 1.753

  2 Pet. 2.21.
• * 1.754

  Joh 15.17.
• * 1.755

  1 Tim. 4.1.
• * 1.756

  Verse 2
• * 1.757

  Ver. 2, 3, 4.5.
• * 1.758

  Verse 6. Verse 7.
• * 1.759

  Verse 8.
• * 1.760

  Verse 12.
• * 1.761

  Verse 13. Verse 9, 10.
• * 1.762

  1 John 4.3. 2 John 7.
• * 1.763

  Verse 8.
• * 1.764

  Matth. 25 40.
• * 1.765

  Verse 40.
• * 1.766

  Psal. 110.2, 3.
• * 1.767

  2 John 9.
• * 1.768

  Ibidem.
• * 1.769

  1 Joh. 4.3.
• * 1.770

  Verse 6.
• * 1.771

  Verse 7. Verse 8.
• * 1.772

  Verse 11.
• * 1.773

  Verse 12. Verse 16.
• * 1.774

  Verse 1••. Verse 18.
• * 1.775

  1 Joh. 2.18.
• * 1.776

  3 John 4.••.
• * 1.777

  1 John 21.7. Chap. 3.2. Chap. 4.17, 13,
• * 1.778

  Luke 12.41.
• * 1.779

  1 Joh. 2.1. Verse 2.
• * 1.780

  Ibidem.
• * 1.781

  Verse 13. John 14.7. Chap. 16.25. Joh. 13.10. Chap. 15.3. 1 Joh. 2.12.
• * 1.782

  1 Joh. 2.20.
• * 1.783

  Joh. 16.12.
• * 1.784

  Verse 14.
• * 1.785

  Verse 15.
• * 1.786

  Verse 16.
• * 1.787

  1 Joh. 2.••8.
• * 1.788

  Verse 24.
• * 1.789

  Joh. 15.1••.
• * 1.790

  1 Joh. 2.29.
• * 1.791

  Chap. 3 7.
• * 1.792

  1 Joh. 4.4.
• * 1.793

  Joh. 16.8, 9.10.
• * 1.794

  2 Pet. 1.1•• M••tth. 17.5. Luke 10 16, & Joh. 13.20.
• * 1.795

  Joh. 17.1.
• * 1.796

  Chap. 16.14.
• * 1.797

  Matth. 10 40▪
• * 1.798

  Verse 41.
• * 1.799

  Verse 42.
• * 1.800

  1 John 4 4.
• * 1.801

  Matth. 4.9. 1 John 4.5.
• * 1.802

  Verse 6.
• * 1.803

  Matth. 28.20.
• * 1.804

  2 John 7.
• * 1.805

  1 John 5.21. Chap. 2.16.
• * 1.806

  Matth. 10.9.
• * 1.807

  1 Tim. 6.8.
• * 1.808

  Verse 9.
• * 1.809

  Verse 10.
• * 1.810

  Verse 11.
• * 1.811

  2 Tim. 2.22.
• * 1.812

  Matth. 10.10.
• * 1.813

  Matth. 10.33. Marke 8.38. Luke 12.9 & Chap. 10.16.
• * 1.814

  Matth. 18.5, 6.
• * 1.815

  2 Thess. 2.3.
• * 1.816

  Verse 2.
• * 1.817

  1 John. 2.18.
• * 1.818

  Matth. 23.3.
• * 1.819

  Verse 4.
• * 1.820

  Verse 7.
• * 1.821

  Verse 6.
• * 1.822

  Verse 23. Verse 24.
• * 1.823

  Exod. 3.15. Deut. 5.15
• * 1.824

  Matth. 7.3. Luke 18.11▪ Jude 19.
• * 1.825

  Jer. 6.16, 17. Verse 21.
• * 1.826

  Mat. 11 19, &c
• * 1.827

  Isa. 65 5.
• * 1.828

  Act 26.18. John 1.12. 2 Cor. 1.1.
• * 1.829

  Act. 8.3. Act. 26.9, 10.
• * 1.830

  Act. 9.13. V••rse 14.
• * 1.831

  M••tth. 7.15.
• * 1.832

  Rom. 5.14.
• * 1.833

  Mar. 15.30, 32. Mar. 27.42, &c.
• * 1.834

  Mat. 25.40, 45:
• * 1.835

  2 Cor. 12.9.
• * 1.836

  Luke 17.22.
• * 1.837

  Mar. 10.40. Luke 10.16.
• * 1.838

  Acts 1.3.
• * 1.839

  Luke 12.41.
• * 1.840

  Mat. 20.26 Luke 22.26.
• * 1.841

  Luke 22.25.
• * 1.842

  1 Cor. 4.6.
• * 1.843

  Ver. 18, 19, &c.
• * 1.844

  Verse 1.
• * 1.845

  Verse 2.
• * 1.846

  Verse 3, 4.
• * 1.847

  1 Cor. 11.1. Verse 2.
• * 1.848

  Verse 3.
• * 1.849

  1 Cor. 14.34.
• * 1.850

  Verse 35.
• * 1.851

  Verse 40.
• * 1.852

  Chap. 12.28.
• * 1.853

  1 Cor. 11.3, 4.
• * 1.854

  Verse 6.
• * 1.855

  Verse ••.
• * 1.856

  Verse 8.
• * 1.857

  Verse 9.
• * 1.858

  Verse 10.
• * 1.859

  Verse 11.
• * 1.860

  Verse 12. Chap. 3.7.
• * 1.861

  Chap 3.22, 23.
• * 1.862

  1 Cor. 11.13.
• * 1.863

  Verse 14.
• * 1.864

  Verse 15▪
• * 1.865

  Eph••s 5.22.
• * 1.866

  Verse 32.
• * 1.867

  Verse 33.
• * 1.868

  1 Cor. 1.12.
• * 1.869

  Gen. 3.16. Exod. 20.12.
• * 1.870

  2 Kings 14.19.
• * 1.871

  Verse 5, 6. 1 Sam. 23.11. Chap. 24.5.
• * 1.872

  2 Kings 1.15.
• * 1.873

  Luke 9.54. 2 Kings 2.2.
• * 1.874

  2 Kings 6.3••.
• * 1.875

  1 Cor. 2.7. Verse 6. Chap. 1.18.
• * 1.876

  Ephes. 6.13.
• * 1.877

  Numb. 22.12.
• * 1.878

  Verse 20.
• * 1.879

  Ibidem.
• * 1.880

  Verse 21.
• * 1.881

  Prov. 3.9.
• * 1.882

  1 Pet. 2.15, 26. Jude, ver. 11. It is observa∣ble, that in both these places Balaam is ranked amongst the hypocrites and rebellions.
• * 1.883

  Ephes 3.16. Ephes. 6.15.
• * 1.884

  Verse 16.
• * 1.885

  Gen. 4.14.
• * 1.886

  Verse 26.
• * 1.887

  Chap. 5.3.
• * 1.888

  Gen. 1.26. Luke 3.38.
• * 1.889

  Gen. 6.9.
• * 1.890

  Luke 12.32. Verse 33.
• * 1.891

  Mark. 16.17, 18
• * 1.892

  John 16.23. Matth. 17.20.
• * 1.893

  Luke 9.49.
• * 1.894

  Matth. 7.22, 23
• * 1.895

  Matth. 24.23.
• * 1.896

  2 Pet. 3.4.
• * 1.897

  Psal. 14.1. Verse 2.
• * 1.898

  Verse 4. Psal. 94.11.