Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

CHAP. III. Containing Serious Invectives against Atheism, Idolatry, and Supersti∣tion; with some earnest Motives to all Christians, especially the purest Churches, to endeavour more industriously the propagation of Christian Religion in the World.

HAving, by the help of God, finished those several Systems of Doctrine, together with these short Polemical Discourses, in which we have endeavoured, with all possible sincerity, to give Testimony to the Christi∣an Religion, according to its native Purity and Integrity, wherein not ma∣ny things are intermitted, though some (perhaps) too briefly touched; which if God permit, and this present Work find acceptance, may be farther amplified.

I shall now, for a Conclusion to this Work, add a few Considerations, as well for the propagation of this Holy Profession, as to dissuade Men from the too much prevailing Errors of Atheism, Idolatry, and Superstiti∣on, the mortal Enemies of Man's Salvation, and Inlet to all Prophaneness.

SECT. I. Against ATHEISM.

1. Atheism is either a flat denial that there is any God, who rules the Uni∣verse by his Power and Providence; or else, an utter regardlesness whether there be any God, what he doth or requires to be done.

This damning Sin, in the first Branch of it, I hope is not very com∣mon; and where it is, it obtain'd its entrance by Mens desiring to be overwise, and are withal of bold and daring Spirits, such as Paul menti∣ons, 1 Cor. 1. 21. The World through Wisdom knew not God: or, as Pha∣raoh, who said, I know not the Lord; and who is the Lord that I should obey his Voice? Exod. 5. 2. Or as Statius, who held, That only Fear made Gods first in the World. Or rather as Diagoras and Theodorus, who are said flatly to deny there was any God at all; * 1.1 Protagoras Deum in dubium voca∣vit, Diagoras exclusit. These Men (how wise soever) are justly censured by the Apostle, Rom. 1. 22. Professing themselves Wise, they make them∣selves Fools: and so they stand upon Record, Psal. 14. 1. The Fool hath said in his Heart, There is no God. Of this sort were our late Ranters, (the Fore-runners of the * 1.2 Quakers) as may be seen by their execrable Books yet extant.

The Atheist fights not against the Scriptures only, but against Heaven it self; which hath wont to convince Men that there is a God which ru∣leth the very Stars themselves. Homines ceperunt Deum agnoscere, &c. * 1.3 Men first began to acknowledg a God, when they considered the Stars to main∣tain such a comliness Day and ight, both in Winter and Summer, to ob∣serve their designed Risings and Settings. Why then should any so far un∣man themselves, as not to lift up their Eyes, and dispose their Minds to consider the Eternal Power and Godhead, which shineth forth in the Creation and continuation of the World. * 1.4 He that would see (saith Boetius) the Laws of God, let him with a prudent mind look up to Heaven, and observe there how all things agree. The Stars run their Courses in peace. the Moon's cold Sphere is not injured by the heat of the Sun, but each one keep their Course with exact motion, &c. The consideration whereof, seems to have kept Aristotle himself from Atheism: * 1.5 What (saith he) can ever be compared with the motion of the Stars in their several Revolutions, which move exactly as it were by the Rule and Square, by Line and Level, from one Generation to another.

The Atheist being required to shew how the World came to be, and to bear so excellent a Form and Order? Is said (by a learned Pen) to give only this account: That the World was produced of certain Atoms, dancing in an Eternal Circle. But this is so vain, that it cannot be heard without just indignation; and it may well be demanded, Why Atoms do not still produce the same effects? Why are there not new Heavens, new Earths, new Suns, new Moons? &c. No Reason can be given why there are not the same things produced, if they had no other cause of their first being than Atoms: And it would be understood whence these Atoms had their beeing? But surely, as the Scripture informs us, that the Heavens are God's Handywork, Psal. 19. 1. * 1.6 So Lactantius said well against the Heathen Man, As that which is made, had never been, had not God commanded, Let it be: So neither had they continued, unless he had gi∣ven the Charge, &c. Now he that denies a Deity, is confuted by every Creature in the World. All which in their kind proclaim a Creator, seeing their state is such as evidently shews they could not give themselves a Being; nor are they able to continue, though they desire it. Which shews they are under a Power, to which all must submit.

2. Atheism in the second Consideration, is justly chargeable upon the Irreligious, or those that make no Conscience of Religion. Seeing there is no sufficient evidence that Mankind does either know, or love God, any more than the Beasts of the Field, but as he is distinguished from them by the Bond of Religion: And hence it was that Adam only, of all Crea∣tures, had an Institution of Religion given him in his Innocency, which he not observing, was like the Beast that perisheth, Psal. 49. 10.

Those Men therefore are without God in the World, who are without Religion, or make no Conscience of the Worship of God (though they do not flatly deny his Being) the impious language of whose ungodly Con∣versation is expressed, Job. 21. 14, 15. They say unto God, Depart from us, for we desire not the knowledg of thy Ways. What is the Almighty, that we should serve him? and what profit should we have if we pray unto him? Yea,

they plainly say, It is in vain to serve God, Mal. 3. 14.

These kind of Atheists are not only opposed to the principles of Theo∣logie, but have therewith cast off the very Documents of Nature, which leads Mankind to acknowledg their Maker, and to delight to please him in all things: The Gentiles having not the Law, do by Nature the things contain'd in the Law; Whilst those sordid Creatures defile themselves in what they know, (or might understand naturally) as Jude speaks.

They arrive at this Impiety, to neglect Religion, by the love of pre∣sent things: Ye cannot serve God and Mammon, saith Christ. And by de∣grees conclude, that God takes no notice of Religious Performances; yea, their Cogitations often-times are very strange concerning God, as that the Lord hath forsaken the Earth; that he will not do good, neither punish them with evil, Ezek. 8. 12. & 9. 9. When yet it is most certain, that nothing ever so much provoked the Lord to Wrath, as the neglect of Re∣ligion; this brought the Curse on Adam, Gen. 3. and this brought De∣struction on the old World, Gen. 6. and 7. This often hindred the Mercies of God from descending upon his Ancient People, and particu∣larly in the time of the Prophet Haggai, Chap. 1. ver. 9. Ye looked for much, and loe it came to little — Why, saith the Lord of Hosts? Because of mine House that is waste, and ye run every Man to his own House. * 1.7 And hence Lactantius truly said, Discite igitur, si quid vobis relictae mentis est, &c. Learn thus much then (if you have any understanding left) that Mischief daily befals Men, because God the Greator and Governour of the World, is for∣saken of them — and finally because you will not permit the Worship of the True God, so much as to a few.

2. Another great cause of Irreligion, or want of Conscience, is the ill example of many who are set over the People, in this and other Nations, as their Guides and Teachers, who live not in any measure as they teach, nor are they fixed in the Worship, or Religion they profess; but have been found ready to change with the Times, as if Religion was only to serve a turn. This the Vulgar observing, are stumbled, and made to regard no Religion at all. And here we may justly remember the complaint of the Prophet, Isa. 3. 12. O my People, they that lead thee, cause thee to err, and destroy the way of thy Paths. Worldly-minded Preachers are the ruine of true Religion, and the promoters of this kind of Atheism; for whilst they make their Belly their own God, in vain do they preach another God to the People. Against these, holy Paul en∣veigheth most bitterly, and under his just Censure I leave them, Phil. 3. 18, 19. For many walk, of whom I have told you often, and now tell you even weeping, that they are Enemies of the Cross of Christ: Whose end is De∣struction, whose God is their Belly, whose glory is in their Shame, who mind Earthly things.

Let all Men seriously consider, that unless there be some duty of Reli∣gion pertaining to Mankind, as previous to a state of Happiness, it will be hard to dignifie Mankind (generally) above the Beasts of the Field. For though some few by reason of their Wealth and Honours, may seem to out-vie those Animals, yet the generality of Men seem to be (and doubtless are) exposed to a more anxious Life than the Fowls of Hea∣ven,

the Fishes in the Sea, and many Beasts of the Earth; to whom it is hard to add any thing to make their Life more happy than it is, save that they are Mortal. But wretched Mankind, if now debarr'd of the Know∣ledg of God, and true Religion, and the Glory that shall follow, is an ob∣ject of the greatest Contempt (especially the Poor of this World) of all other; and by how much he hath reason to consider his state as such, it will by so much augment his Sorrows, and not relieve him at all.

But now, Consider him as capable to know the Lord, and to walk with him in a way of Faith and Religion whilst here, and to be thereby fit∣ted to live for ever in the full enjoyment of the Presence of that God, who giveth Life and Being to all things; this, even this, and only this, makes him the most happy of all Creatures here below. This makes him forget his Sorrows as Trifles which last but for a moment, and which (by the power of the true Religion) work for us a far more exceeding and eternal weight of Glory, whilst he can chearfully look at the things (by Faith) which appear not to sense: for the things which are seen are Tempo∣ral, but the things which are not seen are Eternal.

Wherefore let all Men be perswaded to hate, scorn, and detest the odi∣ous principles of Atheism, which so basely ignobles the Children of Men, as to make them the most wretched of all others. And let us love, walk, and delight our selves greatly in Religion, the true Religion, even the An∣cient Christian Religion; which so advanceth, dignifieth, and for ever secureth the Faithful, to, and in, that Joy which is unspeakable, and full of Glory. Nor shall we actum agere, shew here what this true Religion is, having done that already.

SECT. II. Against IDOLATRY.

Idolatry, is the next crying Iniquity to Atheism, by which the Honour of God is given to a thing of naught. For so the word Idol is truly taken, 1 Cor. 8. 4. An Idol is nothing in the World. So far from being a God, that 'tis a meer empty Sound, a thing of no Existence, a meer Fancy. For though the Image in respect of the Matter be something, as Gold, Sil∣ver, Wood, Stone, &c. yet the Internal form is meerly imaginary, and hath nothing of a Deity pertinent to it. As for the Controversie among Learned Men about the agreement, or difference between the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Imago, an Idol, or Image, we shall not enter into it; it's sufficient that we know, God hath forbidden us to Worship any but him∣self. Mat. 4. 10. Thou shalt worship the Lord thy God, and him only shalt thou serve. Exod. 20. 5. Thou shalt not bow down to them, nor worship them. He therefore that is the Object of Religious Worship, must be God, yea, very God, as John teacheth, 1 John 5. 20. This is the true, or very God, and Eternal Life; namely, that God whom he hath set forth un∣der the Name of Father, Son, (or Word) and Holy Ghost: And then, inhibits the worshipping of any other: Little Children, keep your selves from Idols. Amen.

Idolatry may be considered as it is more gross, or as it is more obscure, and hard to be detected. 1. David shews the great vanity of the first, Psal. 115. 4. Their Idols are Silver, and Gold, even the Works of Mens hands, &c. They that make them are like unto them, and so is every one that trusteth in them. For as the Idol hath Eyes and sees not, even so the Idolater is blinded in his understanding, not perceiving the Living God, because of the blindness of his Heart, Ephes. 4. 18. And so the Prophet, Isa. 44. 9. at large discovers the unreasonableness of Idolatry: For a Man to worship a Tree, with part whereof he warms himself, and with the other part he makes an Idol, and saith, Deliver me, for thou art my God.

Now though this gross Idolatry is greatly impared where the true Light of the Gospel shineth, yet it is not wholly extirpate there. Wit∣ness (beside other Vanities not a few) that Worship which the Papists give to the Bread and Wine, which they consecrate and sacrifice, and then adore it, as very God. A thing too evident to be by them denied, (neither do they deny it) and therefore to be by all that love Christ la∣mented, that ever those who pretend to advance that holy Name, should so obstruct the growth of Christianity, by such Idolatry. * 1.8 These Men seem to come under the censure of Lactantius, which he wrote against the Hea∣then: Quae amentia est, &c. What a madness is it either to make things which themselves fear, or to fear those things which themselves have made? Neither do these foolish Men understand, that the Images [or Wafer-Cakes] which they adore, had they but sense and motion, would adore them who formed and framed them: But these things none, [no not the Papists] do consider — : They which have sense, adore things without sense, &c. What shall we think, that the Romanists who of old Time, were (as 'tis said) without Images, till they had conquered all the World, and then re∣ceiving into their Cities the Idols of all the Conquered Nations, be∣came Vassals to the Idols of all the World. * 1.9 Shall these, I say, be the pattern of the Roman-Christian Church? Who at the first, we are sure, held forth the only Bread of Life throughout the World; As may be gathered, Rom. 1. 8. And shall they now adore, as the Godhead it self, the Common Bread of every Nation? And what though they say it ceases to be Bread when they have Consecrated it, doth not a silly Mouse con∣vince them of Falshood, whilst she will eat it up before their Faces? How then can it be God? How then is it not Bread?

When we consider this, how should we wonder, That the Nations of the World which are without that means of Knowledg which we enjoy, should worship either they know not what, or the things which they be∣hold. As some the Devils, some Men living, others dead-Men, others four-footed Beasts, creeping Things, Fowls of the Air, and Fishes in the Sea, and the Hosts of Heaven; of all which, the last hath the fairest shew. Yet as it is abundantly reprehended in the sacred Oracles, so some of the An∣cient Christians, even by Reason, did convincingly shew the Vanity there∣of; which for the clearness of the Demonstration, I will here set down at large. Argumentum illud, &c. * 1.10 That Argument from whence the Hea∣then do collect, that the Stars must needs be Gods, doth most plainly prove the

contrary: For if they take them to be Gods, because of the certainty of their Courses; this rather shews they are no Gods, because they are not able to de∣part from their set courses; whereas if they were Gods, they would move both this way and that way in the Heavens, as freely as living Creatures do upon the Earth; who, because they have the freedom of their Will, they go up and down whither themselves think fit. But for the Stars, their great∣ness in their Creation, comliness in their Order, constancy in their Courses and Seasons, could never at first have been framed without a cunning hand, nor so long have been preserved without a powerful Inhabitant, nor so wisely governed without a skilful Regent, as even Reason it self maketh plain and evident.

If then the Constellations of Heaven may not be accounted Gods, as by the Light of the Scriptures and Reason we see they may not, then no Created thing known by Man is worthy of that honour, the Heavenly Lu∣minaries being far more excellent than any thing upon the Earth, or in the Sea. And therefore we are justly lead to the Maker of these things, as to him who only is worthy to have all Divine or Religious Worship, Service and Obedience: Let us then hearken to him, who saith, Fear God, and give glory to him, — and worship him that made Heaven, and Earth, and the Sea, and the Fountains of Waters, Rev. 14. 7. Yea, let us say from the heart, Whom have I in Heaven but thee? and there is none upon Earth which I desire in comparison of thee.

2. There is yet another kind of Idolatry too common among Men, and that is, the love of earthly things, more than him that is the bountiful doner thereof, to the Children of Men. Against this great Iniquity, Christiani∣ty in the Purity and Power of it, is a most sure Fortress: In this case her Sacred Doctrine crieth out on this wise; Mortifie your Members which are upon the Earth, — inordinate Affection, and Covetousness, which is Idolatry, Col. 3. 5. For this ye know, that no Covetous Man, which is an Idolater, hath any inheritance in the Kingdom of God, and of Christ.

Now Covetousness standeth in these Particulars;

1. Dissatisfaction with our present Condition, be it never so plentiful; Heb. 13. 5. Let your Conversation be without Covetousness, and be content with such things as ye have. Thus this Vice is known by the Vertue of Contentment, which is its opposite. Against this part of Covetousness, which is the Inlet to all the rest, our Saviour bends his Discourse, Luke 12. 15. Take heed and beware of Covetousness; for a Man's life consisteth not in the abundance of the things which he possesseth. And the Apostle shews the dangerous nature of this Sin, even in this first branch of it, whilst it takes away the profit of Religion from us; Godliness with (not without) Contentment, is great gain, 1 Tim. 6. 6.

2. Covetousness is a desire of that which is another Man's, or none of our own, and strictly forbidden by the Lord, Exod. 20. 17. Thou shalt not covet thy Neighbours House, &c. nor any thing that is his. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or lover of Silver, is the root of much evil among Men. This Covetous∣ness hath been the ruin of Kingdoms, and the disgrace of Christians; and is so at this day, as well as the prevention of the conversion of the Heathen, who have occasion to observe the abounding of this Iniquity

among those who bear the Christian Name. * 1.11 He that would know the truth of this, (among others) let him read the doleful History of Benzo the Italian, where he will find cause of holy indignation, when he shall hear the God of the Christians blasphemed by the Covetousness of the Spaniards; the poor Natives having too much cause to say, The God of the Spanish Nation is Gold; insomuch that when they of America could take one of them, they would pour Gold into his Mouth, supposing nothing else would satisfie the God of Christians.

3. Covetousness is a with-holding that which we possess, when we may do good with it, and especially the best good, namely to help forward the Salvation of Men, by the publication of the Gospel of Peace. For like as it profits nothing to say to a poor Man, Be filled, be cloathed, go in peace, if we do not withal give him those things which are needful; even so neither will it argue that we have a true Zeal for the Conversion of Souls, when we only pray for the Conversion of the Nations; but with these Prayers, Endeavours must be used; Men must be sent, whom God hath fitted to preach the Word, and this cannot be done without denying our selves, and laying out of our Substance. Would Christians but do what they can this way, it would certainly be blessed with some advantage; for in all Labour there is profit, but the Talk of the Lips only tends to pover∣ty, Prov. 14. 23.

Mr. Stanley having described the Covetous Man, * 1.12 by certain devouring Creatures, who live upon the ruin of their Fellows, gives too notable Rules by which such may be known. 1. They will often plead, and con∣tend for the upholding profitable Sins, (or sinful wayes by which they get profit). 2. They will plead and contend against charitable and chargeable Duties. And in this he saith most true. Nevertheless, we know that there is no Duty pertaining to Christian Religion, but is under the reach of such Blessings, both Temporal and Eternal, as will more than requite all that we can do. Let me therefore exhort all Christians, especially the most pure Churches of Christ, to consider and labour after some singular Atchievment this way, to do more than others for the information of the Nations. They are not destitute of Men (let not that be pretended) who are competently capacitated to do the Truth service in many Nati∣ons. The greatest difficulty seems to be the different Languages of Men: for though in natural things Men can help with ease to understand each others meaning; in Heavenly things it is not so, these being the most hard to unfold, and yet require the most plain demonstration. Howbeit, sith (as we have proved) the Gifts of God, even that of Tongues, is not so taken away from the Church, but that the right of it remains to her, with other Gifts, to the end of the World; during which time she is obliged * 1.13 to Teach all Nations, to Preach the Gospel (by her Ministers) to every Crea∣ture: We may not lawfully doubt that there shall ever be any failure on God's part, his Servants doing what in them lieth. So that upon the whole Matter, let us but refuse to serve Mammon, and devote our selves to serve God with all our Heart, with all our Might, and with our whole Sub∣stance, (part whereof is given for necessaries for our selves, and part for pious and charitable Uses, and God is served in both) and then if blessed

Effects follow not, we shall have a strange disappointment. But let us remember, That he is faithful that hath promised, Heb. 10.

SECT. III. Against SUPERSTITION.

As Atheism and Idolatry, even so Superstition, hath been a very great hinderance to true Religion, as some have observed, but have not been so happy as to remove such a pernicious Stumbling-block, as * 1.14 Mr. Calvin, and many other Protestant Writers; for seeing it is granted by the Learned, that Will-Worship and Superstition are of the same import; and that the latter does signifie, (of supra statutum) more than is appointed by God in his Word; voluntary Religion, such as Man's Wit deviseth to himself, without any Precept of God * 1.15. We are sufficiently admonished thereby, against the manifold Innovations in the Papal Worship, and the too too many yet remaining unpurged in many of those Churches, who have contended for Reformation. I shall do little in this case, but call to mind the Te∣stimonies of our Reformers, which may be worthy the consideration of those that succeed them. Luther teacheth expresly, * 1.16 That no Man can avoid Idolatry, if God himself doth not shew — the manner how he will be wor∣shipped. And speaking of the Sacraments, particularly he saith, That the Pastors are then cloathed with Righteousness, when they execute a Righteous Office; that is, when they teach the Word sincerely; also when they minister the Sacraments purely without corruption; so that whatsoever they do, or speak, be either the Word or Work of God.

And Wicklif before him is very positive against supra Statutum, Super∣stition, or adding any Ceremony in the Worship of God, which is not appointed by the Word of God: His words are, * 1.17 That we must receive no∣thing but what is in the Scripture, — That no Rite or Ceremony ought to be re∣ceived in the Church, but that which is plainly confirmed by the Word of God. That wise Men leave that as impertinent which is not plainly exprest. That we are to admit of no Science or Conclusion that is not proved by Scripture-Te∣stimony. And that whosoever holds the contrary Opinion, cannot be a Christian, but slatly the Devil's Companion.

Calvin makes little difference between Superstition and Idolatry, * 1.18 but seems to make the terms convertable. So oft (saith he) as the Scripture affirmeth that there is but one God, it striveth not for the bare Name of God, but withal commandeth this, That whatsoever belongeth to the Godhead, be not given to any other. Whereby also appeareth that pure Religion doth differ from Superstition, — because always even the Blind themselves have found that this Rule ought to be holden, that God be not worshipped but as he hath ordered. EUSEBIA, in Greek, signifying as much as true Worship. — And that it is a fond colour which the Superstitious do pretend, when with indiscreet Zeal they give themselves leave to do all things, — but herein shameful igno∣rance bewrayeth it self, that neither they cleave to the one God, nor have any regard to Order in the worshipping of him; who will be a severe revenger, if he be mingled with any fained God. And then he setteth forth the lawful

manner of worshipping, to hold Mankind in Obedience, containing both these Points in his Law.

* 1.19 To these we shall add the Testimony of Dr. Fulk, upon Colos. 2. 18. What Religion of Angels soever it be, such as the Heathen used, such as Si∣mon Magus invented; such as some Jews observed, or such as Papists use: All Religion of Angels is forbidden; yea all Superstition or Will-Worship which is not after the prescript of God's Word. And indeed who can imagin that any thing devised by Men, (though never so specious) can add any ad∣vantage to the Way and Worship of God; and if not, to what end are such additions made? And who seeth not, to add one Ceremony, is the same as to add one thousand; if therefore we desire God's Worship to be kept in purity; Let all that love Christ beware of Superstition altoge∣ther; because, as a Learned Protestant observes, * 1.20 That as the Atheist is like hard Ground where no Corn groweth, so the Superstitious exceeds in his Worship, and runs as far into the other Extremity: Christ suffered between two Thieves, so Christ suffereth between Atheism and Superstition.

SECT. IV. Motives to all that Love Christ, specially the Purest Churches, to endeavour the propagation of Christian Religion in the ancient pu∣rity of it.

1. In Undertakings of Moment, consideration is to be had of the pos∣sibility of the thing; and especially whether it comport with the Will of God, seeing where these oppose, no undertaking can be warrantable; however, the pride or confidence of any may prompt Men thereunt••▪ But in our Case the way is most clear, for (not to scrutinize into the Se∣crets of God) his Word abundantly shews his Will to be, That his Church (and particularly his Ministers) should labour to make all Men see what is the Fellowship of the Mystery, which from the beginning of the World hath been hid in God, who created all things by Jesus Christ, Ephes. 3. 9. In pursuance of which gracious Design, Christ hath given perpe∣tual Authority to his Servants to Teach all Nations; to Preach the Gospel to every Creature; and hath promised his concurrence therein by his pre∣sence with them to the end of the World. So that (as hath been shewed abundantly in our Defence of the Office of Messengers to preach the Go∣spel) no Man hath Power to teach any thing which Christ commanded, if this Commission be not in force for the teaching all Nations; and in∣deed this Work is Antecedent to all other Teaching, in reference to what Christ commandeth, seeing Faith comes by hearing; nor can they hear (ordinarily) without a Preacher, Rom. 10. Moreover when the Church prayeth, Thy Kingdom come. Thy Will be done on Earth as it is in Heaven; It must needs respect the Propagation of the Church, as well as the Ac∣complishment of her Glory. And when we consider how that Prayer for all Men is good in the sight of God, because he will have all Men to be saved, and come to the knowledg of the Truth, 1 Tim. 2. 3, 4. We must believe it is

agreeable with his Will that the Truth be preached to them: And hence the possibility of the thing is apparent, seeing God puts not his Servants upon any Impossibilities: And this shall suffice for the first Motive.

2. The most glorious and worthy Work to be done by God's People, is to ad∣vance his Truth, and to seek the Salvation of the World, by all possible means. About this Work God sent his only Son into the World, as be∣ing the most glorious Service he had to concern him in, in the days of his Flesh. 1 John 5. The Son of God is come, and hath given us an under∣standing, that we may know him that is true. God hath in these last days spoken to us by his Son, Heb. 1. 1. He that is an Ambassador of Peace from an Earthly Monarch, is a glorious Minister commonly. But how much more glorious is it to be sent with an Ambassage from the Prince of Life, to proclaim Peace and Reconciliation between God and Man, yea Peace on Earth, to the whole Earth, and good Will towards Men. Sure∣ly 'tis so glorious, the very Angels desire to look into it. How beautiful up∣on the Mountains are the feet of him that bringeth good Tidings? Glorious and worthy Actions do excite great Spirits to undertake them. How have Men undertaken to subdue Nations, yea, the whole World, to themselves! How much better is it to endeavour the subjection thereof to God, that Souls may be saved, and the Kingdom of Satan subverted. What a beggarly Warfare is it to obtain an Earthly Crown, a Corrupti∣ble Crown, and to bring a Nation into Bondage, when compared with the Spiritual Warfare, which vesteth every faithful Souldier with an Incorrup∣tible Crown, and brings the Conquered out of Bondage, into the glorious Liberty of the Sons of God? Suppose all the People in a Nation, or City, were smote with Blindness, would any thing be more worthy than for some skilful Artist to restore their Sight? Why, this is our case, Paul was sent to open the Eyes of the Gentiles, and to turn them from Darkness to Light, Acts 26. 18. And are not many Nations Blind at this day? Is there not the same Eye-Salve in the Church as afore-time? Why then is not the sight of the Nations recovered? Surely there wants Physicians, or else they are not industrious to endeavour the Cure. It is true, There is a Lion in the way. But who delivered Paul out of the Mouth of the Lion? Who stood by him, that his Preaching might be fully manifested? Is the Arm of the Lord shortned that it cannot save? And is not any good Work so much the more glorious, as by how much it is attempted under diffi∣cult Circumstances? Let these things serve for the second Motive.

3. No Work under the Sun so needful, all is but Trifles in comparison: Yet the peril of Waters, Robbers, differing Climates, the absence of Friends, great Labour, great Cost, &c. all is put to the venture, and dispensed with for a Ship burthen of Earth, Wood, Stone, &c. and often∣times without any necessity, either on the part of the Adventurer, or those that furnish him with Commodities. But who is able to express this one thing needful? to wit, the Hearing (and by consequence the Preaching of) the Word of Man's Salvation. A necessity was laid upon Paul to Preach the Gospel; It's strange no Man should be under a necessi∣ty now! The darkness of many Nations is as great now as then. The Truth is more opposed in the purity of it now, then it was in his days.

The Enemy hath had a long time to corrupt the Word. There is the same necessity of Salvation as formerly, a Soul was then of more va∣lue than the gain of the World, and so it is now; Men are in as great danger to be lost to Eternity as then; there is therefore a necessity that the Gospel be faithfully Preached now as well as then. Thus much for the third Motive.

4. It is but wisdom to avoid an eminent Danger. We must e're long ap∣pear before the Lord to give an account of our Stewardship; some trust God hath committed to the present Churches, to hold forth the Word of Life to them that sit in Darkness. And why did Paul cry out, Wo is me, if I preach not the Gospel? Sure he saw the Danger to be very great! To him that knoweth how to do good, and doth it not, to him it is sin. In for∣mer times God suffered all Nations to walk in their own ways, but now he ex∣horteth all Men every where to repent. Doth he exhort them (or command them) to repent? but then we know he doth this by his Ministers (ordi∣narily). The Jews had no special Commission to go to the Nations, but we have. Our danger in the neglect of this Duty must needs be great, if indeed we are negligent. Consider this fourth Motive.

5. Many (and some short of the Truth as now understood by many) have done much more this way than we have done. To say nothing here of the Primitive Labourers in the Lord's Harvest, of whom it will be said they were attended with miraculous Operations: Which is true of some of them, but not of them all. One shining and burning Light there was, who did no Miracle, and yet made ready a People for the Lord. We read not that Timothy or Titus did any Miraculous Works, yet did they Preach in many Countries, (as shewed above); but to let these pass, and come to lower Instances, we shall find our selves so poor in Works of this kind, as we may justly be moved to jealousie with our selves.

It is reported of one Remigius, about Anno 550, That he converted all France from Idolatry to the Faith of Christ. And that about the same time, one Martin reduced the Sweeds from the Arrian Heresie. How much Augustin the Monk prevailed in England in opposition to Paganism, is famous in our own Histories, though he came from Gregory, when the Church of Rome had not all its Pristine Purity. 'Tis said also, That one Lambert, a Religious Man, brought Taxandria in Lower Germany to the Faith of Christ, about Anno 620. And that Kilian a Scotch-Man, wrought the like in Franconia, where he died a Martyr. Wilfrid is said to perswade the Inhabitants of the Isle of Wight to receive the Faith, in Anno 683. These indeed were zealous Men, yet not so Apostolical in their Doctrine as might have been desired. I could multiply Examples out of the Works of Jerom Platus, whence also I have taken these In∣stances; and though many things recorded by him are doubtful, yet many also are true. However thus much may be observed from him, That it is no impossible thing for such as have a love and zeal for Christ, being ordi∣narily gifted, (for these Men were no more) to do (through God's bles∣sing) very great service for God in the instruction of the Nations that know not the Truth. One Instance my Author hath, not unfit to be

remembred, 'tis this; One Hieronimus Esculus being sent to Constantino∣ple, prevailed with the Greeks to a kind of Reconciliation; And brought (saith my Author) forty Peers of the Country to submit themselves; and (which was (saith he) a joyful sight) they kissed the Popes feet. The use I make of it is this; first, To shew the need true Christians have to be active to prevent those false Conversions wrought by Papists. 2. To perswade true Christians to be as zealous for Christ, as others are for the Pope; for why should not Noble Men be perswaded to kiss the Son, lest he be angry, as to kiss the Popes Feet? Thus we have the fifth Motive.

6. The certainty of being highly favoured of the Lord in this Work, may greatly encourage us to go about it; for being thus devoted to God, and being faithful in our Endeavours, we shall be accepted according to that Ability and Opportunity which we have, and not according to that which we have not. If things succeed not according to our desire, yet shall we not lose our Reward. The same Jesus who said of the Woman that did not much, She hath done what she could, will bear witness to our Work and Labour of Love. Small beginnings often prove excellent; and if the Lord be with us, we shall find the Work more easie than we can conceive it at a distance. May these Motives be some-way useful to further the sincere Reformation of Religion where it is wanting, and the Propagation of it where it is not known, to the Glory of God, I have my end.

Notes

• * 1.1

  Lact. de fal. Reli. c. 2.
• * 1.2

  See Mr. Pennington in his Book written to all the Madmen in Great Bedlam, (meaning the Ranters in Great Britain) where he prophesies of their Revolution, and how they should be very famous in it; and it was not long before the Quakers shewed themselves: and what the natural consequence of their Doctrine is, hath been sufficiently made manifest by many Witnesses.
• * 1.3

  Plutarch.
• * 1.4

  Boetius.
• * 1.5

  Aristotle.
• * 1.6

  Lactant.
• * 1.7

  Lactant.
• * 1.8

  Lactant.
• * 1.9

  Hakewell.
• * 1.10

  Lactant. l. 2. Instit. c. 5.
• * 1.11

  Benzo.
• * 1.12

  Serm. p. 22.
• * 1.13

  Mat. 28. 19. Mar. 16. 15.
• * 1.14

  Instit. l. 1. c. 12.
• * 1.15

  Leigh. Crit. Sac.
• * 1.16

  In Psal. 132. vers. 5, 9.
• * 1.17

  As quoted by Mr. Danvers, Treat. of Bapt. p. 286. second Edition.
• * 1.18

  Instit. l. 1. c. 12.
• * 1.19

  Dr. Fulk.
• * 1.20

  Wils. Christ. Dict. p. 629.